a Sermon: and, the Preacher being a King, a Royall Sermon. He took a very large, but withall a very barren Text. His Text the whole World, with all the pleasures,
a Sermon: and, the Preacher being a King, a Royal Sermon. He took a very large, but withal a very barren Text. His Text the Whole World, with all the pleasures,
and profits, and honours, and endeavours, and businesses, and events, that are to be found under the Sun. From which so large a Text, after as exact a survey thereof taken,
and profits, and honours, and endeavours, and businesses, and events, that Are to be found under the Sun. From which so large a Text, After as exact a survey thereof taken,
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as unwearied diligence in searching, joyned with incomparable wisdom in judging could do, he could not yet with all his skill raise any more then this one bare and short conclusion; proposed in the very entrance of his Sermon,
as unwearied diligence in searching, joined with incomparable Wisdom in judging could do, he could not yet with all his skill raise any more then this one bore and short conclusion; proposed in the very Entrance of his Sermon,
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that so having fully established the main Doctrine, (which he therefore often inculcateth in his passage along,) that all things in the world are but Vanity, he might the more effectually enforce the main use which he intended to inferr from it,
that so having Fully established the main Doctrine, (which he Therefore often inculcateth in his passage along,) that all things in the world Are but Vanity, he might the more effectually enforce the main use which he intended to infer from it,
and reserveth (as good Orators use to do) for the close and epilogue of the whole Sermon; namely, that quitting the World and the Vanities thereof, men should betake themselves to that which alone is free from vanity, to wit, the fear and service of God, Heare the conclusion of the whole matter:
and reserveth (as good Orators use to do) for the close and epilogue of the Whole Sermon; namely, that quitting the World and the Vanities thereof, men should betake themselves to that which alone is free from vanity, to wit, the Fear and service of God, Hear the conclusion of the Whole matter:
2. To the men of the world, whose affections are set upon the world, and who propose and promise to themselves much contentment and happiness from the things of this world:
2. To the men of the world, whose affections Are Set upon the world, and who propose and promise to themselves much contentment and happiness from the things of this world:
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as the main Doctrine it self is, so are most of the proofs and passages of the whole Sermon, very paradoxes. We may (not unfitly) therefore call this Book Solomons Paradoxes. Look no further then a few of the next following verses of this very Chapter.
as the main Doctrine it self is, so Are most of the proofs and passages of the Whole Sermon, very paradoxes. We may (not unfitly) Therefore call this Book Solomons Paradoxes. Look no further then a few of the next following Verses of this very Chapter.
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but so many Paradoxes ? The writings of Zeno, and Chrysippus ▪ (if we had them extant) with the whole school of Stoicks, would not afford us Paradoxes more or greater,
but so many Paradoxes? The writings of Zeno, and Chrysippus ▪ (if we had them extant) with the Whole school of Stoics, would not afford us Paradoxes more or greater,
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Wherein, quite oppositely to what value the world usually setteth upon them, Solomon out of the depth of that wisdom, wherewith God had filled his heart, preferreth a good name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both: besides the common opinion:
Wherein, quite oppositely to what valve the world usually sets upon them, Solomon out of the depth of that Wisdom, wherewith God had filled his heart, preferreth a good name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both: beside the Common opinion:
3. Wherein before I come to the pith of the matter; I cannot but take notice of an Elegancy observable in the very ba•k and rind of the letters in the Hebrew Text, NONLATINALPHABET ▪ The figure Paronomasia, as Rhetoricians call it;
3. Wherein before I come to the pith of the matter; I cannot but take notice of an Elegancy observable in the very ba•k and rind of the letters in the Hebrew Text, ▪ The figure Paronomasia, as Rhetoricians call it;
a neere affinity both in the letters and sound, between the words, whereby the two opposite Terms of the Comparison are expressed, NONLATINALPHABET the Name, and NONLATINALPHABET the Ointment. Such allusions and agnominations are no strangers in either of the holy tongues:
a near affinity both in the letters and found, between the words, whereby the two opposite Terms of the Comparison Are expressed, the Name, and the Ointment. Such allusions and agnominations Are no Strangers in either of the holy tongues:
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And out of the New many more NONLATINALPHABET and NONLATINALPHABET, Joh. 15.2. NONLATINALPHABET, and NONLATINALPHABET, 2 Thess. 3.11. NONLATINALPHABET, Heb. 11.37. NONLATINALPHABET. three together, as it were with a breath Rom. 1.29.31.
And out of the New many more and, John 15.2., and, 2 Thess 3.11., Hebrew 11.37.. three together, as it were with a breath Rom. 1.29.31.
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But omitting the rest, I shall commend unto you but two, but those very remarkable ones out of either Testament one. The one in Esay 24. where the Prophet expressing the variety of Gods inevitable judgements under three several appellations, The Feare, the Pit and the Snare; useth three several words,
But omitting the rest, I shall commend unto you but two, but those very remarkable ones out of either Testament one. The one in Isaiah 24. where the Prophet expressing the variety of God's inevitable Judgments under three several appellations, The fear, the Pit and the Snare; uses three several words,
but agreeing much with one another in letters and sound: NONLATINALPHABET, Pachadh, the Fear; NONLATINALPHABET, Pachath, the Pit: NONLATINALPHABET, Pach, the Snare.
but agreeing much with one Another in letters and found:, Pachadh, the fear;, Pachath, the Pit:, patch, the Snare.
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The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly, but according to sobriety, setteth it off with exquisite elegancy thus, NONLATINALPHABET.
The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly, but according to sobriety, sets it off with exquisite elegancy thus,.
4. The more inconsiderate, (that I say not, uncharitable and unjust ) they, that pass their censures very freely (as I have sometimes heard some doe, fondly and rashly enough) upon Preachers: when now and then in their popular Sermons they let fall the like elegancies, scattering here and there some flowers of elocution among.
4. The more inconsiderate, (that I say not, uncharitable and unjust) they, that pass their censures very freely (as I have sometime herd Some doe, fondly and rashly enough) upon Preachers: when now and then in their popular Sermons they let fallen the like Elegances, scattering Here and there Some flowers of elocution among.
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As if all use of Rhetorical ornaments did savour of an unsanctified spirit; or were the ranke superfluities of a carnal wit; or did adulterate, corrupt,
As if all use of Rhetorical Ornament did savour of an unsanctified Spirit; or were the rank superfluities of a carnal wit; or did adulterate, corrupt,
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Or as if they that made use of such exornations, did preach themselves and their own wit, rather then Christ Iesus and his Cross: or else sought to make the Faith of their hearers to stand rather in the wisdom of men then in the power of God.
Or as if they that made use of such exornations, did preach themselves and their own wit, rather then christ Iesus and his Cross: or Else sought to make the Faith of their hearers to stand rather in the Wisdom of men then in the power of God.
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Affectation in this, as in every other thing, is both tedious and ridiculous: and in this by so much more then in other things, by how much more the condition of the person, and the nature of the business, require a sober, serious, and grave deportment.
Affectation in this, as in every other thing, is both tedious and ridiculous: and in this by so much more then in other things, by how much more the condition of the person, and the nature of the business, require a Sobrium, serious, and grave deportment.
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and the sacred word they handle into contempt, that play with words as children do with a feather. A too-too light-coloured habit, certainly suteth not well with the gravity of a Sermon.
and the sacred word they handle into contempt, that play with words as children do with a feather. A too-too light-coloured habit, Certainly suits not well with the gravity of a Sermon.
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yea and sometimes also (as occasion may require, and especially the disposition and temper of the hearers ) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habiliments of Art.
yea and sometime also (as occasion may require, and especially the disposition and temper of the hearers) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habiliments of Art.
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6. Provided, First that it be done seasonably, discreetly, and with judgement sparingly, and as it were offering it selfe fairely, and without enforcement.
6. Provided, First that it be done seasonably, discreetly, and with judgement sparingly, and as it were offering it self fairly, and without enforcement.
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And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the judgements, or pervert the consciences of their hearers, by drawing them the more easily thereby into error or Sin (that is a cursed and pernicious end.) But either thereby the better to inform the understanding, or to worke upon the affections, or to quicken the attention, or to succour the memories, or some other way to please their neighbour for his good unto edification.
And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the Judgments, or pervert the Consciences of their hearers, by drawing them the more Easily thereby into error or since (that is a cursed and pernicious end.) But either thereby the better to inform the understanding, or to work upon the affections, or to quicken the attention, or to succour the memories, or Some other Way to please their neighbour for his good unto edification.
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The common attribute wherein they both agree is Goodness: The name good, the Oyntment good. The difference is in the inequality of degree: Name and Oyntment both good;
The Common attribute wherein they both agree is goodness: The name good, the Ointment good. The difference is in the inequality of degree: Name and Ointment both good;
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when the common voice of men, (either all, or most, or best, ) doth from the approved evidence of a mans worthy carriage in the constant tenor of his life and conversation, give a frequent and commendable testimony thereunto.
when the Common voice of men, (either all, or most, or best,) does from the approved evidence of a men worthy carriage in the constant tenor of his life and Conversation, give a frequent and commendable testimony thereunto.
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and accordingly as well in the Greek and Latine tongues as in the English, that difference is acknowledged by allowing them distinct names ( NONLATINALPHABET and NONLATINALPHABET in the Greek Vnguentum and Oleum in the Latine,
and accordingly as well in the Greek and Latin tongues as in the English, that difference is acknowledged by allowing them distinct names (and in the Greek Unguentum and Oleum in the Latin,
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Because they agree much in the same qualities; and are much of like use: and the most ancient confections of Oyntments did consist for the most part of Oyle, with some addition of herbs, spices, or other ingredients.
Because they agree much in the same qualities; and Are much of like use: and the most ancient confections of Ointments did consist for the most part of Oil, with Some addition of herbs, spices, or other ingredients.
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Yea and even yet, in the most precious and exquisite oyntments, (such as are either most aromatical for smell, or of most soveraign operation for medicine, ( common oyle hath a very great part in the confection and is therefore esteemed as the basis or foundation of all oyntments. But whether Oyle or Oyntment, the word seemeth to be here used (by a kinde of senecdoche ) to signifie all the delights of the sons of men.
Yea and even yet, in the most precious and exquisite ointments, (such as Are either most aromatical for smell, or of most sovereign operation for medicine, (Common oil hath a very great part in the confection and is Therefore esteemed as the basis or Foundation of all ointments. But whither Oil or Ointment, the word seems to be Here used (by a kind of Synecdoche) to signify all the delights of the Sons of men.
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and in great request, for pleasing the sences, for comforting the brain, for refreshing the spirits, for cheering the Countenance, for suppling the joynts, and for sundry other services tending to delight and chearfulness:
and in great request, for pleasing the Senses, for comforting the brain, for refreshing the spirits, for cheering the Countenance, for suppling the Joints, and for sundry other services tending to delight and cheerfulness:
Wherein they abounded even unto wantonness and luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy, and entertained once at Rome, quickly over-spread the greatest part of the world, then under his Empire, as appeareth by the frequent complaints,
Wherein they abounded even unto wantonness and luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy, and entertained once At Room, quickly overspread the greatest part of the world, then under his Empire, as appears by the frequent complaints,
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A good name is better then the most fragrant and odoriferous Oyntmements, which for their exquisite pleasantness are held in greatest price and estimation.
A good name is better then the most fragrant and odoriferous Oyntmements, which for their exquisite pleasantness Are held in greatest price and estimation.
10. The word Better, which decideth the whole controversie between the compared terms, and is the just importance of that which the Hebrews in their idiome (for want of the comparative degree ) express by the preposition NONLATINALPHABET prefixed;
10. The word Better, which decideth the Whole controversy between the compared terms, and is the just importance of that which the Hebrews in their idiom (for want of the comparative degree) express by the preposition prefixed;
comparing a good name with gold and silver, Desiderabilius, more to be wished or desired then a precious oyntment; or Eligibilius, in the choise to be preferred before it.
comparing a good name with gold and silver, Desiderabilius, more to be wished or desired then a precious ointment; or Eligibilius, in the choice to be preferred before it.
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A good name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable then riches, pleasures, honours, or whatsoever other outward things the men of this world can place their utmost felicity in.
A good name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable then riches, pleasures, honours, or whatsoever other outward things the men of this world can place their utmost felicity in.
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and that the chiefest of all the rest in most mens account, the Worldlings Summum bonum, Riches, (Prov. 22.) A good name is rather to be chosen then great riches:
and that the chiefest of all the rest in most men's account, the Worldlings Summum bonum, Riches, (Curae 22.) A good name is rather to be chosen then great riches:
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Sirach 41. Compare we a little the most esteemed delights of the sons of men, those oyntments that are most precious in their esteem, with a good name: and see if it do not in very many respects goe beyond them all.
Sirach 41. Compare we a little the most esteemed delights of the Sons of men, those ointments that Are most precious in their esteem, with a good name: and see if it do not in very many respects go beyond them all.
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12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt after with such eagerness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit;
12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt After with such eagerness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit;
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we shall finde them all to come under one of these three styles, whereunto S. Iohn hath reduced them, summing them up as it were in the gross (1 Ioh. 2.) The lust of the flesh, the lust of the eyes,
we shall find them all to come under one of these three styles, whereunto S. John hath reduced them, summing them up as it were in the gross (1 John 2.) The lust of the Flesh, the lust of the eyes,
Riches, honours and pleasures. And to each of these may the word Oyntment in the Text (either by way of Metaphor, or Metonymie of the adjunct) be very well extended.
Riches, honours and pleasures. And to each of these may the word Ointment in the Text (either by Way of Metaphor, or Metonymy of the adjunct) be very well extended.
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For Riches first, it appeareth that Oyntments were of ancient time accounted, and are so taken notice of by Historians, as a special part of the royall treasure of Kings and Princes.
For Riches First, it appears that Ointments were of ancient time accounted, and Are so taken notice of by Historians, as a special part of the royal treasure of Kings and Princes.
And therefore are the spices and precious Oyntments reckoned amongst the things which Hezekiah shewed to the Babylonish Embassadors, when with vain ostentation he desired they should see the royall wealth and magnificence of his treasures.
And Therefore Are the spices and precious Ointments reckoned among the things which Hezekiah showed to the Babylonish ambassadors, when with vain ostentation he desired they should see the royal wealth and magnificence of his treasures.
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Oyntments also secondly, were the ensignes and symboles of the greatest honours: as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities.
Ointments also secondly, were the ensigns and symbols of the greatest honours: as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities.
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Among the Heathens indeed in 〈 ◊ 〉 of the Hebrews (as many other of their rites came in upon that account,) but among the Hebrews, by speciall appointment from God himself.
Among the heathens indeed in 〈 ◊ 〉 of the Hebrews (as many other of their Rites Come in upon that account,) but among the Hebrews, by special appointment from God himself.
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and therefore were used in entertainments and at feasts. Testimonies hereof from the writings of Poets and Historians both Greek and Latine, in great abundance, besides that, I finde them ready collected by sundry learned men, are of themselves obvious every where.
and Therefore were used in entertainments and At feasts. Testimonies hereof from the writings of Poets and Historians both Greek and Latin, in great abundance, beside that, I find them ready collected by sundry learned men, Are of themselves obvious every where.
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There we read of the Oyle of joy, and the Oyle of gladness. When thou fastest, saith our Saviour, do not by an affected sullennesse and sadnesse make ostentation of thy fasting, as hypocrites do:
There we read of the Oil of joy, and the Oil of gladness. When thou fastest, Says our Saviour, do not by an affected sullenness and sadness make ostentation of thy fasting, as Hypocrites do:
13. Now then to enter into the Comparison: first, all these Oyntments (even the most precious of them) are equally common to the Good and Bad. The worst of men may have as large a share in them,
13. Now then to enter into the Comparison: First, all these Ointments (even the most precious of them) Are equally Common to the Good and Bad. The worst of men may have as large a share in them,
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For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce,) the dispensation of them seemeth to come from chance rather then justice, and fortune rather then merit. This the Preacher took into his consideration, and complaineth of it chap. 9. as one of the great evils and vanities among those that are done under the sun, that all (outward) things come alike to all, and that there is one event to the righteous and to the wicked:
For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce,) the Dispensation of them seems to come from chance rather then Justice, and fortune rather then merit. This the Preacher took into his consideration, and Complaineth of it chap. 9. as one of the great evils and vanities among those that Are done under the sun, that all (outward) things come alike to all, and that there is one event to the righteous and to the wicked:
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and thence inferreth, that no man can know (so as to pronounce thereof with any certainty) whether he be in the love or hatred of God, by all that is before him.
and thence infers, that no man can know (so as to pronounce thereof with any certainty) whither he be in the love or hatred of God, by all that is before him.
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If in respect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the worse side, bad men oftentimes having a larger portion thereof, then good men have.
If in respect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the Worse side, bad men oftentimes having a larger portion thereof, then good men have.
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But as to second causes, we see evidently reason enough to satisfie us, why it should be likely to fall out thus rather then otherwise; if but in this:
But as to second Causes, we see evidently reason enough to satisfy us, why it should be likely to fallen out thus rather then otherwise; if but in this:
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that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling at any thing that they think may conduce to the obtaining of the same, be it right or wrong; whereas godly and vertuous men make conscience both of End and Means, and will neither pitch upon any unworthy end, nor adventure upon any unlawful means. Hath it not been always seen,
that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling At any thing that they think may conduce to the obtaining of the same, be it right or wrong; whereas godly and virtuous men make conscience both of End and Means, and will neither pitch upon any unworthy end, nor adventure upon any unlawful means. Hath it not been always seen,
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and still is, and ever will be (more or less) to the worlds end, That extorting Vsurers oppressing Landlords, unconscionable Traders, corrupt Magistrates, and griping Officers, have gotten together the greatest wealth,
and still is, and ever will be (more or less) to the world's end, That extorting Usurers oppressing Landlords, unconscionable Traders, corrupt Magistrates, and gripping Officers, have got together the greatest wealth,
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and most abounded in riches? That obsequious Flatterers, temporising Sycophants, perfidious Traytors, bold and insolent intruders, bribing and simoniacal chafferers, have climbed up the highest rounds of Civil and Ecclesiastical preferments? That men of base and unmanly condition, rather to be called beasts then men,
and most abounded in riches? That obsequious Flatterers, temporising sycophants, perfidious Traitors, bold and insolent intruders, bribing and simoniacal chafferers, have climbed up the highest rounds of Civil and Ecclesiastical preferments? That men of base and unmanly condition, rather to be called beasts then men,
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and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in rivers of oyle, and have their heads and beards, ey and the very skirts of their garments too, bedrencht in great abundance with the choysest of these outward Oyntments.
and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in Rivers of oil, and have their Heads and beards, ey and the very skirts of their garments too, bedrencht in great abundance with the Choicest of these outward Ointments.
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as being (in the ordinary course of Gods providence) the proper effect, and (by his good blessing) for the most part the most certain temporal reward of Vertue and Piety.
as being (in the ordinary course of God's providence) the proper Effect, and (by his good blessing) for the most part the most certain temporal reward of Virtue and Piety.
do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly perfumes and precious ointments you have about it:
do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly perfumes and precious ointments you have about it:
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when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gospel, Quorsum perditio haec ? whereto serveth this wast? Oleum & operam: you shall not be able,
when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gospel, Quorsum Perdition haec? whereto serves this waste? Oleum & Operam: you shall not be able,
The memorial of the just, when Envy and Calumny have done their worst to blast it, shall yet be blessed: but the name of the wicked, when Hypocrisie and Flattery have done their best to prevent it, shall not notwithstanding.
The memorial of the just, when Envy and Calumny have done their worst to blast it, shall yet be blessed: but the name of the wicked, when Hypocrisy and Flattery have done their best to prevent it, shall not notwithstanding.
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which perhaps might be some cause, why Solomon should here make choice of them, rather then any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they •ffect three distinct senses. The Qualities are; Laevor, Nitor, Odor:
which perhaps might be Some cause, why Solomon should Here make choice of them, rather then any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they •ffect three distinct Senses. The Qualities Are; Laevor, Nitor, Odour:
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The Senses affected therewith, Feeling, Seeing, Smelling. The first Quality is Laevor; a kinde of gentle softness, and smoothness, and supple glibbiness:
The Senses affected therewith, Feeling, Seeing, Smelling. The First Quality is Laevor; a kind of gentle softness, and smoothness, and supple glibbiness:
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where speaking, the one of flattering dissemblers, saith Molliti super oleum, Their words are softer then Oyle Psal. 55. the other of the whorish woman, saith Her lips drop like a hony-combe;
where speaking, the one of flattering dissemblers, Says Molliti super oleum, Their words Are Softer then Oil Psalm 55. the other of the whorish woman, Says Her lips drop like a honeycomb;
and her mouth is smoother then Oyle, Prov. 5. The second Quality of Oyls and Oyntments is Nitor, a kinde of brightness and varnish, which they cast upon other bodies, making them loook fresh and glister: which quality taketh the eye,
and her Mouth is smoother then Oil, Curae 5. The second Quality of Oils and Ointments is Nitor, a kind of brightness and varnish, which they cast upon other bodies, making them look fresh and glister: which quality Takes the eye,
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Of which quality the Psalmist maketh special mention Psal. 104. where describing the manifold works of God, among other things he saith that God bringeth food out of the earth,
Of which quality the Psalmist makes special mention Psalm 104. where describing the manifold works of God, among other things he Says that God brings food out of the earth,
as namely wine to make glad the heart of man, and Oyle to make him a cheerful countenance, or (as our last translation hath it, somewhat neerer the letter,
as namely wine to make glad the heart of man, and Oil to make him a cheerful countenance, or (as our last Translation hath it, somewhat nearer the Letter,
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as if they were nothing else but smell. To this quality do referr those reciprocal speeches in the Canticles: Of the Spouse to her well-beloved in the first Chapter, Because of the savour of thy good Oyntments,
as if they were nothing Else but smell. To this quality doe refer those reciprocal Speeches in the Canticles: Of the Spouse to her well-beloved in the First Chapter, Because of the savour of thy good Ointments,
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And of him again to her, in the fourth Chapter, How faire is thy love, my sister, my spouse? how much better is thy love then wine? and the smell of thine Oyntments then all spices ? When Mary powred out her costly spikenard on Christs feet, the story telleth us, that all the house was filled with the odour of the Oyntment. Joh. 12. 16. Oyntments then are good and pleasant.
And of him again to her, in the fourth Chapter, How fair is thy love, my sister, my spouse? how much better is thy love then wine? and the smell of thine Ointments then all spices? When Marry poured out her costly spikenard on Christ feet, the story Telleth us, that all the house was filled with the odour of the Ointment. John 12. 16. Ointments then Are good and pleasant.
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For whereas the precious Oyntment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther then to the outward senses of Touch, Sight, and Smell: As for that passage in Psal. 109. It shall enter like Oyle into his bones:
For whereas the precious Ointment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther then to the outward Senses of Touch, Sighed, and Smell: As for that passage in Psalm 109. It shall enter like Oil into his bones:
then to be taken as exactly true in rigore loquendi. But as for a good Name, that pierceth farther then either bones or marrow: it entereth into the inner man, and bringeth rejoycing to the very heart and soule.
then to be taken as exactly true in Rigore loquendi. But as for a good Name, that pierces farther then either bones or marrow: it entereth into the inner man, and brings rejoicing to the very heart and soul.
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This for material Oyle. Then for those other outward things, which for some respects (I told you) might be also comprehended under the name of Oyntments, Riches, Honours, and worldly Pleasures: alas how poore and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit nor reputation:
This for material Oil. Then for those other outward things, which for Some respects (I told you) might be also comprehended under the name of Ointments, Riches, Honours, and worldly Pleasures: alas how poor and sorry comforts Are they to a man that hath forfeited his good Name; that lives in no credit nor reputation:
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Whereas he that by godly and vertuous actions, by doing justice, and exercising mercy, and ordering himself and his affiairs discreetly, holdeth up his good Name and reputation:
Whereas he that by godly and virtuous actions, by doing Justice, and exercising mercy, and ordering himself and his affiairs discreetly, holds up his good Name and reputation:
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The worthier sort of men among the Heathens, would have chosen rather to have dyed the most cruel deaths, then to have lived infamous under shame and disgrace.
The Worthier sort of men among the heathens, would have chosen rather to have died the most cruel death's, then to have lived infamous under shame and disgrace.
Thus a good Name is better then any precious Oyntment (take it as you will, properly, or tropically, ) because it yieldeth more solid content and satisfaction to him that enjoyeth it, then the other doth.
Thus a good Name is better then any precious Ointment (take it as you will, properly, or tropically,) Because it yieldeth more solid content and satisfaction to him that Enjoyeth it, then the other does.
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or other feats of activity in their solemn games, especially wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those athletique performances, to do them with more agility and less weariness.
or other feats of activity in their solemn games, especially wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those athletic performances, to do them with more agility and less weariness.
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Insoas Chrysostome and other Greek Fathers almost every where use the words NONLATINALPHABET and NONLATINALPHABET, not onely when they speak of those preparatory advantages, (such as are prayer, fasting, meditation of Christs sufferings or of the joyes of heaven,
Insoas Chrysostom and other Greek Father's almost every where use the words and, not only when they speak of those preparatory advantages, (such as Are prayer, fasting, meditation of Christ sufferings or of the Joys of heaven,
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18. But how much more excellent then is a good Name? which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this world? It is an old saying, taken up indeed in relation to another matter somewhat distant from that we are now treating of;
18. But how much more excellent then is a good Name? which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this world? It is an old saying, taken up indeed in Relation to Another matter somewhat distant from that we Are now treating of;
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Let two men speak the same words, give the same advice, pursue the same business, drive at the same design; with equal right, equal means, equal diligence, every other thing equall:
Let two men speak the same words, give the same Advice, pursue the same business, drive At the same Design; with equal right, equal means, equal diligence, every other thing equal:
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By which means we are enabled (if we have but grace to make that good use thereof,) to do the more good, to bring the more glory to God, to give better countenance to his truth,
By which means we Are enabled (if we have but grace to make that good use thereof,) to do the more good, to bring the more glory to God, to give better countenance to his truth,
so should we all in our private judgings of other mens speeches and actions, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both;
so should we all in our private judgings of other men's Speeches and actions, look barely upon the truth of what they say, and the Goodness of what they do, and accordingly esteem of both;
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neither better nor worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having the faith of our Lord Iesus Christ the Lord of glory with respect of persons ? But yet since men are corrupt,
neither better nor Worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having the faith of our Lord Iesus christ the Lord of glory with respect of Persons? But yet since men Are corrupt,
so far to make use of this common corruption, as not to disadvantage our selves for want of a good Name and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties,) which we should set our desires, and bend our endeavours to do.
so Far to make use of this Common corruption, as not to disadvantage our selves for want of a good Name and good Opinion, for the doing of that good (while we live Here among men Subject to such frailties,) which we should Set our Desires, and bend our endeavours to do.
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That Quality of the three before mentioned, which specially setteth a value upon Oyntments advancing their price and esteem more eminently then any other consideration, is their smell: those being ever held most precious and of greatest delicacy, that excell that way.
That Quality of the three before mentioned, which specially sets a valve upon Ointments advancing their price and esteem more eminently then any other consideration, is their smell: those being ever held most precious and of greatest delicacy, that excel that Way.
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And herein is the excellency of the choisest Aromatical Oyntments, that they do not only please the sense, if they be held neere to the Organ; but they do also disperse the fragancy of their scent round about them to a great distance. Of the sweetest herbs and flowers the smell is not much perceived,
And herein is the excellency of the Choicest Aromatical Ointments, that they do not only please the sense, if they be held near to the Organ; but they do also disperse the fragrancy of their scent round about them to a great distance. Of the Sweetest herbs and flowers the smell is not much perceived,
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as you heard but now of the spiknard powred on our Saviours feet, Ioh. 12. But see how in that very thing, wherein the excellency of precious Oyntments consisteth, a good Name still goeth beyond it.
as you herd but now of the spiknard poured on our Saviors feet, John 12. But see how in that very thing, wherein the excellency of precious Ointments Consisteth, a good Name still Goes beyond it.
Of King Vzziah, so long as he did well and prospered, it is said, that his name spread far abroad 2 Chron. 26. And the Prophet saith of the people of Israel, in respect of her first comely estate,
Of King Uzziah, so long as he did well and prospered, it is said, that his name spread Far abroad 2 Chronicles 26. And the Prophet Says of the people of Israel, in respect of her First comely estate,
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before such time as she trusted in her own beauty, and plaied the harlot, that her name went forth among the Heathen for her beauty, Ezek. 16. 20. Besides, a good Name, as it reacheth farther, so it lasteth longer then the most precious Oyntments: and so it excelleth it in the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of mortall men, who knoweth not of what short continuance they are? They many times take them wings, and fly away from us, leaving us behinde to grieve for the loss.
before such time as she trusted in her own beauty, and played the harlot, that her name went forth among the Heathen for her beauty, Ezekiel 16. 20. Beside, a good Name, as it reaches farther, so it lasteth longer then the most precious Ointments: and so it excels it in the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of Mortal men, who Knoweth not of what short Continuance they Are? They many times take them wings, and fly away from us, leaving us behind to grieve for the loss.
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if they leave not us whilst we live, sure enough we shall leave them when we dye. It may be when we are dead, some pious friend or other may bestow upon our carkases the cost of embalming with spices, odours, and oyntments: as we see the custome was of old, both amongst the heathens, and the people of God.
if they leave not us while we live, sure enough we shall leave them when we die. It may be when we Are dead, Some pious friend or other may bestow upon our carcases the cost of embalming with spices, odours, and ointments: as we see the custom was of old, both among the Heathens, and the people of God.
first to dirt, and then to dust. And here is the utmost extention, continuance, and period of the most precious Oyntments (literal, or metaphorical) the world can afford.
First to dirt, and then to dust. And Here is the utmost extension, Continuance, and Period of the most precious Ointments (literal, or metaphorical) the world can afford.
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21. But a good Name is a thing farr more durable. It seldom leaveth us, (unless through some fault or neglect in our selves) but continueth with us all our life long.
21. But a good Name is a thing Far more durable. It seldom Leaveth us, (unless through Some fault or neglect in our selves) but Continueth with us all our life long.
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Surely no oyntments are so powerfull to preserve our bodily ashes from corruption, as a good Name and report is to preserve our piety and vertue from oblivion.
Surely no ointments Are so powerful to preserve our bodily Ashes from corruption, as a good Name and report is to preserve our piety and virtue from oblivion.
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Eccles. 44. And upon this account expresly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth a good Name, not only before the greatest riches, because it will out-last a thousand great treasures of gold;
Eccles. 44. And upon this account expressly it is, that the same Ecclesiasticus elsewhere (as you herd before) preferreth a good Name, not only before the greatest riches, Because it will outlast a thousand great treasures of gold;
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though in other respects it be below it, as but an appurtenance thereunto,) that whereas a good life hath but a few days, a good Name possibly may endure for ever.
though in other respects it be below it, as but an appurtenance thereunto,) that whereas a good life hath but a few days, a good Name possibly may endure for ever.
22. Now lay all together that hath been said, that a good Name is a more peculiar blessing; That it bringeth more solid content; That it enableth us more and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer,
22. Now lay all together that hath been said, that a good Name is a more peculiar blessing; That it brings more solid content; That it enableth us more and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer,
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and then judge, if what Solomon hath here delivered in the Text, how great a Paradox soever it may sound in the ears of a worldling, be not yet a most certain and clear Truth; viz. That a good name is better then a precious oyntment;
and then judge, if what Solomon hath Here Delivered in the Text, how great a Paradox soever it may found in the ears of a worldling, be not yet a most certain and clear Truth; viz. That a good name is better then a precious ointment;
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and therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of worldly men.
and Therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of worldly men.
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23. But it is needful you should be here admonished, (lest what hath been hitherto said should be in any part either mistaken, or misapplyed, ) that all this while I have spoken but of material oyntments, and such other contentments,
23. But it is needful you should be Here admonished, (lest what hath been hitherto said should be in any part either mistaken, or misapplied,) that all this while I have spoken but of material ointments, and such other contentment's,
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an inward anointing, the anointing of the inner man, the soule and Conscience with the oyle of the spirit, the saving graces and sweet comforts of the Holy Ghost;
an inward anointing, the anointing of the inner man, the soul and Conscience with the oil of the Spirit, the Saving graces and sweet comforts of the Holy Ghost;
that oyle of gladness, wherewith the blessed son of God was anointed above his fellows and without measure, and whereof all the faithful and elect children of God are in their measure his fellow partakers.
that oil of gladness, wherewith the blessed son of God was anointed above his Fellows and without measure, and whereof all the faithful and elect children of God Are in their measure his fellow partakers.
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infinitely more to be preferred before a good name, then a good name is to be preferred before other common and outward Oyntments. The inseparable adjunct and evidence whereof is that NONLATINALPHABET, which we usually call a good Conscience. God forbid any man should so far tender his good name, as for the preservation of it to make shipwrack of the other.
infinitely more to be preferred before a good name, then a good name is to be preferred before other Common and outward Ointments. The inseparable adjunct and evidence whereof is that, which we usually call a good Conscience. God forbid any man should so Far tender his good name, as for the preservation of it to make shipwreck of the other.
and tender his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come in the second place.
and tender his Conscience, and his Credit. But that, of his Conscience, must be his First care: this, of his Name and Credit, must be content to come in the second place.
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24. A very preposterous course the mean while is that, which those men take, that begin at the wrong end; making their Consciences wait upon their Credit. Alass, that notwithstanding the clear evidence both of Scripture and Reason to the contrary,
24. A very preposterous course the mean while is that, which those men take, that begin At the wrong end; making their Consciences wait upon their Credit. Alas, that notwithstanding the clear evidence both of Scripture and Reason to the contrary,
after so many sharpe reprehensions by the Minister, so many straight prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution;
After so many sharp reprehensions by the Minister, so many straight prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution;
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or to accept tho duell: Either of which to doe, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up; ) since thereby they expose themselves to the greatest hazard,
or to accept though duel: Either of which to do, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up;) since thereby they expose themselves to the greatest hazard,
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and having (during such their perswasion) preached against them openly before their Congregations as unlawfull, but have been since convinced in their judgements of the Lawfulness thereof, should yet with-hold their conformity thereunto,
and having (during such their persuasion) preached against them openly before their Congregations as unlawful, but have been since convinced in their Judgments of the Lawfulness thereof, should yet withhold their conformity thereunto,
and cheating their own Consciences, ) then by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers;
and cheating their own Consciences,) then by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained among their credulous followers;
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3. Alas that there should still be found among our People, men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same:
3. Alas that there should still be found among our People, men who being conscious to themselves of Some secret wrongs done to their brothers in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same:
25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text ( Luk. 16.) that which is highly esteemed amongst men, is abomination in the sight of God;
25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text (Luk. 16.) that which is highly esteemed among men, is abomination in the sighed of God;
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For thee Christian brother who ever thou art, that shalt at any time be in a strait between two evils, shaken with doubtings and distractions, what to do,
For thee Christian brother who ever thou art, that shalt At any time be in a strait between two evils, shaken with doubtings and distractions, what to do,
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thou hast a ready resolution from the old Maxime, E malis minimum. As the Merchant in a storm throweth his dear commodities into the sea to save himself ▪ so do thou resolve to redeem thy Conscience howsoever, and at any rate;
thou hast a ready resolution from the old Maxim, E malis minimum. As the Merchant in a storm throweth his dear commodities into the sea to save himself ▪ so do thou resolve to Redeem thy Conscience howsoever, and At any rate;
whatsoever betide thy Credit. I forbid thee not, to be tender of thy good name; (it is an honest care) but I charge thee upon thy soule, to be more tender of thy Conscience. 26. This admonition premised;
whatsoever betide thy Credit. I forbid thee not, to be tender of thy good name; (it is an honest care) but I charge thee upon thy soul, to be more tender of thy Conscience. 26. This admonition premised;
I shall now with your patience proceed to some Inferences, from what hath been delivered concerning the excellency of a good name, and what a precious thing it is.
I shall now with your patience proceed to Some Inferences, from what hath been Delivered Concerning the excellency of a good name, and what a precious thing it is.
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We read in Pliny, that there were some Oyntments in the shops in his time, made of such costly ingredients (so great was the ryot of those times,) that every pound weight was sold at 400. Romane pence, which by computation (allowing to the Romane penny seven pence halfepenny of our coyne) commeth to above twenty two pound English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred years agoe. We would all think, that man had done a very foule robbery, that should have broken a shop, and carried thence any considerable quantity of such costly ware. And must we not then adjudge him a far worse thief, that injuriously taketh away a mans good Name from him;
We read in pliny, that there were Some Ointments in the shops in his time, made of such costly ingredients (so great was the riot of those times,) that every pound weight was sold At 400. Roman pence, which by computation (allowing to the Roman penny seven pence halfpenny of our coin) comes to above twenty two pound English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred Years ago. We would all think, that man had done a very foul robbery, that should have broken a shop, and carried thence any considerable quantity of such costly ware. And must we not then adjudge him a Far Worse thief, that injuriously Takes away a men good Name from him;
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which we have heard to be in many respects far more precious, then the most precious Oyntments can be? But Murther is a Felony of a higher degree then Theft. Sometimes we pitty Theeves: but we detest Murtherers.
which we have herd to be in many respects Far more precious, then the most precious Ointments can be? But Murder is a Felony of a higher degree then Theft. Sometime we pity Thieves: but we detest Murderers.
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Yet neither Theeves nor Murtherers are more cruel and injurious, than Slanderers and Backbiters, and Talebearers, and Whisperers, and false Accusers are.
Yet neither Thieves nor Murderers Are more cruel and injurious, than Slanderers and Backbiters, and Talebearers, and Whisperers, and false Accusers Are.
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Those bereave a man but of his Livelihood, or at most of his Life: but these take that from him which is justly more deare to him then either Life or Livelihood.
Those bereave a man but of his Livelihood, or At most of his Life: but these take that from him which is justly more deer to him then either Life or Livelihood.
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27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own fame upon the ruine of their brothers: whose daily endeavour it is,
27. It were to be wished that all malicious and envious Persons would lay this to heart, who seek to raise their own fame upon the ruin of their Brother's: whose daily endeavour it is,
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and thereby to render their persons odious, among such as will be ready to spread the report farther (and it is great odds they will do it with some addition of their own too,) or otherwise make ill use of it, to their prejudice.
and thereby to render their Persons odious, among such as will be ready to spread the report farther (and it is great odds they will do it with Some addition of their own too,) or otherwise make ill use of it, to their prejudice.
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no more then a Leopard can change his spots, or a Blackamore his skin: it will concern us very much, not to suffer our selves to become receivers to these Theeves, or abetters to these Murderers, by setting our ears wide open to their detractions;
no more then a Leopard can change his spots, or a Blackamoor his skin: it will concern us very much, not to suffer our selves to become Receivers to these Thieves, or abetters to these Murderers, by setting our ears wide open to their detractions;
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28. Secondly, how distant are they from Solomons judgement, that value any outward thing in the world, (it may be some little sordid gain, or some petite slippery preferment, or some poor fruitless pleasure ) at a higher rate then they doe their good Name: which Solomon here so much preferreth before them all? 1. The Covetous worldling,
28. Secondly, how distant Are they from Solomons judgement, that valve any outward thing in the world, (it may be Some little sordid gain, or Some petite slippery preferment, or Some poor fruitless pleasure) At a higher rate then they do their good Name: which Solomon Here so much preferreth before them all? 1. The Covetous worldling,
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so he may but lade himself fast enough with thick clay, what careth he what men say or think of him? Call him Churle, Miser, Caytiff, Wretch, or what else they think good: c at mihi plaudo domi. Tush, saith he, let them say on:
so he may but lade himself fast enough with thick clay, what Careth he what men say or think of him? Call him Churl, Miser, Caitiff, Wretch, or what Else they think good: c At mihi plaudo At Home. Tush, Says he, let them say on:
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If this man be a wise man, (as himself thinketh none wiser;) sure then Solomon was not so wise a man as he is taken for, to say as he doth Prov. 22. A good Name is rather to be chosen then great riches &c. 2. The ambitious man, that panteth after preferment;
If this man be a wise man, (as himself Thinketh none Wiser;) sure then Solomon was not so wise a man as he is taken for, to say as he does Curae 22. A good Name is rather to be chosen then great riches etc. 2. The ambitious man, that pants After preferment;
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what regardeth he, though all the world should taxe him of flattery, of bribery, of calumny, of treachery, of perjury: so he can but climbe up to the step at which he aimed,
what Regardeth he, though all the world should Tax him of flattery, of bribery, of calumny, of treachery, of perjury: so he can but climb up to the step At which he aimed,
and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious wanton, the prodigal gamster, the glutton, drunkard, or other voluptuous beast in any kinde,
and from which he Knoweth not how soon he may be justled off by Another as ambitious as himself? 3. The luxurious wanton, the prodigal gamester, the glutton, drunkard, or other voluptuous beast in any kind,
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Shame is the most powerfull curbe, to restrain men from such vicious excesses as are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper instrument, to worke Shame in those that have done amiss.
Shame is the most powerful curb, to restrain men from such vicious Excesses as Are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper Instrument, to work Shame in those that have done amiss.
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And he that being often reproved hardeneth his neck, must needs be destroyed without remedy: in as much as that which is the last and likeliest remedy to preserve him from destruction, (to wit reproof ) hath by his wilful neglect (in not making use of it) proved ineffectual to him.
And he that being often reproved Hardeneth his neck, must needs be destroyed without remedy: in as much as that which is the last and likeliest remedy to preserve him from destruction, (to wit reproof) hath by his wilful neglect (in not making use of it) proved ineffectual to him.
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30. Thirdly, the valuableness of a good Name in the judgement of so wise a person as Solomon was, may sufficiently informe us of the weakness of that Plea, which is so often taken up for our own justification,
30. Thirdly, the valuableness of a good Name in the judgement of so wise a person as Solomon was, may sufficiently inform us of the weakness of that Plea, which is so often taken up for our own justification,
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which if they be not evil, yet are ill-coloured, look suspiciously, and carry in their faces some resemblance and appearance of evil, and for which we heare not well.
which if they be not evil, yet Are ill-coloured, look suspiciously, and carry in their faces Some resemblance and appearance of evil, and for which we hear not well.
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When men shall goe about by proposing disgraces to fright us out of any part of that duty that by vertue of our ( generall or particular) calling lieth upon us;
When men shall go about by proposing disgraces to fright us out of any part of that duty that by virtue of our (general or particular) calling lies upon us;
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in such like cases we may seasonably comfort our selves in our own innocency; flie for refuge, against the injuries of tongues into our own consciences, as into a Castle; there repose our selves with security;
in such like cases we may seasonably Comfort our selves in our own innocency; fly for refuge, against the injuries of tongues into our own Consciences, as into a Castle; there repose our selves with security;
dis-regarding the reproaches of evil men, and professing with St Paul, that with us it is a very small matter to be judged of them, or of mans judgment.
disregarding the Reproaches of evil men, and professing with Saint Paul, that with us it is a very small matter to be judged of them, or of men judgement.
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we are not not to think it enough to satisfie our own consciences: but we are to endeavour as much as in us lieth, to stop the mouths, or at leastwise to manifest our uprightness to the consciences of others.
we Are not not to think it enough to satisfy our own Consciences: but we Are to endeavour as much as in us lies, to stop the mouths, or At leastwise to manifest our uprightness to the Consciences of Others.
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What else meant St Peter to exhort Christians that they should have their conversation honest among the Gentiles? Or St Paul so frequently and earnestly to fall upon the point of Scandal? or to be so careful in his own person, to provide things honest, not onely in the sight of God,
What Else meant Saint Peter to exhort Christians that they should have their Conversation honest among the Gentiles? Or Saint Paul so frequently and earnestly to fallen upon the point of Scandal? or to be so careful in his own person, to provide things honest, not only in the sighed of God,
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but in the sight of men also? or to stir up others to good things by arguments drawn as well from praise as vertue, from fame as conscience? as you shall finde them mixtly thrown together in the heap, ( Phil. 4.) Finally brethren, saith he, whatsoever things are true, (that's taken from Conscience;) whatsoever things are honest (that from Fame:) whatsoever things are just, whatsoever things are pure, (those from Conscience again; ( whatsoever things are lovely, whatsoever things are of good report, (those again from Fame:) think on these things, &c. To say then,
but in the sighed of men also? or to stir up Others to good things by Arguments drawn as well from praise as virtue, from fame as conscience? as you shall find them mixedly thrown together in the heap, (Philip 4.) Finally brothers, Says he, whatsoever things Are true, (that's taken from Conscience;) whatsoever things Are honest (that from Fame:) whatsoever things Are just, whatsoever things Are pure, (those from Conscience again; (whatsoever things Are lovely, whatsoever things Are of good report, (those again from Fame:) think on these things, etc. To say then,
as sometimes we do, when we are told that such or such doings will be little to our credit; That other men are not to be judges of our Consciences, but we stand or fall to our own master, and if we do otherwise then well, it is we (not they) that must answer for it, &c. I say, these are no good answers. If men were of St Augustins minde, in his book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi sunt, &c. It is confessed even by Heathens, that,
as sometime we do, when we Are told that such or such doings will be little to our credit; That other men Are not to be judges of our Consciences, but we stand or fallen to our own master, and if we do otherwise then well, it is we (not they) that must answer for it, etc. I say, these Are no good answers. If men were of Saint Augustins mind, in his book De Bono viduitatis (if that book be his) they would not give them the hearing, Non Audiendi sunt, etc. It is confessed even by heathens, that,
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that so we may be blameless as well as harmless, carrying our selves as the sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behaviour will render our names unsavory, as dead flies cause the ointment of the Apothecary to send forth a stinking savour.
that so we may be blameless as well as harmless, carrying our selves as the Sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behaviour will render our names unsavoury, as dead flies cause the ointment of the Apothecary to send forth a stinking savour.
Apothecaries we see are very choice over their precious confections, therefore, to preserve them from taint and putrefaction. Shall not a Christian be as wise and chary in his generation, as a shop-keeper in his;
Apothecaries we see Are very choice over their precious confections, Therefore, to preserve them from taint and putrefaction. Shall not a Christian be as wise and chary in his generation, as a shopkeeper in his;
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to keep the ointment of his good name from stench and rottenness, which is so incomparably more precious, then the others are? Truly I see not why every honest godly man, should not strive as earnestly,
to keep the ointment of his good name from stench and rottenness, which is so incomparably more precious, then the Others Are? Truly I see not why every honest godly man, should not strive as earnestly,
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and with as good hope, to have every mans good word, as he should to live in peace with every man. You well know, what the Apostle saith for that ( Rom. 12.) If it be possible, so much as in you lieth, have peace with all men.
and with as good hope, to have every men good word, as he should to live in peace with every man. You well know, what the Apostle Says for that (Rom. 12.) If it be possible, so much as in you lies, have peace with all men.
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But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (else the exhortation were bootless: ) and so we may do in this too.
But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (Else the exhortation were bootless:) and so we may do in this too.
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First, That the preservation of our good names is a duty, which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is of the very Law of God ) we are obliged unto.
First, That the preservation of our good names is a duty, which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is of the very Law of God) we Are obliged unto.
And the law of Charity, binding us to honour all men, and to preserve the just reputation of our meanest neighbour; must consequently bind us to do our selves right in the point of honour: for as much as we also,
And the law of Charity, binding us to honour all men, and to preserve the just reputation of our Meanest neighbour; must consequently bind us to do our selves right in the point of honour: for as much as we also,
in as much as the duty of Charity to be performed to our selves, is to be the rule and measure of that Charity which we owe to our neighbour: and it is not supposable, that he that hath little care of his own, should be meetly tender of his brothers reputation.
in as much as the duty of Charity to be performed to our selves, is to be the Rule and measure of that Charity which we owe to our neighbour: and it is not supposable, that he that hath little care of his own, should be meetly tender of his Brother's reputation.
and Thought is free. ) But that we may, if we behave our selves with godly discretion, win good report, even from those that in their hearts wish no good to us;
and Thought is free.) But that we may, if we behave our selves with godly discretion, win good report, even from those that in their hearts wish no good to us;
or at least put such a muzzle upon their tongues, that whereas they would with all their hearts speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ.
or At least put such a muzzle upon their tongues, that whereas they would with all their hearts speak evil of us as of evil doers, they shall not Dare for shame to accuse our good Conversation in christ.
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For who is he that will harm you, saith St Peter, if ye be followers of that which is good? as if he had said, Men that have any shame left in them, will not lightly offer to do you any harme, or to say any harme by you,
For who is he that will harm you, Says Saint Peter, if you be followers of that which is good? as if he had said, Men that have any shame left in them, will not lightly offer to do you any harm, or to say any harm by you,
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or labour of an ill name: but where himself by some sinful infirmity or negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it.
or labour of an ill name: but where himself by Some sinful infirmity or negligence, Some rashness, credulity, indiscretion, or other oversight, hath made a Way open for it.
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This I note the rather, because it falleth out not seldome to be the fate or fault of very good men, biassed too much by selfe love and partiality, to impute such crosses and disgraces as they sometimes meet withall, wholy to the injuries of wicked men;
This I note the rather, Because it falls out not seldom to be the fate or fault of very good men, biased too much by self love and partiality, to impute such Crosses and disgraces as they sometime meet withal, wholly to the injuries of wicked men;
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which, if they would search narrowly at home, they might perhaps finde reason enough sometimes to impute (at least in part) unto themselves. When, by busie intermedling where they need not;
which, if they would search narrowly At home, they might perhaps find reason enough sometime to impute (At least in part) unto themselves. When, by busy intermeddling where they need not;
by their too much stiffeness or peremptoriness either way concerning the use of indifferent things, without due consideration of times, places, persons, and other circumstances; by partaking with those they think well of so far as to the justifying of their very errors and exorbitances, and denying on the other side to such as are not of their own way such faire and just respects, as to men of their condition are in common civility due;
by their too much stiffeness or peremptoriness either Way Concerning the use of indifferent things, without due consideration of times, places, Persons, and other Circumstances; by partaking with those they think well of so Far as to the justifying of their very errors and exorbitances, and denying on the other side to such as Are not of their own Way such fair and just respects, as to men of their condition Are in Common civility due;
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or by some other like partialities and excesses, they provoke opposition against themselves, their persons, and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace.
or by Some other like Partialities and Excesses, they provoke opposition against themselves, their Persons, and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them Some displeasure or disgrace.
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35. That it may be otherwise, and better with you, Beloved, ponder well I beseech you, what our Solomon wrote long since, Prov. 19. The foolishness of man perverteth his way,
35. That it may be otherwise, and better with you, beloved, ponder well I beseech you, what our Solomon wrote long since, Curae 19. The foolishness of man perverteth his Way,
Neither cast off this care of your good names, by any pretensions of impossibility: which is another Topique of Sophistry wherewith Satan teacheth us to cheat our selves.
Neither cast off this care of your good names, by any pretensions of impossibility: which is Another Topic of Sophistry wherewith Satan Teaches us to cheat our selves.
It is indeed, and I confess it, something a hard thing, and not simply NONLATINALPHABET, to have every mans good word: but I may not yield it impossible.
It is indeed, and I confess it, something a hard thing, and not simply, to have every men good word: but I may not yield it impossible.
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and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it,
and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in christ; and Some Comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it,
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and by walking honestly and wisely to cut off occasion from them that seek occasion. But so far as you have been wanting to your selves in doing your part;
and by walking honestly and wisely to Cut off occasion from them that seek occasion. But so Far as you have been wanting to your selves in doing your part;
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so much you take off, both from their blame, and from your own comfort. It concerneth you to have a great care of preserving your good names, because by your care you may do much in it.
so much you take off, both from their blame, and from your own Comfort. It concerns you to have a great care of preserving your good names, Because by your care you may do much in it.
But the good name once lost, the loss is little better then desperate. He had need be a good gamster they say, (and to have very good fortune too,) that is to play an after-game of reputation.
But the good name once lost, the loss is little better then desperate. He had need be a good gamester they say, (and to have very good fortune too,) that is to play an aftergame of reputation.
The loss there may be recovered again by Repentance, which is tabula secunda post naufragium: as in Act. 27. some on boards, and some on broken pieces of the ship, got all safe to land.
The loss there may be recovered again by Repentance, which is tabula Secunda post Shipwreck: as in Act. 27. Some on boards, and Some on broken Pieces of the ship, god all safe to land.
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And so a man had better receive twenty wounds in his good name, then but a single raze in his conscience. But yet here the recovery is easier then there.
And so a man had better receive twenty wounds in his good name, then but a single raze in his conscience. But yet Here the recovery is Easier then there.
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Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again;
Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again;
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If malice or envy be minded to throw them on, there is no help for it but patience. But so far as dependeth upon our selves, and the likeliest way withall to counter-work the uncharitableness of others, (to give you a very general answer) is:
If malice or envy be minded to throw them on, there is no help for it but patience. But so Far as dependeth upon our selves, and the likeliest Way withal to counterwork the uncharitableness of Others, (to give you a very general answer) is:
and the foundation of a good name, is a good life. If any man desire yet more particular directions, as namely what kinds of actions are especially to be practised, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following;
and the Foundation of a good name, is a good life. If any man desire yet more particular directions, as namely what Kinds of actions Are especially to be practised, and what Kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following;
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bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof.
bestirring himself with all diligence and faithfulness, and carrying himself uprightly and Conscionably therein, and be sure to keep himself within the proper bounds thereof.
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39. Secondly, Let him carry himself lowly, dutifully, and respectfully to all his superiours and betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the aged, and to all others agreeably to their respective conditions and relations.
39. Secondly, Let him carry himself lowly, dutifully, and respectfully to all his superiors and betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the aged, and to all Others agreeably to their respective conditions and relations.
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40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian liberty, and the use of indifferent things. Not standing alwayes upon the utmost of what he may,
40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian liberty, and the use of indifferent things. Not standing always upon the utmost of what he may,
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now walkest thou not charitably, &c. Let not your good be evil spoken of. 41. Fourthly, Let him be milde, gentle, a lover and maintainer of peace and concord:
now walkest thou not charitably, etc. Let not your good be evil spoken of. 41. Fourthly, Let him be mild, gentle, a lover and maintainer of peace and concord:
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42. Fifthly, Let him be liberal and merciful, willing to communicate the good things that God hath lent him for the comfort and supply of those that stand in need.
42. Fifthly, Let him be liberal and merciful, willing to communicate the good things that God hath lent him for the Comfort and supply of those that stand in need.
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43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Iosiah in Ecclesiasticus; like the composition of the perfume made by the art of the Apothecary:
43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Josiah in Ecclesiasticus; like the composition of the perfume made by the art of the Apothecary:
sweet as honey (in the mouths of all that speak of him) and as musick at a banquet of wine (in the ears of all that hear of him.) Or if it be the good pleasure of God,
sweet as honey (in the mouths of all that speak of him) and as music At a banquet of wine (in the ears of all that hear of him.) Or if it be the good pleasure of God,
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for the trial of his faith and exercise of his patience, to suffer men to revile him and to speak all manner of evil against him falsely in this world:
for the trial of his faith and exercise of his patience, to suffer men to revile him and to speak all manner of evil against him falsely in this world:
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the one more immediate and direct, Acceptance with God; the other more remote and by consequence from the former, Peace with men. Or if you will, a Duty, and the Benefit of it:
the one more immediate and Direct, Acceptance with God; the other more remote and by consequence from the former, Peace with men. Or if you will, a Duty, and the Benefit of it:
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and these two coupled together (as they seldome go single) in one conditionall proposition consisting of an Antecedent, and a Consequent: wherein we have Gods part and ours.
and these two coupled together (as they seldom go single) in one conditional proposition consisting of an Antecedent, and a Consequent: wherein we have God's part and ours.
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Our part lieth in the Antecedent; wherein is supposed a Duty, which God expecteth from us ex debito; and that is to frame our wayes so as to please the Lord. Gods part lieth in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty ) we may comfortably expect from him ex promisso; and that is, to have our enemies to be at peace with us.
Our part lies in the Antecedent; wherein is supposed a Duty, which God Expects from us ex Debito; and that is to frame our ways so as to please the Lord. God's part lies in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty) we may comfortably expect from him ex Promisso; and that is, to have our enemies to be At peace with us.
The Antecedent in those former words (when a mans wayes please the Lord) The Consequent in these latter ( He maketh even his enemies to be at peace with him.
The Antecedent in those former words (when a men ways please the Lord) The Consequent in these latter (He makes even his enemies to be At peace with him.
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A man's whole carriage in the course of his life, with all his thoughts, speeches and actions whether good or bad are by an usual Metaphor in the Scriptures called The wayes of a Man. And of these Wayes Solomon speaketh, rather then of his Person. Because it is possible, the Lord may graciously accept some man's person, and yet take just exception at some of his wayes. 1. For thus it is;
A Man's Whole carriage in the course of his life, with all his thoughts, Speeches and actions whither good or bad Are by an usual Metaphor in the Scriptures called The ways of a Man. And of these Ways Solomon speaks, rather then of his Person. Because it is possible, the Lord may graciously accept Some Man's person, and yet take just exception At Some of his ways. 1. For thus it is;
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neither that man nor his wayes can please the Lord. 2. Again when a man walketh conscionably and constantly in the good wayes of God, without turning aside, either on the right hand, or on the left;
neither that man nor his ways can please the Lord. 2. Again when a man walks Conscionably and constantly in the good ways of God, without turning aside, either on the right hand, or on the left;
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both that man and his wayes are pleasing unto God. 3. But then again thirdly, when a man in the more constant course of his life walketh uprightly and in a right way,
both that man and his ways Are pleasing unto God. 3. But then again Thirdly, when a man in the more constant course of his life walks uprightly and in a right Way,
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but yet in some few particularities treadeth awry; (either failing in his judgment; or transported with passion; or drawn on by the example or perswasion of others;
but yet in Some few particularities treadeth awry; (either failing in his judgement; or transported with passion; or drawn on by the Exampl or persuasion of Others;
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or miscarrying through his own negligence, incogitancy, or other subreption; or overcome by the strength of some prevalent temptation; or from what other cause soever it may proceed, I say,
or miscarrying through his own negligence, incogitancy, or other subreption; or overcome by the strength of Some prevalent temptation; or from what other cause soever it may proceed, I say,
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when a man thus walking with God in the main, hath yet these outsteppings and deviations upon the by, (neither acted presumptuously, nor issuing from a heart habitually evil:) although the person of such a man may still be accepted with God in Christ,
when a man thus walking with God in the main, hath yet these outsteppings and deviations upon the by, (neither acted presumptuously, nor issuing from a heart habitually evil:) although the person of such a man may still be accepted with God in christ,
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yet in regard of such his sinful deviations, those particular passages in his wayes do not at all please, but rather highly displease, the sacred Majesty of God.
yet in regard of such his sinful deviations, those particular passages in his ways do not At all please, but rather highly displease, the sacred Majesty of God.
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For not only mens dispositions are various one from another, and so there is no possibility of pleasing all; because what would please one man, perhaps will not please another:
For not only men's dispositions Are various one from Another, and so there is no possibility of pleasing all; Because what would please one man, perhaps will not please Another:
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But even the same man is not alike disposed at all times, and so there can be no certainty of pleasing any; Because what would please him at one time, perhaps will not please him at another.
But even the same man is not alike disposed At all times, and so there can be no certainty of pleasing any; Because what would please him At one time, perhaps will not please him At Another.
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Then it importeth not so much the event (which being not in our power ought not to be imputed to us, either to our praise or dispraise ) as the intention, and endeavour. So as he may be said to please in a moral sense, that doth his best endeavour to please, however he speed:
Then it imports not so much the event (which being not in our power ought not to be imputed to us, either to our praise or dispraise) as the intention, and endeavour. So as he may be said to please in a moral sense, that does his best endeavour to please, however he speed:
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as S. Paul saith of himself, that he pleased all men in all things, which in the event doubtless he neither did, (for we know he had many adversaries; ) neither could do, the thing it self being altogether impossible.
as S. Paul Says of himself, that he pleased all men in all things, which in the event doubtless he neither did, (for we know he had many Adversaries;) neither could do, the thing it self being altogether impossible.
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The endeavour principally, and consequently also the event. For by reason of Gods goodness and unchangableness, there may be a good assurance of the event, where the desire of pleasing is unfained, and the endeavour faithful.
The endeavour principally, and consequently also the event. For by reason of God's Goodness and unchangeableness, there may be a good assurance of the event, where the desire of pleasing is unfeigned, and the endeavour faithful.
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and some few to please the Lord. There be that regard not either, the displeasure of God or man, so they may but please themselves NONLATINALPHABET is S. Peters word;
and Some few to please the Lord. There be that regard not either, the displeasure of God or man, so they may but please themselves is S. Peter's word;
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it signifieth as much as self-pleasers: Translations have well rendred it self-willed: men that will have their own way in every thing, that will speak their pleasure of every man, that will say what they list,
it signifies as much as self-pleasers: Translations have well rendered it self-willed: men that will have their own Way in every thing, that will speak their pleasure of every man, that will say what they list,
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S. Peter in the same place where he hath given us the name, hath also given us part of their character, Presumptuous are they saith he, and they are not afraid to speak evil of Dignities.
S. Peter in the same place where he hath given us the name, hath also given us part of their character, Presumptuous Are they Says he, and they Are not afraid to speak evil of Dignities.
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Which for the most part proceedeth from an overweening conceit they have of their own either wisdom, or wit: although in S. Augustines judgement, they are quite devoid of both;
Which for the most part Proceedeth from an overweening conceit they have of their own either Wisdom, or wit: although in S. Augustine's judgement, they Are quite devoid of both;
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5. Beside S. Peters NONLATINALPHABET, these self-pleasers; there are also S. Paul 's NONLATINALPHABET Men-pleasers. And what, is that a fault to? To please other me• out of a Christian indulgence, by condescending to their weakness,
5. Beside S. Peter's, these self-pleasers; there Are also S. Paul is Men-pleasers. And what, is that a fault to? To please other me• out of a Christian indulgence, by condescending to their weakness,
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But that must be only in lawful things, and so far forth as may tend to edification, and subordinately to a greater care of pleasing God in the first place.
But that must be only in lawful things, and so Far forth as may tend to edification, and subordinately to a greater care of pleasing God in the First place.
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But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their sins, or advancing their designes in any thing that may offend God:
But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their Sins, or advancing their designs in any thing that may offend God:
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and the Lord pleased withal: But when the same wayes will not please all, we ought not to be carefull to satisfie others in their unreasonable expectancies, much less our selves in our own inordinate appetites:
and the Lord pleased withal: But when the same ways will not please all, we ought not to be careful to satisfy Others in their unreasonable Expectancies, much less our selves in our own inordinate appetites:
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God and Christ must be (in the final resolution) the sole object of our pleasing, which is the substance of the whole words of the Antecedent laid together, which we have hitherto considered apart,
God and christ must be (in the final resolution) the sole Object of our pleasing, which is the substance of the Whole words of the Antecedent laid together, which we have hitherto considered apart,
The handling whereof we shall despatch in three enquiries, whereof two concern the Endeavour, and one the event. For it may be demanded first, what necessity of pleasing God ? and if it be needfull,
The handling whereof we shall dispatch in three Enquiries, whereof two concern the Endeavour, and one the event. For it may be demanded First, what necessity of pleasing God? and if it be needful,
then secondly, how and by what means it may be done? and both these belong to the endeavour: and then it may be demanded thirdly, concerning the event, upon what ground it is that any of our endeavours should please God ? Of which in their order.
then secondly, how and by what means it may be done? and both these belong to the endeavour: and then it may be demanded Thirdly, Concerning the event, upon what ground it is that any of our endeavours should please God? Of which in their order.
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7. First, that we should endeavour so to walk as to please God. The Apostle needed not to have prayed so earnestly as he doth Col. 1. and that without ceasing; neither to have adjured us so deeply as he doth, 1 Thes. 4. even by the Lord Iesus, if it did not both well become us in point of Duty, and also much concern us in point of wisdome so to do.
7. First, that we should endeavour so to walk as to please God. The Apostle needed not to have prayed so earnestly as he does Col. 1. and that without ceasing; neither to have adjured us so deeply as he does, 1 Thebes 4. even by the Lord Iesus, if it did not both well become us in point of Duty, and also much concern us in point of Wisdom so to do.
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(Ye call me Lord and Master, and ye say well, for so I am,) and we are his Servants, O Lord I am thy servant, I am thy servant and the son of thy handmaid.
(You call me Lord and Master, and you say well, for so I am,) and we Are his Servants, Oh Lord I am thy servant, I am thy servant and the son of thy handmaid.
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Tit. 2.) Next he is our Captain, ( It became him to make the Captain of their salvation perfect ) and we are his Souldiers, ( thou therefore endure hardness, as a good souldier of Iesus Christ, saith St. Paul to Timothy. ) We received our prest-mony, and book'd our names to serve in his wars,
Tit. 2.) Next he is our Captain, (It became him to make the Captain of their salvation perfect) and we Are his Soldiers, (thou Therefore endure hardness, as a good soldier of Iesus christ, Says Saint Paul to Timothy.) We received our pressed-money, and booked our names to serve in his wars,
when we bound our selves by solemn vow, and took the Sacrament upon it in our baptism, manfully to fight under his banner, against sin, the world and the Devill,
when we bound our selves by solemn Voelli, and took the Sacrament upon it in our Baptism, manfully to fight under his banner, against since, the world and the devil,
( No man that warreth entangleth himself in the affairs of this life, that he may please him that hath chosen him to be a Saviour, 2 Tim. 2.) Thirdly, He is our Father,
(No man that Warreth entangleth himself in the affairs of this life, that he may please him that hath chosen him to be a Saviour, 2 Tim. 2.) Thirdly, He is our Father,
and we his Children, (I will be a father to you, and ye shall be my sons and daughters, saith the Lord Almighty:) and when we have any thing of him, we readily speak him by the name of Father, and that by his own direction, saying, Our Father which art in heaven.
and we his Children, (I will be a father to you, and you shall be my Sons and daughters, Says the Lord Almighty:) and when we have any thing of him, we readily speak him by the name of Father, and that by his own direction, saying, Our Father which art in heaven.
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And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau 's impieties, whom the Scripture hath branded as a profane person, that grieved and displeased his parents in the choice of his wives.
And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau is impieties, whom the Scripture hath branded as a profane person, that grieved and displeased his Parents in the choice of his wives.
( The Lord is a great God, and a great King above all Gods ) and we are his subjects (his people and the sheep of his pasture) and he is no loyal Subject that will not strive to please his lawful Soveraign.
(The Lord is a great God, and a great King above all God's) and we Are his subject's (his people and the sheep of his pasture) and he is no loyal Subject that will not strive to please his lawful Sovereign.
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That form of speech ( if it please the King ) so frequent in the mouth of Nehemiah, was no affected strain of Courtship, but a just expression of duty: otherwise that religious man would never have used it.
That from of speech (if it please the King) so frequent in the Mouth of Nehemiah, was no affected strain of Courtship, but a just expression of duty: otherwise that religious man would never have used it.
9. And yet there may be a time wherein all those obligations may cease of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not:
9. And yet there may be a time wherein all those obligations may cease of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not:
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With what forehead then can any of us challenge from him either wages as Servants, or stipends as Soldiers, or provision as Sons, or protection as Subjects: if we be not careful in every respect to frame our selves in such sort as to please him? you see it is our duty so to do.
With what forehead then can any of us challenge from him either wages as Servants, or Stipends as Soldiers, or provision as Sons, or protection as Subject's: if we be not careful in every respect to frame our selves in such sort as to please him? you see it is our duty so to do.
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Solomon, Eccles. 7. speaking of the strange woman, whose heart is as nets and snares, and her hands as bands, saith, that whoso pleaseth the Lord shall escape from her,
Solomon, Eccles. 7. speaking of the strange woman, whose heart is as nets and snares, and her hands as bans, Says, that whoso Pleases the Lord shall escape from her,
and he shall be tempted and foyled: but whoso pleaseth God, by walking in his holy wayes, God shall so assist him with his grace; that when he is tempted, he shall escape. And that is a very great benefit.
and he shall be tempted and foiled: but whoso Pleases God, by walking in his holy ways, God shall so assist him with his grace; that when he is tempted, he shall escape. And that is a very great benefit.
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or of some other mortal man; cast up thy bills, examine thy accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou mightest have been at peace. 2. Thou hast exposed thy self for a prey to those temptations, from which thou mightest have escaped. 3. Thou hast blocked up the passage against thine own prayers, that they cannot have access before the throne of grace. 4. Thou hast utterly debarred thy self from ever entring into the kingdom of glory.
or of Some other Mortal man; cast up thy bills, examine thy accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou Mightest have been At peace. 2. Thou hast exposed thy self for a prey to those temptations, from which thou Mightest have escaped. 3. Thou hast blocked up the passage against thine own Prayers, that they cannot have access before the throne of grace. 4. Thou hast utterly debarred thy self from ever entering into the Kingdom of glory.
12. Which how and by what means it may best be done is our next Enquiry. Wherein to give you a general and easie direction, without descending into particulars, these two things will do it, Likeness, and Obedience. For the first, Similis Simili, is a common saying,
12. Which how and by what means it may best be done is our next Enquiry. Wherein to give you a general and easy direction, without descending into particulars, these two things will do it, Likeness, and obedience. For the First, Similis Simili, is a Common saying,
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Likeness ever breedeth liking: and men we see are best pleased every one with such notions and expressions as sort best with their own fancies, and with such companions as are of their own temper. So good Souldiers are best pleased with those that are valiant like themselves:
Likeness ever breeds liking: and men we see Are best pleased every one with such notions and expressions as sort best with their own fancies, and with such Sodales as Are of their own temper. So good Soldiers Are best pleased with those that Are valiant like themselves:
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as it may be the one of a quick, stirring and active, the other of a slow, remiss and suffering spirit: or it may be the one of an open, free and pleasant conversation, the other of a sad close and reserved temper: although they may be both honest and holy men,
as it may be the one of a quick, stirring and active, the other of a slow, remiss and suffering Spirit: or it may be the one of an open, free and pleasant Conversation, the other of a sad close and reserved temper: although they may be both honest and holy men,
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yet I say two such men will take little pleasure either in the company of the other, as experience also sheweth. Oderunt hilarem tristes, &c. 13. Now a wicked man is altogether unlike God, both in his inward affections, and in his outward conversation.
yet I say two such men will take little pleasure either in the company of the other, as experience also shows. Oderunt hilarem tristes, etc. 13. Now a wicked man is altogether unlike God, both in his inward affections, and in his outward Conversation.
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Is it possible that God who is light, should take pleasure in him that is nothing but darkness ? and God who is a spirit, in him who is nothing but flesh ? and God who is love, in him who is nothing but rancour,
Is it possible that God who is Light, should take pleasure in him that is nothing but darkness? and God who is a Spirit, in him who is nothing but Flesh? and God who is love, in him who is nothing but rancour,
and malice, and uncharitableness? and God who is righteous in all his wayes, and holy in all his works, a just, a mercifull, a bountifull God, in him who is altogether unclean, or unjust, or cruel, or covetous ? It cannot be.
and malice, and uncharitableness? and God who is righteous in all his ways, and holy in all his works, a just, a merciful, a bountiful God, in him who is altogether unclean, or unjust, or cruel, or covetous? It cannot be.
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14. But then as for the godly, no maruel if both their persons and wayes be well pleasing unto God, being that both their persons are inwardly renewed after his image, and their wayes also outwardly framed after his example. They love what he loveth, hate what he hateth in the affections of their hearts;
14. But then as for the godly, no marvel if both their Persons and ways be well pleasing unto God, being that both their Persons Are inwardly renewed After his image, and their ways also outwardly framed After his Exampl. They love what he loves, hate what he hates in the affections of their hearts;
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15. The other thing wherewith to please God, is our Obedience, when he beholdeth in our wayes a proof of our willing and cheerful subjection to his most righteous commands.
15. The other thing wherewith to please God, is our obedience, when he beholdeth in our ways a proof of our willing and cheerful subjection to his most righteous commands.
All Superiors are best pleased with those that owe them service, when they finde them most pliable to their wills, and most careful to observe what is given them in charge: neither are ever so much or so justly displeased with them,
All Superiors Are best pleased with those that owe them service, when they find them most pliable to their wills, and most careful to observe what is given them in charge: neither Are ever so much or so justly displeased with them,
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as when they see them to slack their own obedience, and slight their commands. Do you think the Centurion could have bin pleased with those he had under him,
as when they see them to slack their own Obedience, and slight their commands. Do you think the Centurion could have been pleased with those he had under him,
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if when he said to one Come, he should have gone the other way? and to another goe, he should have stood still ? and to another do this, he should have left that undone,
if when he said to one Come, he should have gone the other Way? and to Another go, he should have stood still? and to Another do this, he should have left that undone,
and done the quite contrary? Obedience is a thing wherein God more delighteth then in sacrifice: and the keeping of the commandement, will please him better then a Bullock that hath horns and hoofs.
and done the quite contrary? obedience is a thing wherein God more delights then in sacrifice: and the keeping of the Commandment, will please him better then a Bullock that hath horns and hoofs.
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The Apostle giveth this very reason in Rom. 8. why they that are in the flesh (carnal and worldly men) cannot please God, even because the carnall minde is not subject to the Law of God,
The Apostle gives this very reason in Rom. 8. why they that Are in the Flesh (carnal and worldly men) cannot please God, even Because the carnal mind is not Subject to the Law of God,
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16. Great therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Alm's deeds, hearing Gods word, receiving the holy Sacrament and the like; (just as the hypocritical Jews of old did by sacrifices & oblations: ) when as all the while their hearts are rotten, and their conversation base.
16. Great Therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Alm's Deeds, hearing God's word, receiving the holy Sacrament and the like; (just as the hypocritical jews of old did by Sacrifices & Oblations:) when as all the while their hearts Are rotten, and their Conversation base.
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For as the Lord of old often cried down sacrifices by his Prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescrib'd:
For as the Lord of old often cried down Sacrifices by his prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescribed:
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if there be no more in them but meer outside. And they are no better where there is not withall a conscience made of Obedience. The Lord who weigheth the spirits, (as it is a little before in this ch.) and searcheth the hearts and reins;
if there be no more in them but mere outside. And they Are no better where there is not withal a conscience made of obedience. The Lord who weigheth the spirits, (as it is a little before in this changed.) and Searches the hearts and reins;
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Deus non volens iniquitatem, he is a God that hath no pleasure in wickednesse Ps. 5. 17. We have hitherto enquired into the Reasons why we should endeavour to please the Lord:
Deus non volens iniquitatem, he is a God that hath no pleasure in wickedness Ps. 5. 17. We have hitherto inquired into the Reasons why we should endeavour to please the Lord:
Likenesse indeed will please, and Obedience will please: But then it should be such a likenesse, as will hold at least some tolerable proportion with the exemplar; such Obedience as will punctually answer the command: and such is not ours.
Likeness indeed will please, and obedience will please: But then it should be such a likeness, as will hold At least Some tolerable proportion with the exemplar; such obedience as will punctually answer the command: and such is not ours.
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and respect us but according to our merit: he might finde in every step we tread just matter of offence, in none of acceptance. If he should mark what is done amiss, and be extreme in it;
and respect us but according to our merit: he might find in every step we tread just matter of offence, in none of acceptance. If he should mark what is done amiss, and be extreme in it;
It must be therefore upon other and better grounds then any desert in us, or in our wayes, that God is graciously pleased to accept either of us or them.
It must be Therefore upon other and better grounds then any desert in us, or in our ways, that God is graciously pleased to accept either of us or them.
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The Apostle hath discovered two of those grounds, and joyned them both together in a short passage in Heb. 13. (Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Iesus Christ.) Implying that our good works are pleasing unto him upon these two grounds: First, because he worketh them in us;
The Apostle hath discovered two of those grounds, and joined them both together in a short passage in Hebrew 13. (Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sighed, through Iesus christ.) Implying that our good works Are pleasing unto him upon these two grounds: First, Because he works them in us;
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As we see most men take pleasure in the rooms of their own contriving, in the engines and manufactures of their own devising, in the fruits of those trees which themselves have planted. Now the crooked wayes of evil men, that walk according to the course of the world, are indeed the works of the Devil;
As we see most men take pleasure in the rooms of their own contriving, in the Engines and manufactures of their own devising, in the fruits of those trees which themselves have planted. Now the crooked ways of evil men, that walk according to the course of the world, Are indeed the works of the devil;
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although they be not the works of the Devil (for he hath not now so much power over them as to work in them) yet are they still the works of the flesh, as they are called Gal. 5. such works therefore may be pleasing to the flesh, whose they are;
although they be not the works of the devil (for he hath not now so much power over them as to work in them) yet Are they still the works of the Flesh, as they Are called Gal. 5. such works Therefore may be pleasing to the Flesh, whose they Are;
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but they are so far from being pleasing unto God, that they rather grieve his holy Spirit. The works then that must please God, are such as himself hath wrought in us, by that his holy Spirit; which are therefore called the fruits of the spirit in the same Gal. 5. as it is said by the Prophet (O Lord thou wilt ordain peace for us,
but they Are so Far from being pleasing unto God, that they rather grieve his holy Spirit. The works then that must please God, Are such as himself hath wrought in us, by that his holy Spirit; which Are Therefore called the fruits of the Spirit in the same Gal. 5. as it is said by the Prophet (Oh Lord thou wilt ordain peace for us,
19. That is one ground. The other is, because God looketh not upon us as we are in our selves, neither dealeth with us according to the rigour of a legall Covenant: but he beholdeth us NONLATINALPHABET, in the face of his beloved one, even Jesus Christ his onely son,
19. That is one ground. The other is, Because God looks not upon us as we Are in our selves, neither deals with us according to the rigour of a Legal Covenant: but he beholdeth us, in the face of his Beloved one, even jesus christ his only son,
as a loving father is with his beloved childe. As a loving father taketh in good part the willing endeavors of his childe to do whatsoever he appointeth him,
as a loving father is with his Beloved child. As a loving father Takes in good part the willing endeavors of his child to do whatsoever he appoints him,
20. And we doubt not, but the acceptance we finde with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly feareth God, with strong comfort, against two great and common discouragements, whereunto he may be subject:
20. And we doubt not, but the acceptance we find with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly fears God, with strong Comfort, against two great and Common discouragements, whereunto he may be Subject:
arising the one from the sense of mens displeasure; the other from the conscience of his own imperfections. Sometimes God and his own heart condemn him not, and yet the world doth; and that troubleth him:
arising the one from the sense of men's displeasure; the other from the conscience of his own imperfections. Sometime God and his own heart condemn him not, and yet the world does; and that Troubles him:
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21. But I forbeare the amplification of these comforts: that I may proceed from the Antecedent in those former words (when a mans wayes please the Lord) of which I have spoken hitherto;
21. But I forbear the amplification of these comforts: that I may proceed from the Antecedent in those former words (when a men ways please the Lord) of which I have spoken hitherto;
The Persons, The effect, The Author. The Persons a mans enemies; The effect, Peace; The author, the Lord. (He maketh a mans enemies to be at peace with him.) The words being of an easie understanding will therefore need the less opening. Onely thus much briefly.
The Persons, The Effect, The Author. The Persons a men enemies; The Effect, Peace; The author, the Lord. (He makes a men enemies to be At peace with him.) The words being of an easy understanding will Therefore need the less opening. Only thus much briefly.
or good name, they are a mans enemies. And Solomon here supposeth it possible, that a man whose wayes please the Lord, may yet have enemies: Nay it is scarce possible it should be otherwise, Inimici Domestici, rather then fail, Satan will stir him up enemies out of his own house. 2. And these enemies are then said to be at pleace with him (which is the Effect; ) when either there is a change wrought in their affections, so as they now begin to bear him less ill will then formerly they have done;
or good name, they Are a men enemies. And Solomon Here Supposeth it possible, that a man whose ways please the Lord, may yet have enemies: Nay it is scarce possible it should be otherwise, Inimici Domestici, rather then fail, Satan will stir him up enemies out of his own house. 2. And these enemies Are then said to be At pleace with him (which is the Effect;) when either there is a change wrought in their affections, so as they now begin to bear him less ill will then formerly they have done;
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as not to break out into open hostility, but (whatsoever their thoughts are within ) to carry themselves fairly and peaceably towards him outwardly, so as he is at a kinde of peace with them,
as not to break out into open hostility, but (whatsoever their thoughts Are within) to carry themselves fairly and peaceably towards him outwardly, so as he is At a kind of peace with them,
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22. The scope of the whole words is to instruct us, that the fairest and likeliest way for us to procure peace with men, is to order our wayes so as to please the Lord. You shall therefore finde the favour of God, and the favour of men often joyned together in the Scriptures,
22. The scope of the Whole words is to instruct us, that the Fairest and likeliest Way for us to procure peace with men, is to order our ways so as to please the Lord. You shall Therefore find the favour of God, and the favour of men often joined together in the Scriptures,
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My son, let not mercy and truth forsake thee &c. so shalt thou finde favour and good understanding in the sight of God and man, saith our Solomon Prov. 3. And S. Paul Rom. 14. (he that in these things serveth Christ, is acceptable to God,
My son, let not mercy and truth forsake thee etc. so shalt thou find favour and good understanding in the sighed of God and man, Says our Solomon Curae 3. And S. Paul Rom. 14. (he that in these things serves christ, is acceptable to God,
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Againe, on the other side, when they believed his word, walked in his wayes, and pleased him, how he raised them up friends, how he made their enemies to bow under them,
Again, on the other side, when they believed his word, walked in his ways, and pleased him, how he raised them up Friends, how he made their enemies to bow under them,
24. Of which Effect the first and principall cause is none other then the overruling hand of God, who not only disposeth of all outward things according to the good pleasure of his will, but hath also in his hands the hearts of all men even of the greatest Kings, as the rivers of water, to turn them which way soever he will;
24. Of which Effect the First and principal cause is none other then the overruling hand of God, who not only Disposeth of all outward things according to the good pleasure of his will, but hath also in his hands the hearts of all men even of the greatest Kings, as the Rivers of water, to turn them which Way soever he will;
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The original there is (NONLATINALPHABET Palge maijm ) as you would say, the divisions of waters. Which is not to be understood of the great rivers, though the greatest of them all,
The original there is (Page maijm) as you would say, the divisions of waters. Which is not to be understood of the great Rivers, though the greatest of them all,
even the wide and great Sea also is in the hands of God, to turne which way soever he will: (as he turned the waters of the red sea backwards to let his people goe through,
even the wide and great Sea also is in the hands of God, to turn which Way soever he will: (as he turned the waters of the read sea backwards to let his people go through,
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and then turned them forward again to overwhelme their enemies.) But the allusion there is clearly to the little trenches, whereby in those drier Eastern countries, husbandmen used to derive water from some fountain or cistern to the several parts of their gardens,
and then turned them forward again to overwhelm their enemies.) But the allusion there is clearly to the little Trenches, whereby in those drier Eastern countries, husbandmen used to derive water from Some fountain or cistern to the several parts of their gardens,
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for the better nourishing of their herbs and fruit-trees. Now you know when a gardner hath cut many such trenches all over his garden, with what ease he can turne the water out of any one into any other of those channels:
for the better nourishing of their herbs and Fruit trees. Now you know when a gardener hath Cut many such Trenches all over his garden, with what ease he can turn the water out of any one into any other of those channels:
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and deriving it into another, even as it pleaseth him, and as he seeth it most conducible for the necessities of his garden: With much more ease can the Lord stop the current of any mans favour and affections in the course wherein it presently runneth,
and deriving it into Another, even as it Pleases him, and as he sees it most conducible for the necessities of his garden: With much more ease can the Lord stop the current of any men favour and affections in the course wherein it presently Runneth,
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Thus he gave his people favour in the sight of the Egyptians, so as they lent them all their precious things at their departure, who but a little before had consulted the rooting out the whole generation of them.
Thus he gave his people favour in the sighed of the egyptians, so as they lent them all their precious things At their departure, who but a little before had consulted the rooting out the Whole generation of them.
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but he turned the hatred of their enemies also into compassion, and made all those that had led them away captives, to pitty them as it is in Psalm 106. 25. The Lord is a God of power, and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts.
but he turned the hatred of their enemies also into compassion, and made all those that had led them away captives, to pity them as it is in Psalm 106. 25. The Lord is a God of power, and Therefore can work such effects as he Pleases for our peace without any apparent means on our parts.
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But being withall a God of order: for the most part therefore, and in the ordinary course of his providence, he worketh his own purposes by second causes, and subordinate means.
But being withal a God of order: for the most part Therefore, and in the ordinary course of his providence, he works his own Purposes by second Causes, and subordinate means.
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yet their mouths will be muzled, and their hands manacled from breaking out into any outragious either tearms or actions of open hostility: so as you shall enjoy your peace with them in some measure.
yet their mouths will be muzzled, and their hands manacled from breaking out into any outrageous either terms or actions of open hostility: so as you shall enjoy your peace with them in Some measure.
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What a seeming distance is there between the Prophets and the Apostles speeches? or else how may they be reconciled? Who is he that will harm you if you be followers of that which is good? saith the one:
What a seeming distance is there between the prophets and the Apostles Speeches? or Else how may they be reconciled? Who is he that will harm you if you be followers of that which is good? Says the one:
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Yea saith the other, there are some agai•st me, even therefore, because I follow that which is good, As if by seeking to please God, he had rather lost his friends, then gained his enemies.
Yea Says the other, there Are Some agai•st me, even Therefore, Because I follow that which is good, As if by seeking to please God, he had rather lost his Friends, then gained his enemies.
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As First, if God have not yet, made our enemies to be at peace with us, yet it may be he will do it hereafter, being no way bound to us, we may give him leave to take his own time.
As First, if God have not yet, made our enemies to be At peace with us, yet it may be he will do it hereafter, being no Way bound to us, we may give him leave to take his own time.
It is his Prerogative to appoint the times, it is our Duty to wait his leasure. It may be, ( secondly ) neither is it unlikely, that we do not NONLATINALPHABET, walk with an even foot, and by a straight line;
It is his Prerogative to appoint the times, it is our Duty to wait his leisure. It may be, (secondly) neither is it unlikely, that we do not, walk with an even foot, and by a straight line;
28. But where none of these, or the like considerations will reach home, it will sufficiently clear the whole difficulty, to consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporall promises, are to be understood NONLATINALPHABET, not as universally, but as commonly true:
28. But where none of these, or the like considerations will reach home, it will sufficiently clear the Whole difficulty, to Consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporal promises, Are to be understood, not as universally, but as commonly true:
and which he well knoweth (though perhaps we cannot yet apprehend it so) to be presently far better for us then that. Say he do not give us wealth or advancement, yet if he give us a contented minde without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was St Pauls case; ) yet if he supply us with a sufficiency of grace to encounter with it;
and which he well Knoweth (though perhaps we cannot yet apprehend it so) to be presently Far better for us then that. Say he do not give us wealth or advancement, yet if he give us a contented mind without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was Saint Paul's case;) yet if he supply us with a sufficiency of grace to encounter with it;
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is it not better? So in the present case, if we do not presently make our enemies to be at peace with us, yet if he teach us to profit by their enmity, in exercising our faith and patience, in quickning us unto prayer, in furthering our humiliations, or encreasing any other grace in us, is it not every way and incomparably better? Now will any wise man tax him with breach of promise, who having promised a pound of silver, giveth a talent of gold? or who can truly say that, that man is not so good as his word, that is apparently much better then his word?
is it not better? So in the present case, if we do not presently make our enemies to be At peace with us, yet if he teach us to profit by their enmity, in exercising our faith and patience, in quickening us unto prayer, in furthering our humiliations, or increasing any other grace in us, is it not every Way and incomparably better? Now will any wise man Tax him with breach of promise, who having promised a pound of silver, gives a talon of gold? or who can truly say that, that man is not so good as his word, that is apparently much better then his word?
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When the holy spirit of God here in the text useth it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness, which we are in Duty bound to perform howsoever, in seeking to please the Lord. We may learn hence secondly; If at any time we unfainedly desire peace, by what course we may be likeliest to procure it. Preposterous is the course, which yet most of men take,
When the holy Spirit of God Here in the text uses it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness, which we Are in Duty bound to perform howsoever, in seeking to please the Lord. We may Learn hence secondly; If At any time we unfeignedly desire peace, by what course we may be likeliest to procure it. Preposterous is the course, which yet most of men take,
We may learn hence, ( Thirdly ) how hateful the practise is, and how wretched the condition of make-bates, tale-b•arers, whisperers, and all those that sow dissention among brethren.
We may Learn hence, (Thirdly) how hateful the practice is, and how wretched the condition of Makebates, tale-b•arers, whisperers, and all those that sow dissension among brothers.
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30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other inference only, very needful to be consider'd of in these times; which is this.
30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other Inference only, very needful to be considered of in these times; which is this.
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31. Thus to be jealous over our selves with a godly jealousie, would not only work in us a due consideration of our wayes, that so we might amend them, if there be cause:
31. Thus to be jealous over our selves with a godly jealousy, would not only work in us a due consideration of our ways, that so we might amend them, if there be cause:
The former fallacy is, that we use many times, especially when our enemies do us manifest wrong, to impute our sufferings wholy to their iniquity, whereof we should do wiselier to take some of the blame upon our selves. Not at all to excuse them, whose proceedings are unjust, and for which they shall bear their own burthens:
The former fallacy is, that we use many times, especially when our enemies do us manifest wrong, to impute our sufferings wholly to their iniquity, whereof we should do wiselier to take Some of the blame upon our selves. Not At all to excuse them, whose proceedings Are unjust, and for which they shall bear their own burdens:
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Their hearts and tongues, and hands, are against us, only out of that NONLATINALPHABET that superfluity of maliciousness wherewith their naughty hearts abound,
Their hearts and tongues, and hands, Are against us, only out of that that superfluity of maliciousness wherewith their naughty hearts abound,
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But the Lord sundry times hardneth their hearts, and whetteth their tongues, and strengtheneth their hands against us in such sort, to chasten us for some sinfull error, neglect, or lust in part still remaining in us unsubdued;
But the Lord sundry times Hardeneth their hearts, and whets their tongues, and strengtheneth their hands against us in such sort, to chasten us for Some sinful error, neglect, or lust in part still remaining in us unsubdued;
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because he seeth him in most things dutifull and towardly; may yet be so far displeased with him for some particular neglects, as not only to frown upon him,
Because he sees him in most things dutiful and towardly; may yet be so Far displeased with him for Some particular neglects, as not only to frown upon him,
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Sic parvis componere magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an experiment of it in David, with whom doubtless God was well pleased for the main course of his life, otherwise he had never received that singular testimony from his own mouth, that he was secundum cor, a man after his own heart:
Sic parvis componere Magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an experiment of it in David, with whom doubtless God was well pleased for the main course of his life, otherwise he had never received that singular testimony from his own Mouth, that he was secundum cor, a man After his own heart:
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yet because he stepped aside, and that very foulely in the matter of Vriah, The Text saith, 2 Sam. 11. that the thing that David had done displeased the Lord:
yet Because he stepped aside, and that very foully in the matter of Uriah, The Text Says, 2 Sam. 11. that the thing that David had done displeased the Lord:
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33. The other fallacy is, when we cherish in our selves some sinful errors, either in judgement or practice, as if they were the good wayes of God, the rather for this, that we have enemies, and meet with opposition: as if the enmity of men were an infallible mark of a right way. The words of the Text ye see, seem rather to incline quite the other way.
33. The other fallacy is, when we cherish in our selves Some sinful errors, either in judgement or practice, as if they were the good ways of God, the rather for this, that we have enemies, and meet with opposition: as if the enmity of men were an infallible mark of a right Way. The words of the Text you see, seem rather to incline quite the other Way.
Indeed the very truth is, neither the favour or disfavour of men, neither their approving nor opposing, is any certain mark at all either of a good or of a bad way. Our Solomon hath delivered it positively (and we ought to believe him) Eccl. 9. that no man knoweth either love or hatred, by all that is before them.
Indeed the very truth is, neither the favour or disfavour of men, neither their approving nor opposing, is any certain mark At all either of a good or of a bad Way. Our Solomon hath Delivered it positively (and we ought to believe him) Ecclesiastes 9. that no man Knoweth either love or hatred, by all that is before them.
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It is an error therefore of dangerous consequence, to think that the enmity of the wicked is an undoubted mark either of truth or goodness. Not only for that it wanteth the warrant of truth to support it, (which is common to it with all other errors: ) but for two other especial reasons besides.
It is an error Therefore of dangerous consequence, to think that the enmity of the wicked is an undoubted mark either of truth or Goodness. Not only for that it Wants the warrant of truth to support it, (which is Common to it with all other errors:) but for two other especial Reasons beside.
34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometimes made against truth and goodness, which opposition the holy Ghost in such like places intended not to deliver as a mark of godliness;
34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometime made against truth and Goodness, which opposition the holy Ghost in such like places intended not to deliver as a mark of godliness;
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as if some strange thing had befallen us, NONLATINALPHABET, Beloved think it not strange, saith S. Peter, (concerning all such trials as these are) as if some strange thing had hapned:
as if Some strange thing had befallen us,, beloved think it not strange, Says S. Peter, (Concerning all such trials as these Are) as if Some strange thing had happened:
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But now to make such opposition a NONLATINALPHABET or mark whereby infallibly to judge of our wayes whether they be right or no (as some out of the strength of their heat and ignorance have done) is to abuse the holy Scriptures, to pervert the meaning of the Holy Ghost, and to lead men into a maze of uncertainty and error. We had all of us need therefore to beware, that we doe not like our own wayes so much the better because we have enemies: it is much safer for us to suspect lest there may be something in us otherwise then should be,
But now to make such opposition a or mark whereby infallibly to judge of our ways whither they be right or not (as Some out of the strength of their heat and ignorance have done) is to abuse the holy Scriptures, to pervert the meaning of the Holy Ghost, and to led men into a maze of uncertainty and error. We had all of us need Therefore to beware, that we do not like our own ways so much the better Because we have enemies: it is much safer for us to suspect lest there may be something in us otherwise then should be,
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1. WHen the Apostles preached the Doctrine of Christian liberty; a fit opportunity was ministred for Satans instruments to work their feats upon the new-converted Christians: false Teachers on the one side,
1. WHen the Apostles preached the Doctrine of Christian liberty; a fit opportunity was ministered for Satan Instruments to work their feats upon the new-converted Christians: false Teachers on the one side,
For taking advantage from the very name of Liberty, the Enemies of their Souls were ready NONLATINALPHABET, to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith NONLATINALPHABET, to speak evil of them under that colour,
For taking advantage from the very name of Liberty, the Enemies of their Souls were ready, to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith, to speak evil of them under that colour,
as persons licentious and ill affected to Government. The preventing of which, whether abuses or misconstructions of so wholsome a Doctrine, caused the holy Apostles to touch so often,
as Persons licentious and ill affected to Government. The preventing of which, whither Abuses or misconstructions of so wholesome a Doctrine, caused the holy Apostles to touch so often,
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and to beat so much (as in their writings they have done) upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the name of Christ is called, both for their Consciences and Credits sake, cheerfully to perform.
and to beatrice so much (as in their writings they have done) upon the argument of Christian subjection and Obedience: as a duty highly Concerning all those upon whom the name of christ is called, both for their Consciences and Credits sake, cheerfully to perform.
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they must endeavour both to do the will of the most wise God, and to put to silence the ignorance of foolish men, by submitting to every humane creature that the Lord hath set over them for his sake.
they must endeavour both to do the will of the most wise God, and to put to silence the ignorance of foolish men, by submitting to every humane creature that the Lord hath Set over them for his sake.
Suffice it us to know, that in this seventeenth verse St Peter shutteth up his general Exhortation concerning subjection to Superiours in four short precepts or Aphorismes of Christian life.
Suffice it us to know, that in this seventeenth verse Saint Peter shutteth up his general Exhortation Concerning subjection to Superiors in four short Precepts or Aphorisms of Christian life.
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you must be ready to do all offices of respect and love as occasion serveth to every man, but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections, (and so in the exercise of your charity too) then they that are without have any reason to do.
you must be ready to do all Offices of respect and love as occasion serves to every man, but yet you Are to Remember that your brothers in christ may claim a nearer and Deeper Interest in your affections, (and so in the exercise of your charity too) then they that Are without have any reason to do.
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where the fear of the one will consist with the fear of the other. But where they are incompatible, hold fast to the fear of God howsoever: but even in that case:
where the Fear of the one will consist with the Fear of the other. But where they Are incompatible, hold fast to the Fear of God howsoever: but even in that case:
and then how that duty is either extended or limited in regard of the Object. The Duties are, Honour, and Love. The duty of Honour in the former Precept:
and then how that duty is either extended or limited in regard of the Object. The Duties Are, Honour, and Love. The duty of Honour in the former Precept:
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4. Honour properly, is an acknowledgment or testification of some excellency or other in the person honoured by some reverence or observance answerable thereunto.
4. Honour properly, is an acknowledgment or testification of Some excellency or other in the person honoured by Some Reverence or observance answerable thereunto.
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And thus the word is clearly used in the last precept of the four in this verse, Honour the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniencies:
And thus the word is clearly used in the last precept of the four in this verse, Honour the King. But so to take it in this First Precept, would be Subject to sundry difficulties and inconveniences:
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Impossible I say, not onely ex hypothesi and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex naturâ rei, as implying a flat contradiction within it self.
Impossible I say, not only ex Hypothesis and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex naturâ rei, as implying a flat contradiction within it self.
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as if he had directly forbidden us to honour any man. It is necessary therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon,
as if he had directly forbidden us to honour any man. It is necessary Therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon,
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so as to import all that esteem or regard, be it more or less, which (either in justice or charity ) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable offices upon all emergent occasions,
so as to import all that esteem or regard, be it more or less, which (either in Justice or charity) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable Offices upon all emergent occasions,
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In which sense, it is a possible thing for us to honour, not onely our Superiours that are over us or a above us; but our Equals too that are in the same rank with us ▪ yea even our inferiours also, that are below us, or under us.
In which sense, it is a possible thing for us to honour, not only our Superiors that Are over us or a above us; but our Equals too that Are in the same rank with us ▪ yea even our inferiors also, that Are below us, or under us.
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It was far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of Reverence or Subjection: For that were to invert the right order of things, and to pervert Gods ordinance;
It was Far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of reverence or Subjection: For that were to invert the right order of things, and to pervert God's Ordinance;
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who hath given man the preeminence, and commanded the woman to be in subjection. The woman therefore may not by any means NONLATINALPHABET, usurpe authority over the man:
who hath given man the preeminence, and commanded the woman to be in subjection. The woman Therefore may not by any means, usurp Authority over the man:
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His meaning clearly is, that the husband should cherish the wife, as one that (though in some degree of inferiority, ) is yet his yoke-fellow, bearing with the weaknesses,
His meaning clearly is, that the husband should cherish the wife, as one that (though in Some degree of inferiority,) is yet his yokefellow, bearing with the Weaknesses,
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Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and obedience: and yet, being his companion, he may not make her his drudge, by denying her the honour of a tender respect,
Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and Obedience: and yet, being his Companion, he may not make her his drudge, by denying her the honour of a tender respect,
and loving condescension. Which kinde of honour is in some measure, and according to their different proportions, due also to be given by Parents to their children, and by the greatest Masters to the meanest of their servants.
and loving condescension. Which kind of honour is in Some measure, and according to their different proportions, due also to be given by Parents to their children, and by the greatest Masters to the Meanest of their Servants.
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but of Ephesus a famous city and the chief Metropolis of Asia: and the Widows he there speaketh of, were poore old women, such as in those times for the meane services they were to performe to the Saints were called also Diaconissae, and were therefore to be maintained out of the contributions of the Church and the common stock.
but of Ephesus a famous City and the chief Metropolis of Asia: and the Widows he there speaks of, were poor old women, such as in those times for the mean services they were to perform to the Saints were called also Deaconesses, and were Therefore to be maintained out of the contributions of the Church and the Common stock.
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But the honour he was to give them was such as was meet for persons of that quality, especially in relation to their maintenance: that in the execution of his pastoral charge, amongst his other cares, he should take care that those widdows should be provided for in fitting sort;
But the honour he was to give them was such as was meet for Persons of that quality, especially in Relation to their maintenance: that in the execution of his pastoral charge, among his other Cares, he should take care that those Widows should be provided for in fitting sort;
7. In like manner we are to understand the word Honour here in the Text: in such a notion as may include, (together with the Honour properly so called and due to Superiors only,) all those fitting respects which are to be given to Equals and Inferiors also;
7. In like manner we Are to understand the word Honour Here in the Text: in such a notion as may include, (together with the Honour properly so called and due to Superiors only,) all those fitting respects which Are to be given to Equals and Inferiors also;
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If any honour or respect in whatsoever kinde or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded.
If any honour or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with Justice or in equity be demanded.
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So that we then fulfill this precept of our Apostle, when we are careful to our utmost power and best understanding, to respect every man (whether Superior, Equall, or Inferior,) secundùm gradum & meritum:
So that we then fulfil this precept of our Apostle, when we Are careful to our utmost power and best understanding, to respect every man (whither Superior, Equal, or Inferior,) secundùm Gradum & Merit:
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according to his place and desert. For those two are, as it were the Standards, whereby to measure out to every man his proportion of Honour in this kinde:
according to his place and desert. For those two Are, as it were the Standards, whereby to measure out to every man his proportion of Honour in this kind:
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8. It would be a tedious, indeed rather an endless taske, (and therefore I undertake it not,) to drive the general into its particulars; and to shew what peculiar honours and respects are due to all estates of men, considered in their severall ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter,
8. It would be a tedious, indeed rather an endless task, (and Therefore I undertake it not,) to drive the general into its particulars; and to show what peculiar honours and respects Are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter,
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that is to say, neither more or less, but as nere as he can understand (within a convenient latitude ) that which is justly his due: Yet let him take this withall, that where the case is doubtfull, it is the safest course (lest self-love should incline him to be partial, ) to pinch rather on his own part,
that is to say, neither more or less, but as never as he can understand (within a convenient latitude) that which is justly his due: Yet let him take this withal, that where the case is doubtful, it is the Safest course (lest Self-love should incline him to be partial,) to pinch rather on his own part,
then on his neighbours, especially if his Superior, That is to say, rather to forgoe a good part of that honour, which he may think is due to himself, if he be not very sure of it:
then on his neighbours, especially if his Superior, That is to say, rather to forgo a good part of that honour, which he may think is due to himself, if he be not very sure of it:
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then to keep back any small part of that honour, which (for any good pssurance he hath to the contrary,) may fall due to his neighbour. Agreeably to the other Apostles advice Rom. 12. that (not in taking, but) in giving honour we should go one before another.
then to keep back any small part of that honour, which (for any good pssurance he hath to the contrary,) may fallen due to his neighbour. Agreeably to the other Apostles Advice Rom. 12. that (not in taking, but) in giving honour we should go one before Another.
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and to whom. The Duty, Honour, and that to all men: and all this but Quid nominis. It may next be demanded, Quid Iuris: upon what tye we stand thus bound to Honour all men ? I answer;
and to whom. The Duty, Honour, and that to all men: and all this but Quid Nominis. It may next be demanded, Quid Iuris: upon what tie we stand thus bound to Honour all men? I answer;
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Funiculus triplex. There lyeth a threefold tye upon us for the performance of this Duty: to wit, of Iustice, of Equity, of Religion. A tye of Iustice first:
Funiculus triplex. There lies a threefold tie upon us for the performance of this Duty: to wit, of justice, of Equity, of Religion. A tie of justice First:
whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him. NONLATINALPHABET is Aristotles phrase:
whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him. is Aristotle phrase:
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but S. Pauls is far beyond it, in the fore-cited Rom. 13. Render to all their dues, (So we translate it; but the word is) NONLATINALPHABET: which imports more then NONLATINALPHABET.
but S. Paul's is Far beyond it, in the forecited Rom. 13. Render to all their dues, (So we translate it; but the word is): which imports more then.
We do not account it discurtesie, but dishonesly, in any man that is able, not to pay debts. Withhold not good from them to whom it is due, saith Solomon Prov. 3. Whosoever withholdeth a debt or due from another, doth an unjust act; and is next akin to a thief: and,
We do not account it discourtesy, but dishonesly, in any man that is able, not to pay debts. Withhold not good from them to whom it is due, Says Solomon Curae 3. Whosoever withholdeth a debt or due from Another, does an unjust act; and is next akin to a thief: and,
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as a thief, is bound to restitution. The other word in the same place inforceth as much, NONLATINALPHABET, which is 〈 ◊ 〉 more then Aristotles NONLATINALPHABET:
as a thief, is bound to restitution. The other word in the same place enforceth as much,, which is 〈 ◊ 〉 more then Aristotle:
10. It is a thing not unworthy the observing, that all those words which usually signifie Honour in the three learned languages, do either primarily signifie, or else are derived from such words as do withall signifie, either a Price, or a Weight. Now by the rules of Commutative Iustice, the price of every commodity ought to be according to the true worth of it.
10. It is a thing not unworthy the observing, that all those words which usually signify Honour in the three learned languages, do either primarily signify, or Else Are derived from such words as do withal signify, either a Price, or a Weight. Now by the rules of Commutative justice, the price of every commodity ought to be according to the true worth of it.
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And things payable by weight are by Law and Custome then onely currant, when they have their due and full weight, and that usually with some draught over, rather then under. Even so it is a righteous thing with us, to make a just estimate of every mans worth, and to set a right valuation upon him,
And things payable by weight Are by Law and Custom then only currant, when they have their due and full weight, and that usually with Some draught over, rather then under. Even so it is a righteous thing with us, to make a just estimate of every men worth, and to Set a right valuation upon him,
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and certainly that man maketh use of a false beam, that setteth light by his brother, (or perhaps setteth him at nought ) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why doest thou set at naught thy brother? as who should say, with what face, with what conscience canst thou do it? He that defalketh any thing of that just honour which he ought to allow his brother. (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Saphira, even according to the letter, Acts 5. (NONLATINALPHABET, being the phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all.
and Certainly that man makes use of a false beam, that sets Light by his brother, (or perhaps sets him At nought) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why dost thou Set At nought thy brother? as who should say, with what face, with what conscience Canst thou do it? He that defalketh any thing of that just honour which he ought to allow his brother. (let his pretence be what it can be) how is he not guilty of the since of Ananias and Sapphira, even according to the Letter, Acts 5. (, being the phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all.
all one (in the meaning and result) with that NONLATINALPHABET as St Iames calleth it, that Royal Law, which comprehendeth in it the whole second Table of the Law, with all the several offices reducible to each commandement therein;
all one (in the meaning and result) with that as Saint James calls it, that Royal Law, which comprehendeth in it the Whole second Table of the Law, with all the several Offices reducible to each Commandment therein;
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If we would but once perfectly learn this one lesson, and soundly follow it, ( Do, as we would be done to ) sailing alwayes by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our conversations, in respect of our carriage towards others.
If we would but once perfectly Learn this one Lesson, and soundly follow it, (Do, as we would be done to) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our Consciences, or other direction for the ordering of our conversations, in respect of our carriage towards Others.
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But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their creditors to low compositions for great summes, but call hard upon their poor neighbours for petty reckonings that stand uncrost in the book;
But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like Some broken Merchant's, that drive their creditors to low compositions for great sums, but call hard upon their poor neighbours for Petty reckonings that stand uncrost in the book;
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or the evil servant in the parable, Mat. 18. who having craved his Masters forbearance for a very vast summe, went presently and shook his fellow-servant by the throat for a trifle;
or the evil servant in the parable, Mathew 18. who having craved his Masters forbearance for a very vast sum, went presently and shook his Fellow servant by the throat for a trifle;
Nay you shall observe it, (and the reason of it is manifested ▪ for the same pride that maketh men over-prize themselves, maketh them also undervalue their brethren:) you shall observe it I say, that these very men that stand most upon the termes of betterness, and look for most respect from those that are below them, are ever the slackest in giving to those that are above them their due honour. Who so forward (generally) to set bounds, and to give Law to the higher powers; as those very men, that exercise the most unbounded and unlimited tyrannie, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason? I forbid no man, to maintain the rights, and to preserve the dignity, that belongeth either to his place or person: rather I hold him much to blame,
Nay you shall observe it, (and the reason of it is manifested ▪ for the same pride that makes men overprize themselves, makes them also undervalue their brothers:) you shall observe it I say, that these very men that stand most upon the terms of betterness, and look for most respect from those that Are below them, Are ever the slackest in giving to those that Are above them their due honour. Who so forward (generally) to Set bounds, and to give Law to the higher Powers; as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason? I forbid no man, to maintain the rights, and to preserve the dignity, that belongeth either to his place or person: rather I hold him much to blame,
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For qui sibi nequam, cui bonus? He that is retchless of his own honour, there is no great fear that he will be over-carefull of doing his neighbour right in giving him his.
For qui sibi nequam, cui bonus? He that is retchless of his own honour, there is no great Fear that he will be overcareful of doing his neighbour right in giving him his.
First, that he take no more then his due; for this is but just; and then, that he be as willing to give, as to take; for that is but equal. He that doth otherwise, is partial, and unreasonable.
First, that he take no more then his due; for this is but just; and then, that he be as willing to give, as to take; for that is but equal. He that does otherwise, is partial, and unreasonable.
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Natural, and Personal. The Natural excellency is that, whereby Man excelleth other creatures: the Personal that, whereby one man excelleth another. 13. Of the Natural first:
Natural, and Personal. The Natural excellency is that, whereby Man excels other creatures: the Personal that, whereby one man excels Another. 13. Of the Natural First:
And this excellency, being it was put upon the whole species of mankinde, is therefore to be found in all men; and that alike: so as in this respect, all men are honourable, and all alike honourable. Thou that comparing thy self with thy poorer brother, thinkest thy self the better man, and so despisest him:
And this excellency, being it was put upon the Whole species of mankind, is Therefore to be found in all men; and that alike: so as in this respect, all men Are honourable, and all alike honourable. Thou that comparing thy self with thy Poorer brother, Thinkest thy self the better man, and so Despisest him:
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he harboureth a soule within him, no less immortal then thine And where is the difference? Well then, here is the first honour we owe to all men, even as they are men, and that without all either exception (none to be excluded; ) or differences, (none to be preferred ) viz. this;
he harboureth a soul within him, no less immortal then thine And where is the difference? Well then, Here is the First honour we owe to all men, even as they Are men, and that without all either exception (none to be excluded;) or differences, (none to be preferred) viz. this;
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As when a piece of base mettal is coyned with the Kings stamp, and made currant by his edict; no man may thenceforth presume either to refuse it in pay,
As when a piece of base metal is coined with the Kings stamp, and made currant by his edict; no man may thenceforth presume either to refuse it in pay,
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So God having stamped his own image upon every man, and withall signified his blessed pleasure how precious he would have him to be in our eyes and esteem (according as you shall finde the tenour of the Edict in Gen. 9. At the hand of every mans brother will I require the life of man;
So God having stamped his own image upon every man, and withal signified his blessed pleasure how precious he would have him to be in our eyes and esteem (according as you shall find the tenor of the Edict in Gen. 9. At the hand of every men brother will I require the life of man;
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The contumelious usage of the image, is in common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Romans when they meant to set a marke of publick disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing some other like disgrace unto, their statu•es or pictures.
The contumelious usage of the image, is in Common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Roman when they meant to Set a mark of public disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing Some other like disgrace unto, their statu•es or pictures.
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And Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise despising our neighbours, not without a strong reflexion upon God himself;
And Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise despising our neighbours, not without a strong reflection upon God himself;
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Even as the members of the natural body, besides life (which is common to them all) have also their several abilities, functions, and operations, with much different variety each from other.
Even as the members of the natural body, beside life (which is Common to them all) have also their several abilities, functions, and operations, with much different variety each from other.
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And as the members according to those differences are differently honoured (one kinde of honour belonging to the head, another to the hand, another to the feet, and so to the rest, according as they are some more, some less honourable: ) so in the world men receive different honours according to their different capacities; the King in one kinde, the Priest in another, the Souldier, the Husbandman, the Artificer, and so all the rest in other kinds.
And as the members according to those differences Are differently honoured (one kind of honour belonging to the head, Another to the hand, Another to the feet, and so to the rest, according as they Are Some more, Some less honourable:) so in the world men receive different honours according to their different capacities; the King in one kind, the Priest in Another, the Soldier, the Husbandman, the Artificer, and so all the rest in other Kinds.
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It is an observation of some Divines, that there is some image of God (though I think it were better to call it Vestigium or Umbra, then imago, a shadow rather then image ) some weak reprehension and darke resemblance (they mean) in Kings of his absolute Soveraignty, in Iudges and Magistrates of his Iustice, in Priests of his holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of his wisdom, in Learned men of his knowledge, in artificers and labourers of his operative power, &c. A conceipt, to my understanding neither so light, as to be rejected for a mere fancy;
It is an observation of Some Divines, that there is Some image of God (though I think it were better to call it Vestigium or Umbra, then imago, a shadow rather then image) Some weak reprehension and dark resemblance (they mean) in Kings of his absolute Sovereignty, in Judges and Magistrates of his justice, in Priests of his holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of his Wisdom, in Learned men of his knowledge, in artificers and labourers of his operative power, etc. A conceit, to my understanding neither so Light, as to be rejected for a mere fancy;
neither yet so solid, as to build a firme conclusion upon, to satisfie either judgement or conscience. But whether that conceit stand or fall, certain it is howsoever, that it is Gods stampe alone that setteth a value upon all humane Excellency, whether Natural or Personal, and thereby rendreth it honourable.
neither yet so solid, as to built a firm conclusion upon, to satisfy either judgement or conscience. But whither that conceit stand or fallen, certain it is howsoever, that it is God's stamp alone that sets a valve upon all humane Excellency, whither Natural or Personal, and thereby rendereth it honourable.
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still they have their rise merely from Gods gracious distributions: who hath put them into those places by his all-ruling providence, and imparted those graces to them by his powerfull dispensation. Sith therefore not the meanest man in the world but hath received from God some Personal Excellency in some kinde or other,
still they have their rise merely from God's gracious distributions: who hath put them into those places by his All-ruling providence, and imparted those graces to them by his powerful Dispensation. Sith Therefore not the Meanest man in the world but hath received from God Some Personal Excellency in Some kind or other,
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and so they not to be despised, but as less honourable members to be therefore rather the more carefully and tenderly respected) there ought to be therefore given to every man, even the very meanest, some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and persons, we are tied in Religion, to honour all men.
and so they not to be despised, but as less honourable members to be Therefore rather the more carefully and tenderly respected) there ought to be Therefore given to every man, even the very Meanest, Some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and Persons, we Are tied in Religion, to honour all men.
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at least, not as they ought to do? No, not their known Superiours? but how much less then their Equals or Inferiours? Despising governments in their hearts, and speaking evil of Dignities with their mouths, and kicking against authority with their heels. No matter what shews and professions men make of I know not what respect and observance; (They honour the King and the Church, and are in charity with all the world: it were pity they should live else.) But quid verba audiam, facta cum videam? Let protestations go,
At least, not as they ought to do? No, not their known Superiors? but how much less then their Equals or Inferiors? Despising governments in their hearts, and speaking evil of Dignities with their mouths, and kicking against Authority with their heels. No matter what shows and professions men make of I know not what respect and observance; (They honour the King and the Church, and Are in charity with all the world: it were pity they should live Else.) But quid verba audiam, facta cum videam? Let protestations go,
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and look into the practise. How do they honour the Magistrate, that decline as much as they can all needful services for his support; and repine at what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the ordinance of God (for that they think will bear a dispute) yet without all contradiction is setled upon him by the same (and therefore by as strong a) title, as they hold their own inheritances by,
and look into the practice. How do they honour the Magistrate, that decline as much as they can all needful services for his support; and repine At what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the Ordinance of God (for that they think will bear a dispute) yet without all contradiction is settled upon him by the same (and Therefore by as strong a) title, as they hold their own inheritances by,
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and are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, to get aloft depresse their brethren by odious comparisons, or (which is worse) disparage them by false suggestions? Or how their Inferiours, that trample them under their feet,
and Are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, to get aloft depress their brothers by odious comparisons, or (which is Worse) disparage them by false suggestions? Or how their Inferiors, that trample them under their feet,
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16. There are others secondly, that may perhaps be perswaded to yield some honour to their betters; (that may be but reason:) but that they should be bound to honour those that are not so good men as themselves,
16. There Are Others secondly, that may perhaps be persuaded to yield Some honour to their betters; (that may be but reason:) but that they should be bound to honour those that Are not so good men as themselves,
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Take heed that ye despise not one of these little ones (Mat. 18.) there is a kind of honour (it seemeth) due to the little ones; and they may not be despised. The poor mans wisdom is despised, saith the Preacher Eccles. 9. He saith, it is so;
Take heed that you despise not one of these little ones (Mathew 18.) there is a kind of honour (it seems) due to the little ones; and they may not be despised. The poor men Wisdom is despised, Says the Preacher Eccles. 9. He Says, it is so;
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and so it is, but too often, through the pride of the great and wealthy, (as it is said in the Psalm, Our soul is filled with the scornful reproof of the wealthy,
and so it is, but too often, through the pride of the great and wealthy, (as it is said in the Psalm, Our soul is filled with the scornful reproof of the wealthy,
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Iobs carriage was otherwise, in so far that he disavoweth it, and protesteth against it utterly [ If I did despise the cause of my man-servant or of my maid-servant,
Jobs carriage was otherwise, in so Far that he disavoweth it, and protesteth against it utterly [ If I did despise the cause of my manservant or of my maidservant,
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The greatest subject in the land need not think it any disparagement to him, to give a just respect to a very mean person: if he will but remember, that it is the duty even of the King himself, to vouchsafe that honour to the poorest begger within his Realm,
The greatest Subject in the land need not think it any disparagement to him, to give a just respect to a very mean person: if he will but Remember, that it is the duty even of the King himself, to vouchsafe that honour to the Poorest beggar within his Realm,
17. And yet behold a greater then Iob, (although, I take it, he was a King too within his own territories) a greater then any of the great Kings of the earth, ready to teach us this duty by his example;
17. And yet behold a greater then Job, (although, I take it, he was a King too within his own territories) a greater then any of the great Kings of the earth, ready to teach us this duty by his Exampl;
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And what was that? He was pleased so far to honour us, (base, sinful, unworthy creatures as we were) as for our sakes to lay aside his own greatness, emptying and devesting himself of glory and Majestie, making himself of no reputation, and taking upon him the form of a servant.
And what was that? He was pleased so Far to honour us, (base, sinful, unworthy creatures as we were) as for our sakes to lay aside his own greatness, emptying and divesting himself of glory and Majesty, making himself of no reputation, and taking upon him the from of a servant.
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Ill do they follow either his Example, or his Apostles Doctrine here, who think themselves too good to condescend to men of low estate, by doing them any office of service or respect;
Ill do they follow either his Exampl, or his Apostles Doctrine Here, who think themselves too good to condescend to men of low estate, by doing them any office of service or respect;
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And they, who look another way in the day of their brothers distress: as the Priest and Levite passed by the wounded man in the parable, without regard.
And they, who look Another Way in the day of their Brother's distress: as the Priest and Levite passed by the wounded man in the parable, without regard.
And (not to multiply particulars) all they, who having power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to protect those that are wronged, according to their innocency; or to relieve those that are in want, according to their necessity.
And (not to multiply particulars) all they, who having power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to Pact those that Are wronged, according to their innocency; or to relieve those that Are in want, according to their necessity.
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18. There are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the bodging in of a course shred into a fine garment; as thus.
18. There Are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the bodging in of a course shred into a fine garment; as thus.
The Magistrate shall have his tribute, the Minister his tythe, and so every other man his due honour: if so be he carry himself worthily, and as he ought to do in his place,
The Magistrate shall have his tribute, the Minister his tithe, and so every other man his due honour: if so be he carry himself worthily, and as he ought to do in his place,
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19. But secondly, how dar'st thou distinguish where the Law distinguishes not? Where God commandeth, he looketh to be answered with Obedience: and doest thou think to come off with subtilties and distinctions ? The precept here in the Text is plain and peremptory;
19. But secondly, how Darest thou distinguish where the Law Distinguishes not? Where God commands, he looks to be answered with obedience: and dost thou think to come off with subtleties and Distinctions? The precept Here in the Text is plain and peremptory;
admitteth no Equivocation, Exception, or Reservation; suggesteth nothing that should make it reasonable to restrain the Vniversality expressed therein by any such limitation: and therefore will not endure to be eluded with any forced Gloss.
admitteth no Equivocation, Exception, or Reservation; suggests nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation: and Therefore will not endure to be eluded with any forced Gloss.
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Such Masters sure could challenge no great honour from their servants, titulo meriti, and as by way of desert: But yet there belonged to them jure dominij, and by vertue of their Mastership, the honour of Obedience and Subjection. Which honour, due unto them by that right, they had a good title to:
Such Masters sure could challenge no great honour from their Servants, Titulo Merit, and as by Way of desert: But yet there belonged to them jure dominij, and by virtue of their Mastership, the honour of obedience and Subjection. Which honour, due unto them by that right, they had a good title to:
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21. But tell me fourthly in good earnest, dost thou beleeve, that another mans neglect of his duty can discharge thee from the obligation of thine? — dic Quintiliane colorem.
21. But tell me fourthly in good earnest, dost thou believe, that Another men neglect of his duty can discharge thee from the obligation of thine? — Die Quintilian colorem.
dost thou not observe that thou art still unjust by thy own confession? For where place and merit concur, there is a double honour due: ( The Elders that rule well are worthy of double honour 1 Tim. 5.) There is one honour due to the place, and another to merit. He that is in the place, though without desert, is yet worthy of a single honour, for his place sake;
dost thou not observe that thou art still unjust by thy own Confessi? For where place and merit concur, there is a double honour due: (The Elders that Rule well Are worthy of double honour 1 Tim. 5.) There is one honour due to the place, and Another to merit. He that is in the place, though without desert, is yet worthy of a single honour, for his place sake;
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But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and justice requireth he should have that too.
But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and Justice requires he should have that too.
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having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the later precept also, Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity:
having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the later precept also, Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity:
First, a Brotherhood of Nature, by propagation from the loines of Adam, as we are men: and secondly a Brotherhood of Grace, by profession of the faith of Christ, as we are Christian men. As men, we are members of that great body, the World: and so all men that live within the compass of the World are Brethren, by a more general communion of Nature. As Christians, we are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church are Brethren, by a more peculiar communion of Faith. And as the Moral Law bindeth us to love all men as our Brethren, and partakers with us of the same common Nature in Adam: so the Evangelical Law bindeth to love all Christians as our Brethren, and partakers with us of the same common faith in Christ.
First, a Brotherhood of Nature, by propagation from the loins of Adam, as we Are men: and secondly a Brotherhood of Grace, by profession of the faith of christ, as we Are Christian men. As men, we Are members of that great body, the World: and so all men that live within the compass of the World Are Brothers, by a more general communion of Nature. As Christians, we Are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church Are Brothers, by a more peculiar communion of Faith. And as the Moral Law binds us to love all men as our Brothers, and partakers with us of the same Common Nature in Adam: so the Evangelical Law binds to love all Christians as our Brothers, and partakers with us of the same Common faith in christ.
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to signifie a professor of the Christian Faith and Religion, in opposition to heathen men and unbeleevers. The name of Christian, though of commonest use and longest continuance, was yet but of a later date;
to signify a professor of the Christian Faith and Religion, in opposition to heathen men and unbelievers. The name of Christian, though of Commonest use and longest Continuance, was yet but of a later date;
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taken up first at Antioch, as we finde Act. 11. whereas believers were before usually called Disciples; and no less usually, both before and since, Brethren. You shall read very often in the Acts, and Epistles of the holy Apostles,
taken up First At Antioch, as we find Act. 11. whereas believers were before usually called Disciples; and no less usually, both before and since, Brothers. You shall read very often in the Acts, and Epistles of the holy Apostles,
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How the Brethren assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brethren: at their first coming to any place, saluting the Brethren; during their abode there, confirming the Brethren; at their departure thence, taking leave of the Brethren. How collections were made for relief of the Brethren; and those sent into Iudea from other parts by the hands of the brethren, &c. S. Paul opposeth the Brethren, to them that are without; and so includeth all that are within, the Church.
How the Brothers assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brothers: At their First coming to any place, saluting the Brothers; during their Abided there, confirming the Brothers; At their departure thence, taking leave of the Brothers. How collections were made for relief of the Brothers; and those sent into Iudea from other parts by the hands of the brothers, etc. S. Paul Opposeth the Brothers, to them that Are without; and so includeth all that Are within, the Church.
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But saith he, if any man that is within the Christian Church, any man that is called a Brother, be a fornicator, or drunkard, or rayler, or otherwise stain his holy profession by scandalous living;
But Says he, if any man that is within the Christian Church, any man that is called a Brother, be a fornicator, or drunkard, or railer, or otherwise stain his holy profession by scandalous living;
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let the censures of the Church be laid upon him, let him be cast out of the assemblies of the Brethren, that he may be thereby brought to shame and repentance.
let the censures of the Church be laid upon him, let him be cast out of the assemblies of the Brothers, that he may be thereby brought to shame and Repentance.
26. So then, Brethren (in the Apostolical use of the word) are Christians: and the Brotherhood the whole society of Christian men, the systeme and body of the whole visible Church of Christ.
26. So then, Brothers (in the Apostolical use of the word) Are Christians: and the Brotherhood the Whole society of Christian men, the system and body of the Whole visible Church of christ.
I say the visible Church: because there is indeed another Brotherhood more excellent then this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation;
I say the visible Church: Because there is indeed Another Brotherhood more excellent then this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation;
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called by some of the ancients The Church of Gods Elect, and by some later writers the Invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not.
called by Some of the ancients The Church of God's Elect, and by Some later writers the Invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not.
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But because the fan is not in our hand, to winnow the chaff from the wheat, (Dominus novit ) The Lord onely knoweth who are his by those secret characters of Grace and Perseverance, which no eye of man is able to discern in another, (nor perhaps in himself infallibly: (we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible characters of Baptism and outward profession. So that whosoever abideth in areâ Domini, and liveth in the communion of the visible Church, being baptized into Christ, and professing the Name of Christ: (let him prove as it falleth out, chaff, or light corn, or wheat, when the Lord shall come with his fan to purge his floor: ) yet in the mean time so long as he lieth in the heap and upon the floor;
But Because the fan is not in our hand, to winnow the chaff from the wheat, (Dominus Novit) The Lord only Knoweth who Are his by those secret characters of Grace and Perseverance, which no eye of man is able to discern in Another, (nor perhaps in himself infallibly: (we Are Therefore for the discharge of our duty to look At the Brotherhood so Far as it is discernible to us by the plain and legible characters of Baptism and outward profession. So that whosoever Abideth in areâ Domini, and lives in the communion of the visible Church, being baptised into christ, and professing the Name of christ: (let him prove as it falls out, chaff, or Light corn, or wheat, when the Lord shall come with his fan to purge his floor:) yet in the mean time so long as he lies in the heap and upon the floor;
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according to Aristotle 's description of it, NONLATINALPHABET &c. Affectus cordis, and Effectus operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin;
according to Aristotle is description of it, etc. Affectus Cordis, and Effectus operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin;
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NONLATINALPHABET unfained love of the brethren, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, Rom. 12. 28. Of which inward affection the outward deed is the best discoverer:
unfeigned love of the brothers, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, Rom. 12. 28. Of which inward affection the outward deed is the best discoverer:
Good works are the best demonstrations, as of true Faith, so of true love. Where there is life and heate, there will be action. There is no life then in that Faith, (S. Iames calleth it plainly a dead faith Iam. 2.) nor heate in that Love, (according to that expression Matth. 24. the love of many shall wax cold:
Good works Are the best demonstrations, as of true Faith, so of true love. Where there is life and heat, there will be actium. There is no life then in that Faith, (S. James calls it plainly a dead faith Iam. 2.) nor heat in that Love, (according to that expression Matthew 24. the love of many shall wax cold:
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That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of circumstances, with his countenance, with his advice, with his pains, with his purse, yea and (if need be) with his very life too.
That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of Circumstances, with his countenance, with his Advice, with his pains, with his purse, yea and (if need be) with his very life too.
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because he laid down his life for us: and we ought to lay down our lives for the Brethren. 1 Joh. 3. 29. To recollect the premises, and to give you the full meaning of the precept at once.
Because he laid down his life for us: and we ought to lay down our lives for the Brothers. 1 John 3. 29. To recollect the premises, and to give you the full meaning of the precept At once.
To Love the Brotherhood, is as much as to bear a special affection to all Christians more then to Heathens; and to manifest the same proportionably by performing all loving offices to them upon every fit occasion to the utmost of our powers.
To Love the Brotherhood, is as much as to bear a special affection to all Christians more then to heathens; and to manifest the same proportionably by performing all loving Offices to them upon every fit occasion to the utmost of our Powers.
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A duty of such importance, that our Apostle, though here in the Text he do but only name it in the bunch among other duties; yet afterwards in this Epistle seemeth to require it in a more speciall manner,
A duty of such importance, that our Apostle, though Here in the Text he do but only name it in the bunch among other duties; yet afterwards in this Epistle seems to require it in a more special manner,
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Chap. 4. ) And S. Iohn upon the performance hereof hangeth one of the strongest assurances we can have of our being in Christ. ( We know that we are passed from death to life because we love the brethren. 1 Joh. 3.14. 30. Now of the Obligation of this duty, (for that is the next thing we are to consider) there are two main grounds;
Chap. 4.) And S. John upon the performance hereof hangs one of the Strongest assurances we can have of our being in christ. (We know that we Are passed from death to life Because we love the brothers. 1 John 3.14. 30. Now of the Obligation of this duty, (for that is the next thing we Are to Consider) there Are two main grounds;
Goodness, and Neerness. First, we must love the Brotherhood for their goodness. All goodness is lovely. There groweth a Love due to every creature of God from this, that every creature of God is good.
goodness, and Nearness. First, we must love the Brotherhood for their Goodness. All Goodness is lovely. There grows a Love due to every creature of God from this, that every creature of God is good.
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Some goodness God hath communicated to every thing to which he gave a beeing: as a beame of that incomprehensible light, and a drop of that infinite Ocean of goodness, which he himself is.
some Goodness God hath communicated to every thing to which he gave a being: as a beam of that incomprehensible Light, and a drop of that infinite Ocean of Goodness, which he himself is.
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yet is to be loved even for those parts, because they are good. He that hath but good moralities only leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us,
yet is to be loved even for those parts, Because they Are good. He that hath but good moralities only leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us,
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But he that goeth higher, and by the goodness of his conversation sheweth forth (so far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections,
But he that Goes higher, and by the Goodness of his Conversation shows forth (so Far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections,
then either of the former, by how much Grace exceedeth in goodness both Nature and Morality. Sith then there is a special goodness in the Brethren (quatenùs such) in regard of that most holy faith which they profess,
then either of the former, by how much Grace exceeds in Goodness both Nature and Morality. Sith then there is a special Goodness in the Brothers (quatenùs such) in regard of that most holy faith which they profess,
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we are therefore bound to love them with a special affection, and that eo nomine under that consideration as they are brethren, over and above that general love with which we are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.
we Are Therefore bound to love them with a special affection, and that eo nomine under that consideration as they Are brothers, over and above that general love with which we Are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.
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and with so many and strong tyes, as the fraternity of Christians in the communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easy to reckon how many brotherhoods are conteined: Behold some of many.
and with so many and strong ties, as the fraternity of Christians in the communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easy to reckon how many brotherhoods Are contained: Behold Some of many.
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the first born among many brethren, the lively image of his fathers person, and indeed the foundation of the whole Brotherhood: for we are all (as many of us as have been baptised into Christ) the children of God by faith in Christ Iesus, Therefore as Ioseph loved Benjamin, his brother of the whole bloud, more affectionately then the other ten, that were his brethren but by the fathers side only:
the First born among many brothers, the lively image of his Father's person, and indeed the Foundation of the Whole Brotherhood: for we Are all (as many of us as have been baptised into christ) the children of God by faith in christ Iesus, Therefore as Ioseph loved Benjamin, his brother of the Whole blood, more affectionately then the other ten, that were his brothers but by the Father's side only:
as Christians; then those that are but the sons of God, only as Creatures. 32. Secondly, we are Brethren by education: NONLATINALPHABET, Foster-brethren; as Herod and Manahon were.
as Christians; then those that Are but the Sons of God, only as Creatures. 32. Secondly, we Are Brothers by education:, Foster-brethren; as Herod and Manahon were.
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We are all nursed with the same NONLATINALPHABET the sincere milk of the word, in the scriptures of the Old and New Testament, which are ubera matris Ecclesiae, the two brests whence we sucked all that wholsome nourishment by which we are grown up to what we are, to that measure of stature of strength, whatsoever it is, that we have in Christ.
We Are all nursed with the same the sincere milk of the word, in the Scriptures of the Old and New Testament, which Are ubera matris Ecclesiae, the two breasts whence we sucked all that wholesome nourishment by which we Are grown up to what we Are, to that measure of stature of strength, whatsoever it is, that we have in christ.
They that have been nursed, or brought up together in their childehood, for the most part have their affections so seasoned and setled then, that they love one another the better while they live.
They that have been nursed, or brought up together in their childhood, for the most part have their affections so seasoned and settled then, that they love one Another the better while they live.
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33. Thirdly, we are Brethren by Covenant, sworn brothers at our holy Baptism, when we dedicated our selves to Gods service as his Souldiers by sacred and solemn vow.
33. Thirdly, we Are Brothers by Covenant, sworn Brother's At our holy Baptism, when we dedicated our selves to God's service as his Soldiers by sacred and solemn Voelli.
Do we not see men that take the same oath, pressed to serve in the same Wars and under the same Captains, Contu•ernales and Comrades: how they do not only call Brothers, but hold together as Brothers, and shew themselves marvelous zealous in one anothers behalf, taking their parts,
Do we not see men that take the same oath, pressed to serve in the same Wars and under the same Captains, Contu•ernales and Comrades: how they do not only call Brother's, but hold together as Brother's, and show themselves marvelous zealous in one another's behalf, taking their parts,
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34. Fourthly we are Brethren by Cohabitation. We are all of one house and family: not strangers and forrainers, but fellow-citizens with the Saints, and of the houshold of God.
34. Fourthly we Are Brothers by Cohabitation. We Are all of one house and family: not Strangers and foreigners, but fellow-citizens with the Saints, and of the household of God.
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and very grievous to the soule of every good man, when in the Church, (which is the house of God) Christians that call themselves brethren, fall soule upon one another:
and very grievous to the soul of every good man, when in the Church, (which is the house of God) Christians that call themselves brothers, fallen soul upon one Another:
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when there is nothing done in the house through strife or vain glory, but such an accord amongst them, that all the Brethren are of one minde and judgment;
when there is nothing done in the house through strife or vain glory, but such an accord among them, that all the Brothers Are of one mind and judgement;
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and Coheirs in the state of Glory; all of us having the same joy, and everlasting blisse in expectancy and reversion. For being the sonnes of God, we are all heirs; and being brethren, all joynt-heirs NONLATINALPHABET of one and the same glorious inheritance reserved for us in the heavens:
and Coheirs in the state of Glory; all of us having the same joy, and everlasting bliss in expectancy and reversion. For being the Sons of God, we Are all Heirs; and being brothers, all Joint heirs of one and the same glorious inheritance reserved for us in the heavens:
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which St. Iude therefore calleth the common salvation. It argueth a base wrangling spirit in us, having such goodly things in reversion; (enough for us all,
which Saint Iude Therefore calls the Common salvation. It argue a base wrangling Spirit in us, having such goodly things in reversion; (enough for us all,
27. Not but that we may, (and in most cases must, ) make a difference between one brother and another, in the measure and degree of our Love: according to the different measures and degrees, either of their goodness considered in themselves, or of their neerness in relation to us: those two considerations being (as you heard) the grounds of our Love. So David loved Ionathan as his own soule;
27. Not but that we may, (and in most cases must,) make a difference between one brother and Another, in the measure and degree of our Love: according to the different measures and Degrees, either of their Goodness considered in themselves, or of their nearness in Relation to us: those two considerations being (as you herd) the grounds of our Love. So David loved Ionathan as his own soul;
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both because he was a good man, and had withall approved himself his trusty friend. Yea, our blessed Saviour himself shewed a more affectionate Love to Iohn, then to any other of his disciples (the disciple whom Iesus loved:
both Because he was a good man, and had withal approved himself his trusty friend. Yea, our blessed Saviour himself showed a more affectionate Love to John, then to any other of his Disciples (the disciple whom Iesus loved:
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No reasonable man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be readier to do good unto (caeteris paribus) our Countrymen, our neighbours, our kindred, our friends; then to those that are strangers to us,
No reasonable man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be Readier to do good unto (caeteris paribus) our Countrymen, our neighbours, our kindred, our Friends; then to those that Are Strangers to us,
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And so no doubt we may, and ought in like manner (upon that other ground of Goodness ) more to love, and to shew kindness sooner to a sober, discreet, judicious, peaceable, humble, and otherwise orderly and regular man ( caeteris paribus; ) then to one that is light-headed, or lazy, or turbulent, or proud, or debauched, or heretical, or schismatical.
And so no doubt we may, and ought in like manner (upon that other ground of goodness) more to love, and to show kindness sooner to a Sobrium, discreet, judicious, peaceable, humble, and otherwise orderly and regular man (caeteris paribus;) then to one that is lightheaded, or lazy, or turbulent, or proud, or debauched, or heretical, or Schismatical.
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for there may such a disparity arise by emergent occasions, as may render a meer stranger, a heathen, a notoriously vitious person, a fitter object of our compassion, help,
for there may such a disparity arise by emergent occasions, as may render a mere stranger, a heathen, a notoriously vicious person, a fitter Object of our compassion, help,
or relief, pro hîc & nunc, then the most pious Christian, or our dearest friend or ally. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no delay, Cedat necessitudo necessitati: the former considerations,
or relief, Pro hîc & nunc, then the most pious Christian, or our dearest friend or alley. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no Delay, Cedat necessitudo Necessitati: the former considerations,
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whether of Neerness or Goodness must be waved for the present, and give way to those Necessities. He is most our neighbour, and brother, in a case of that nature, that standeth in most need of our help:
whither of Nearness or goodness must be waved for the present, and give Way to those Necessities. He is most our neighbour, and brother, in a case of that nature, that Stands in most need of our help:
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as our Saviour himself hath clearly resolved it in the case of the wounded traveller in the parable, Luke 10. Nor doth this at all contradict what hath been already delivered concerning the preferring of the brethren before others, either in the affection of love,
as our Saviour himself hath clearly resolved it in the case of the wounded traveller in the parable, Lycia 10. Nor does this At all contradict what hath been already Delivered Concerning the preferring of the brothers before Others, either in the affection of love,
it is clear, that although some acts of compassion and charity be exercised towards a stranger, yea even an enemy that hath great need of it, rather then towards a friend or brother, that hath either no need at all,
it is clear, that although Some acts of compassion and charity be exercised towards a stranger, yea even an enemy that hath great need of it, rather then towards a friend or brother, that hath either no need At all,
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it doth not hinder but that the Habit or affection of love in the heart, may notwithstanding at the very same time be more strongly carried towards the brother or friend, then towards the enemy or stranger, as every mans own reason and experience in himself can tell him.
it does not hinder but that the Habit or affection of love in the heart, may notwithstanding At the very same time be more strongly carried towards the brother or friend, then towards the enemy or stranger, as every men own reason and experience in himself can tell him.
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And as for the outward acts and offices of love, it is with them, as with the offices of all other vertues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) are therefore variable and mutable, as the circumstances by which they must be regulated vary pro hic & nunc. And therefore the rules given concerning them, must not be punctually & mathematically interpreted;
And as for the outward acts and Offices of love, it is with them, as with the Offices of all other Virtues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) Are Therefore variable and mutable, as the Circumstances by which they must be regulated vary Pro hic & nunc. And Therefore the rules given Concerning them, must not be punctually & mathematically interpreted;
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but prudentially, and rationally: and hold (as we use to say in the Schools) communiter, but not universaliter; that is to say, ordinarily and in most cases, where circumstances do not require it should be otherwise,
but prudentially, and rationally: and hold (as we use to say in the Schools) Communiter, but not universaliter; that is to say, ordinarily and in most cases, where Circumstances do not require it should be otherwise,
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it may yet be demanded, where is this partiality to be found whereof we spake? or what is it to have the faith of our Lord Iesus Christ with respect of persons? if this putting of a difference in our love between brother and brother, (which we have now allowed of,) be not it? I answer;
it may yet be demanded, where is this partiality to be found whereof we spoke? or what is it to have the faith of our Lord Iesus christ with respect of Persons? if this putting of a difference in our love between brother and brother, (which we have now allowed of,) be not it? I answer;
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so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood it self, or any distinction made therein.
so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood it self, or any distinction made therein.
av av-j c-acp dt j-vvn n1 vbz vvn p-acp j-jn j cc j n2, cc xx p-acp dt j n1 pp-f n1 pn31 n1, cc d n1 vvd av.
and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection wherewith we are to love the Brethren. Which partiality hath indeed been the very bane of the Churches unity and peace;
and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection wherewith we Are to love the Brothers. Which partiality hath indeed been the very bane of the Churches unity and peace;
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exacting external Communion with them and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ, out of which there is no salvation,
exacting external Communion with them and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of christ, out of which there is no salvation,
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as that they have inserted a clause to that purpose into the very definition of a Church. So cutting off from this brotherhood in a manner wholy, all the spacious Churches of Africk and Asia; together with all those both Eastern and Western Churches of Europe also, which dare not submit to so vast a power as the Bishops of Rome pretend to,
as that they have inserted a clause to that purpose into the very definition of a Church. So cutting off from this brotherhood in a manner wholly, all the spacious Churches of Africa and Asia; together with all those both Eastern and Western Churches of Europe also, which Dare not submit to so vast a power as the Bishops of Room pretend to,
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41. The like Partiality appeareth secondly in our brethren of the separation. Marvel not that I call them brethren; though they will by no means own us as such:
41. The like Partiality appears secondly in our brothers of the separation. Marvel not that I call them brothers; though they will by no means own us as such:
And in this uncharitableness (such a coincidence there is sometimes of extremes ) the Separatists and the Romanists, consequently to their otherwise most distant principles, do fully agree:
And in this uncharitableness (such a coincidence there is sometime of extremes) the Separatists and the Romanists, consequently to their otherwise most distant principles, do Fully agree:
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But as the Orthodox Fathers did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brethren (as well of the one sort,
But as the Orthodox Father's did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brothers (as well of the one sort,
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42. And it were much to be wished in the third place, that some in our own Church, who have not yet directly denied us to be their Brethren, had not some of the leaven of this Partiality hidden in their brests.
42. And it were much to be wished in the third place, that Some in our own Church, who have not yet directly denied us to be their Brothers, had not Some of the leaven of this Partiality hidden in their breasts.
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They would hardly else be so much swelled up with an high opinion of themselves, nor so much sowred in their affections towards their brethren: as they bewray themselves to be, by using the terms of Brotherhood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like;
They would hardly Else be so much swelled up with an high opinion of themselves, nor so much soured in their affections towards their brothers: as they bewray themselves to be, by using the terms of Brotherhood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like;
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As if all but themselves were scarce to be owned, either as Brethren, or Professors, or Christians, or Saints, or Godly men. Who knoweth of what ill consequence, the usage of such apropriating and distinctive titles (that sound so like the Pharisees, I am holier then thou; and warpe so much towards a separation ) may prove,
As if all but themselves were scarce to be owned, either as Brothers, or Professors, or Christians, or Saints, or Godly men. Who Knoweth of what ill consequence, the usage of such apropriating and distinctive titles (that found so like the Pharisees, I am Holier then thou; and warp so much towards a separation) may prove,
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and what evil effects they may produce in future? But how ever it is not well done of any of us in the mean time, to take up new formes and phrases, and to accustome our selves to a garbe of speaking in Scripture-language, but in a different notion from that wherein the Scriptures understand it.
and what evil effects they may produce in future? But how ever it is not well done of any of us in the mean time, to take up new forms and phrases, and to accustom our selves to a garb of speaking in Scripture-language, but in a different notion from that wherein the Scriptures understand it.
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but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren (or any of those other titles of the same extent) to some part only of the Christian Church, to fulfil our Apostles precept here of loving the brotherhood, according to the true meaning thereof.
but truly to me it seems scarce a possible thing for any man that appropriateth the name of Brothers (or any of those other titles of the same extent) to Some part only of the Christian Church, to fulfil our Apostles precept Here of loving the brotherhood, according to the true meaning thereof.
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For whom he taketh not in, he must needs leave out: and then he can love them but as those that are without: Perhaps wish them well, pray for their conversion, shew them civil respect, &c. which is no more then he might or would do to a very Iew, Turk, or Pagan.
For whom he Takes not in, he must needs leave out: and then he can love them but as those that Are without: Perhaps wish them well, pray for their conversion, show them civil respect, etc. which is no more then he might or would do to a very Iew, Turk, or Pagan.
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And let us humbly beseech the God of all grace and peace, to put into our hearts a spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as becometh us to do:
And let us humbly beseech the God of all grace and peace, to put into our hearts a Spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as Becometh us to do:
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but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and •ath further engaged himself by his gracious promise, to love, honour, and reward all those that seek his honour and glory. To whom be all honour and glory ascribed &c.
but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and •ath further engaged himself by his gracious promise, to love, honour, and reward all those that seek his honour and glory. To whom be all honour and glory ascribed etc.
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Now there are but two things especially, whereon to employ our meditations with profit, (to the right knowledg whereof some have therefore reduced the whole body of Divinity:) God, and our selves.
Now there Are but two things especially, whereon to employ our meditations with profit, (to the right knowledge whereof Some have Therefore reduced the Whole body of Divinity:) God, and our selves.
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either viâ ascensus, when we begin below and at our selves, and so build upwards, raising our thoughts higher to the contemplation of God: or viâ decensus: when we begin aloft and with him,
either viâ ascensus, when we begin below and At our selves, and so built upward, raising our thoughts higher to the contemplation of God: or viâ decensus: when we begin aloft and with him,
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That declareth his Glory: this revealeth his Pleasure. That from the beginning of the Psalm, ( The heavens declare the glory of God &c. ) to the end of the sixth verse:
That Declareth his Glory: this Revealeth his Pleasure. That from the beginning of the Psalm, (The heavens declare the glory of God etc.) to the end of the sixth verse:
3. Hence coming to reflect upon himself, he hath now use of a third Book; that of his own conscience, wherein are enrolled the principal acts and passages of his whole life:
3. Hence coming to reflect upon himself, he hath now use of a third Book; that of his own conscience, wherein Are enrolled the principal acts and passages of his Whole life:
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That by a just service of the particulars therein enregistred, he might observe what proportion he had held in the course of his by-past life, both with that actual obedience, which some other creatures perform in their kindes,
That by a just service of the particulars therein enregistered, he might observe what proportion he had held in the course of his bypast life, both with that actual Obedience, which Some other creatures perform in their Kinds,
At the very first opening whereof, before he read a line of the particulars, his known sins presenting them in such numberless troops unto his thoughts, besides a world of unknown ones:
At the very First opening whereof, before he read a line of the particulars, his known Sins presenting them in such numberless troops unto his thoughts, beside a world of unknown ones:
as not a little agast to see so large a Roll so full and so thick written ( intus & à tergo; ) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soule is able to understand all his errors? Who can tell how oft he hath offended? in the next former verse.
as not a little aghast to see so large a Roll so full and so thick written (intus & à tergo;) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soul is able to understand all his errors? Who can tell how oft he hath offended? in the next former verse.
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The Prophet therefore upon the first apprehension of the multitude of his sins, instantly addresseth himself unto God for remedy by Prayer. And his suit therein is double:
The Prophet Therefore upon the First apprehension of the multitude of his Sins, instantly Addresseth himself unto God for remedy by Prayer. And his suit therein is double:
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The one, that he might be freed from the guilt and defilement of the sins he had hitherto done, known or unknown: ( O cleanse thou me even from my most secret sins:
The one, that he might be freed from the guilt and defilement of the Sins he had hitherto done, known or unknown: (Oh cleanse thou me even from my most secret Sins:
dt pi, cst pns31 vmd vbi vvn p-acp dt n1 cc n1 pp-f dt n2 pns31 vhd av vdn, vvn cc j-vvn-u: (uh vvb pns21 pno11 av p-acp po11 av-ds j-jn n2:
The other, that he might be preserved from contracting the guilt or falling under the dominion of any sin thence forward, especially of any high grievous presumptuous sin, in this thirteenth verse ( keep back — &c. 5. The words then are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer, the Petitions made concerning that Object;
The other, that he might be preserved from contracting the guilt or falling under the dominion of any since thence forward, especially of any high grievous presumptuous since, in this thirteenth verse (keep back — etc. 5. The words then Are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer, the Petitions made Concerning that Object;
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those sins, concerning and against which the Prayer is made: stiled here in our translations, Presumptuous Sins. Secondly, and Thirdly, two Petitions concerning those sins:
those Sins, Concerning and against which the Prayer is made: styled Here in our Translations, Presumptuous Sins. Secondly, and Thirdly, two Petitions Concerning those Sins:
d n2, vvg cc p-acp r-crq dt n1 vbz vvn: vvd av p-acp po12 n2, j n2. ord, cc ord, crd n2 vvg d n2:
] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of Gods servants. Of all sorts of men, Presumption is most hatefull in a servant; and such am I to thee O Lord:
] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of God's Servants. Of all sorts of men, Presumption is most hateful in a servant; and such am I to thee Oh Lord:
] ord, cc ord, crd n2 vvn p-acp dt j n2. dt crd vvn p-acp dt j vvb, vvn p-acp po31 j n1, p-acp vbg pi pp-f n2 n2. pp-f d n2 pp-f n2, n1 vbz av-ds j p-acp dt n1; cc d vbm pns11 p-acp pno21 uh n1:
keep back thy servant therefore from presumptuous sins. 5. The other Reason fitted to the later Petition, taken from the benefit he should reap by the grant.
keep back thy servant Therefore from presumptuous Sins. 5. The other Reason fitted to the later Petition, taken from the benefit he should reap by the grant.
If God should please to keep him free from the dominion of those sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great transgression of totall and finall Apostacy.
If God should please to keep him free from the dominion of those Sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great Transgression of total and final Apostasy.
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but to insist principally, upon that which is the most principal, to which also (as being the common matter or argument of the whole verse,) they do all in some sort referr,
but to insist principally, upon that which is the most principal, to which also (as being the Common matter or argument of the Whole verse,) they do all in Some sort refer,
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I mean the Object; here expressed by the name of Presumptuous sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; then by making this threefold plain discovery.
I mean the Object; Here expressed by the name of Presumptuous Sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; then by making this threefold plain discovery.
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that we may the sooner learn to know them: Secondly, of their danger; that we may be the more carefull to shun them: and Thirdly, of the means of their prevention;
that we may the sooner Learn to know them: Secondly, of their danger; that we may be the more careful to shun them: and Thirdly, of the means of their prevention;
7. Some difference there is in the reading. Which as I may not wholy baulke; (for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency: ) so I shall not long insist upon; for the profit would not countervail the pains.
7. some difference there is in the reading. Which as I may not wholly balk; (for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency:) so I shall not long insist upon; for the profit would not countervail the pains.
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The Septuagint have, NONLATINALPHABET, and the Vulgar Latine following them, ab alienis parce — &c. Some of the Fathers, and most of the Expositors of the middle and later Ages, led (as commonly they are) by one of those Translations, conceive the meaning,
The septuagint have,, and the vulgar Latin following them, ab alienis parce — etc. some of the Father's, and most of the Expositors of the middle and later Ages, led (as commonly they Are) by one of those Translations, conceive the meaning,
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First, because, although that were granted the truer reading, the words might yet without much enforcement bear a construction agreeable to our present entendment:
First, Because, although that were granted the truer reading, the words might yet without much enforcement bear a construction agreeable to our present entendment:
ord, c-acp, cs d vbdr vvn dt jc n-vvg, dt n2 vmd av p-acp d n1 vvb dt n1 j p-acp po12 j n1:
But secondly, and especially, because the mistake in the Greek and Latin translations grew apparently from the neer affinity of character between the two Hebrew letters NONLATINALPHABET and NONLATINALPHABET which hath occasioned the like mistake in sundry other words, noted in the Hebrew Lexicons: and some also between these very words Zarim and Zadim in other places of Scripture, as well as in this.
But secondly, and especially, Because the mistake in the Greek and Latin Translations grew apparently from the near affinity of character between the two Hebrew letters and which hath occasioned the like mistake in sundry other words, noted in the Hebrew Lexicons: and Some also between these very words Zarim and zadim in other places of Scripture, as well as in this.
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But since the constant reading in all Copies extant is with Daleth and not Resh; and so not onely the old Hebrew Doctors, with the learnedest Expositors of this last Age,
But since the constant reading in all Copies extant is with Daleth and not Resh; and so not only the old Hebrew Doctors, with the Learnedest Expositors of this last Age,
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but some of the ancient Fathers also, St Hierom by name (who was among them all incomparably the best skilled in the Original ) have expounded it:
but Some of the ancient Father's also, Saint Hieronymus by name (who was among them all incomparably the best skilled in the Original) have expounded it:
we need not put our selves to any farther business for this matter, but take the common reading as it is in our English translations both Old and New, [ Keep back thy servant from presumptuous sins.
we need not put our selves to any farther business for this matter, but take the Common reading as it is in our English Translations both Old and New, [ Keep back thy servant from presumptuous Sins.
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8. And then the first thing we have to do, is to lay open the Nature of these presumptuous sins: for that is ever the first question that every man will ask concerning any thing proposed to debate under any name or notion; What doth that name or word import? To presume then, in the common use and notion of the word with us, importeth ever a kinde of confidence or boldness in the Presumer.
8. And then the First thing we have to do, is to lay open the Nature of these presumptuous Sins: for that is ever the First question that every man will ask Concerning any thing proposed to debate under any name or notion; What does that name or word import? To presume then, in the Common use and notion of the word with us, imports ever a kind of confidence or boldness in the Presumer.
crd cc av dt ord n1 pns12 vhb pc-acp vdi, vbz pc-acp vvi av-j dt n1 pp-f d j n2: p-acp d vbz av dt ord n1 cst d n1 vmb vvi vvg d n1 vvd pc-acp vvi p-acp d vvb cc n1; r-crq vdz d n1 cc n1 n1? pc-acp vvi av, p-acp dt j n1 cc n1 pp-f dt n1 p-acp pno12, vvz av dt n1 pp-f n1 cc n1 p-acp dt n1.
He that hath a fast friend, that he thinketh will support him, will sometimes adventure upon an undertaking, which he is not able to go through with all alone,
He that hath a fast friend, that he Thinketh will support him, will sometime adventure upon an undertaking, which he is not able to go through with all alone,
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and that withall he have some good ground for his confidence, (from the consideration of his friends ability, the experience of his love, some former promises on his friends,
and that withal he have Some good ground for his confidence, (from the consideration of his Friends ability, the experience of his love, Some former promises on his Friends,
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this is a good, reasonable, and warrantable presumption. But if he fail in either respect, as if he presume either to do unlawful, unworthy, or unbefitting things;
this is a good, reasonable, and warrantable presumption. But if he fail in either respect, as if he presume either to do unlawful, unworthy, or unbefitting things;
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or to do even lawful things, when there appeareth no great cause why any man should think his friend obliged by the laws of friendship to assist him therein:
or to do even lawful things, when there appears no great cause why any man should think his friend obliged by the laws of friendship to assist him therein:
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then is such his presumption, a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous sin in any respect, is some way or other tainted with such an evil irrational presumption.
then is such his presumption, a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous since in any respect, is Some Way or other tainted with such an evil irrational presumption.
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9. But we are further to note, that presumption in the worser sense, and as applied to sin, may be taken either Materially, or Formally. If these termes seem obscure;
9. But we Are further to note, that presumption in the Worse sense, and as applied to since, may be taken either Materially, or Formally. If these terms seem Obscure;
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Taken materially, the sin of Presumption is a speciall kinde of sin, distinguished from other species of sins by its proper Object or Matter: when the very matter wherein we sin,
Taken materially, the since of Presumption is a special kind of since, distinguished from other species of Sins by its proper Object or Matter: when the very matter wherein we sin,
and wherby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon Gods assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the common aid which God affoordeth to the actions of his creatures in the ordinary wayes of his providence) sufficient strength to go through therewithall:
and whereby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon God's assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the Common aid which God affordeth to the actions of his creatures in the ordinary ways of his providence) sufficient strength to go through therewithal:
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or expecteth to receive some extraordinary assistance from the Mercy, Power &c. of God, not having any sufficient ground (either from the general promises conteined in the Scriptures,
or Expects to receive Some extraordinary assistance from the Mercy, Power etc. of God, not having any sufficient ground (either from the general promises contained in the Scriptures,
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All those that perswade themselves they can persist in a holy course without a continual supply of Grace; or that think they can continue in their sins so long as they think good,
All those that persuade themselves they can persist in a holy course without a continual supply of Grace; or that think they can continue in their Sins so long as they think good,
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All these I say, and all other like, by presuming too much upon themselves, are guilty of the sin of Presumption: To omit the Poëts, who have set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable example we have of it in the Apostle Peter, (and therein a fair warning for others not to be high minded but to fear ) who in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth ) when he foretold him he would yield;
All these I say, and all other like, by presuming too much upon themselves, Are guilty of the since of Presumption: To omit the Poets, who have Set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable Exampl we have of it in the Apostle Peter, (and therein a fair warning for Others not to be high minded but to Fear) who in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth) when he foretold him he would yield;
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sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: because it hath a sure ground, a double sure ground for failing;
Sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: Because it hath a sure ground, a double sure ground for failing;
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As a man may with good reason presume upon his friend, that he will not be wanting to him in any good office, that by the just Laws of true friendship one friend ought to doe for another.
As a man may with good reason presume upon his friend, that he will not be wanting to him in any good office, that by the just Laws of true friendship one friend ought to do for Another.
But, as he presumeth too much upon his friend, that careth not into what desperate exigents and dangers he casteth himself, in hope his friend will perpetually redeem him,
But, as he Presumeth too much upon his friend, that Careth not into what desperate exigents and dangers he Cast himself, in hope his friend will perpetually Redeem him,
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yet is it in truth no better then a groundless and a wicked Presumption. Such was the presumption of those Sons of Sceva, who took upon them (but to their shame and sorrow) to call over them that had evil spirits the name of the Lord Iesus in a form of adjuration Acts 19. when they had no calling or warrant from God so to do.
yet is it in truth no better then a groundless and a wicked Presumption. Such was the presumption of those Sons of Sceva, who took upon them (but to their shame and sorrow) to call over them that had evil spirits the name of the Lord Iesus in a from of adjuration Acts 19. when they had no calling or warrant from God so to do.
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And all those men, that going on in a wretched course of life, do yet hope they shall finde mercy at the houre of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation:
And all those men, that going on in a wretched course of life, do yet hope they shall find mercy At the hour of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation:
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All those that promise to themselves the End without applying themselves to the Means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, comfort from children without carefull education &c.) for as much as they presume upon Gods help without sufficient warrant, are guilty of the Sin of Presumption, taken in the former notion, and Materially.
All those that promise to themselves the End without applying themselves to the Means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, Comfort from children without careful education etc.) for as much as they presume upon God's help without sufficient warrant, Are guilty of the since of Presumption, taken in the former notion, and Materially.
12. But I conceive the Presumptuous sins here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it importeth (not a distinct kinde of sin in it self,
12. But I conceive the Presumptuous Sins Here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it imports (not a distinct kind of since in it self,
Theft and Murther, which are sins of speciall kinds, distinguished either from other by their special and proper Objects; are yet both of them capable of these common differences: in as much as either of them may be committed,
Theft and Murder, which Are Sins of special Kinds, distinguished either from other by their special and proper Objects; Are yet both of them capable of these Common differences: in as much as either of them may be committed,
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and very usefull, and compleat enough without the addition (which some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency, all such sins being easily reducible to some of the former three.
and very useful, and complete enough without the addition (which Some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency, all such Sins being Easily reducible to Some of the former three.
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the Vnderstanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect,
the Understanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect,
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Much Blindness and Errour in the Vnderstanding; much Rashness and Impetuousness in the Affections; much stubbornness and perversness in the Will: which rendreth our whole lives full of Swervings, Weaknesses, and Rebellions. Yea by reason of the joynt concurrence of those three faculties in their operations:
Much Blindness and Error in the Understanding; much Rashness and Impetuousness in the Affections; much stubbornness and perverseness in the Will: which rendereth our Whole lives full of Swervings, Weaknesses, and Rebellions. Yea by reason of the joint concurrence of those three faculties in their operations:
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Whence it is, that all Sins are in the Scriptures indefinitely and indifferently called, sometimes Errors, sometimes Infirmities, and sometimes Rebellions.
Whence it is, that all Sins Are in the Scriptures indefinitely and indifferently called, sometime Errors, sometime Infirmities, and sometime Rebellions.
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the sin so done, though possibly it may have in it somewhat both of Infirmity and Presumption with all, is yet properly a Sin of Ignorance. 2. If the main fault be in the affections, through some sudden passion or perturbation of minde;
the since so done, though possibly it may have in it somewhat both of Infirmity and Presumption with all, is yet properly a since of Ignorance. 2. If the main fault be in the affections, through Some sudden passion or perturbation of mind;
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the Sin thence arising, though perhaps joyned with some Ignorance or Presumption withall, is yet properly a sin of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden,
the since thence arising, though perhaps joined with Some Ignorance or Presumption withal, is yet properly a since of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden,
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the Sin arising from such Wilfulness, though probably not free from all mixture of Ignorance and infirmity withall, is yet properly a wilfull Presumption; such a Presumptuous sin, as we are now in treaty of.
the since arising from such Wilfulness, though probably not free from all mixture of Ignorance and infirmity withal, is yet properly a wilful Presumption; such a Presumptuous since, as we Are now in treaty of.
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15. Rules are soonest learned, and best remembred, when illustrated with fit Examples. And of such, the rich storehouse of the Scripture affordeth us in each kinde, variety and choice enough:
15. Rules Are soonest learned, and best remembered, when illustrated with fit Examples. And of such, the rich storehouse of the Scripture affords us in each kind, variety and choice enough:
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Murthering of the innocent, Abnegation of Christ, Persecution of the Church. Pauls persecution, a grievous Sin, yet a Sin of Ignorance, Peters denial, a grievous Sin,
Murdering of the innocent, Abnegation of christ, Persecution of the Church. Paul's persecution, a grievous since, yet a since of Ignorance, Peter's denial, a grievous since,
and verily his Will had been good, had it not been mis-led. But the errour was in his understanding: his judgment being not yet actually convinced of the truth of the Christian Religion. He was yet fully perswaded that Iesus was an impostor,
and verily his Will had been good, had it not been misled. But the error was in his understanding: his judgement being not yet actually convinced of the truth of the Christian Religion. He was yet Fully persuaded that Iesus was an impostor,
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and made that, which otherwise had been zeal, to become Persecution. But however, the first discernable obliquity therein being in the Understanding, that Persecution of his was therefore a Sin of Ignorance: so called,
and made that, which otherwise had been zeal, to become Persecution. But however, the First discernible obliquity therein being in the Understanding, that Persecution of his was Therefore a since of Ignorance: so called,
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Evident it is then, that Peter wanted no knowledg, either of his Masters person, or his own duty: and so no plea left him of Ignorance, either Facti or Iuris. Nor was the fault so much in his Will, as to make it a sin properly of Presumption. For albeit de facto he did deny him when he was put to it, and that with fearful oaths and imprecations; yet was it not done with any prepensed Apostacy or out of design. Yea he came rather with a contrary resolution: and he still honoured his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watch-word was given him by the second cock, to prefer to his consideration what he had done, it grieved him sore that he had so done, and he wept bitterly for it.
Evident it is then, that Peter wanted no knowledge, either of his Masters person, or his own duty: and so no plea left him of Ignorance, either Facti or Iuris. Nor was the fault so much in his Will, as to make it a since properly of Presumption. For albeit de facto he did deny him when he was put to it, and that with fearful Oaths and imprecations; yet was it not done with any prepensed Apostasy or out of Design. Yea he Come rather with a contrary resolution: and he still honoured his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watchword was given him by the second cock, to prefer to his consideration what he had done, it grieved him soar that he had so done, and he wept bitterly for it.
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A sudden qualm of fear surprising his soul, when he saw his Master so despightfully used before his face, (which made him apprehensive of what hard usage himself might fall under;
A sudden qualm of Fear surprising his soul, when he saw his Master so despitefully used before his face, (which made him apprehensive of what hard usage himself might fallen under;
if he should then and there have owned him) took from him for that time the benefit and use of his reason: and so drew all his thoughts to this one point,
if he should then and there have owned him) took from him for that time the benefit and use of his reason: and so drew all his thoughts to this one point,
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He was no such stranger in the Law of God, as not to know that the wilful murther of an innocent party, such as he also knew Vriah to be, was a most loud crying sin: and therefore nothing surer,
He was no such stranger in the Law of God, as not to know that the wilful murder of an innocent party, such as he also knew Uriah to be, was a most loud crying since: and Therefore nothing Surer,
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then that it was not meerly a sin of Ignorance. Neither yet was it a sin properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust, (although that extenuation will not be allowed to pass for an excuse there,
then that it was not merely a since of Ignorance. Neither yet was it a since properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust, (although that extenuation will not be allowed to pass for an excuse there,
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unless in tanto only, and as it standeth in comparison with this fouler crime.) But having time and leasure enough to bethink himself what he was about, he doth it in coole bloud, and with much advised deliberation: plotting and contriving this way and that way to perfect his design. He was resolved, whatsoever should become of it, to have it done:
unless in tanto only, and as it Stands in comparison with this Fowler crime.) But having time and leisure enough to bethink himself what he was about, he does it in cool blood, and with much advised deliberation: plotting and contriving this Way and that Way to perfect his Design. He was resolved, whatsoever should become of it, to have it done:
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so as he cannot justly plead Non putaram; And then besides hath time and leisure to advise with himself, to examine the case and every circumstance of it,
so as he cannot justly plead Non putaram; And then beside hath time and leisure to Advice with himself, to examine the case and every circumstance of it,
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And yet when all is done, resolveth contrary to the dictates of his own reason, and the checks of his own conscience, to go on, to put his wicked intentions into act,
And yet when all is done, resolves contrary to the dictates of his own reason, and the Checks of his own conscience, to go on, to put his wicked intentions into act,
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Deteriora sequor — I see I should do that, and I know I should do better to doe that: but I have a minde rather to this; and therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear light of our own Consciences; and are not able (nor indeed careful) to give any other reason why we will do this or that,
Deteriora sequor — I see I should do that, and I know I should do better to do that: but I have a mind rather to this; and Therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear Light of our own Consciences; and Are not able (nor indeed careful) to give any other reason why we will do this or that,
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) so making our own will (a piece of no good Logick) both the Medium and the Conclusion: we do then rush headlong into those sins, from which David here prayeth so earnestly to be with-held [ Keep back thy servant O Lord from Presumptuous Sins.
) so making our own will (a piece of no good Logic) both the Medium and the Conclusion: we do then rush headlong into those Sins, from which David Here Prayeth so earnestly to be withheld [ Keep back thy servant Oh Lord from Presumptuous Sins.
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though he walke never so warily, may yet be (and often is) overtaken with, through incogitancy, and the frequency of such temptations as lie so thick in our way every where, that the most watchfull eye cannot alwayes be aware of them all:
though he walk never so warily, may yet be (and often is) overtaken with, through incogitancy, and the frequency of such temptations as lie so thick in our Way every where, that the most watchful eye cannot always be aware of them all:
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As a travellor in a deep rode, will be choise of his way throughout, to keep himself as clean as he can from bespotting even with mire and dirt: but if he spie a rotten bog or a deep precipice just before him;
As a Traveler in a deep road, will be choice of his Way throughout, to keep himself as clean as he can from bespot even with mire and dirt: but if he spy a rotten bog or a deep precipice just before him;
as he doth here very seasonably and pertinently, [ keep back thy servant — ] Impl•ying, that these Presumptuous Sins are more unbecoming the servant of God, and more unpardonable in him, then those other faults are.
as he does Here very seasonably and pertinently, [ keep back thy servant — ] Impl•ying, that these Presumptuous Sins Are more unbecoming the servant of God, and more unpardonable in him, then those other Faults Are.
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But it would exceedingly provoke the spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kinde of bravery,
But it would exceedingly provoke the Spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kind of bravery,
We see the experiment of it but too often and too evidently in our common Swearers and Drunkards. Yet do such kinde of sins for the most part, grow on by little and little, steal into the throne insensibly,
We see the experiment of it but too often and too evidently in our Common Swearers and Drunkards. Yet do such kind of Sins for the most part, grow on by little and little, steal into the throne insensibly,
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and do not exercise Dominion over the enslaved soule, till they have got strength by many and multiplied Acts. But a Presumptuous sin worketh a great alteration in the state of the soule at once,
and do not exercise Dominion over the enslaved soul, till they have god strength by many and multiplied Acts. But a Presumptuous since works a great alteration in the state of the soul At once,
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which cutteth off from the offender all possibility of pardon and reconcilement, because it is supposed to be attended with finall impenitency; and without pennance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous sins, and free from their Dominion, that so he might be upright and innocent from the great transgression.
which cutteth off from the offender all possibility of pardon and reconcilement, Because it is supposed to be attended with final impenitency; and without penance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous Sins, and free from their Dominion, that so he might be upright and innocent from the great Transgression.
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As if these Presumptuous sins did make some nearer approaches to that great transgression: and as if no man could well secure himself against the danger of final impenitencie, but by keeping out of the reach of these Presumptuous sins.
As if these Presumptuous Sins did make Some nearer Approaches to that great Transgression: and as if no man could well secure himself against the danger of final impenitency, but by keeping out of the reach of these Presumptuous Sins.
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15. From all these intimations in the Text we may conclude, there is something more in Presumptuous sins, then in sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater.
15. From all these intimations in the Text we may conclude, there is something more in Presumptuous Sins, then in Sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater.
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Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous sins spring from the perversness of the Will, as the most proper and Immediate cause: and it is the Will, that hath the chief stroke in all moral actions, to render them good or bad, better or worse. It is a Maxim among the Casuists, Involuntarium minuit de ratione peccati:
Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous Sins spring from the perverseness of the Will, as the most proper and Immediate cause: and it is the Will, that hath the chief stroke in all moral actions, to render them good or bad, better or Worse. It is a Maxim among the Casuists, Involuntarium minuit de ratione peccati:
So that albeit there be many circumstances, as of Time, Place, Persons, &c. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuationg,
So that albeit there be many Circumstances, as of Time, Place, Persons, etc. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuationg,
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yet the consent of the Will is of so much greater importance then all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Sithence therefore in sins of Ignorance and Infirmity there is less Wilfulness; the will being misled in the one by an Errour in the Judgment,
yet the consent of the Will is of so much greater importance then all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Since Therefore in Sins of Ignorance and Infirmity there is less Wilfulness; the will being misled in the one by an Error in the Judgement,
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and in the other transported by the violence of some Passion: and in sins of Presumption there is a greater wilfulness; wherein the will, wanting neither information nor leisure to resolve better, doth yet knowingly and advisedly resolve to do ill:
and in the other transported by the violence of Some Passion: and in Sins of Presumption there is a greater wilfulness; wherein the will, wanting neither information nor leisure to resolve better, does yet knowingly and advisedly resolve to do ill:
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The Will being abundantly and beyond measure wilful, maketh the sin to be abundantly and beyond measure sinful. Doubtless far greater was Davids sin, in murthering (though but) his servant: then either Peters, in denying his Master; or Sauls, in blaspheming and persecuting his Saviour.
The Will being abundantly and beyond measure wilful, makes the since to be abundantly and beyond measure sinful. Doubtless Far greater was Davids since, in murdering (though but) his servant: then either Peter's, in denying his Master; or Saul's, in blaspheming and persecuting his Saviour.
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what hope to do good upon a Wilful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man;
what hope to do good upon a Wilful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man;
are but Tabula caeco, as a curious picture to a blinde man; (for who so blinde, as he that will not see? ) and Fabula surdo, a pleasant tale to a deaf man; (for whoso deaf as he that will not hear? )
Are but Tabula caeco, as a curious picture to a blind man; (for who so blind, as he that will not see?) and Fabula Deaf, a pleasant tale to a deaf man; (for whoso deaf as he that will not hear?)
after he had layen with the wife, and slain the husband? What musick could he now (trow ye) find in his own Anthems? with what comfort could he say his Prayers? Did not his tongue, think ye, cleave to the roof of his mouth? and had not his right hand welnigh forget her cunning? To the judgment of man, no difference for some moneths together (during his unrepentance ) betwixt holy David, the man after Gods own heart,
After he had lain with the wife, and slave the husband? What music could he now (trow you) find in his own Anthems? with what Comfort could he say his Prayers? Did not his tongue, think you, cleave to the roof of his Mouth? and had not his right hand Wellnigh forget her cunning? To the judgement of man, no difference for Some months together (during his unrepentance) betwixt holy David, the man After God's own heart,
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and talke at randome, and fling stones and dirt at all about him, and every other way in his speeches and motions, behave himself like a fool or mad-man: so is the servant of God, lying under the guilt of a Presumptuous sin, before Repentance.
and talk At random, and fling stones and dirt At all about him, and every other Way in his Speeches and motions, behave himself like a fool or madman: so is the servant of God, lying under the guilt of a Presumptuous since, before Repentance.
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Presumptuous sins, being so grievous as hath been shewed, let no man think they will be removed with mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, ( Ingredients and Dose ) to the Quality and Malignity of the distemper;
Presumptuous Sins, being so grievous as hath been showed, let no man think they will be removed with mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, (Ingredients and Dose) to the Quality and Malignity of the distemper;
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as will fetch out lighter spots: so to cleanse the heart defiled with these deeper pollutions, these crimson and scarlet sins, and to restore it pure white as snow or wooll;
as will fetch out lighter spots: so to cleanse the heart defiled with these Deeper pollutions, these crimson and scarlet Sins, and to restore it pure white as snow or wool;
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It will ask more sighs, more tears, more indignation, more revenge; a stronger infusion of all those soveraign ingredients prescribed by St Paul 2 Cor. 7. before there can be any comfortable hope that it is pardoned.
It will ask more sighs, more tears, more Indignation, more revenge; a Stronger infusion of all those sovereign ingredients prescribed by Saint Paul 2 Cor. 7. before there can be any comfortable hope that it is pardoned.
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The Will of a man is a sowre and stubborne piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rent in pieces:
The Will of a man is a sour and stubborn piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rend in Pieces:
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But a heart hardened with long custome of sinning, especially if it be with one of these presumptuous sins, is like the knotty root-end of an old Oak, that hath layen long a drying in the sun.
But a heart hardened with long custom of sinning, especially if it be with one of these presumptuous Sins, is like the knotty root-end of an old Oak, that hath lain long a drying in the sun.
And indeed it is a blessed thing, and to be acknowledged a gracious evidence of Gods unspeakable mercy, to those that have wilfully suffered such an unclean spirit to enter in,
And indeed it is a blessed thing, and to be acknowledged a gracious evidence of God's unspeakable mercy, to those that have wilfully suffered such an unclean Spirit to enter in,
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though with never so much fasting and Prayer. Potentes potenter, they that have mightily offended, shall be sure to be mightily tormented, if they repent not: and therefore it is but reason they should be mightily humbled, when they do repent.
though with never so much fasting and Prayer. Potentes potenter, they that have mightily offended, shall be sure to be mightily tormented, if they Repent not: and Therefore it is but reason they should be mightily humbled, when they do Repent.
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29. After Repentance also, Presumptuous sins for the most part have their uncomfortable Effects. Very seldome hath any man taken the liberty to sin presumptuously; but he hath after met with that which hath been grievous to him:
29. After Repentance also, Presumptuous Sins for the most part have their uncomfortable Effects. Very seldom hath any man taken the liberty to sin presumptuously; but he hath After met with that which hath been grievous to him:
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Like a grievous wound or sore, that is not only of a hard cure, but leaveth also some remembrance behinde it, some scarr in the flesh after it is cured.
Like a grievous wound or soar, that is not only of a hard cure, but Leaveth also Some remembrance behind it, Some scarr in the Flesh After it is cured.
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30. First, a Presumptuous Sinner rarely escapeth without some notable outward Affliction. Not properly as a debt payable to the Justice of God by way of satisfaction:
30. First, a Presumptuous Sinner rarely escapeth without Some notable outward Affliction. Not properly as a debt payable to the justice of God by Way of satisfaction:
But partly, as an evidence of Gods high displeasure against such a high provocation; and partly as a fit chastisement, wherewith he is pleased in mercy to correct his servants when they have demeaned themselves so presumptuosly: that both they and others may be admonished by that example to do so no more. Be David the instance.
But partly, as an evidence of God's high displeasure against such a high provocation; and partly as a fit chastisement, wherewith he is pleased in mercy to correct his Servants when they have demeaned themselves so presumptuously: that both they and Others may be admonished by that Exampl to do so no more. Be David the instance.
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What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life after? The Prophet Nathan at the very same time,
What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life After? The Prophet Nathan At the very same time,
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who sinned many other times and wayes, besides that in the matter of Vriah. It can be little pleasure to us to rove into the infirmities of Gods servants,
who sinned many other times and ways, beside that in the matter of Uriah. It can be little pleasure to us to rove into the infirmities of God's Servants,
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it would perhaps become our charity better to cast a mantle over their nakedness, where the fact will with any tolerable construction bear an excuse Yet sith all things that are written are written for our learning, and that it pleased the wisdome of God, for that end to leave so many of their failings upon record,
it would perhaps become our charity better to cast a mantle over their nakedness, where the fact will with any tolerable construction bear an excuse Yet sith all things that Are written Are written for our learning, and that it pleased the Wisdom of God, for that end to leave so many of their failings upon record,
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who had indeed played the churle and the wretch with him (as covetous and unthankfull men sometimes will doe,) but yet in rigore had done him no wrong.
who had indeed played the churl and the wretch with him (as covetous and unthankful men sometime will do,) but yet in Rigore had done him no wrong.
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His double injustice to his loyall subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend Ionathan ) first, in giving away all his lands upon the bare suggestion of a servant, and that to the false informer himself,
His double injustice to his loyal Subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend Ionathan) First, in giving away all his Lands upon the bore suggestion of a servant, and that to the false informer himself,
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These (and perhaps some other) sinfull oversights, which doe not presently occur to my memory, are registred of David, as well as the murther of Vriah. Yet as if all these were as nothing in comparison of that one:
These (and perhaps Some other) sinful oversights, which do not presently occur to my memory, Are registered of David, as well as the murder of Uriah. Yet as if all these were as nothing in comparison of that one:
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that one alone is put in by the holy Ghost by way of exception, and so inserted as an exception in that glorious testimony, which we finde given of him •. King. 15.5. [ David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save only in the matter of Vriah the Hittite.
that one alone is put in by the holy Ghost by Way of exception, and so inserted as an exception in that glorious testimony, which we find given of him •. King. 15.5. [ David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.
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which abideth in him many times a long while after the sin is repented of and pardoned; ready upon every occasion to smite him and to gall him with some touch and remorse of his old presumption. Like as a man, that having gotten some sore bruise in his youth,
which Abideth in him many times a long while After the since is repented of and pardoned; ready upon every occasion to smite him and to Gall him with Some touch and remorse of his old presumption. Like as a man, that having got Some soar bruise in his youth,
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And as for the most part such grudgings of an old bruise are aptest to recur upon some new distemper of body, or upon change of weather: so the grief of an old presumptuous sin is commonly most felt, upon the committing of some new sin, or the approach of some new affliction. Do you think David had not in all those afflictions that after befel him,
And as for the most part such grudgings of an old bruise Are aptest to recur upon Some new distemper of body, or upon change of weather: so the grief of an old presumptuous since is commonly most felt, upon the committing of Some new since, or the approach of Some new affliction. Do you think David had not in all those afflictions that After befell him,
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and at the apprehension of every sinful oversight into which he fell, a fresh remembrance withall of the matter of Vriah, not without some grief and shame thereat? As the distress Iosephs brethren met with in Egypt Gen. 42. brought to their remembrance their treacherous dealing with him:
and At the apprehension of every sinful oversight into which he fell, a fresh remembrance withal of the matter of Uriah, not without Some grief and shame thereat? As the distress Joseph's brothers met with in Egypt Gen. 42. brought to their remembrance their treacherous dealing with him:
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Yea and after their fathers death, (which by the like probable computation was near upon twenty years more) the remorse of the same sin wrought upon their consciences afresh, perplexing their hearts with new fears and jealousies. True it is, the sinner once throughly purged of the sin by repentance, hath no more conscience of that sin, in that fearful degree (ordinarily) as to be a perpetual rack to his soul,
Yea and After their Father's death, (which by the like probable computation was near upon twenty Years more) the remorse of the same since wrought upon their Consciences afresh, perplexing their hearts with new fears and jealousies. True it is, the sinner once thoroughly purged of the since by Repentance, hath no more conscience of that since, in that fearful degree (ordinarily) as to be a perpetual rack to his soul,
and to torment him with restless doubtings of his reconcilement even to despair: yet can it not chuse but put some affrightment into him, to remember into what a desperate estate he had before plunged himself by his own wilful disobedience, if God had not been infinitely gracious to him therein.
and to torment him with restless doubtings of his reconcilement even to despair: yet can it not choose but put Some affrightment into him, to Remember into what a desperate estate he had before plunged himself by his own wilful disobedience, if God had not been infinitely gracious to him therein.
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First to seek help from the hand of God, by praying with David here that the Lord would keep us back; and then to put to our own helping hand, by seconding our prayers with our best endeavours, to keep our selves back, from these presumptuous sins.
First to seek help from the hand of God, by praying with David Here that the Lord would keep us back; and then to put to our own helping hand, by seconding our Prayers with our best endeavours, to keep our selves back, from these presumptuous Sins.
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if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run our selves upon our own ruine. Like unto the horse and mule that have no understanding, to guide themselves in a right and safe way;
if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run our selves upon our own ruin. Like unto the horse and mule that have no understanding, to guide themselves in a right and safe Way;
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If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back: ) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse rusheth into the battle;
If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back:) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse Rushes into the battle;
running into every excesse of riot as fast as any temptation is set before us, and committing all manner of wickedness with all kinde of greediness. David knew it full well;
running into every excess of riot as fast as any temptation is Set before us, and committing all manner of wickedness with all kind of greediness. David knew it full well;
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for he saw it was Gods doing, more then his own ( Blessed be the Lord,1 Sam. 25 32. — 34. that hath kept his servant from evil ) in the the case of Nabal, 1 Sam. 25. If at any time he desired to be kept back from sinning,
for he saw it was God's doing, more then his own (Blessed be the Lord,1 Sam. 25 32. — 34. that hath kept his servant from evil) in the the case of Nabal, 1 Sam. 25. If At any time he desired to be kept back from sinning,
not our endeavours: but we are vain, if we expect Gods blessing, without doing our endeavours. Can we be so sensless as to imagine it should serve our turn to say, Lord keep us back: and yet our selves in the mean time thrust forward as fast as we can? No:
not our endeavours: but we Are vain, if we expect God's blessing, without doing our endeavours. Can we be so senseless as to imagine it should serve our turn to say, Lord keep us back: and yet our selves in the mean time thrust forward as fast as we can? No:
if we will have our prayers effectual, (and in their efficacy is our chiefest hope and comfort;) we must second our faithful prayers with our faithful endeavours. Oculus ad coelum; manus ad clavum.
if we will have our Prayers effectual, (and in their efficacy is our chiefest hope and Comfort;) we must second our faithful Prayers with our faithful endeavours. Oculus ad coelum; manus ad Key.
Then may we with confidence expect, that God should do his part in keeping us back, when we are duly careful to do our part also towards the keeping our selves back from presumptuous sins.
Then may we with confidence expect, that God should do his part in keeping us back, when we Are duly careful to do our part also towards the keeping our selves back from presumptuous Sins.
and therefore I hope it shall be without offence, if after the example of God himself in delivering the Law, I speak to every mans soul (as it were) in particular.
and Therefore I hope it shall be without offence, if After the Exampl of God himself in delivering the Law, I speak to every men soul (as it were) in particular.
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First, be sure never to doe any thing against the clear light of thine own Conscience. Every known sin hath a spice of wilfulness and presumption in it.
First, be sure never to do any thing against the clear Light of thine own Conscience. Every known since hath a spice of wilfulness and presumption in it.
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in passing immediately, after the mention of his secret and unknown sins, to the mentioning of these presumptuous Sins: as if there were scarce any medium at all between them.
in passing immediately, After the mention of his secret and unknown Sins, to the mentioning of these presumptuous Sins: as if there were scarce any medium At all between them.
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nor before he sin, a faster Friend. O take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fall into the company of a cheater, or other crafty companion, that would be sure to inveigle him in some ill bargain, or draw him into some hurtful inconvenience, if he should close with him, of whom yet he had no suspicion:
nor before he since, a faster Friend. Oh take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fallen into the company of a cheater, or other crafty Companion, that would be sure to inveigle him in Some ill bargain, or draw him into Some hurtful inconvenience, if he should close with him, of whom yet he had no suspicion:
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Who could either pity him, or blame me, if I should leave him at last to be gulled and fooled, that set so little by the wholsome and timely admonitions of his friend ? Much greater then his is thy folly,
Who could either pity him, or blame me, if I should leave him At last to be gulled and fooled, that Set so little by the wholesome and timely admonitions of his friend? Much greater then his is thy folly,
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Quis enim invitum servare laboret ? Be carefull not to grieve thine own spirit by offending thy Conscience: and thou shalt not lightly grieve the spirit of God by sinning Presumptuously.
Quis enim invitum servare laboret? Be careful not to grieve thine own Spirit by offending thy Conscience: and thou shalt not lightly grieve the Spirit of God by sinning Presumptuously.
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37. Secondly, strive to be Master of thine own will. We count our horses unserviceable till they be broken: and the more headstrong, the more unserviceable:
37. Secondly, strive to be Master of thine own will. We count our Horses unserviceable till they be broken: and the more headstrong, the more unserviceable:
And it is a point of the greatest skill in the art of Education, for Parents betimes to break their children of their wills. If David had done so with his Absolon, and his Adoniah; for ought we know, he might have had more comfort of them.
And it is a point of the greatest skill in the art of Education, for Parents betimes to break their children of their wills. If David had done so with his Absalom, and his Adoniah; for ought we know, he might have had more Comfort of them.
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Why shouldest not thou carry as steddy and severe a hand over thine own soule, as a discreet father would do over his childe ? and be as carefull to break thy self of thine own will; as he his childe, of his? And to get the mastery over thy self in greater matters, it will behove thee to exercise this discipline first in lesser things:
Why Shouldst not thou carry as steady and severe a hand over thine own soul, as a discreet father would do over his child? and be as careful to break thy self of thine own will; as he his child, of his? And to get the mastery over thy self in greater matters, it will behove thee to exercise this discipline First in lesser things:
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as he that would be a skilfull Wood-man, will exercise himself thereunto first by shooting sometimes at a dead mark. In thy meats and drinks, in thy pastimes and society, in other delights and things, such as are in themselves both lawfull and honest;
as he that would be a skilful Woodman, will exercise himself thereunto First by shooting sometime At a dead mark. In thy Meats and drinks, in thy pastimes and society, in other delights and things, such as Are in themselves both lawful and honest;
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exercise this soveraignty now and then over thine own will. When thou observest it eagerly bent upon some one thing, (that may without sin or folly be left undone;) sometimes deny thy self and thine own will therein;
exercise this sovereignty now and then over thine own will. When thou observest it eagerly bent upon Some one thing, (that may without sin or folly be left undone;) sometime deny thy self and thine own will therein;
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not so much to tame the Flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will. That proverbial form of afflicting the soule, usual among the Hebrews, and that peculiar to Solomon of putting a knife to the throat, do both look this way.
not so much to tame the Flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will. That proverbial from of afflicting the soul, usual among the Hebrews, and that peculiar to Solomon of putting a knife to the throat, do both look this Way.
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as those that beat one another with their fists, striving for the mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle) NONLATINALPHABET, power over his own will.
as those that beatrice one Another with their fists, striving for the mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle), power over his own will.
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38. The fact was barbarous, but yet the story memorable of Amurath the great Turke, in cutting off with his own hands the head of his beautifull minion Irene, upon no dislike at all;
38. The fact was barbarous, but yet the story memorable of Amurath the great Turk, in cutting off with his own hands the head of his beautiful minion Irene, upon no dislike At all;
but meerly that his Princes (who were displeased to see his minde, by doating upon her, drawn off from all care of the publick affairs,) might withall see,
but merely that his Princes (who were displeased to see his mind, by doting upon her, drawn off from all care of the public affairs,) might withal see,
but (in condemnation of the inordinacy of his appetite, which had exposed such worthy persons to the hazard of their lives,) poured it out unto the Lord.
but (in condemnation of the inordinacy of his appetite, which had exposed such worthy Persons to the hazard of their lives,) poured it out unto the Lord.
then he that hath taken a town, or scaled the walls of a Castle. It is wilfulness only, that begetteth Presumption: the more therefore thou canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.
then he that hath taken a town, or scaled the walls of a Castle. It is wilfulness only, that begetteth Presumption: the more Therefore thou Canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.
even this, To loose his pledge, to break in sunder the bonds wherein he is tied, as Sampson did the green withs, and to cast away those cords from him.
even this, To lose his pledge, to break in sunder the bonds wherein he is tied, as Sampson did the green withs, and to cast away those cords from him.
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And though his conscience tell him he cannot proceed without sin; yet because of his Vow, or his Oath, he is wilful, and must on. It was Herods Case;
And though his conscience tell him he cannot proceed without since; yet Because of his Voelli, or his Oath, he is wilful, and must on. It was Herods Case;
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But yet, saith the story withall, for his oath sake, and because the great ones about him should not say but the King would be as big as his word, he resolved it should be done,
But yet, Says the story withal, for his oath sake, and Because the great ones about him should not say but the King would be as big as his word, he resolved it should be done,
A man heareth of a bargaine which he apprehendeth will be for his profit; or spieth out a likely way for his advancement: and being unwilling to lose the opportunity, perhaps disburseth some moneys, or putteth his great friends upon it, to further his design. It may be afterwards upon better consideration, he espieth a flaw in it, which he saw not before:
A man hears of a bargain which he apprehendeth will be for his profit; or spieth out a likely Way for his advancement: and being unwilling to loose the opportunity, perhaps disburseth Some moneys, or putteth his great Friends upon it, to further his Design. It may be afterwards upon better consideration, he espieth a flaw in it, which he saw not before:
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But the thing he stuck at most, was the moneys he was out, ( What shall we do, saith he, for the hundred talents, which I have given to the army of Israel.
But the thing he stuck At most, was the moneys he was out, (What shall we do, Says he, for the hundred Talents, which I have given to the army of Israel.
42. Besides that verbal, and this Real; there is yet a third, which I call a sinful Engagement, (because it is such originally, and à principio; for the two former also are sinful à termino, and in the Event: ) far worse then either of both.
42. Beside that verbal, and this Real; there is yet a third, which I call a sinful Engagement, (Because it is such originally, and à principio; for the two former also Are sinful à termino, and in the Event:) Far Worse then either of both.
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as to plot the murder, of a person so worthy and so innocent in so base a manner, and with so much palpable hypocrisy; had he not been deeply ingaged before by another dishonest act already by him committed.
as to plot the murder, of a person so worthy and so innocent in so base a manner, and with so much palpable hypocrisy; had he not been deeply engaged before by Another dishonest act already by him committed.
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He had layen with the wife: she proving with childe, and all his other shifts, whereby he had attempted to cloak it, taking no effect, the thing was like to come to publick knowledge to his everlasting disgrace, if not also to the great reproach of Religion. No way now to help it,
He had lain with the wife: she proving with child, and all his other shifts, whereby he had attempted to cloak it, taking no Effect, the thing was like to come to public knowledge to his everlasting disgrace, if not also to the great reproach of Religion. No Way now to help it,
Therefore as wary men in the world love to keep themselves out of bonds; so do thou beware of these Engagements. Seldom doth a man fall into a Presumptuous Sin, but where the Devil hath got such a hanke over him,
Therefore as wary men in the world love to keep themselves out of bonds; so do thou beware of these Engagements. Seldom does a man fallen into a Presumptuous since, but where the devil hath god such a hawk over him,
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•s Alexander cut the great knot in pieces with his sword, which he could else never have unloosed ▪ •now that neither Oath, Vow, nor other tye whatsoever is allowed by almighty God to be Vinculum iniquitatis, to binde thee to any sinful inconvenience.
•s Alexander Cut the great knot in Pieces with his sword, which he could Else never have unloosed ▪ •now that neither Oath, Voelli, nor other tie whatsoever is allowed by almighty God to be Vinculum iniquitatis, to bind thee to any sinful inconvenience.
consider it groweth but by a later contract: but God is able to plead a precontract; by vertue whereof there lyeth upon thee an absolute necessity of Obedience.
Consider it grows but by a later contract: but God is able to plead a precontract; by virtue whereof there lies upon thee an absolute necessity of obedience.
and tookest the holy Sacrament upon it in thy baptism, to keep his holy Commandements, and to continue his faithful servant and souldier unto thy lives end.
and tookest the holy Sacrament upon it in thy Baptism, to keep his holy commandments, and to continue his faithful servant and soldier unto thy lives end.
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Let Equity teach thee, that the first bond should be first discharged: and Reason, that if an Oath or Vow must stand, the first should rathest. That is the Third preservative.
Let Equity teach thee, that the First bound should be First discharged: and Reason, that if an Oath or Voelli must stand, the First should rathest. That is the Third preservative.
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they will, it may be, give you the hearing; perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premises: when you have said what you can, they will do what they list.
they will, it may be, give you the hearing; perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premises: when you have said what you can, they will do what they list.
Why canst not thou be as obstinately good, as they are obstinately evil ? and notwithstanding all the sophisms of Satan, perswasions of carnal Reason, allurements or discouragements in the world, say and hold;
Why Canst not thou be as obstinately good, as they Are obstinately evil? and notwithstanding all the sophisms of Satan, persuasions of carnal Reason, allurements or discouragements in the world, say and hold;
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and a strong preservative against wilfull Presumption. The fort is as good as half lost, (having to treat with such a cunning enemy,) if you do but once admit of a Treaty, therefore stand off.
and a strong preservative against wilful Presumption. The fort is as good as half lost, (having to Treat with such a cunning enemy,) if you do but once admit of a Treaty, Therefore stand off.
That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of sin, we may by his grace and blessing be kept back therefrom,
That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of since, we may by his grace and blessing be kept back therefrom,
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for I have learned in whatsoever state I am, therewith to be content. 1. SAint Paul found much kinndesse from these Philippians; and took much comfort in it:
for I have learned in whatsoever state I am, therewith to be content. 1. SAint Paul found much kinndesse from these Philippians; and took much Comfort in it:
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And because it was more then ordinary, and beyond the kindness of other Churches, he doth therefore sometimes remember it, with much thankfulness both to God and them.
And Because it was more then ordinary, and beyond the kindness of other Churches, he does Therefore sometime Remember it, with much thankfulness both to God and them.
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Even in the beginning of the Gospel, that is, presently after his first preaching it among them, (the story whereof is laid down Acts 16.) when having passed through Amphipolis and Apollonia, he came and preached at Thessalonica, which was another principal City of Macedonia: these Philippians, hearing belike that the Apostle had little other means for his maintenance there,
Even in the beginning of the Gospel, that is, presently After his First preaching it among them, (the story whereof is laid down Acts 16.) when having passed through Amphipolis and Apollonia, he Come and preached At Thessalonica, which was Another principal city of Macedonia: these Philippians, hearing belike that the Apostle had little other means for his maintenance there,
then what he got by his hand-labour, (wherein both for examples sake, and because he would not be chargable to the Thessalonians, he employed himself diligently both day and night; ) they sent over,
then what he god by his hand-labour, (wherein both for Examples sake, and Because he would not be chargeable to the Thessalonians, he employed himself diligently both day and night;) they sent over,
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2. And as they began, it seemeth they continued: to shew forth the truth of their Faith, and to adorn their Christian profession, by their cheerfulness and liberality, in contributing to the necessities of their brethren upon every good occasion.
2. And as they began, it seems they continued: to show forth the truth of their Faith, and to adorn their Christian profession, by their cheerfulness and liberality, in contributing to the necessities of their brothers upon every good occasion.
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For at Corinth also the year following, where for the space of a year and half together he did for good considerations forbear (as he had before done at Thessalonica ) to challenge that maintenance from the people which by Gods ordinance he had a right unto:
For At Corinth also the year following, where for the Molle of a year and half together he did for good considerations forbear (as he had before done At Thessalonica) to challenge that maintenance from the people which by God's Ordinance he had a right unto:
3. Not to speak of their great bounty some three or foure years after that, towards the relief of the poore brethren that dwelt in Iudea; wherein they were willing of themselves without any great solicitation,
3. Not to speak of their great bounty Some three or foure Years After that, towards the relief of the poor brothers that dwelled in Iudea; wherein they were willing of themselves without any great solicitation,
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after some three or foure years more, S. Paul being in durance at Rome, their former charitable care over him (which had not of a good while shewen it self forth for lack of opportunity ) began to re-flourish, and to put forth with a fresh verdure, as a tree doth at the approach of Summer.
After Some three or foure Years more, S. Paul being in durance At Room, their former charitable care over him (which had not of a good while shown it self forth for lack of opportunity) began to reflourish, and to put forth with a fresh verdure, as a tree does At the approach of Summer.
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4. Yet lest this just commendation of their beneficence, should through any mans uncharitableness (whereunto corrupt nature is too prone,) raise an unjust opinion of him,
4. Yet lest this just commendation of their beneficence, should through any men uncharitableness (whereunto corrupt nature is too prove,) raise an unjust opinion of him,
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He thought it needfull for him by way of Prolepsis to prevent whatsoever might be surmised in that kinde, which he beginneth to do in the words of the Text, to this effect.
He Thought it needful for him by Way of Prolepsis to prevent whatsoever might be surmised in that kind, which he begins to do in the words of the Text, to this Effect.
it was no small rejoycing to my heart, to see your care of me (after some years intermission) to flourish again: And I cannot but give an Euge to your charity:
it was no small rejoicing to my heart, to see your care of me (After Some Years intermission) to flourish again: And I cannot but give an Euge to your charity:
if I should not both acknowledge your free benevolence towards me, and approve it as an odour of a sweet smell, a sacrifice acceptable and well-pleasing to God.
if I should not both acknowledge your free benevolence towards me, and approve it as an odour of a sweet smell, a sacrifice acceptable and Well-pleasing to God.
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Otherwise as to my own particular, alt•ough my wants were supplyed, and my bowels refreshed through your liberality, (which, in the condition I was in, was some comfort to me:) yet if that had been all I had looked after;
Otherwise as to my own particular, alt•ough my Wants were supplied, and my bowels refreshed through your liberality, (which, in the condition I was in, was Some Comfort to me:) yet if that had been all I had looked After;
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He that enableth me, (howsoever of my self vnable to do any thing, yet) to do all things through Christ that strengtheneth me, hath framed my heart by his holy spirit,
He that enableth me, (howsoever of my self unable to do any thing, yet) to do all things through christ that strengtheneth me, hath framed my heart by his holy Spirit,
to prevent all evil suspicion that way, he disavoweth it utterly by protesting the contrary, in the former part of the verse, [ Not that I speak in respect of want.
to prevent all evil suspicion that Way, he disavoweth it utterly by protesting the contrary, in the former part of the verse, [ Not that I speak in respect of want.
] And then to make that Protestation the more credible, he assigneth as the Reason thereof the Contentedness of his minde [ For I have learned, saith he, in whatsoever state I am, therewith to be content.
] And then to make that Protestation the more credible, he assigneth as the Reason thereof the Contentedness of his mind [ For I have learned, Says he, in whatsoever state I am, therewith to be content.
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giving us some hint, in that, of the Nature; in this, of the Art, of true Contentment. Which are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholy slipt over:
giving us Some hint, in that, of the Nature; in this, of the Art, of true Contentment. Which Are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholly slipped over:
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but he will for very shame cast as handsome a cloak as he can over it ( Frugality, good Husbandry, Providence, some cloak or other) to hide the filthiness of it from the sight of other. But filthy it is still;
but he will for very shame cast as handsome a cloak as he can over it (Frugality, good Husbandry, Providence, Some cloak or other) to hide the filthiness of it from the sighed of other. But filthy it is still;
so unfit he holdeth it to be found among the Priests, that he would not have it (if it were possible) so much as once named (at least not with allowance, not without some stigma upon it) among the Saints.
so unfit he holds it to be found among the Priests, that he would not have it (if it were possible) so much as once nam (At least not with allowance, not without Some stigma upon it) among the Saints.
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Yea further, sith God hath assigned ( by his own ordinance ) wages to him that laboureth in his work, (and if he be a faithful labourer he is well worthy of it:) he may without injustice not only expect it,
Yea further, sith God hath assigned (by his own Ordinance) wages to him that Laboureth in his work, (and if he be a faithful labourer he is well worthy of it:) he may without injustice not only expect it,
But why may not all this be done, and that effectually too, without either bearing inwardly, or betraying outwardly, a greedy and covetous minde? Whether then we provide for our own, by well husbanding what we have;
But why may not all this be done, and that effectually too, without either bearing inwardly, or betraying outwardly, a greedy and covetous mind? Whither then we provide for our own, by well husbanding what we have;
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9. Observe hence secondly, what an aptness there may be even in very good men, (through the remainders of natural corruption) to mis-interpret the speeches and actions of their spiritual Fathers: as if in much of what they said or did, they aimed most at their own secular advantage.
9. Observe hence secondly, what an aptness there may be even in very good men, (through the remainders of natural corruption) to misinterpret the Speeches and actions of their spiritual Father's: as if in much of what they said or did, they aimed most At their own secular advantage.
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Yet surely, if he had not withall known those dregs of Uncharitableness, that (as the sediments of depraved nature) lurke in the hearts of the most charitable men:
Yet surely, if he had not withal known those dregs of Uncharitableness, that (as the sediments of depraved nature) lurk in the hearts of the most charitable men:
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he might have saved the labour, that sometimes he is put upon, of his own purgation. Hard the mean while is the straite, men of our cloath are often put unto.
he might have saved the labour, that sometime he is put upon, of his own purgation. Hard the mean while is the strait, men of our cloth Are often put unto.
first to rob them of their maintenance, and then to rob them of their good names? Do you thus reward the Oxen that tread out the corn for you? first to muzzle them up, that they cannot eat; and then to thrust another muzzle upon them, that they may not complain?
First to rob them of their maintenance, and then to rob them of their good names? Do you thus reward the Oxen that tread out the corn for you? First to muzzle them up, that they cannot eat; and then to thrust Another muzzle upon them, that they may not complain?
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but no more then, (so long as there is such a proneness in most men, to mis-judge and mis-asperse those that are set over them, especially if they once grow to differ about meum and tuum, ) we may expect from the men of this generation,
but no more then, (so long as there is such a proneness in most men, to misjudge and mis-asperse those that Are Set over them, especially if they once grow to differ about meum and tuum,) we may expect from the men of this generation,
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It should not therefore much discourage us (S. Paul counted it but a very small thing) so long as we know nothing by our selves, and do but what we may and ought:
It should not Therefore much discourage us (S. Paul counted it but a very small thing) so long as we know nothing by our selves, and do but what we may and ought:
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if we shall finde our selves wrongfully and upon light surmises taxed of Covetousness, of Ambition, of Time-serving, which are the crimes usually laid in our dish, not only by the scum of the people, men of lower rank and repute,
if we shall find our selves wrongfully and upon Light surmises taxed of Covetousness, of Ambition, of Time-serving, which Are the crimes usually laid in our dish, not only by the scum of the people, men of lower rank and repute,
but sometimes even by persons of quality, yea such as pretend most to religion. Since holy Paul, then whom never man lived freer from such vicious affections, could not without so many Protestations secure himself from the sinister jealousies and censures of those from whom he received maintenance. Rather should their forwardness to judge thus uncharitably of us, make us to walk the more warily and wisely, not to give them cause:
but sometime even by Persons of quality, yea such as pretend most to Religion. Since holy Paul, then whom never man lived freer from such vicious affections, could not without so many Protestations secure himself from the sinister jealousies and censures of those from whom he received maintenance. Rather should their forwardness to judge thus uncharitably of us, make us to walk the more warily and wisely, not to give them cause:
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but to be sure in our whole course to have both the warrant for what we are to do, and for what we have done the testimony of a good Conscience. That if yet they will needs speak evil of us, as of evill doers;
but to be sure in our Whole course to have both the warrant for what we Are to do, and for what we have done the testimony of a good Conscience. That if yet they will needs speak evil of us, as of evil doers;
and wheresoever else he is occasioned to speak of himself, or his own affairs. It were certainly good for us, (in the publick exercise of our Ministery at least,) where we may avoid it, not to meddle at all with personall and particular things, that concern either our selves or others. Both becavse the more we descend to particulars, the more subject we are to mistakings, (for descendendo contingit errare; ) and the leaven of a little error or Indiscretion in the pulpit, will sowre a great lump of Truth and of Wholsome doctrine: As also because personal matters can hardly be so dealt in, (especially in publick) but that, through prejudices and the partiality of mens affections, offence and distaste will be taken thereat by some or other.
and wheresoever Else he is occasioned to speak of himself, or his own affairs. It were Certainly good for us, (in the public exercise of our Ministry At least,) where we may avoid it, not to meddle At all with personal and particular things, that concern either our selves or Others. Both Because the more we descend to particulars, the more Subject we Are to mistakings, (for descendendo contingit errare;) and the leaven of a little error or Indiscretion in the pulpit, will sour a great lump of Truth and of Wholesome Doctrine: As also Because personal matters can hardly be so dealt in, (especially in public) but that, through prejudices and the partiality of men's affections, offence and distaste will be taken thereat by Some or other.
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It were best for us therefore, (that we either do not mistake, or be not mistaken,) to hold us to general truths, forbearing personal matters, as much as may be.
It were best for us Therefore, (that we either do not mistake, or be not mistaken,) to hold us to general truths, forbearing personal matters, as much as may be.
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But where a necessity lieth upon us, not with conveniency to be avoided, (as so the Case may be,) to speak of our own or other mens particular concernments: it should be our great care by our blessed Apostles example, to ballance well every word we speak,
But where a necessity lies upon us, not with conveniency to be avoided, (as so the Case may be,) to speak of our own or other men's particular concernments: it should be our great care by our blessed Apostles Exampl, to balance well every word we speak,
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and to use such caution and discretion therein, that we leave nothing (as far as is possible) subject to misconstruction; neither inject scruples into the heads and mindes of our hearers, which we shall not withall have sufficiently removed:
and to use such caution and discretion therein, that we leave nothing (as Far as is possible) Subject to misconstruction; neither inject scruples into the Heads and minds of our hearers, which we shall not withal have sufficiently removed:
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and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking of offence at any thing we shall deliver.
and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking of offence At any thing we shall deliver.
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12. Observe Fourthly, how ready the Apostle is upon every needfull occasion, as to keep himself from the Crime, so to clear himself from the suspition of evil.
12. Observe Fourthly, how ready the Apostle is upon every needful occasion, as to keep himself from the Crime, so to clear himself from the suspicion of evil.
Especially pernicious, when their mis-conceits of the person may draw prejudice upon his Doctrine, and consequently bring scandal unto the Gospel of Jesus Christ.
Especially pernicious, when their misconceits of the person may draw prejudice upon his Doctrine, and consequently bring scandal unto the Gospel of jesus christ.
there to justifie our selves, and by publick manifesto (as it were) to disclaim what we might be wrongfully charged withall, is many times expedient, and sometimes necessary.
there to justify our selves, and by public manifesto (as it were) to disclaim what we might be wrongfully charged withal, is many times expedient, and sometime necessary.
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As who say, your under-valuing of me, to the great prejudice of the Gospel, but advantage of false teachers, hath made that glorying now necessary for me, which had been otherwise but vanity and folly. When his case falleth to be ours;
As who say, your undervaluing of me, to the great prejudice of the Gospel, but advantage of false Teachers, hath made that glorying now necessary for me, which had been otherwise but vanity and folly. When his case falls to be ours;
We shall never learn the Art, unless we first know the Nature of Contentment. Of that therefore first, from these words; (very few in the Originall,) NONLATINALPHABET. In whatsoever state I •m.
We shall never Learn the Art, unless we First know the Nature of Contentment. Of that Therefore First, from these words; (very few in the Original,). In whatsoever state I •m.
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partly limited, and partly unlimited. Limited first, in respect of the Person: it must be a mans own estate. The verb here is in the first person, NONLATINALPHABET, I am. Limited secondly, in respect of the time: it must be a mans present estate. The verb here is of the present tense, NONLATINALPHABET, I AM. But thirdly, for the kinde (high or low;) for the Quantity (great or small;) for the Quality (convenient,
partly limited, and partly unlimited. Limited First, in respect of the Person: it must be a men own estate. The verb Here is in the First person,, I am. Limited secondly, in respect of the time: it must be a men present estate. The verb Here is of the present tense,, I AM. But Thirdly, for the kind (high or low;) for the Quantity (great or small;) for the Quality (convenient,
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or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a mans own, and present estate, it mattereth not else what it be;
or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a men own, and present estate, it mattereth not Else what it be;
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NONLATINALPHABET indefinitely, In whatsoever estate. In these three joyntly consisteth the nature of true contentment: in any of which who ever faileth, is short of St Pauls learning.
indefinitely, In whatsoever estate. In these three jointly Consisteth the nature of true contentment: in any of which who ever Faileth, is short of Saint Paul's learning.
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That man only hath learned to be content, that can suffice himself with his own estate, with the present estate, with any estate. Of these three therefore in their order.
That man only hath learned to be content, that can suffice himself with his own estate, with the present estate, with any estate. Of these three Therefore in their order.
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and proportionably, the coveting of his farm, his office, his honour, his kingdom: and generally the coveting of any thing that is anothers. Which is as much in effect,
and proportionably, the coveting of his farm, his office, his honour, his Kingdom: and generally the coveting of any thing that is another's. Which is as much in Effect,
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as to require every man to rest fully satisfied with that portion of outward things, which God hath been pleased by fair and justifiable wayes in his good providence to derive upon him, without a greedy desire of that which is anothers.
as to require every man to rest Fully satisfied with that portion of outward things, which God hath been pleased by fair and justifiable ways in his good providence to derive upon him, without a greedy desire of that which is another's.
They who conceit, the thing in that Commandement properly forbidden, to be the Primi motus, those first motions or stirrings of sin which we call Concupiscence, arising in the sensual appetite (corrupted through Adam 's fall,
They who conceit, the thing in that Commandment properly forbidden, to be the Primi motus, those First motions or stirrings of since which we call Concupiscence, arising in the sensual appetite (corrupted through Adam is fallen,
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For those motions or stirrings, (supposing them sinful ) are according to their several objects (so far as they can be supposed sinful ) forbidden in every of the Ten Commandements respectively:
For those motions or stirrings, (supposing them sinful) Are according to their several objects (so Far as they can be supposed sinful) forbidden in every of the Ten commandments respectively:
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even as the Acts are, to which they refer, and from which they differ, not so much in kind as in degree. I much rather incline to their judgment, who think the thing properly and principally there forbidden, to be an inordinate desire after that, wch by right or property is anothers, & not ours.
even as the Acts Are, to which they refer, and from which they differ, not so much in kind as in degree. I much rather incline to their judgement, who think the thing properly and principally there forbidden, to be an inordinate desire After that, which by right or property is another's, & not ours.
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as is evident from the Analogy of our Saviours expositions upon the other Commandements, wherein Murder and Adultery are forbidden, Matth. 5. But the last Commandement, Thou shalt not covet, cometh more within us:
as is evident from the Analogy of our Saviors expositions upon the other commandments, wherein Murder and Adultery Are forbidden, Matthew 5. But the last Commandment, Thou shalt not covet, comes more within us:
condemning every inordinate desire of what is not ours, albeit we have no actual intention to make it ours, by any unlawful (either violent or fraudulent ) means.
condemning every inordinate desire of what is not ours, albeit we have no actual intention to make it ours, by any unlawful (either violent or fraudulent) means.
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is a cursed fruit of corrupt self-love, a direct breach of the holy Law of God in that last Commandement, and flatly opposite to that NONLATINALPHABET,
is a cursed fruit of corrupt Self-love, a Direct breach of the holy Law of God in that last Commandment, and flatly opposite to that,
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He brake the eighth Commandement, Thou shalt not steal, and he brake the sixth Commandement also, Thou shalt not kill: when he took Naboths both life and vineyard from him by a most unjust and cruel oppression. All this came on afterwards.
He brake the eighth Commandment, Thou shalt not steal, and he brake the sixth Commandment also, Thou shalt not kill: when he took Naboth's both life and vineyard from him by a most unjust and cruel oppression. All this Come on afterwards.
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He had not as yet, (for any thing appeareth in the story) any setled purpose, any resolved design, to wrest it from the owner by violence, or to weary him out of it with injust vexations: So he might but have it upon any fair termes; (either by way of Sale, he would give him full as much for it as it could be worth of any mans money;
He had not as yet, (for any thing appears in the story) any settled purpose, any resolved Design, to wrest it from the owner by violence, or to weary him out of it with injust vexations: So he might but have it upon any fair terms; (either by Way of Sale, he would give him full as much for it as it could be worth of any men money;
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or by way of exchange, he would give him for it a better plot of ground then it was, either way should serve his turn:) Naboth should but speak his own conditions, and they should be performed.
or by Way of exchange, he would give him for it a better plot of ground then it was, either Way should serve his turn:) Naboth should but speak his own conditions, and they should be performed.
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Many a petty Lord of a Hamlet with us, would think himself disparaged in a Treaty of Enclosure, to descend to such low capitulations with one of his poor neighbours, as the great King of Israel then did with one of his subjects; and to sin but as modestly, as Ahab yet did.
Many a Petty Lord of a Hamlet with us, would think himself disparaged in a Treaty of Enclosure, to descend to such low capitulations with one of his poor neighbours, as the great King of Israel then did with one of his subject's; and to sin but as modestly, as Ahab yet did.
Here was neither fraud nor violence, nor so much as threatning, used: but the whole carriage outwardly square enough, and the proposals not unreasonable.
Here was neither fraud nor violence, nor so much as threatening, used: but the Whole carriage outwardly square enough, and the proposals not unreasonable.
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The thing that made Ahab even then guilty in the sight of God, was the inordinancy of his desire after that vineyard, being not his own: which inordinancy, upon Naboths refusal of the offered conditions, he farther bewrayed by many signs, the effects of a discontented minde. For in he cometh, heavy and displeased;
The thing that made Ahab even then guilty in the sighed of God, was the inordinacy of his desire After that vineyard, being not his own: which inordinacy, upon Naboth's refusal of the offered conditions, he farther bewrayed by many Signs, the effects of a discontented mind. For in he comes, heavy and displeased;
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taketh pet, and his bed; looketh at no body, and out of fullenness forsaketh his meat. Had he well learned this piece of the lesson in the Text, to have contented himself with his own: both his body had been in better temper, and his mind at better quiet, and his conscience at better peace, then now they were.
Takes pet, and his Bed; looks At no body, and out of sullenness Forsaketh his meat. Had he well learned this piece of the Lesson in the Text, to have contented himself with his own: both his body had been in better temper, and his mind At better quiet, and his conscience At better peace, then now they were.
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and they might have been his jure donationis, by the Kings free donation, [ Give me the persons, take the goods to thy self ] if he had been minded to accept the offer. But Abraham would none:
and they might have been his jure donationis, by the Kings free donation, [ Give me the Persons, take the goods to thy self ] if he had been minded to accept the offer. But Abraham would none:
contenting himself with what the Lord had blessed him withall, he did not desire, neither would he take from a thred a to shoo-latchet, of any thing that appertained to the King of Sodom.
contenting himself with what the Lord had blessed him withal, he did not desire, neither would he take from a thread a to shoo-latchet, of any thing that appertained to the King of Sodom.
as to the matter we now treat of, then this our Apostle: if we do but recall to minde that Protestation of his once before mentioned, made before the Clergie of Asia in his Visitation at Miletum Act. 20. [ I have coveted no mans silver, or gold, or apparel.
as to the matter we now Treat of, then this our Apostle: if we do but Recall to mind that Protestation of his once before mentioned, made before the Clergy of Asia in his Visitation At Miletus Act. 20. [ I have coveted no men silver, or gold, or apparel.
] Brave and noble was the challenge, that Samuel made in a full assembly of the whole people of Israel [ Behold here I am, witness against me before the Lord and before his Annointed.
] Brave and noble was the challenge, that Samuel made in a full assembly of the Whole people of Israel [ Behold Here I am, witness against me before the Lord and before his Anointed.
Whose Oxe have I taken? or Whose Asse have I taken? or Whom have I defrauded? Whom have I oppressed? or of whose hands have I received a bribe? ] Possibly there are Iudges and Officers in the world, that would be loath to make so bold a challenge, and venture a faire triall upon it.
Whose Ox have I taken? or Whose Ass have I taken? or Whom have I defrauded? Whom have I oppressed? or of whose hands have I received a bribe? ] Possibly there Are Judges and Officers in the world, that would be loath to make so bold a challenge, and venture a fair trial upon it.
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Yet commeth that challenge far short of this protestation: Samuel speaketh only of not taking; S. Paul also of not coveting: according to the express letter of the prohibition in the Decalogue. NONLATINALPHABET, Thou shalt not covet, saith the Law:
Yet comes that challenge Far short of this protestation: Samuel speaks only of not taking; S. Paul also of not coveting: according to the express Letter of the prohibition in the Decalogue., Thou shalt not covet, Says the Law:
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his Conscience answereth, NONLATINALPHABET, I have not coveted. So good a proficient was he, so perfect a scholar in this holy learning, that he could it Verbatim. NONLATINALPHABET might he well say and truly:
his Conscience Answers,, I have not coveted. So good a proficient was he, so perfect a scholar in this holy learning, that he could it Verbatim. might he well say and truly:
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for what should hinder? Only if we would but tye our selves strictly to those Rules (those I mean of Iustice and Charity ) which are the first elements of this learning. For Iustice first:
for what should hinder? Only if we would but tie our selves strictly to those Rules (those I mean of justice and Charity) which Are the First elements of this learning. For justice First:
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Now every mans right unto any of the things of this world, ariseth from Gods disposal thereof by such wayes and means (ordinarily,) as by the general Law, and common consent of all civil Nations,
Now every men right unto any of the things of this world, arises from God's disposal thereof by such ways and means (ordinarily,) as by the general Law, and Common consent of all civil nations,
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21. If then we be at any time carried with a restless and immoderate desire after that, which the hand of providence hath been pleased to dispose otherwhere, (and our selves have no antecedent right, whereby to entitle it ours: ) do we not take upon us (after a sort) to controle the holy and wise appointments of our good God? For if it were indeed fitter for us then him, and not in opinion only:
21. If then we be At any time carried with a restless and immoderate desire After that, which the hand of providence hath been pleased to dispose otherwhere, (and our selves have no antecedent right, whereby to entitle it ours:) do we not take upon us (After a sort) to control the holy and wise appointments of our good God? For if it were indeed fitter for us then him, and not in opinion only:
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could not the Lord by his almighty power, and would he not in the dispensation of his good providence, have by some honest means or other disposed it upon us rather then upon him? By this extreme partiality to our selves, we become unjust Iudges of evil thoughts:
could not the Lord by his almighty power, and would he not in the Dispensation of his good providence, have by Some honest means or other disposed it upon us rather then upon him? By this extreme partiality to our selves, we become unjust Judges of evil thoughts:
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in setling that upon our selves in our own thoughts, as fittest for us, which God hath thought fit to settle rather upon another. The story in Xenophon, how yong Cyrus was corrected by his Tutor, for bestowing the two coats upon two of his schoolfellows, according to the fitness thereof to their two bodies in his own discretion;
in settling that upon our selves in our own thoughts, as Fittest for us, which God hath Thought fit to settle rather upon Another. The story in Xenophon, how young Cyrus was corrected by his Tutor, for bestowing the two coats upon two of his schoolfellows, according to the fitness thereof to their two bodies in his own discretion;
22. The other Rule I told you of, is that of Charity. Which binding us to love our neighbour as our selves, must needs binde us consequently to rejoyce in his good, as in our own; and not wish any thing to his prejudice, no more then to our own: and consequently to these, to be content that he should enjoy that which God hath allotted him with our good wills, as we desire to hold that which is in like manner allotted us with his good will. There is no such enemy to brotherly love, as is Self-love. For look how much we bestow upon our selves more then we should, we must needs leave to our brother so much less then we should.
22. The other Rule I told you of, is that of Charity. Which binding us to love our neighbour as our selves, must needs bind us consequently to rejoice in his good, as in our own; and not wish any thing to his prejudice, no more then to our own: and consequently to these, to be content that he should enjoy that which God hath allotted him with our good wills, as we desire to hold that which is in like manner allotted us with his good will. There is no such enemy to brotherly love, as is Self-love. For look how much we bestow upon our selves more then we should, we must needs leave to our brother so much less then we should.
It were hard so to confine mens minds to that which is their own, as not to allow any desire at all of that which is anothers. If we should conceive the Law thus strict:
It were hard so to confine men's minds to that which is their own, as not to allow any desire At all of that which is another's. If we should conceive the Law thus strict:
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it would destroy, not only all humane ordinances that concern trading and commerce, as buying, selling, exchanging, &c. (without which publick societies cannot subsist;) but even the divine ordinance also of earning our livings by labour and industry. Then might no man endeavour by honourable and vertuous atchievements to raise himself a fortune, or make way for his future advancement, or do any thing whatsoever, whereby to acquire or derive upon himself a property in any thing that were not his own already:
it would destroy, not only all humane ordinances that concern trading and commerce, as buying, selling, exchanging, etc. (without which public societies cannot subsist;) but even the divine Ordinance also of earning our livings by labour and industry. Then might no man endeavour by honourable and virtuous achievements to raise himself a fortune, or make Way for his future advancement, or do any thing whatsoever, whereby to acquire or derive upon himself a property in any thing that were not his own already:
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Nor Iustice, nor Charity, nor the holy Law of God which giveth rules to both, condemn all desire of that which is anothers; but an inordinate desire only:
Nor justice, nor Charity, nor the holy Law of God which gives rules to both, condemn all desire of that which is another's; but an inordinate desire only:
All the difficulty in this matter will be, (and that will make us some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly concerning own desires at all times;
All the difficulty in this matter will be, (and that will make us Some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly Concerning own Desires At all times;
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Which is to be done by duly considering of those three especial Qualifications, which are all requisite (the concurrence, I mean, of the whole three) to the making up of an orderly desire: in any of which if there be a failer, the desire becometh inordinate and sinful.
Which is to be done by duly considering of those three especial Qualifications, which Are all requisite (the concurrence, I mean, of the Whole three) to the making up of an orderly desire: in any of which if there be a failer, the desire Becometh inordinate and sinful.
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If all this be done and meant by me bonâ fide, and that I am willing withal to make him a valuable compensation to the full for whatsoever loss or inconvenience he shall sustain thereby, and according to the worth of the thing:
If all this be done and meant by me bonâ fide, and that I am willing withal to make him a valuable compensation to the full for whatsoever loss or inconvenience he shall sustain thereby, and according to the worth of the thing:
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my desire is thus far regular. In this manner Abraham desired of Ephron the Hittite a spare portion in one end of his field for a burying-place for Sarah: when as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.
my desire is thus Far regular. In this manner Abraham desired of Ephron the Hittite a spare portion in one end of his field for a burying-place for Sarah: when as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.
For he had given him a flat denial, and rejected all motions for an alienation with an Absit (the Lord forbid it me, that I should part with the inheritance of my Ancestors:) yet he must have it tho;
For he had given him a flat denial, and rejected all motions for an alienation with an Absit (the Lord forbid it me, that I should part with the inheritance of my Ancestors:) yet he must have it though;
so as I can set my heart at rest, fall out as it will, and compose my affections to an indifferent temper whether I obtain my desire or no, (If I may have it, well and good;
so as I can Set my heart At rest, fallen out as it will, and compose my affections to an indifferent temper whither I obtain my desire or no, (If I may have it, well and good;
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if not, no great harm done, I am but where I was:) my desire is also thus far regular, and hindereth not but that I may be well enough content notwithstanding.
if not, no great harm done, I am but where I was:) my desire is also thus Far regular, and hindereth not but that I may be well enough content notwithstanding.
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so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the wayes of my calling, or perform the common offices of life with any cheerfulness,
so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the ways of my calling, or perform the Common Offices of life with any cheerfulness,
then is my desire so far forth an inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahabs. When he could not have his longing, Nec manus nec pes. He could neither eat nor drink nor sleep, nor enjoy any thing he had, nor do any thing he should, for thinking of it:
then is my desire so Far forth an inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahabs. When he could not have his longing, Nec manus nec pes. He could neither eat nor drink nor sleep, nor enjoy any thing he had, nor doe any thing he should, for thinking of it:
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For tell me, (to close a little with thee, thou that scornest the name of Covetous, ) whence is it, that thou either pinest away with envie at the greatness of thy neighbours,
For tell me, (to close a little with thee, thou that Scornest the name of Covetous,) whence is it, that thou either pinest away with envy At the greatness of thy neighbours,
VVhy art thou ever and anon maundering, that his farm is better then thine, his meddows greener then thine, his corne ranker then thine, his cattel fatter then thine, his ware-house fuller then thine, his office gainfuller then thine, his service better rewarded then thine, thine, his trading quicker then thine,
Why art thou ever and anon maundering, that his farm is better then thine, his meadows greener then thine, his corn ranker then thine, his cattle fatter then thine, his warehouse fuller then thine, his office gainfuller then thine, his service better rewarded then thine, thine, his trading quicker then thine,
and I know not how many things more? Quodque capella aliena gerat distentius uber Tabescas? — Must thine eye needs be evil towards imbecause the hand of God hath been good to him? Tolle quod tuum, & vade.
and I know not how many things more? Quodque capella Aliena gerat distentius Uber Tabescas? — Must thine eye needs be evil towards imbecause the hand of God hath been good to him? Take quod tuum, & vade.
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) But do not desire that inordinately, which thou canst not compass honestly, and which (if dishonestly gotten) thou shouldest have little joy of, when thou hadst it.
) But do not desire that inordinately, which thou Canst not compass honestly, and which (if dishonestly got) thou Shouldst have little joy of, when thou Hadst it.
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30. Lastly for the Consequents, or remoter effects of the Desire. Desire looketh ever at the end, carrying the minde and thoughts thither with some eagerness:
30. Lastly for the Consequents, or Remoter effects of the Desire. Desire looks ever At the end, carrying the mind and thoughts thither with Some eagerness:
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and that, both for Quantity and Quality. According to the strength of the Desire is the bent also of the endeavour: and according as the Desire is qualified, ( Morally qualified I mean, that is, either good or bad;) the endeavour also is conditioned much what like it.
and that, both for Quantity and Quality. According to the strength of the Desire is the bent also of the endeavour: and according as the Desire is qualified, (Morally qualified I mean, that is, either good or bad;) the endeavour also is conditioned much what like it.
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If then I can so bound my desire of something which another hath, as to resolve and hold, not at any hand to attempt the obtaining thereof by any other then by fair and warrantable and conscionable means:
If then I can so bound my desire of something which Another hath, as to resolve and hold, not At any hand to attempt the obtaining thereof by any other then by fair and warrantable and conscionable means:
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my desir• is also thus far a regular and lawful desire. So David, though he could not but desire the accomplishment of Gods gracious promise of advancing him to the Kingdom, which was not his yet (otherwise then in Gods designation) but anothers: yet when he was urged by his followers, to lay hold of a faire opportunity, which (as they thought) God had put into his hand for the effecting thereof:
my desir• is also thus Far a regular and lawful desire. So David, though he could not but desire the accomplishment of God's gracious promise of advancing him to the Kingdom, which was not his yet (otherwise then in God's designation) but another's: yet when he was urged by his followers, to lay hold of a fair opportunity, which (as they Thought) God had put into his hand for the effecting thereof:
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his soule did so much abhor the very mention of such a fact, that at two several times, he would not so much as take the advise into the least deliberation,
his soul did so much abhor the very mention of such a fact, that At two several times, he would not so much as take the Advice into the least deliberation,
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and to remain in the sad condition I now am in, till it shall please him to bring me out of it, rather then clog my conscience with the guilt of such a horrid crime.
and to remain in the sad condition I now am in, till it shall please him to bring me out of it, rather then clog my conscience with the guilt of such a horrid crime.
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Letters shall be written, Witnesses suborned, Iudges awed, justice perverted, and an innocent person (if the situation of his vineyard had not made him guilty ) in a goodly formall pageant of a legal proceeding with much base hypocrisie,
Letters shall be written, Witnesses suborned, Judges awed, Justice perverted, and an innocent person (if the situation of his vineyard had not made him guilty) in a goodly formal pageant of a Legal proceeding with much base hypocrisy,
Quid non mortalia pectora cogis? Stand amased, and consider, what a mass of sin and mischief, the least indulgence to a vicious inordinate desire may lead you to at the last, more then perhaps you could at the first suspect your self capable to fall into.
Quid non mortalia pectora Cogis? Stand amazed, and Consider, what a mass of since and mischief, the least indulgence to a vicious inordinate desire may led you to At the last, more then perhaps you could At the First suspect your self capable to fallen into.
you shall finde the most of them to owe both their first birth and after-growth to this cursed root of Covetousness. Extortion, Bribery, Flattery, Calumny, Perjury, Simony, Sacriledge, Unjust Wars and Suits:
you shall find the most of them to owe both their First birth and aftergrowth to this cursed root of Covetousness. Extortion, Bribery, Flattery, Calumny, Perjury, Simony, Sacrilege, Unjust Wars and Suits:
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do they not all come from hence? False Weights and measures in the markets; false lights and wares in the shops, false pleas and oaths in the Courts;
do they not all come from hence? False Weights and measures in the Markets; false lights and wares in the shops, false pleasant and Oaths in the Courts;
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enhaunsing of fees, trucking for expedition, racking of rents, cracking of banckrupts, depopulating of townes, projecting of Monopolies, and God knoweth how many more, (my breath would faile me,
enhaunsing of fees, trucking for expedition, racking of rends, cracking of Bankrupts, depopulating of Towns, projecting of Monopolies, and God Knoweth how many more, (my breath would fail me,
and the time, but to name them,) are they not all from hence? And doth not the rifenes of them abroad in the world, unanswerably convince the men of this generation, of much injustice and uncharitableness, in coveting other mens goods,
and the time, but to name them,) Are they not all from hence? And does not the rifenes of them abroad in the world, unanswerably convince the men of this generation, of much injustice and uncharitableness, in coveting other men's goods,
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33. Upon this first point I have stood the longer, being the principal of the three, and the foundation of the other two. That now setled, we shall be like to come off with quicker dispatch in the rest.
33. Upon this First point I have stood the longer, being the principal of the three, and the Foundation of the other two. That now settled, we shall be like to come off with quicker dispatch in the rest.
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The Object of contentment, as it is limited in respect of the Person; It must be a mans own estate, (of which hitherto:) so is it limited in respect of the Time; It must be a mans present Estate, (of which next.) The Text hath not NONLATINALPHABET in the preter.
The Object of contentment, as it is limited in respect of the Person; It must be a men own estate, (of which hitherto:) so is it limited in respect of the Time; It must be a men present Estate, (of which next.) The Text hath not in the preter.
In what state I have been; nor NONLATINALPHABET in the future, In what state I shall be: but in the present, NONLATINALPHABET, In whatsoever state I am. Look what God (who is Lord of all,
In what state I have been; nor in the future, In what state I shall be: but in the present,, In whatsoever state I am. Look what God (who is Lord of all,
and dispenseth to every man severally as he will) disposeth upon him for the persent; although perhaps far short of what he may have had in some times heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind doth not afflict himself, either with pensive thoughts, at the remembrance of what he hath been; or with suspenceful thoughts, in forecasting both his hopes and fears what he may be: But he giveth himself up to the Lords present disposal, and resteth satisfied with the portion that is before him. NONLATINALPHABET, saith the Apostle expresly, Heb. 13. being content with the present things: and elsewhere, Having food and rayment (NONLATINALPHABET in the present tense stil) let us be therewith content.
and dispenseth to every man severally as he will) Disposeth upon him for the persent; although perhaps Far short of what he may have had in Some times heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind does not afflict himself, either with pensive thoughts, At the remembrance of what he hath been; or with suspenceful thoughts, in forecasting both his hope's and fears what he may be: But he gives himself up to the lords present disposal, and rests satisfied with the portion that is before him., Says the Apostle expressly, Hebrew 13. being content with the present things: and elsewhere, Having food and raiment (in the present tense still) let us be therewith content.
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34. Grant but the former part, already made good, That we are to be content with our own; and this will follow of it self, That we are to be content with the present: because nothing can be truly said to be our own but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours, now:
34. Grant but the former part, already made good, That we Are to be content with our own; and this will follow of it self, That we Are to be content with the present: Because nothing can be truly said to be our own but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours, now:
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And how sodainly this may be done, who knoweth? Perhaps before to morrow, (s•ulte, hac nocte:) and then what was ours goeth another way, who knoweth whither? Perhaps to a m•re stronger ( cujus erunt? ) Thou fool, this night thy soul shall be required of thee:
And how suddenly this may be done, who Knoweth? Perhaps before to morrow, (s•ulte, hac nocte:) and then what was ours Goes Another Way, who Knoweth whither? Perhaps to a m•re Stronger (cujus erunt?) Thou fool, this night thy soul shall be required of thee:
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then whose shall these things be, thou now callest thine? Nothing is certainly ours, but the present: and of that we have no farther certainty then the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.
then whose shall these things be, thou now Callest thine? Nothing is Certainly ours, but the present: and of that we have no farther certainty then the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.
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35. Add hereunto secondly, that all sollicitous looking forward and beyond the present, doth ipso facto and of it self take off so much from our content. It raiseth up many foggie mists of hopes and fears and other perturbations, that disquiet the mind wonderfully,
35. Add hereunto secondly, that all solicitous looking forward and beyond the present, does ipso facto and of it self take off so much from our content. It Raiseth up many foggy mists of hope's and fears and other perturbations, that disquiet the mind wonderfully,
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they cannot chuse but pierce themselves through with many sorrows, and create themselves much unrest. Laetus in praesens animus quod ultra est Oderit curare:
they cannot choose but pierce themselves through with many sorrows, and create themselves much unrest. Laetus in Praesens animus quod ultra est Oderit curare:
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These and sundry other like passages we meet with in the Poets, together with those phrases so usuall with them, " In diem vivere &c. — would be good meditations for us:
These and sundry other like passages we meet with in the Poets, together with those phrases so usual with them, " In diem vivere etc. — would be good meditations for us:
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36. A third consideration there is, nothing less available then either of the former, but rather much more, to them that can lay hold of it (for it is above the reach of Poets and Philosophers, and beyond the ken even of professed Christians that want the eye of Faith ) to frame us to contentment with the present: arising from the contemplation of the infinite love of our gracious Lord God joyntly with his infinite wisdome. By these as many as are truly the children of God (by faith,
36. A third consideration there is, nothing less available then either of the former, but rather much more, to them that can lay hold of it (for it is above the reach of Poets and Philosophers, and beyond the ken even of professed Christians that want the eye of Faith) to frame us to contentment with the present: arising from the contemplation of the infinite love of our gracious Lord God jointly with his infinite Wisdom. By these as many as Are truly the children of God (by faith,
and not titulo tenùs only) are assured of this most certain truth, that whatsoever their heavenly Father in his wisdome seeth best for them, that evermore in his love he provideth for them:
and not Titulo tenùs only) Are assured of this most certain truth, that whatsoever their heavenly Father in his Wisdom sees best for them, that evermore in his love he Provideth for them:
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From which Principle every man that truly feareth God, and hath fixeth his hope there, may draw this infallible conclusion demonstratively and by the Laws of good discourse, ( per viam regressus ) This my good God hath presently ordered for me:
From which Principle every man that truly fears God, and hath fixeth his hope there, may draw this infallible conclusion demonstratively and by the Laws of good discourse, (per viam regressus) This my good God hath presently ordered for me:
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Thus may we sugere mel de petrâ; gather grapes of thornes, and figs of thistles, and satisfie our selves with the honey of comfort out of the stony rock of barrenness and adversity.
Thus may we sugere mel de petrâ; gather grapes of thorns, and figs of thistles, and satisfy our selves with the honey of Comfort out of the stony rock of Barrenness and adversity.
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37. Where are they then, that will tell you, On the one side what jolly men they have been: But miserum est fuisse. Having been born and bred to better fortunes, their spirits are too great to stoop to so low a condition as now they are in.
37. Where Are they then, that will tell you, On the one side what jolly men they have been: But miserum est Fuisse. Having been born and bred to better fortune's, their spirits Are too great to stoop to so low a condition as now they Are in.
If with discontent they repine at what they are; I shall doubt they were never truly content with what they were and I shall fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord giveth, can be content also when the Lord taketh away; and with Iob bless the holy name of God for both.
If with discontent they repine At what they Are; I shall doubt they were never truly content with what they were and I shall Fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord gives, can be content also when the Lord Takes away; and with Job bless the holy name of God for both.
We in like sort to frame our selves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.
We in like sort to frame our selves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.
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39. Which yet let no man so desperately mis-understand, as to please himself hereupon in his own sloth and supinity, with Solomons sluggard, (whom that wise man censureth as a foole for it) who foldeth his hands together; and letteth the world wag as it will, without any care at all what shall become of him and his another day.
39. Which yet let no man so desperately misunderstand, as to please himself hereupon in his own sloth and supinity, with Solomons sluggard, (whom that wise man censureth as a fool for it) who foldeth his hands together; and lets the world wag as it will, without any care At all what shall become of him and his Another day.
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And yet, as if he were the only wise man ( Sapientum octavus, wiser then seven men that can render a reason ) he speaketh sentences, (but it is like a parable in a fools mouth, a speech full of reason in it self,
And yet, as if he were the only wise man (Sages Octavius, Wiser then seven men that can render a reason) he speaks sentences, (but it is like a parable in a Fools Mouth, a speech full of reason in it self,
40. Nor yet Secondly so, as to pass censure upon his brethren ▪ as if it were nothing but Covetousness or Ambition, when he shall observe any of them by his providence, industry, and good endeavours in a faire and honest course to lay a foundation for their future better fortunes:
40. Nor yet Secondly so, as to pass censure upon his brothers ▪ as if it were nothing but Covetousness or Ambition, when he shall observe any of them by his providence, industry, and good endeavours in a fair and honest course to lay a Foundation for their future better fortune's:
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as the currish Philosopher snarled at his fellow, Si pranderet olus sapienter, regibus uti Nollet Aristippus — For so long as the wayes we goe are just and straight, and the care we take moderate, and neither the things we look after unmeet for us,
as the currish Philosopher snarled At his fellow, Si pranderet olus Sapienter, regibus uti Nollet Aristippus — For so long as the ways we go Are just and straight, and the care we take moderate, and neither the things we look After unmeet for us,
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and neither be puft up beyond measure with the good success of our affairs, nor cast down beyond measure if they hap to miscarry: it hindereth not but we may at once both be well contented with the present, and yet industriously provident for the future. The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit color, & status, & res. Tentantem majora, fere praesentibus aequum.
and neither be puffed up beyond measure with the good success of our affairs, nor cast down beyond measure if they hap to miscarry: it hindereth not but we may At once both be well contented with the present, and yet industriously provident for the future. The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit colour, & status, & Rest. Tentantem marjoram, fere praesentibus Aequum.
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It is a point of wisdom, not a fruit of discontent, when God openeth to a man a faire opportunity of advancing his estate to an higher or fuller condition then now he is in:
It is a point of Wisdom, not a fruit of discontent, when God Openeth to a man a fair opportunity of advancing his estate to an higher or fuller condition then now he is in:
to embrace the opportunity, and to use all meet diligence in the pursuit, for the obtaining of his lawfull desires. Rather it is a fruit either of Pride, or Sloath, or both, to neglect it:
to embrace the opportunity, and to use all meet diligence in the pursuit, for the obtaining of his lawful Desires. Rather it is a fruit either of Pride, or Sloth, or both, to neglect it:
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And elsewhere he saith of himself and his fellow-labourers in the Gospel, that in all things they had been carefull to approve themselves as the Ministers of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, &c. As indeed it is a point of the same skill, to know how to abound and how to want: and equally hard to bear prosperity without insolence, and adversity without impatience.
And elsewhere he Says of himself and his Fellow-labourers in the Gospel, that in all things they had been careful to approve themselves as the Ministers of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, etc. As indeed it is a point of the same skill, to know how to abound and how to want: and equally hard to bear Prosperity without insolence, and adversity without impatience.
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The wise son of Agur was therefore equally afraid of both, when he prayed that God would neither give him excessive riches, nor extreme poverty; As one that well knew there was great and equal danger in the one extreme as well as in the other;
The wise son of Agur was Therefore equally afraid of both, when he prayed that God would neither give him excessive riches, nor extreme poverty; As one that well knew there was great and equal danger in the one extreme as well as in the other;
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It is therefore from the different furniture of the minde, that men are differently affected both with plenty and want. Now the minde of a godly man being setled upon God by a holy dependance upon his providence:
It is Therefore from the different furniture of the mind, that men Are differently affected both with plenty and want. Now the mind of a godly man being settled upon God by a holy dependence upon his providence:
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hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that hold.
hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that hold.
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43. Secondly, such a vast disproportion there is between the reasonable soule of man, and the sublunary creatures; that the appetite of that cannot be filled with any of these.
43. Secondly, such a vast disproportion there is between the reasonable soul of man, and the sublunary creatures; that the appetite of that cannot be filled with any of these.
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The soule being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with any thing that is less then God; nor therefore with any thing but God. At the last day,
The soul being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with any thing that is less then God; nor Therefore with any thing but God. At the last day,
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when the Saints shall enjoy fulness of glory in the presence of God, their souls shall be compleatly satiated with joy and happiness to their utmost capacity ( Satiabor cum apparuerit gloria, When I awake I shall be satisfied with thy likeness, Psal. 17.) In the mean time they are satisfied with a kinde of fulness, according to the measure of their present capacitie:
when the Saints shall enjoy fullness of glory in the presence of God, their Souls shall be completely satiated with joy and happiness to their utmost capacity (Satiabor cum apparuerit gloria, When I awake I shall be satisfied with thy likeness, Psalm 17.) In the mean time they Are satisfied with a kind of fullness, according to the measure of their present capacity:
such a fulness as sufficeth for the sustaining of their souls with patience and comfort, ( Sufficit tibi gratia: Till that satiety of Glory come, my Grace is sufficient for thee onward.) Hence groweth another difference between the godly, and the worldly man.
such a fullness as Suffices for the sustaining of their Souls with patience and Comfort, (Sufficit tibi Gratia: Till that satiety of Glory come, my Grace is sufficient for thee onward.) Hence grows Another difference between the godly, and the worldly man.
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The one is content with nothing: because for want of Grace he hath not a sufficiency within, to quiet the desires of his soule, not to be satisfied with outward things. The other is content with any thing: because he hath a sufficiency of Grace within him, whereof (so long as he persisteth in that state,
The one is content with nothing: Because for want of Grace he hath not a sufficiency within, to quiet the Desires of his soul, not to be satisfied with outward things. The other is content with any thing: Because he hath a sufficiency of Grace within him, whereof (so long as he persisteth in that state,
and but by his own default,) no creature in the world can deprive him. 44. Again thirdly, the encrease of outward things rather provoketh the appetites of the soule,
and but by his own default,) no creature in the world can deprive him. 44. Again Thirdly, the increase of outward things rather provokes the appetites of the soul,
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Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man, so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the godly mans hopes are not so nipt with the decay, nor his desires so extended upon the encrease of these outward things as to hinder his content. Because neither his hopes, nor desires are set upon the world, or the things of the world:
Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man, so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the godly men hope's Are not so nipped with the decay, nor his Desires so extended upon the increase of these outward things as to hinder his content. Because neither his hope's, nor Desires Are Set upon the world, or the things of the world:
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Why do we not rather begin at the other end? do that rather, which is not only possible, but (the grace of God assisting) easie also? in striving to fit our mindes to the things.
Why do we not rather begin At the other end? do that rather, which is not only possible, but (the grace of God assisting) easy also? in striving to fit our minds to the things.
To work our own Contentment, we should not labour so much to encrease our substance, (that is a preposterous course;) as to moderate our desires: which is the right way, and the more feizible.
To work our own Contentment, we should not labour so much to increase our substance, (that is a preposterous course;) as to moderate our Desires: which is the right Way, and the more feizible.
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Having food and raiment, saith he, let us be therewith content, 1 Tim. 6. He saith not NONLATINALPHABET, delicates; but NONLATINALPHABET, food: nor NONLATINALPHABET, ornaments; but NONLATINALPHABET, raiment, coverings.
Having food and raiment, Says he, let us be therewith content, 1 Tim. 6. He Says not, delicates; but, food: nor, Ornament; but, raiment, coverings.
to want, and to abound: we should do well, whilest the Lord lendeth us peace and plenty, to exercise our selves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it.
to want, and to abound: we should do well, whilst the Lord dares us peace and plenty, to exercise our selves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it.
when we enjoy abundance. It is our extreme insolency and unthankfulness when we are full, that maketh our impatience and discontentedness break forth with the greater extremity,
when we enjoy abundance. It is our extreme insolency and unthankfulness when we Are full, that makes our impatience and discontentedness break forth with the greater extremity,
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As in a fever, he that burneth most in his hot sit, shaketh most in his cold: so no man beareth want with less patience, then he that beareth plenty with least moderation. If we would once perfectly learn to abound, and not ryot: we should the sooner learn to want, and not repine.
As in a fever, he that burns most in his hight fit, shakes most in his cold: so no man bears want with less patience, then he that bears plenty with least moderation. If we would once perfectly Learn to abound, and not riot: we should the sooner Learn to want, and not repine.
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48. But how am I on the sodain, whilest I am discoursing of the Nature, fallen upon some of the Rules of the Art of contentment? And yet not besides the Text neither: the word NONLATINALPHABET containeth that too.
48. But how am I on the sudden, whilst I am discoursing of the Nature, fallen upon Some of the Rules of the Art of contentment? And yet not beside the Text neither: the word Containeth that too.
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] from these words in the later part of the verse we have proposed formerly to speak of two things concerning Christian Contentment: first of the Nature of it, and wherein it consisteth;
] from these words in the later part of the verse we have proposed formerly to speak of two things Concerning Christian Contentment: First of the Nature of it, and wherein it Consisteth;
The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shewen, that that man only liveth truly contented, that can suffice himself first, with his own estate; secondly, with the present estate;
The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shown, that that man only lives truly contented, that can suffice himself First, with his own estate; secondly, with the present estate;
] I am now by the laws of good order, and the tye of a former promise, to proceed to the like discovery of the Art of Contentment: by occasion of this word NONLATINALPHABET.
] I am now by the laws of good order, and the tie of a former promise, to proceed to the like discovery of the Art of Contentment: by occasion of this word.
2. Saint Paul was not framed unto it by the common instinct of nature: neither had he hammered it out by his own industry, or by any wise improvement of nature from the precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an effect, or an appurtenance thereof.
2. Saint Paul was not framed unto it by the Common instinct of nature: neither had he hammered it out by his own industry, or by any wise improvement of nature from the Precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an Effect, or an appurtenance thereof.
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It was the Lord alone, that had wrought it in his heart by his saving and sanctifying Spirit, and trained him up thereunto in the school of experience and of afflictions. The Sum is, that True contentedness of minde is a point of high and holy learning; whereunto no man can attain;
It was the Lord alone, that had wrought it in his heart by his Saving and sanctifying Spirit, and trained him up thereunto in the school of experience and of afflictions. The Sum is, that True contentedness of mind is a point of high and holy learning; whereunto no man can attain;
What the Apostle saith of Faith, is true also generally of every other Grace; and of this in particular, as an especial and infallible effect of Faith: [ Not of your selves, it is the gift of God.
What the Apostle Says of Faith, is true also generally of every other Grace; and of this in particular, as an especial and infallible Effect of Faith: [ Not of your selves, it is the gift of God.
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] And of this in particular the Preacher so affirmeth in Eccles. 5. [ Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof,
] And of this in particular the Preacher so Affirmeth in Eccles. 5. [ Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof,
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3. Neither is it a common gift, like that of the rain and Sun, the comfort whereof are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favour which God vouchsafeth to none,
3. Neither is it a Common gift, like that of the rain and Sun, the Comfort whereof Are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favour which God vouchsafeth to none,
It is indeed Gods good blessing, if he give to any man bare riches: but if he be pleased to second that common blessing with a farther blessing, and to give contentment withall;
It is indeed God's good blessing, if he give to any man bore riches: but if he be pleased to second that Common blessing with a farther blessing, and to give contentment withal;
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] In Eccles. 2. the same Solomon telleth us, that contentment cometh from none but God, and is given to none but the godly: For, saith he, God giveth to a man that is good in his sight, (and that is the godly only) wisdom and knowledge, and joy.
] In Eccles. 2. the same Solomon Telleth us, that contentment comes from none but God, and is given to none but the godly: For, Says he, God gives to a man that is good in his sighed, (and that is the godly only) Wisdom and knowledge, and joy.
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He hath not wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together: he taketh no joy, he taketh no comfort in those heaps; he findeth nothing in them but cares and disquietness, and vexation of spirit;
He hath not Wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together: he Takes no joy, he Takes no Comfort in those heaps; he finds nothing in them but Cares and disquietness, and vexation of Spirit;
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4. The truth whereof will yet farther appear unto us, if we shall consider of these two grounds: First, that in all other things there is an unsufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, besides the Grace of God, from which Contentment can be supposed to spring, but those three;
4. The truth whereof will yet farther appear unto us, if we shall Consider of these two grounds: First, that in all other things there is an unsufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, beside the Grace of God, from which Contentment can be supposed to spring, but those three;
but we have I know not how many craving lusts, no less importunately clamorous then they ▪ Till they be served, incessantly crying Give, Give, but much more unsatisfied then they;
but we have I know not how many craving Lustiest, no less importunately clamorous then they ▪ Till they be served, incessantly crying Give, Give, but much more unsatisfied then they;
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But our lusts will never be satisfied: like Pharaohs thin kine, when they have eaten up all the fat ones, they are still as hungry and as whining as they were before.
But our Lustiest will never be satisfied: like Pharaohs thin kine, when they have eaten up all the fat ones, they Are still as hungry and as whining as they were before.
Neither of both which alone, (much less both together,) can stand with true Contentment. This flower then groweth not in the garden of (corrupt) Nature, which is so rankly over-grown with so many,
Neither of both which alone, (much less both together,) can stand with true Contentment. This flower then grows not in the garden of (corrupt) Nature, which is so rankly overgrown with so many,
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5. But perhaps the soyle may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral institution; as that Contentment may grow and thrive in it. No:
5. But perhaps the soil may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral Institution; as that Contentment may grow and thrive in it. No:
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True it is, that there are to be found in the writings of heathen Orators, Poets, and Philosophers, many excellent and acute sentences and precepts tending this way:
True it is, that there Are to be found in the writings of heathen Orators, Poets, and Philosophers, many excellent and acute sentences and Precepts tending this Way:
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and very worthy to be taken notice of by us Christians, both to our wonder and shame. To our wonder, that they would espy so much light as they did, at so little a peep-hool:
and very worthy to be taken notice of by us Christians, both to our wonder and shame. To our wonder, that they would espy so much Light as they did, At so little a peep-hool:
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but to our shame withall, who enjoying the benefit of divine revelation, and living in the open sunshine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them.
but to our shame withal, who enjoying the benefit of divine Revelation, and living in the open sunshine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them.
The greatest Contentments their speculations could perform unto them, were but aegri somnia; Not a calm and soft sleep, like that which our God giveth his beloved ones; but as the slumbring dreams of a sick man;
The greatest Contentment's their speculations could perform unto them, were but Sick somnia; Not a Cam and soft sleep, like that which our God gives his Beloved ones; but as the slumbering dreams of a sick man;
very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be some small refreshing to them amid their long weary fits: but cannot well be called Rest. Now the very true reason, of this unsufficiency in whatsoever precepts of Morality unto true Contentment, is,
very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be Some small refreshing to them amid their long weary fits: but cannot well be called Rest. Now the very true reason, of this unsufficiency in whatsoever Precepts of Morality unto true Contentment, is,
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As being taken from the dignity of man, from the baseness of outward things, from the mutability of fortune, from the shortness and uncertainty of life, and such like other considerations,
As being taken from the dignity of man, from the baseness of outward things, from the mutability of fortune, from the shortness and uncertainty of life, and such like other considerations,
6. But might there not in the third place be shaped, at least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every way unto a mans hopes and desires; as that contentment would arise from it of it self,
6. But might there not in the third place be shaped, At least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every Way unto a men hope's and Desires; as that contentment would arise from it of it self,
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For first, experience sheweth us, that contentment ariseth not from the things, but from the minde; even by this, that discontents take both soonest and sorest of the greatest and wealthiest men.
For First, experience shows us, that contentment arises not from the things, but from the mind; even by this, that discontents take both soonest and Sorest of the greatest and Wealthiest men.
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Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as far from it,
Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as Far from it,
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And therefore our Apostle in the next verse maketh it a point of equall skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound,
And Therefore our Apostle in the next verse makes it a point of equal skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound,
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as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from the things; because contentment supposeth a sufficiency (NONLATINALPHABET supposeth to NONLATINALPHABET) whereas there is ever some deficiency or other in the things desired.
as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from the things; Because contentment Supposeth a sufficiency (Supposeth to) whereas there is ever Some deficiency or other in the things desired.
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for want of Naboths vineyard. Or if we could suppose contentment should arise from the things, yet fourthly it could have no stability nor certainty of continuance: because the things themselves are subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs rise and fall, ebb, and flow, just as the things themselves do.
for want of Naboth's vineyard. Or if we could suppose contentment should arise from the things, yet fourthly it could have no stability nor certainty of Continuance: Because the things themselves Are Subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs rise and fallen, ebb, and flow, just as the things themselves do.
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Which is contrary to the state of a true contented mind; which still remaineth the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.
Which is contrary to the state of a true contented mind; which still remains the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.
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7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remaineth then, that it must spring from Religion, and from the Grace of God seated in the heart of every godly man:
7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remains then, that it must spring from Religion, and from the Grace of God seated in the heart of every godly man:
He must not languish in porticu, or in Lyceo; at the feet of Plato or Seneca: but he must get him into the sanctuary of God, and there become NONLATINALPHABET, he must be taught of God, and by the anointing of his holy spirit of grace;
He must not languish in porticum, or in Lyceo; At the feet of Plato or Senecca: but he must get him into the sanctuary of God, and there become, he must be taught of God, and by the anointing of his holy Spirit of grace;
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8. Now as for the means, whereby the Lord traineth us up by his holy grace unto this learning: they are especially these three. First, by his spirit he worketh this perswasion in our hearts, that whatsoever he disposeth unto us at any time for the present, that is evermore the fittest and best for us at that time.
8. Now as for the means, whereby the Lord traineth us up by his holy grace unto this learning: they Are especially these three. First, by his Spirit he works this persuasion in our hearts, that whatsoever he Disposeth unto us At any time for the present, that is evermore the Fittest and best for us At that time.
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He giveth us to see, that all things are guided and ordered by a most just and wise and powerful providence. And although it be not fit for us to be acquainted with the particular reasons of such his wise and gracious dispensations: yet we are assured in the general, that all things work together for the best to them that love God;
He gives us to see, that all things Are guided and ordered by a most just and wise and powerful providence. And although it be not fit for us to be acquainted with the particular Reasons of such his wise and gracious dispensations: yet we Are assured in the general, that all things work together for the best to them that love God;
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nor keep back any thing from them, but for their good; That he is a most skilfull and compassionate Physitian, such a one as at all times and perfectly understandeth the true state and temper of our hearts and affections,
nor keep back any thing from them, but for their good; That he is a most skilful and compassionate physician, such a one as At all times and perfectly understands the true state and temper of our hearts and affections,
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and accordingly ordereth us and dieteth us, as he seeth it most behoofefull for us (in that present state) for the preservation or recovery of our spiritual strength,
and accordingly Ordereth us and dieteth us, as he sees it most behooveful for us (in that present state) for the preservation or recovery of our spiritual strength,
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9. Secondly, whereas there are in the word scattered every where, many gracious and precious promises, not only concerning the life to come, but also concerning this present life: the spirit of grace in the heart of the godly, teacheth them by faith to gather up all those scattered promises,
9. Secondly, whereas there Are in the word scattered every where, many gracious and precious promises, not only Concerning the life to come, but also Concerning this present life: the Spirit of grace in the heart of the godly, Teaches them by faith to gather up all those scattered promises,
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They heare by the outward preaching of the word, and are assured of the truth thereof by the inward teaching of the spirit, That God will never faile them nor forsake them;
They hear by the outward preaching of the word, and Are assured of the truth thereof by the inward teaching of the Spirit, That God will never fail them nor forsake them;
The assurance whereof is another special means, by which the Lord teacheth his children to repose themselves in a quiet content, without fear of want, or too much thoughtfulness for the future.
The assurance whereof is Another special means, by which the Lord Teaches his children to repose themselves in a quiet content, without Fear of want, or too much thoughtfulness for the future.
10. Thirdly, for our better learning, besides these lectures of his providence and promises, he doth also both appoint us exercises, and discipline us with his rod. By sending changes and afflictions in our bodies, in our names, in our friends, in our estates, in the success of our affairs, and many other wayes;
10. Thirdly, for our better learning, beside these Lectures of his providence and promises, he does also both appoint us exercises, and discipline us with his rod. By sending changes and afflictions in our bodies, in our names, in our Friends, in our estates, in the success of our affairs, and many other ways;
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As for those, whose houses are safe from feare, Heb. 12.10. Job. 21.9. Jer. 48.11. Prov. 1.32. neither is the rod of God upon them (as Iob speaketh) that are never emptied nor powred from vessel to vessel:
As for those, whose houses Are safe from Fear, Hebrew 12.10. Job. 21.9. Jer. 48.11. Curae 1.32. neither is the rod of God upon them (as Job speaks) that Are never emptied nor poured from vessel to vessel:
When these come once to stirring, and trouble over-taketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent beginneth to appear,
When these come once to stirring, and trouble overtaketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent begins to appear,
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he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy troubles: but by frequent changes he exerciseth them and inureth them to all estates. As a good Captain traineth his souldiers,
he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy Troubles: but by frequent changes he Exerciseth them and inureth them to all estates. As a good Captain traineth his Soldiers,
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so the Lord of hosts traineth up his souldiers by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, by health and sickness;
so the Lord of hosts traineth up his Soldiers by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, by health and sickness;
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by sometimes giving success to their affairs even beyond their expectation, and sometimes dashing their hopes when they were almost come to full ripeness.
by sometime giving success to their affairs even beyond their expectation, and sometime dashing their hope's when they were almost come to full ripeness.
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He turneth them this way and that way and every way, till they know all their postures, and can readily cast themselves into any form that he shall appoint.
He turns them this Way and that Way and every Way, till they know all their postures, and can readily cast themselves into any from that he shall appoint.
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These exercises are indeed the most unpleasing part of this holy learning, especially to a yong novice in the school of Christ; (the Apostle saith truly of it, Heb. 12. that for the present it is not joyous, but grievous.
These exercises Are indeed the most unpleasing part of this holy learning, especially to a young novice in the school of christ; (the Apostle Says truly of it, Hebrew 12. that for the present it is not joyous, but grievous.
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for (as it there also followeth) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousnesse unto them which are exercised thereby.
for (as it there also follows) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousness unto them which Are exercised thereby.
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11. We have hitherto seen the point opened and proved, that true Christian contentment springeth not first from Nature, nor secondly from Morality, nor thirdly from Outward things: but is taught only by God himself.
11. We have hitherto seen the point opened and proved, that true Christian contentment springs not First from Nature, nor secondly from Morality, nor Thirdly from Outward things: but is taught only by God himself.
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Who first perswadeth the hearts of his children, out of the acknowledgement of his fatherly providence, that that estate is ever presently best for them which they have for the present:
Who First Persuadeth the hearts of his children, out of the acknowledgement of his fatherly providence, that that estate is ever presently best for them which they have for the present:
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and thirdly, exerciseth and inureth them, by frequent enterchanging of prosperity and adversity, and sanctifying both estates unto them, both to glorifie him,
and Thirdly, Exerciseth and inureth them, by frequent interchanging of Prosperity and adversity, and sanctifying both estates unto them, both to Glorify him,
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NONLATINALPHABET here, and in the next verse NONLATINALPHABET, I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery;
Here, and in the next verse, I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery;
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12. First, S. Pauls NONLATINALPHABET here notably discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant:
12. First, S. Paul's Here notably Discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant:
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and withall the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where then where alone it is to be found, that is to say in the school of Christ, and of his holy Spirit. In all learnings it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choyce that way.
and withal the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where then where alone it is to be found, that is to say in the school of christ, and of his holy Spirit. In all learning's it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choice that Way.
Why should any of us then trifle away our time to no purpose, and put our selves to a great deal of fruitless pains, to learn contentment from those that cannot teach it. Yet such is the folly of most of us:
Why should any of us then trifle away our time to no purpose, and put our selves to a great deal of fruitless pains, to Learn contentment from those that cannot teach it. Yet such is the folly of most of us:
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It is one of our Vanities, that we love to be NONLATINALPHABET, and we glory not a little in that knowledge, which we have hammered out by our own industry without a teacher.
It is one of our Vanities, that we love to be, and we glory not a little in that knowledge, which we have hammered out by our own industry without a teacher.
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and by their timerousness and discontentedness sufficiently discovered the un-usefulness (or at least the unsufficiency ) of their best precepts, to effect that blessed tranquillity of minde which they promised.
and by their timorousness and discontentedness sufficiently discovered the un-usefulness (or At least the unsufficiency) of their best Precepts, to Effect that blessed tranquillity of mind which they promised.
Professing themselves (in their speculations) to be wise, (in their practise) they became fools; and were confounded in the vanity of their own imaginations. It was a vain brag of him that said it, Hoc satis est orare Iovem, qui donat & aufert, Det vitam, det opes: animum mî aequum ipse parabo.
Professing themselves (in their speculations) to be wise, (in their practice) they became Fools; and were confounded in the vanity of their own Imaginations. It was a vain brag of him that said it, Hoc satis est orare Jove, qui donat & Aufert, Debt vitam, debt Opens: animum mî Aequum ipse parabo.
yet giveth him not power to eat thereof, Eccles. 6.1, 2. But admit his brag had been as true, as it was vaine; and that he could indeed have wrought his own contentment, if Iupiter should give him the things he required:
yet gives him not power to eat thereof, Eccles. 6.1, 2. But admit his brag had been as true, as it was vain; and that he could indeed have wrought his own contentment, if Iupiter should give him the things he required:
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yet still he had come far short of St Pauls learning in the Text. For even by his own confession, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon,
yet still he had come Far short of Saint Paul's learning in the Text. For even by his own Confessi, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon,
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And the more to quicken you hereunto, take into your consideration amongst other these inducements. Consider first, the excellency and difficulty of this learning. Most scholars will not satisfie themselves with the knowledg of ordinary and obvious things, but are desirous to learn things that are beyond the reach of the vulgar.
And the more to quicken you hereunto, take into your consideration among other these inducements. Consider First, the excellency and difficulty of this learning. Most Scholars will not satisfy themselves with the knowledge of ordinary and obvious things, but Are desirous to Learn things that Are beyond the reach of the Vulgar.
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We desire all of us (and good reason we have,) to learn perfectly the mysteries of those trades and professions, which we intend to exercise as our particular Callings, because thereof we shall have continual use, in the whole course of our lives.
We desire all of us (and good reason we have,) to Learn perfectly the Mysteres of those trades and professions, which we intend to exercise as our particular Callings, Because thereof we shall have continual use, in the Whole course of our lives.
This learning we now speak of, is a holy mystery; (NONLATINALPHABET is the Apostles word for it in the next verse:) and it is a most useful and behoofeful and necessary mystery for us all in the whole practise of Christianity:
This learning we now speak of, is a holy mystery; (is the Apostles word for it in the next verse:) and it is a most useful and behoofeful and necessary mystery for us all in the Whole practice of Christianity:
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even as the Angels in heaven, that have neither meat, nor drink, nor clothes, nor houses, nor lands, nor any of those bodily things, yet want none of them;
even as the Angels in heaven, that have neither meat, nor drink, nor clothes, nor houses, nor Lands, nor any of those bodily things, yet want none of them;
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And so the contented man, though having nothing, yet is in the self-sufficiency of his minde as if he possessed all things. It giveth a wonderfull improvement unto the meanest of these outward things; and by disesteeming them, setteth a better value upon them.
And so the contented man, though having nothing, yet is in the self-sufficiency of his mind as if he possessed all things. It gives a wonderful improvement unto the Meanest of these outward things; and by disesteeming them, sets a better valve upon them.
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but the heart of man is very wicked and deceitful; and it were good for us not to think well of our selves above what we ought to think. Sure I am that in all secular learnings the old saying is most true, NONLATINALPHABET.
but the heart of man is very wicked and deceitful; and it were good for us not to think well of our selves above what we ought to think. Sure I am that in all secular learning's the old saying is most true,.
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it will be expedient in the third place to lay down some rules for the examination of our proficiency, if not rather for the conviction of our non-proficiency, in this kinde of learning.
it will be expedient in the third place to lay down Some rules for the examination of our proficiency, if not rather for the conviction of our nonproficiency, in this kind of learning.
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15. And first, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of Iustice and Charity, for the getting of the things of this life.
15. And First, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of justice and Charity, for the getting of the things of this life.
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Abraham would not take to himself of the spoyls of Sodom to the value of a shooe-latchet; that it might never be said in after times, that the King of Sodom had made Abraham rich.
Abraham would not take to himself of the spoils of Sodom to the valve of a Shoe-latchet; that it might never be said in After times, that the King of Sodom had made Abraham rich.
So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate;
So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate;
Try thy self now by this first Rule, thou that boastest thy self so much of thy contented minde; but shewest not thy self over-scrupulous, where gain is before thee.
Try thy self now by this First Rule, thou that boastest thy self so much of thy contented mind; but shewest not thy self overscrupulous, where gain is before thee.
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If thou hast adventured to encrease thy substance by bribery, or forgery, by usury and extortion, by sacrilegiously detaining or invading the Churches patrimony, by griping and wringing excessive fees from poor men, by delayes of justice, by racking of Rents to an unreasonable proportion, by false weights and measures, and lies, and oaths; If thou canst dispense with thy conscience,
If thou hast adventured to increase thy substance by bribery, or forgery, by Usury and extortion, by sacrilegiously detaining or invading the Churches patrimony, by gripping and wringing excessive fees from poor men, by delays of Justice, by racking of Rends to an unreasonable proportion, by false weights and measures, and lies, and Oaths; If thou Canst dispense with thy conscience,
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so as to take advantage of thy neighbours poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him:
so as to take advantage of thy neighbours poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him:
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A greedy eye, and a craving heart, importunately hungring and thirsting after the Mammon of unrighteousness, (whereas the hunger and thirst of a through-Christian should be after Christ and the righteousness of his kingdom) is a certain symptome of a mind not truly contented. And so are those carking and disquieting cares likewise, which our Saviour so much condemneth Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment, as of things that stand in direct opposition to other:
A greedy eye, and a craving heart, importunately hungering and thirsting After the Mammon of unrighteousness, (whereas the hunger and thirst of a through-Christian should be After christ and the righteousness of his Kingdom) is a certain Symptom of a mind not truly contented. And so Are those carking and disquieting Cares likewise, which our Saviour so much Condemneth Mathew 6. The Apostle Therefore so speaks of Covetousness and Contentment, as of things that stand in Direct opposition to other:
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Let your conversation be without covetousness, saith he, and be content with such things as ye have, Heb. 13. NONLATINALPHABET and NONLATINALPHABET, a studious care to walk faithfully and diligently in the duties of our vocations;
Let your Conversation be without covetousness, Says he, and be content with such things as you have, Hebrew 13. and, a studious care to walk faithfully and diligently in the duties of our vocations;
and are not lawful and expedient in themselves, but are also good signs of a contented mind, yea and good helps withall to the attainment of a farther degree of Contentment. But NONLATINALPHABET and NONLATINALPHABET, a desire that will not be confined within reasonable bounds;
and Are not lawful and expedient in themselves, but Are also good Signs of a contented mind, yea and good helps withal to the attainment of a farther degree of Contentment. But and, a desire that will not be confined within reasonable bounds;
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and a sollicitous anxious care, whereby we create to our selves a great deal of vexation to very little purpose, with taking thought for the success of our affairs:
and a solicitous anxious care, whereby we create to our selves a great deal of vexation to very little purpose, with taking Thought for the success of our affairs:
17. And so is also thirdly, that pinching and penurious humor; which, because it is an evidence of a heart wretchedly set upon the world, we commonly call miserableness, and the persons so affected Misers. When a man cannot find in his heart to take part of that which God sendeth,
17. And so is also Thirdly, that pinching and penurious humour; which, Because it is an evidence of a heart wretchedly Set upon the world, we commonly call miserableness, and the Persons so affected Misers. When a man cannot find in his heart to take part of that which God sends,
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for his own moderate comfort, and for the convenient sustenance of his family, and of those that belong to him, in some measure of proportion sutably both to his estate and rank. Servorum ventres modio castigat iniquo, Ipse quoque esuriens — For whereas the contented man, that which he hath not he wanteth not; because he can live without it: this wretch on the contrary wanteth even that which he hath;
for his own moderate Comfort, and for the convenient sustenance of his family, and of those that belong to him, in Some measure of proportion suitably both to his estate and rank. Servorum ventres modio castigate iniquo, Ipse quoque esuriens — For whereas the contented man, that which he hath not he Wants not; Because he can live without it: this wretch on the contrary Wants even that which he hath;
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because he liveth beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as becometh him, and as his occasions require:
Because he lives beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as Becometh him, and as his occasions require:
because that which God intended it for, when he lent it him, was the use not the bare possession. Not that the owner should behold it with his eyes, and then neither receive farther good from it,
Because that which God intended it for, when he lent it him, was the use not the bore possession. Not that the owner should behold it with his eyes, and then neither receive farther good from it,
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but that it should be used and employed to the glory of the giver, and the comfort of the receiver and others, with all thankfulnesse, and sobriety, and Charity.
but that it should be used and employed to the glory of the giver, and the Comfort of the receiver and Others, with all thankfulness, and sobriety, and Charity.
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18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining at the wayes of Gods providence in the dispensation of these outward things, when at any time they fall out cross to our desires or expectations.
18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining At the ways of God's providence in the Dispensation of these outward things, when At any time they fallen out cross to our Desires or Expectations.
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insomuch that the Apostle proposeth their punishment as a monitory example for all others to take warning by 1 Cor. 10. Neither murmure ye, as some of them murmured;
insomuch that the Apostle Proposeth their punishment as a monitory Exampl for all Others to take warning by 1 Cor. 10. Neither murmur you, as Some of them murmured;
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In Egypt, where they had meat enough, they murmured for want of liberty: and in the wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage they were in under Pharaoh and his cruel officers, they would have exchanged their very lives (had it been possible) for a little Liberty. Here,
In Egypt, where they had meat enough, they murmured for want of liberty: and in the Wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage they were in under Pharaoh and his cruel Officers, they would have exchanged their very lives (had it been possible) for a little Liberty. Here,
when they wanted either bread, or water, or flesh, they would have exchanged their liberty again for the Onions and Garlike and fleshpots of Egypt. Like wayward children, that are never well, full nor fasting, but always wrangling; so were they.
when they wanted either bred, or water, or Flesh, they would have exchanged their liberty again for the Onions and Garlic and fleshpots of Egypt. Like wayward children, that Are never well, full nor fasting, but always wrangling; so were they.
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which is another good sign of a Contented mind. For what should make him sparing to them, who feareth no want for himself? As the godly man is described in Psal. 112. His heart is fixed, and established, and his trust is in the Lord:
which is Another good Signen of a Contented mind. For what should make him sparing to them, who fears no want for himself? As the godly man is described in Psalm 112. His heart is fixed, and established, and his trust is in the Lord:
But yet, as certain it is, that no man hath either more Contentment, or more Religion, then he hath Charity. You then that would be thought either contented or religious; now if ever shew the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times are hard, by the just judgment of God upon a thankless Nation:
But yet, as certain it is, that no man hath either more Contentment, or more Religion, then he hath Charity. You then that would be Thought either contented or religious; now if ever show the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times Are hard, by the just judgement of God upon a thankless nation:
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By this opportunity which he hath put into your hands, the Lord hath put you to the test and to the triall: and he now expecteth (and so doth the world too) that if you have either of those graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy.
By this opportunity which he hath put into your hands, the Lord hath put you to the test and to the trial: and he now Expects (and so does the world too) that if you have either of those graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy.
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If now you draw back, and do not (according to your abilities and the necessities of the times) seriously and seasonably bring forth out of your treasures,
If now you draw back, and do not (according to your abilities and the necessities of the times) seriously and seasonably bring forth out of your treasures,
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how dwelleth the love of God in you? how dare you talk of Contentedness, or make semblance of Religion? Pure Religion and undefiled before God and the Father is this;
how dwells the love of God in you? how Dare you talk of Contentedness, or make semblance of Religion? Pure Religion and undefiled before God and the Father is this;
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20. Lastly, it is a good signe of Contentedness, when a man that hath any while enjoyed Gods blessings with comfort, can be content to part with them quietly and with patience, when the Lord calleth for them back again.
20. Lastly, it is a good Signen of Contentedness, when a man that hath any while enjoyed God's blessings with Comfort, can be content to part with them quietly and with patience, when the Lord calls for them back again.
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when he committed these things to our trust, they were not made over to us by covenant for any fixed term. Whensoever therefore he shall think good to call in his debts;
when he committed these things to our trust, they were not made over to us by Covenant for any fixed term. Whensoever Therefore he shall think good to call in his debts;
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but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quòd recepisti: ago gratias, quòd dedisti.
but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quòd Recepisti: ago gratias, quòd dedisti.
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Shall we receive good things at the hand of God, and shall we not receive evil also? As who say, shall we make earnest suite to him when we would borrow ▪ and be offended with him,
Shall we receive good things At the hand of God, and shall we not receive evil also? As who say, shall we make earnest suit to him when we would borrow ▪ and be offended with him,
when we are called on to pay again ? We account him (and so he is,) an ill and unthankful debter, from whom the lender cannot ask his own, but he shall be like to lose a friend by it.
when we Are called on to pay again? We account him (and so he is,) an ill and unthankful debtor, from whom the lender cannot ask his own, but he shall be like to loose a friend by it.
Add yet how impatiently oftentimes do we take it at our Lords hand, when he requireth from us but some small part of that which he hath so freely, and so long lent us?
Add yet how impatiently oftentimes do we take it At our lords hand, when he requires from us but Some small part of that which he hath so freely, and so long lent us?
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21. Try thy self then, Brother, by these and the like signes: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou scornest to gain by any unlawfull or unworthy means;
21. Try thy self then, Brother, by these and the like Signs: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou Scornest to gain by any unlawful or unworthy means;
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3. If thou canst finde in thy heart to take thy portion and to bestow thereof for thine own comfort. 4. And to dispense (though but) the superfluities for the charitable relief of thy poor neighbours; 5. If thou canst want what thou desirest without murmuring, and lose what thou possessest without impatience: then mayest thou with some confidence say with our Apostle in the Text, NONLATINALPHABET, I have learned in whatsoever state I am, therewith to be content.
3. If thou Canst find in thy heart to take thy portion and to bestow thereof for thine own Comfort. 4. And to dispense (though but) the superfluities for the charitable relief of thy poor neighbours; 5. If thou Canst want what thou Desirest without murmuring, and loose what thou possessest without impatience: then Mayest thou with Some confidence say with our Apostle in the Text,, I have learned in whatsoever state I am, therewith to be content.
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But if any one of these particular signes be wholy wanting in thee, thou art then but a truant in this learning: and it will concern thee to set so much the harder to it,
But if any one of these particular Signs be wholly wanting in thee, thou art then but a truant in this learning: and it will concern thee to Set so much the harder to it,
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or to proceed farther therein if they be already entred, as the best-skilled of us all had need to do: (for so long as we are in the flesh, and live in the world, the lusts both of flesh and world will mingle with our best graces,
or to proceed farther therein if they be already entered, as the best-skilled of us all had need to do: (for so long as we Are in the Flesh, and live in the world, the Lustiest both of Flesh and world will mingle with our best graces,
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and hinder them from growing to a fulness of perfection: ) I shall crave leave, towards the close of this discourse, to commend to the consideration and practise of all,
and hinder them from growing to a fullness of perfection:) I shall crave leave, towards the close of this discourse, to commend to the consideration and practice of all,
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whether novices or proficients in this Art of Contentation, some usefull Rules that may serve as so many helps for their better attaining to some reasonable abilities therein.
whither Novices or proficients in this Art of Contentation, Some useful Rules that may serve as so many helps for their better attaining to Some reasonable abilities therein.
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The general means for the obtaining of this, as of every other particular grace, we all know are fervent Prayer, and the sincere love of God and goodness.
The general means for the obtaining of this, as of every other particular grace, we all know Are fervent Prayer, and the sincere love of God and Goodness.
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23. But for the more special means; the first thing to be done is to labour for a true and lively Faith. For Faith is the very basis, the foundation, whereupon our hearts and all our hearts-content must rest:
23. But for the more special means; the First thing to be done is to labour for a true and lively Faith. For Faith is the very basis, the Foundation, whereupon our hearts and all our hearts-content must rest:
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weaker or stronger, in proportion to that foundation. And this Faith, as to our present purpose, hath a double Object, (as before was touched:) to wit, the Goodness of God, and the Truth of God.
Weaker or Stronger, in proportion to that Foundation. And this Faith, as to our present purpose, hath a double Object, (as before was touched:) to wit, the goodness of God, and the Truth of God.
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His Goodness, in the dispensation of his special providence for the present: and his Truth, in the performance of his temporal promises for the future.
His goodness, in the Dispensation of his special providence for the present: and his Truth, in the performance of his temporal promises for the future.
That what he giveth thee he giveth in love, because he seeth it best for thee to have it; and what he denieth thee, he denieth in love, because he seeth it best for thee to want it. A sick man in the extremity of his distemper, desireth some of those that are about him and sit at his bed-side, as they love him, to give him a draught of cold water to allay his thirst:
That what he gives thee he gives in love, Because he sees it best for thee to have it; and what he Denieth thee, he Denieth in love, Because he sees it best for thee to want it. A sick man in the extremity of his distemper, Desires Some of those that Are about him and fit At his bedside, as they love him, to give him a draught of cold water to allay his thirst:
and for his good, both when he is denied what he most desireth, and when he is pressed to take what he vehemently abhorreth. Perswade thy self in like sort of all the Lords dealings with thee.
and for his good, both when he is denied what he most Desires, and when he is pressed to take what he vehemently abhorreth. Persuade thy self in like sort of all the lords dealings with thee.
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conclude, there is either some unworthiness in thy person, or some inordinacy in thy desire, or some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.
conclude, there is either Some unworthiness in thy person, or Some inordinacy in thy desire, or Some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.
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24. And as thou art stedfastly to beliéve his goodness and love, in ordering all things in such sort as he doth for the present: so oughtest thou with like stedfastness to rest upon his truth and faithfulness for the making good of all those gracious promises that he hath made in his word concerning thy temporal provision and preservation for the future. Only understand those promises rightly, with their due conditions and limitations, and in that sense wherein he intended them, when he made them:
24. And as thou art steadfastly to beliéve his Goodness and love, in ordering all things in such sort as he does for the present: so Ought thou with like steadfastness to rest upon his truth and faithfulness for the making good of all those gracious promises that he hath made in his word Concerning thy temporal provision and preservation for the future. Only understand those promises rightly, with their due conditions and limitations, and in that sense wherein he intended them, when he made them:
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and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word;
and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word;
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Though we deny him; yet he abideth faithful, and will not, cannot deny himself. We are fleeting and mutable, off and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former dayes:
Though we deny him; yet he Abideth faithful, and will not, cannot deny himself. We Are fleeting and mutable, off and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former days:
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Can we hate this in others towards our selves, and yet be so blinded with pride and self-love, as not to discern the same hateful disposition in our selves towards our good God? Extreamly beggerly we are.
Can we hate this in Others towards our selves, and yet be so blinded with pride and Self-love, as not to discern the same hateful disposition in our selves towards our good God? Extremely beggarly we Are.
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Annon mendicus, qui panem petis? Are we not very beggars, that came naked into the world, and must go naked out of it? that brought nothing along with us at our coming, and it is certain we shall carry nothing away with us at our departure? Are we not arrant beggars, that must beg,
Annon Beggar, qui Bread petis? are we not very beggars, that Come naked into the world, and must go naked out of it? that brought nothing along with us At our coming, and it is certain we shall carry nothing away with us At our departure? are we not arrant beggars, that must beg,
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what could we look for, if God should give us but what we deserve? Did we but well consider our own unworthiness; it would enforce an acknowledgment from us,
what could we look for, if God should give us but what we deserve? Did we but well Consider our own unworthiness; it would enforce an acknowledgment from us,
And what good thing then can we deserve at his hands? rather what evil thing do we not deserve, if he should render to us according as we deal with him:
And what good thing then can we deserve At his hands? rather what evil thing do we not deserve, if he should render to us according as we deal with him:
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26. A Third help unto Contentation is, to set a just valuation upon the things we have. We commonly have our eye upon those things we desire, and set so great a price upon them;
26. A Third help unto Contentation is, to Set a just valuation upon the things we have. We commonly have our eye upon those things we desire, and Set so great a price upon them;
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that the over-valuing of what we have in chase and expectation, maketh us as much under-value what we have in present possession. An infirmity, to which the best of the faithful, ( the father of the faithful, not excepted,) are subject.
that the overvaluing of what we have in chase and expectation, makes us as much undervalue what we have in present possession. an infirmity, to which the best of the faithful, (the father of the faithful, not excepted,) Are Subject.
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It was the speech of no worse a man then Abraham, O Lord saith he, what wilt thou give me, seeing I goe childless? As if he had said, All this great encrease of cattle and abundance of treasure which thou hast given me, avail me nothing;
It was the speech of no Worse a man then Abraham, Oh Lord Says he, what wilt thou give me, seeing I go childless? As if he had said, All this great increase of cattle and abundance of treasure which thou hast given me, avail me nothing;
It differeth not much you see, from the speech of discontented Haman, All this availeth me nothing, so long as I see Mordecay &c. save that Abrahams speech proceeded from the weakness of his Faith at that time and under that temptation;
It differeth not much you see, from the speech of discontented Haman, All this availeth me nothing, so long as I see Mordecai etc. save that Abrahams speech proceeded from the weakness of his Faith At that time and under that temptation;
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It is the admirable goodness of a gracious God, that he accepteth the faith of his poor servants be it never so small; and passeth by the defects thereof;
It is the admirable Goodness of a gracious God, that he Accepteth the faith of his poor Servants be it never so small; and passes by the defects thereof;
how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much desirest. And let these considerations prevaile with thee, both to be thankful for what God hath been pleased already to give thee,
how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much Desirest. And let these considerations prevail with thee, both to be thankful for what God hath been pleased already to give thee,
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27. Another help for the same purpose fourthly is, to compare our selves and our estates rather with those that are below us, then with those that are above us. We love comparisons but too well,
27. another help for the same purpose fourthly is, to compare our selves and our estates rather with those that Are below us, then with those that Are above us. We love comparisons but too well,
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as the spider is said to suck poison out of every flower. Whereas sanctified wisdom, if it might be heard, would rather teach us to make a holy advantage of such like comparisons, for the encrease of some precious graces in us;
as the spider is said to suck poison out of every flower. Whereas sanctified Wisdom, if it might be herd, would rather teach us to make a holy advantage of such like comparisons, for the increase of Some precious graces in us;
It may be, the comparing thy self with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God.
It may be, the comparing thy self with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God.
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For tell me, why should one or two richer neighbours be such a grievous eyesore to thee, to provoke thy discontent: rather then ten or twenty poorer ones a spurr to quicken thee to thankfulness ? If Reason by the instigation of corrupt nature can teach thee to argue thus, my house, my farme, my stock, my wbole condition is naught; many a man hath better:
For tell me, why should one or two Richer neighbours be such a grievous eyesore to thee, to provoke thy discontent: rather then ten or twenty Poorer ones a Spur to quicken thee to thankfulness? If Reason by the instigation of corrupt nature can teach thee to argue thus, my house, my farm, my stock, my wbole condition is nought; many a man hath better:
28. Fifthly for the getting of Contentment, it would not a little avail us, to consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them.
28. Fifthly for the getting of Contentment, it would not a little avail us, to Consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them.
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which for the most part, the eagerness of our desires will not suffer us to foresee whilest we have them in chase, but we shall be sure to finde them at length in the possession and use.
which for the most part, the eagerness of our Desires will not suffer us to foresee whilst we have them in chase, but we shall be sure to find them At length in the possession and use.
and our thoughts are so taken up with such meditations, that we consider it abstractedly from those discommodiousnesses and encombrances, which yet inseparably cleave thereunto.
and our thoughts Are so taken up with such meditations, that we Consider it abstractedly from those discommodiousnesses and encumbrances, which yet inseparably cleave thereunto.
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But when we have gotten what we so importunely desired, and think to enter upon the enjoyment; we then begin to find those discommodiousnesses and encombrances which before we never thought of,
But when we have got what we so importunely desired, and think to enter upon the enjoyment; we then begin to find those discommodiousnesses and encumbrances which before we never Thought of,
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Now if we could be so wise and provident before hand, as to forethink and forecast the inconveniencies as well as the usefulness of those things we seek after:
Now if we could be so wise and provident before hand, as to forethink and forecast the inconveniences as well as the usefulness of those things we seek After:
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it would certainly bring our desires to better moderation; work in us a just dis-estimation of these earthly things which we usually overprize; and make us the better contented, if we must go without them.
it would Certainly bring our Desires to better moderation; work in us a just disestimation of these earthly things which we usually overprize; and make us the better contented, if we must go without them.
and to tempt ambition to wade even through a sea of bloud, and stretch it self beyond all the lines of justice and religion to get within the reach of it? yet did a man but know what legions of fears and cares, like so many restless spirits, are incircled within that narrow round:
and to tempt ambition to wade even through a sea of blood, and stretch it self beyond all the lines of Justice and Religion to get within the reach of it? yet did a man but know what legions of fears and Cares, like so many restless spirits, Are encircled within that narrow round:
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When Damocles had the sword hanging over his head in a twine-thread, he had little stomach to eat of those delicacies that stood before him upon the boord, which a little before he deemed the greatest happiness the world could affoord.
When Damocles had the sword hanging over his head in a twine-thread, he had little stomach to eat of those delicacies that stood before him upon the board, which a little before he deemed the greatest happiness the world could afford.
There is nothing under the Sun, but is full, not of vanity only, but also of vexation. Why then should we not be well content to be without that thing, (if it be the Lords will we should want it:) which we cannot have without much vanity, and some vexation withall.
There is nothing under the Sun, but is full, not of vanity only, but also of vexation. Why then should we not be well content to be without that thing, (if it be the lords will we should want it:) which we cannot have without much vanity, and Some vexation withal.
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29. In the sixth place a notable help to Contentment is Sobriety: under which name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every mans graces and vertues;
29. In the sixth place a notable help to Contentment is Sobriety: under which name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every men graces and Virtues;
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or do any great matters in the way of charity and to pious uses, or keep touch in his promises and pay every man his own, (as every honest man should do) nor live a contented life: that is not frugall. We all cry out against Covetousness (and that justly) as a base sin, the cause of many evils and mischiefs,
or do any great matters in the Way of charity and to pious uses, or keep touch in his promises and pay every man his own, (as every honest man should do) nor live a contented life: that is not frugal. We all cry out against Covetousness (and that justly) as a base since, the cause of many evils and mischiefs,
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so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name giveth it, NONLATINALPHABET, a self-sufficiency ) consisteth in the mutual and relative sufficiency, of the things unto the mind,
so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name gives it,, a self-sufficiency) Consisteth in the mutual and relative sufficiency, of the things unto the mind,
Where Covetousness reigneth in the heart, the mind is too narrow for the things: and where the estate is profusely wasted, the things must needs be too scant for the minde. So that the disproportion is still the same,
Where Covetousness Reigneth in the heart, the mind is too narrow for the things: and where the estate is profusely wasted, the things must needs be too scant for the mind. So that the disproportion is still the same,
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though it arise not from the same principle. As in many other things we may observe an unhappy coincidence of extremes: contrary causes, for different reasons, producing one and the same evil effect. Extreme cold parcheth the grass,
though it arise not from the same principle. As in many other things we may observe an unhappy coincidence of extremes: contrary Causes, for different Reasons, producing one and the same evil Effect. Extreme cold parcheth the grass,
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as well as extreme heat: and lines drawn from the opposite parts of the circumference meet in the Center. Although the prodigal man therefore utterly disclaim Covetousness, and profess to hate it:
as well as extreme heat: and lines drawn from the opposite parts of the circumference meet in the Centre. Although the prodigal man Therefore utterly disclaim Covetousness, and profess to hate it:
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yet doth he indeed by his wastfulness pull upon himself a necessity of being Covetous; and transgresseth the Commandement which saith, Thou shalt not covet, as much as the most covetous wretch in the world doth. The difference is but this:
yet does he indeed by his wastefulness pull upon himself a necessity of being Covetous; and Transgresseth the Commandment which Says, Thou shalt not covet, as much as the most covetous wretch in the world does. The difference is but this:
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the one coveteth, that he may have it, the other coveteth, that he may spend it; as St Iames saith, He coveteth that he may consume it upon his lusts.
the one coveteth, that he may have it, the other coveteth, that he may spend it; as Saint James Says, He coveteth that he may consume it upon his Lustiest.
or any other way stretch himself in his expences beyond the proportion of his revenues: it is impossible but he should desire means wherewithall to maintain the charges he must be at for the aforesaid ends.
or any other Way stretch himself in his expenses beyond the proportion of his revenues: it is impossible but he should desire means wherewithal to maintain the charges he must be At for the aforesaid ends.
his wits are set on work how to compass supplies and to make it out, out of other mens estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of covetousness. And when these also fail (as hold they cannot long;) there is then no remedy,
his wits Are Set on work how to compass supplies and to make it out, out of other men's estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of covetousness. And when these also fail (as hold they cannot long;) there is then no remedy,
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but he must live the remainder of his dayes upon borrowing and shifting: whereby he casteth himself into debts and dangers, loseth his credit or liberty or both,
but he must live the remainder of his days upon borrowing and shifting: whereby he Cast himself into debts and dangers, loses his credit or liberty or both,
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31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Fathers under both Testaments, (and whereof the more sober sort among the heathens had some glimmering light,) That we have here no abiding City, but seek one to come;
31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Father's under both Testaments, (and whereof the more Sobrium sort among the Heathens had Some glimmering Light,) That we have Here no abiding city, but seek one to come;
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this meditation I say, if followed home, would much further us in the present learning. The Apostle seemeth to make use of it for this very purpose, 1 Tim. 6. We brought nothing into this world, and it is certain we can carry nothing out:
this meditation I say, if followed home, would much further us in the present learning. The Apostle seems to make use of it for this very purpose, 1 Tim. 6. We brought nothing into this world, and it is certain we can carry nothing out:
And that is it, that maketh us so greedy after the things that belong hither, and so sullen and discomposed when our endeavours in the pursuit of them prove successless.
And that is it, that makes us so greedy After the things that belong hither, and so sullen and discomposed when our endeavours in the pursuit of them prove successless.
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and if such things as we are to make use of there, we finde not altogether as we would wish, we do not much trouble our selves at it, but pass it over;
and if such things as we Are to make use of there, we find not altogether as we would wish, we do not much trouble our selves At it, but pass it over;
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chearing our selves with these thoughts, that our stay is but for a night; We shall be able sure to make shift with mean accommodations, for one night; we shall be at home ere it be long, where we can mend our selves,
cheering our selves with these thoughts, that our stay is but for a night; We shall be able sure to make shift with mean accommodations, for one night; we shall be At home ere it be long, where we can mend our selves,
In the mean time let the expectation of that fulness, and the approach of our departure out of this sorry Inne, sustain our soules with comfort against all the emptinesses of this world,
In the mean time let the expectation of that fullness, and the approach of our departure out of this sorry Inn, sustain our Souls with Comfort against all the emptinesses of this world,
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and whatsoever we meet with in our passage through it, that is any way apt to breed us vexation or discontent: that we may learn with S. Paul in whatsoever estate we are, to be therewith content.
and whatsoever we meet with in our passage through it, that is any Way apt to breed us vexation or discontent: that we may Learn with S. Paul in whatsoever estate we Are, to be therewith content.
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if not in the Literal and immediate sense (which to me seemeth so probable that I make little doubt of it,) yet at leastwise (which I finde not gain-said by any) in the Anagogical, and Spiritual Sence.
if not in the Literal and immediate sense (which to me seems so probable that I make little doubt of it,) yet At leastwise (which I find not gainsaid by any) in the Anagogical, and Spiritual Sense.
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The speech it self presenteth to our view a Sale, and a Redemption: and under those Metaphors, representeth to our thoughts, Mans inexcusable baseness and Folly in the Sale; Gods admirable power and goodness in the Redemption. The most wretched Sale that ever was;
The speech it self presents to our view a Sale, and a Redemption: and under those Metaphors, Representeth to our thoughts, men inexcusable baseness and Folly in the Sale; God's admirable power and Goodness in the Redemption. The most wretched Sale that ever was;
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all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetch'd back again, and nothing laid out. A Sale, without any profit to us;
all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetched back again, and nothing laid out. A Sale, without any profit to us;
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the Commodity, or thing sold, and that is themselves, ( sold your selves. ) 3. The Consideration, or Price; (if you will allow that Name to a thing of no Price: ) and that is nothing, or as good as nothing, ( sold for nought. ) 4. The Agent, the Merchant or Salesman:
the Commodity, or thing sold, and that is themselves, (sold your selves.) 3. The Consideration, or Price; (if you will allow that Name to a thing of no Price:) and that is nothing, or as good as nothing, (sold for nought.) 4. The Agent, the Merchant or Salesman:
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and that is themselves too, (Ye have sold your selves.) To sell, and that themselves; and that for nought; and to do all this, themselves: of these in order. 3. The Act is first;
and that is themselves too, (You have sold your selves.) To fell, and that themselves; and that for nought; and to do all this, themselves: of these in order. 3. The Act is First;
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and the Possession too after a time, and when the terme is expired, reverteth to the first owner. 3. A Mortgage indeed hath in it something of the Nature of an Alienation: in as much as it passeth over Dominium, as well as Rem, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit.
and the Possession too After a time, and when the term is expired, reverteth to the First owner. 3. A Mortgage indeed hath in it something of the Nature of an Alienation: in as much as it passes over Dominium, as well as Remembering, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit.
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with all his right, title, claim, and interest therein for ever, without power of revocation, or any other reservation whatsoever. And this is our Case:
with all his right, title, claim, and Interest therein for ever, without power of revocation, or any other reservation whatsoever. And this is our Case:
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this the fact, whereof we stand indited in the Text. What the Scripture chargeth upon Ahab for his particular, that he had sold himself to work wickedness:
this the fact, whereof we stand Indited in the Text. What the Scripture charges upon Ahab for his particular, that he had sold himself to work wickedness:
is (though not in the same height of sence, yet) in some degree, more or less chargeable upon all Man-kinde. We have all sold our selves to Sin and Satan.
is (though not in the same height of sense, yet) in Some degree, more or less chargeable upon all Mankind. We have all sold our selves to since and Satan.
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Venundati sub peccato, saith St Paul; and he seemeth to speak it of the better sort of Men too (in the judgment of many good interpreters) Rom. 7. And then how much more is it true of the rest? that they are Carnall, sold under sinne.
Venundati sub Peccato, Says Saint Paul; and he seems to speak it of the better sort of Men too (in the judgement of many good Interpreters) Rom. 7. And then how much more is it true of the rest? that they Are Carnal, sold under sin.
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For by selling ourselves over to sin and Satan, we have put our selves out of our own, into their Dominion: and (during that state) remain wholly to be disposed at their pleasure.
For by selling ourselves over to since and Satan, we have put our selves out of our own, into their Dominion: and (during that state) remain wholly to be disposed At their pleasure.
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They are now become our Lords; and it is not for us to refuse any drudgery, be it never so toilsome or irksome, whereabout they shall list to employ us.
They Are now become our lords; and it is not for us to refuse any drudgery, be it never so toilsome or irksome, whereabout they shall list to employ us.
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as the Ambitious; or of smoak, as the Popular or vain-glorious; othersome, like those that in old time were damnati ad Metalla, to moyl perpetually in lading themselves with thick clay, whereof it could give them to think that ever they should have use,
as the Ambitious; or of smoke, as the Popular or vainglorious; Othersome, like those that in old time were Condemned ad Metals, to moil perpetually in lading themselves with thick clay, whereof it could give them to think that ever they should have use,
Sin, who raigneth like a tyrant in their mortall Bodies, and will have all his lust obeyed: and Satan who grown great by this new purchase (for by it it is that he claimeth to be Prince of the world ) sitteth in the hearts of ungodly men,
since, who Reigneth like a tyrant in their Mortal Bodies, and will have all his lust obeyed: and Satan who grown great by this new purchase (for by it it is that he claimeth to be Prince of the world) Sitteth in the hearts of ungodly men,
This being the case of us all by reason of Sin (till we be restored by Grace, ) I need say no more to let us see, what misery we have pulled upon our selves by this Sale.
This being the case of us all by reason of since (till we be restored by Grace,) I need say no more to let us see, what misery we have pulled upon our selves by this Sale.
and that is our high and intolerable Presumption, joyned with extreme injustice and unthankfulness. God made us to do him service: and his we are; his Creatures, his Servants.
and that is our high and intolerable Presumption, joined with extreme injustice and unthankfulness. God made us to do him service: and his we Are; his Creatures, his Servants.
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Now then Quis tu ? What hast thou to do to judge, saith S. Paul: may not I say much more, what hast thou to do to sell anothers servant ? and that invito, nay inconsulto Domini; without any Licence of Alienation from the chief Lord,
Now then Quis tu? What hast thou to do to judge, Says S. Paul: may not I say much more, what hast thou to do to fell another's servant? and that invito, nay inconsulto Domini; without any Licence of Alienation from the chief Lord,
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nay without so much as ever asking his consent: If God were pleased to leave us at first in manu consilij, and to trust us so far as to commit the keeping of our selves to our selves:
nay without so much as ever asking his consent: If God were pleased to leave us At First in manu consilij, and to trust us so Far as to commit the keeping of our selves to our selves:
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Nay may we not with great reason think that he meant to oblige us so much the more unto himself, by making us his depositaries in a trust of that nature? As if a King should commit to one of his meanest servants, the custody of some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty, over and above that common allegiance which he oweth him as a Subject. Now if such a servant, so entrusted by the King his Master, should then take upon him of his own head without his Masters privity, to contract with a stranger, perhaps a Rebel or Enemy, for the passing over the said house or fort into his hands:
Nay may we not with great reason think that he meant to oblige us so much the more unto himself, by making us his depositaries in a trust of that nature? As if a King should commit to one of his Meanest Servants, the custody of Some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty, over and above that Common allegiance which he owes him as a Subject. Now if such a servant, so Entrusted by the King his Master, should then take upon him of his own head without his Masters privity, to contract with a stranger, perhaps a Rebel or Enemy, for the passing over the said house or fort into his hands:
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Who would not condemne such a person, for such an act, Of ingratitude, injustice, and presumption, in the highest degree? Yet is our injustice, ingratitude, and presumption, by so much more infinitely heinous then his, in selling our selves from God our Lord and Master into the hands of Satan a Rebel, and an Enemy to God and all goodness:
Who would not condemn such a person, for such an act, Of ingratitude, injustice, and presumption, in the highest degree? Yet is our injustice, ingratitude, and presumption, by so much more infinitely heinous then his, in selling our selves from God our Lord and Master into the hands of Satan a Rebel, and an Enemy to God and all Goodness:
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By how much the disparity is infinitely more betwixt the eternall God and the greatest of the sons of Men, then betwixt the highest Monarch in the world,
By how much the disparity is infinitely more betwixt the Eternal God and the greatest of the Sons of Men, then betwixt the highest Monarch in the world,
To a Sale they say three things are required, Res, Precium, and Consensus: a Commodity to be sold, a Price to be pai'd, and consent of Parties. Here they are all.
To a Sale they say three things Are required, Rest, Precium, and Consensus: a Commodity to be sold, a Price to be paid, and consent of Parties. Here they Are all.
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And whereas I told you in the beginning, that in this Sale was represented to us Mans inexcusable baseness and folly; You shall now plainly see each particle thereof made good, in the three several Circumstances. In the Commodity our Baseness; that we should sell away our very selves:
And whereas I told you in the beginning, that in this Sale was represented to us men inexcusable baseness and folly; You shall now plainly see each particle thereof made good, in the three several circumstances. In the Commodity our Baseness; that we should fell away our very selves:
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8. Lands, Houses, Cattel, and other like possessions made for mans use, are the proper subject matter of trade and commerce; and so are fit to pass from man to man by Sales and other Contracts. But that Man a Creature of such excellency, stamped with the image of God, endowed with a reasonable soule, made capable of grace and Glory, should Prost•are in foro, become merchantable ware,
8. Lands, Houses, Cattle, and other like possessions made for men use, Are the proper Subject matter of trade and commerce; and so Are fit to pass from man to man by Sales and other Contracts. But that Man a Creature of such excellency, stamped with the image of God, endowed with a reasonable soul, made capable of grace and Glory, should Prost•are in foro, become merchantable ware,
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had not the overflowings of pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well,
had not the overflowings of pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well,
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But that it was generally practis'd all the world over in some former ages, and is at this day in use among Turks and Pagans, to sell men: ancient Histories and modern relations will not suffer us to be ignorant.
But that it was generally practised all the world over in Some former ages, and is At this day in use among Turks and Pagans, to fell men: ancient Histories and modern relations will not suffer us to be ignorant.
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We have mention of such Sales even in Scripture, where we read of some that sold their own brother, as Iacobs sons did Ioseph; and of one that sold his own Master, as the traitor Iudas did Christ. Basely and wretchedly both: Envy made them base; and Covetousness him.
We have mention of such Sales even in Scripture, where we read of Some that sold their own brother, as Iacobs Sons did Ioseph; and of one that sold his own Master, as the traitor Iudas did christ. Basely and wretchedly both: Envy made them base; and Covetousness him.
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Only in some cases of Necessity, as for the preservation of Life, or of liberty of Conscience, when other means fail, God permitted to his own people to sell themselves or Children into perpetual bondage;
Only in Some cases of Necessity, as for the preservation of Life, or of liberty of Conscience, when other means fail, God permitted to his own people to fell themselves or Children into perpetual bondage;
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and Moses from him gave Laws and Ordinances touching that Matter, Levit. 25. 9. But between the Sale in the Text, and all those other, there are two main differences:
and Moses from him gave Laws and Ordinances touching that Matter, Levit. 25. 9. But between the Sale in the Text, and all those other, there Are two main differences:
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Both which do exceedingly aggravate our baseness. The first that no man could honestly sell another, nor would any man willingly sell himself, unless enforced thereunto by some urgent necessity. But what necessity I pray you, that we should sell our selves out of Gods and out of our own hands into the hands of Sin and Satan ? Were we not well enough before? sull enough,
Both which do exceedingly aggravate our baseness. The First that no man could honestly fell Another, nor would any man willingly fell himself, unless Enforced thereunto by Some urgent necessity. But what necessity I pray you, that we should fell our selves out of God's and out of our own hands into the hands of since and Satan? Were we not well enough before? sull enough,
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and safe enough? Was our Masters service so hard that it might not be abiden? Might we not have lived? Lived? Yea and that happily, and freely, and plentifully, and that for ever in his service? What was it then? Even as it is with many fickle servants abroad in the world, that begin in a good service, cannot tell when they are well,
and safe enough? Was our Masters service so hard that it might not be abiden? Might we not have lived? Lived? Yea and that happily, and freely, and plentifully, and that for ever in his service? What was it then? Even as it is with many fickle Servants abroad in the world, that begin in a good service, cannot tell when they Are well,
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so it was only our Pride and folly, and a fond conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our first service,
so it was only our Pride and folly, and a found conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our First service,
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therefore as the body in respect of strength, health, age, and other abilities was deem'd more or less fit for service, the price was commonly proportioned thereafter.
Therefore as the body in respect of strength, health, age, and other abilities was deemed more or less fit for service, the price was commonly proportioned thereafter.
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Hence by a customary speech among the Grecians, slaves were called NONLATINALPHABET, that is, bodies; and they that traded in that kinde NONLATINALPHABET,
Hence by a customary speech among the Greeks, slaves were called, that is, bodies; and they that traded in that kind,
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as you would say merchants of bodies. And so the word NONLATINALPHABET is rendred Rev. 18. Mancipia or slaves. Epiphanius giveth us the reason of that use of the word, NONLATINALPHABET, saith he &c. because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soule. And the soule is the better part of man;
as you would say merchant's of bodies. And so the word is rendered Rev. 18. Mancipia or slaves. Epiphanius gives us the reason of that use of the word,, Says he etc. Because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soul. And the soul is the better part of man;
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if he gain the whole world and lose his own soule? ) in stead thereof we have it Luke. 9. thus, ( if he gain the whole world and lose himself ?) So that every mans soule is himself; and the body but an appurtenance of him.
if he gain the Whole world and loose his own soul?) in stead thereof we have it Lycia. 9. thus, (if he gain the Whole world and loose himself?) So that every men soul is himself; and the body but an appurtenance of him.
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Yet such is our baseness, that we have thus trucked away our selves with the appurtenances; that is, both our soules and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People;
Yet such is our baseness, that we have thus trucked away our selves with the appurtenances; that is, both our Souls and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People;
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because we suppose them to have made either an express, or at leastwise an implicite contract with the Devill. Yet have our rebellions against God put us in the same predicament with them. Verily Rebellion is as witchcraft.
Because we suppose them to have made either an express, or At leastwise an implicit contract with the devil. Yet have our rebellions against God put us in the same predicament with them. Verily Rebellion is as witchcraft.
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Ecquid erit precij? What will you give me? is a ready Question in every mans mouth that offers to sell. Iosephs brethren, though they were desirous to be rid of him, yet would have somewhat for him:
Ecquid erit precij? What will you give me? is a ready Question in every men Mouth that offers to fell. Joseph's brothers, though they were desirous to be rid of him, yet would have somewhat for him:
and Iudas would not be a Traitor for nought. They got twenty pieces of silver for their Brother, and he thirty for his Master. And those oppressors in Amos 2. that sold the needy for a pair of shooes, would be content with a small matter,
and Iudas would not be a Traitor for nought. They god twenty Pieces of silver for their Brother, and he thirty for his Master. And those Oppressors's in Amos 2. that sold the needy for a pair of shoes, would be content with a small matter,
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Esau had a very sorry recompence, a morsel of meat and a mess of broth, for his own birthright and his fathers blessing: yet that was something ( jus pro jure ) and something we say, hath some savour. But to let all go,
Esau had a very sorry recompense, a morsel of meat and a mess of broth, for his own birthright and his Father's blessing: yet that was something (jus Pro jure) and something we say, hath Some savour. But to let all go,
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but is there any truth in it? or is there indeed any sence in it? Examine that first. It is well known there can be no buying and selling without the intervention of a Price: Pactio precij is by the learned put into the definition, and therefore is conceiv'd to be of the essence of this kind of contract. NONLATINALPHABET, is the old formula for buying and selling.
but is there any truth in it? or is there indeed any sense in it? Examine that First. It is well known there can be no buying and selling without the intervention of a Price: Pactio precij is by the learned put into the definition, and Therefore is conceived to be of the essence of this kind of contract., is the old formula for buying and selling.
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it may be a Contract of some other species, but it can be no Sale. It seemeth then to be a meer implicat, a contradiction in adjecto, to say that a thing is sold, and yet for nothing.
it may be a Contract of Some other species, but it can be no Sale. It seems then to be a mere implicat, a contradiction in Adjecto, to say that a thing is sold, and yet for nothing.
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13. But here we have a double help to salve it, in either of the Termes one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine, (especially Prophetical) expressions, are not ever tied to such strictness.
13. But Here we have a double help to salve it, in either of the Terms one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine, (especially Prophetical) expressions, Are not ever tied to such strictness.
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(Thou sellest thy people for nought, and takest no money for them, Psalm 44.) and likewise here in the Text. Nay more, that strictness of propriety is not alwayes observed in other Authors.
(Thou sellest thy people for nought, and Takest not money for them, Psalm 44.) and likewise Here in the Text. Nay more, that strictness of propriety is not always observed in other Authors.
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then should we have given away our selves gratis (as it is said of some, Ephes. 4. that they have given themselves over to lasciviousness, NONLATINALPHABET is the word there:
then should we have given away our selves gratis (as it is said of Some, Ephesians 4. that they have given themselves over to lasciviousness, is the word there:
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that is, to have made over our selves to Satan by an absolute alienation: whereby whatsoever right and interest we had in our selves before (were it more or less, were it any or none) is now conveyed unto, and setled upon him.
that is, to have made over our selves to Satan by an absolute alienation: whereby whatsoever right and Interest we had in our selves before (were it more or less, were it any or none) is now conveyed unto, and settled upon him.
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which being of very little worth or use, and so not to be taken for a valuable consideration, may therefore be called nought or nothing: not simply or absolutely nothing, but comparatively and respectively nothing. Even as in our common speech,
which being of very little worth or use, and so not to be taken for a valuable consideration, may Therefore be called nought or nothing: not simply or absolutely nothing, but comparatively and respectively nothing. Even as in our Common speech,
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And this common usage of the phrase, as it well preserveth the sense, so doth it also (that I may stop two gaps with one Bush,) justifie the truth of this charge in my Text ( you have sold your selves for nought ) for between mere nothing, and as good as nothing, the difference is not great, in point of discretion.
And this Common usage of the phrase, as it well Preserveth the sense, so does it also (that I may stop two gaps with one Bush,) justify the truth of this charge in my Text (you have sold your selves for nought) for between mere nothing, and as good as nothing, the difference is not great, in point of discretion.
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15. Here then is our folly in this sale, that on the one side we shamefully underprised what we were to part with, and on the other side extremely overvalued what we were to receive in exchange for it.
15. Here then is our folly in this sale, that on the one side we shamefully underprised what we were to part with, and on the other side extremely overvalued what we were to receive in exchange for it.
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16. But flesh and blood is ready to justifie it's own act, (as ever they that are guiltiest of folly, are the shyest to own it) and thus will argue it.
16. But Flesh and blood is ready to justify it's own act, (as ever they that Are guiltiest of folly, Are the shyest to own it) and thus will argue it.
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but like a thing of nought Psal. 144. Lay him in the ballance with vanity it self, he will prove the verier vanity of the two; that will overweigh him.
but like a thing of nought Psalm 144. Lay him in the balance with vanity it self, he will prove the verier vanity of the two; that will overweigh him.
Psal. 62. If any man should chance to think better of himself, and take himself to be something, there is one will tell him that he mistaketh the matter,
Psalm 62. If any man should chance to think better of himself, and take himself to be something, there is one will tell him that he mistakes the matter,
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and deceiveth himself, for he is nothing Gal. 6. Nay lesse then nothing saith our Prophet Esay 40. By all which it should seem we have rather cheated the Devil, then he us;
and deceives himself, for he is nothing Gal. 6. Nay less then nothing Says our Prophet Isaiah 40. By all which it should seem we have rather cheated the devil, then he us;
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17. Indeed should we speak of our bodies only, these mortal, corruptible, vile bodies, (as we finde them termed by all those Epithets; ) or look upon our whole nature, as it is now embased by Sin; or even taken at the best,
17. Indeed should we speak of our bodies only, these Mortal, corruptible, vile bodies, (as we find them termed by all those Epithets;) or look upon our Whole nature, as it is now embased by since; or even taken At the best,
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and set in comparison against God; (in one of which three respects it must be understood, where ever the scriptures speak of our worthlesnesse or nothingnesse: ) there might then be some place for these allegations.
and Set in comparison against God; (in one of which three respects it must be understood, where ever the Scriptures speak of our worthlessness or nothingness:) there might then be Some place for these allegations.
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if we will give a true judgement of the fact, ) and compare it but with other creatures, (which is but reasonable;) and then all the allegations aforesaid are quite beside the purpose.
if we will give a true judgement of the fact,) and compare it but with other creatures, (which is but reasonable;) and then all the allegations aforesaid Are quite beside the purpose.
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Preciosa anima, saith Solomon Prov. 6. the precious Soule. So he saith, but that speech is somewhat too generall, he doth not tell us how precious. Indeed he doth not;
Preciosa anima, Says Solomon Curae 6. the precious Soul. So he Says, but that speech is somewhat too general, he does not tell us how precious. Indeed he does not;
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There is somewhat bidden for it Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to sound loud, (thousands of Rams, and ten thousands of Rivers of Oyle. Mic. 6.7.) He that alone knew the true worth of a soule, (both by his natural knowledge, being the eternall wisdom of God,
There is somewhat bidden for it Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to found loud, (thousands of Rams, and ten thousands of rivers of Oil. Mic. 6.7.) He that alone knew the true worth of a soul, (both by his natural knowledge, being the Eternal Wisdom of God,
and by his experimental knowledge, having bought so many and pai'd a full price for them,) our blessed Redeemer the Lord Iesus assureth us there is no NONLATINALPHABET.
and by his experimental knowledge, having bought so many and paid a full price for them,) our blessed Redeemer the Lord Iesus assureth us there is no.
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That we should thus sell and truck away these precious souls of ours, the very exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing,
That we should thus fell and truck away these precious Souls of ours, the very exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing,
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then with the precious blood of God: and that not for the whole world (which had been to our incomparable disadvantage,) no nor yet for any great Portion thereof,
then with the precious blood of God: and that not for the Whole world (which had been to our incomparable disadvantage,) no nor yet for any great Portion thereof,
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19. And the more cause have we most humbly to beg pardon for our baseness and folly herein, by how much less we are any way able to excuse either of both:
19. And the more cause have we most humbly to beg pardon for our baseness and folly herein, by how much less we Are any Way able to excuse either of both:
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or if we cannot hope to get our selves quite off, yet (as men use to do in common payments, and taxes ) we plead hard to have bearers & partners, that may go a share with us,
or if we cannot hope to get our selves quite off, yet (as men use to do in Common payments, and Taxes) we plead hard to have bearer & partners, that may go a share with us,
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God indeed selleth us over to punishment, (which is the sale meant in those places) but not till we have first sold our selves over to sin, which is the sale in this place.
God indeed Selleth us over to punishment, (which is the sale meant in those places) but not till we have First sold our selves over to since, which is the sale in this place.
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We first most unjustly sell away our souls, and then he most justly selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.
We First most unjustly fell away our Souls, and then he most justly Selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.
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or but so much as a party, or an accessory to our follies; either directly, or indirectly. Himself disclaimeth it utterly, and casteth it all upon us. Esay 50.1.
or but so much as a party, or an accessory to our follies; either directly, or indirectly. Himself disclaimeth it utterly, and Cast it all upon us. Isaiah 50.1.
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22. Hâc non successit: We must try another way, and see if we can leave it upon Adam. For did not he sell us many a fair year before we were in rerum naturâ? And if the Father sell away the inheritance from his unborn childe, how can he do withall? and if he cannot help it,
22. Hâc non successit: We must try Another Way, and see if we can leave it upon Adam. For did not he fell us many a fair year before we were in rerum naturâ? And if the Father fell away the inheritance from his unborn child, how can he do withal? and if he cannot help it,
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And that Sale is still of force against us, (I mean that of Original sin, till it be annull'd by baptism ) in as much as being virtually in his loins, when he made that contract, we are presumed to have given our virtual consent thereunto.
And that Sale is still of force against us, (I mean that of Original since, till it be annulled by Baptism) in as much as being virtually in his loins, when he made that contract, we Are presumed to have given our virtual consent thereunto.
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But there is another part of the sale which lieth most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification, of our fore-fathers act: when for satisfaction of some ungodly lust or other, we condescended by committing sin in our own persons, to strengthen Satans title to us, whatever it was,
But there is Another part of the sale which lies most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification, of our Forefathers act: when for satisfaction of Some ungodly lust or other, we condescended by committing since in our own Persons, to strengthen Satan title to us, whatever it was,
Like the unthrifty heir of some unthrifty father, who when he cometh at age, for a little spending money in hand, is ready to do any further act that shall be required of him,
Like the unthrifty heir of Some unthrifty father, who when he comes At age, for a little spending money in hand, is ready to do any further act that shall be required of him,
Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the later, I mean our actual transgressions, wholly and solely to our own selves.
Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the later, I mean our actual transgressions, wholly and solely to our own selves.
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23. Nor can we thirdly, lay the blame upon Satan, or his instruments; which is our last and commonest refuge. Serpens decepit was Eves plea; and she pleaded but truth:
23. Nor can we Thirdly, lay the blame upon Satan, or his Instruments; which is our last and Commonest refuge. Serpens decepit was Eves plea; and she pleaded but truth:
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these fig-leaves are too thin to hide our nakedness: all these excuses are insufficient to discharge us from being the authors of our own destruction. Say Satan be a cunning cheater, (as he is no less!) who should have look'd to that? had not God endowed us with understanding to discern his most subtile snares,
these Fig leaves Are too thin to hide our nakedness: all these excuses Are insufficient to discharge us from being the Authors of our own destruction. Say Satan be a cunning cheater, (as he is no less!) who should have looked to that? had not God endowed us with understanding to discern his most subtle snares,
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NONLATINALPHABET (he hath his own from it;) yet he is but a tempter, he cannot enforce us to any thing, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who are his agents) cease not by plausible perswasions, importunities, and all the engagements they can pretend, to solicit and entice us to evil:
(he hath his own from it;) yet he is but a tempter, he cannot enforce us to any thing, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who Are his agents) cease not by plausible persuasions, importunities, and all the engagements they can pretend, to solicit and entice us to evil:
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Yet, if we resolve and hold, not to consent, they cannot hurt us. My son, if sinners entice thee, consent thou not, Prov. 1.10. Say they lay many a cursed example before us, as Iacob did pilled rods in the sheep-troughs;
Yet, if we resolve and hold, not to consent, they cannot hurt us. My son, if Sinners entice thee, consent thou not, Curae 1.10. Say they lay many a cursed Exampl before us, as Iacob did peeled rods in the sheep-troughs;
S. Iames therefore concludeth positively, that every mans temptation, if it take effect, is merely from his own lust. It is then our own act and deed, that we are Satan's Vassals; Disclaim it we cannot:
S. James Therefore Concludeth positively, that every men temptation, if it take Effect, is merely from his own lust. It is then our own act and deed, that we Are Satan's Vassals; Disclaim it we cannot:
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25. Of the Sale hitherto, I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen mans inexcusable baseness and folly in the severall circumstances:
25. Of the Sale hitherto, I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen men inexcusable baseness and folly in the several Circumstances:
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so we may now behold Gods admirable power and grace in this Redemption. His Power, that he doth it so effectually, The thing shall be done, ( Ye shall be Redeemed. ) His Grace, that he doth it so freely, without any mony of ours.
so we may now behold God's admirable power and grace in this Redemption. His Power, that he does it so effectually, The thing shall be done, (You shall be Redeemed.) His Grace, that he does it so freely, without any money of ours.
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By the Levitical Law, if a man had sold himself for a bondslave, his brother, or some other neer friend might redeem him: or if ever God should make him able, he might redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes,
By the Levitical Law, if a man had sold himself for a bondslave, his brother, or Some other near friend might Redeem him: or if ever God should make him able, he might Redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes,
But when the son of God himself setteth in, and is content to be made of God to us Redemption: the pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.
But when the son of God himself sets in, and is content to be made of God to us Redemption: the pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.
Ter fortis amatus in the Parable Luke 11th. He buckleth his armour about him, and standeth upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can.
Ter fortis Beloved in the Parable Lycia 11th. He buckleth his armour about him, and Stands upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can.
But then when a stronger then he cometh upon him, and overcommeth him, breaketh into his house, bindeth him, and having bruised his head taketh away from him his armour wherein he trusted (the Law, Sin, Death, and Hell:
But then when a Stronger then he comes upon him, and Overcometh him, breaks into his house, binds him, and having Bruised his head Takes away from him his armour wherein he trusted (the Law, since, Death, and Hell:
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That the Word should be made Flesh; that the holy one of God should be made sin; that God blessed for ever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and poure out his own most precious blood, to ransom such worthless, thankless, graceless Traitors,
That the Word should be made Flesh; that the holy one of God should be made since; that God blessed for ever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and pour out his own most precious blood, to ransom such worthless, thankless, graceless Traitors,
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as we were, that had so desperately made our selves away; and that into the hands of his deadliest enemy, and that upon such poore and unworthy conditions! O altitudo! Love incomprehensible:
as we were, that had so desperately made our selves away; and that into the hands of his deadliest enemy, and that upon such poor and unworthy conditions! O altitudo! Love incomprehensible:
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for so much as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he finds it.
for so much as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he finds it.
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And therefore we may be well assured God will not suffer the Devil, who is but malae fidei possessor, an intruder and a cheater, quietly to enjoy what is Gods and not his: but he will eject him (we have that word, Iohn 12.21. Ejicietur, now is the Prince of this world cast out ) and recover out of his possession that which he hath no right at all to hold.
And Therefore we may be well assured God will not suffer the devil, who is but Malae fidei possessor, an intruder and a cheater, quietly to enjoy what is God's and not his: but he will eject him (we have that word, John 12.21. Ejicietur, now is the Prince of this world cast out) and recover out of his possession that which he hath no right At all to hold.
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yet I cannot but touch at three duties which we owe to God for this Redemption; because they answer so fitly, to these three last mentioned assurances.
yet I cannot but touch At three duties which we owe to God for this Redemption; Because they answer so fitly, to these three last mentioned assurances.
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We owe him Affiance, in respect of his Power; in requital of his Love, thankfulness; and in regard of his Right, Service. First, the consideration of his Power in our Redemption, may put a great deal of comfort and confidence into us:
We owe him Affiance, in respect of his Power; in requital of his Love, thankfulness; and in regard of his Right, Service. First, the consideration of his Power in our Redemption, may put a great deal of Comfort and confidence into us:
O Israel fear not, for I have redeemed thee, Esay 43. If then the Devil shall seek by any of his wiles or suggestions at any time to get us over to him again, (as he is an unwearied sollicitor, and will not lose his claim by discontinuance: ) Let us then look to that Cornu salutis, that horn of salvation, that God hath raised up for us in Christ our Redeemer;
Oh Israel Fear not, for I have redeemed thee, Isaiah 43. If then the devil shall seek by any of his wiles or suggestions At any time to get us over to him again, (as he is an unwearied solicitor, and will not loose his claim by discontinuance:) Let us then look to that Cornu Salutis, that horn of salvation, that God hath raised up for us in christ our Redeemer;
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In all inward temptations, in all outward distresses, at the hour of death, and in the day of judgment, we may with great security commit the keeping of our souls to him, both as a faithful creator, and as a powerful Redeemer: saying once more with David, (Into thy hands I commend my spirit,
In all inward temptations, in all outward Distresses, At the hour of death, and in the day of judgement, we may with great security commit the keeping of our Souls to him, both as a faithful creator, and as a powerful Redeemer: saying once more with David, (Into thy hands I commend my Spirit,
for thou hast redeemed me, O Lord thou God of truth, Psalm 31.6. 31. Secondly, the consideration of his love in our Redemption, should quicken us to a thankful acknowledgment of his great and undeserved goodness towards us.
for thou hast redeemed me, Oh Lord thou God of truth, Psalm 31.6. 31. Secondly, the consideration of his love in our Redemption, should quicken us to a thankful acknowledgment of his great and undeserved Goodness towards us.
Let them give thanks whom the Lord hath redeemed, and delivered from the hand of the enemy, Psal. 107. Let all men, let all creatures do it: but let them especially.
Let them give thanks whom the Lord hath redeemed, and Delivered from the hand of the enemy, Psalm 107. Let all men, let all creatures do it: but let them especially.
how carnal are our minds, and our thoughts earthy, if the contemplation of the depth of the riches of Gods mercy, poured out upon us in this great work of our Redemption, do not even ravish our hearts with an ardent desire to pour them out unto him again in hymns and Psalms and songs of thanksgiving with a Benedictus in our mouths, ( Blessed be the Lord God of Israel,
how carnal Are our minds, and our thoughts earthy, if the contemplation of the depth of the riches of God's mercy, poured out upon us in this great work of our Redemption, do not even ravish our hearts with an Ardent desire to pour them out unto him again in Hymns and Psalms and songs of thanksgiving with a Benedictus in our mouths, (Blessed be the Lord God of Israel,
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you are not your own but his; therefore you are not to satisfie your selves by doing your own lusts, but to glorifie him by doing his will. When Christ redeemed us by his bloud, his purpose was to redeem us unto God, (Rev. 5.9.) and not to our selves:
you Are not your own but his; Therefore you Are not to satisfy your selves by doing your own Lustiest, but to Glorify him by doing his will. When christ redeemed us by his blood, his purpose was to Redeem us unto God, (Rev. 5.9.) and not to our selves:
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And he therefore delivered us out of the hands of our enemies, that we might the more freely and securely and without fear serve him in holiness and righteousness all the dayes of our lives, Luke 1. which being both our bounden duty, and the thing withall so very reasonable; we have the more to answer for,
And he Therefore Delivered us out of the hands of our enemies, that we might the more freely and securely and without Fear serve him in holiness and righteousness all the days of our lives, Luke 1. which being both our bounden duty, and the thing withal so very reasonable; we have the more to answer for,
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He hath done his part, (and that which he was no way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which there lie so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and throughly and constantly.
He hath done his part, (and that which he was no Way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which there lie so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and thoroughly and constantly.
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You are bought with a price saith St Paul, 1 Cor 6. and he saith it over again, Chap 7. He that paid it calleth it NONLATINALPHABET, a ransome, that is as much as to say a price of redemption: and his Apostle somewhat more;
You Are bought with a price Says Saint Paul, 1 Cor 6. and he Says it over again, Chap 7. He that paid it calls it, a ransom, that is as much as to say a price of redemption: and his Apostle somewhat more;
Our Redeemer therefore would not enter into any capitulation with him, or offer to him any Termes of composition: But thought good rather in pursuance of his own right to use his power. And so he vindicated us from him by main strength:
Our Redeemer Therefore would not enter into any capitulation with him, or offer to him any Terms of composition: But Thought good rather in pursuance of his own right to use his power. And so he vindicated us from him by main strength:
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and whose just vengeance would not be appeased towards us for our grievous presumption without a condign satisfaction to him, I say there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began.
and whose just vengeance would not be appeased towards us for our grievous presumption without a condign satisfaction to him, I say there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began.
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35. Now for a man to give himself, what is it else, but to give his soule, (for that is himself, as we heard before,) and his life, for vita in animâ, the life is in the soule: and these he gave.
35. Now for a man to give himself, what is it Else, but to give his soul, (for that is himself, as we herd before,) and his life, for vita in animâ, the life is in the soul: and these he gave.
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He gave up his soule (when thou shalt make his soule an offering for sin• Esay 53.10.) and he laid down his life (the son of man came to give his life a ransom for many Mat. 10. ) More then this in love he could not give;
He gave up his soul (when thou shalt make his soul an offering for sin• Isaiah 53.10.) and he laid down his life (the son of man Come to give his life a ransom for many Mathew 10.) More then this in love he could not give;
all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of ministry;
all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of Ministry;
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Heb. 9.) they were all but so many types and shaddows, prefiguring this blood of sprinkling; which speaketh so many good things for us, pacifieth the fierce anger of God towards us, purgeth us from all sins,
Hebrew 9.) they were all but so many types and shadows, prefiguring this blood of sprinkling; which speaks so many good things for us, pacifieth the fierce anger of God towards us, Purgeth us from all Sins,
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I mean the meritorious blood of the Cross, the most precious blood of Christ, as of a lamb without blemish. 1 Pet. 1.18. 37. But can there be worth enough, may some say in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the sins of the whole world? First, this was agnus singularis, a lamb of special note;
I mean the meritorious blood of the Cross, the most precious blood of christ, as of a lamb without blemish. 1 Pet. 1.18. 37. But can there be worth enough, may Some say in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the Sins of the Whole world? First, this was agnus singularis, a lamb of special note;
All of us like the encrease of Laban's flock, speckled or ring-streaked, but this lamb NONLATINALPHABET if Momus himself were set to search, he could not yet finde the least spot or blemish. A cunninger searcher then he hath pried narrowly into every corner of his life;
All of us like the increase of Laban's flock, speckled or ring-streaked, but this lamb if Momus himself were Set to search, he could not yet find the least spot or blemish. A cunninger searcher then he hath pried narrowly into every corner of his life;
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Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels ?) Behold then thirdly that which is beyond all exception,
Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels?) Behold then Thirdly that which is beyond all exception,
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and so the blood of this Lamb is the very blood of God. Act. 20. And it is this dignity of his nature especially, (and not his innocency only, no nor yet his deputation too, without this,) that setteth such a huge value upon his blood, that it is an infinite price, of infinite merit, able to satisfie an infinite justice, and to appease an infinite wrath.
and so the blood of this Lamb is the very blood of God. Act. 20. And it is this dignity of his nature especially, (and not his innocency only, no nor yet his deputation too, without this,) that sets such a huge valve upon his blood, that it is an infinite price, of infinite merit, able to satisfy an infinite Justice, and to appease an infinite wrath.
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38. You will now confess I doubt not, that this Redemption was not gratis, came not for nothing, in respect of him: it cost him full dear, even his dearest lives-blood.
38. You will now confess I doubt not, that this Redemption was not gratis, Come not for nothing, in respect of him: it cost him full dear, even his dearest lives-blood.
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Go to an officer, and who can promise to himself any ordinary favour from him without a fee ? Go into the shops, and what can ye take up without either mony, or credit, or security for it? Si nihil attuleris ▪ bring nothing, and have nothing.
Go to an officer, and who can promise to himself any ordinary favour from him without a fee? Go into the shops, and what can you take up without either money, or credit, or security for it? Si nihil attuleris ▪ bring nothing, and have nothing.
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The tidings of a Redeemer, most blessed and welcome news to those that are sensible of their own poverty, and take it as of Grace. But who so thinketh his own penny good silver, and will be putting in and bidding for it;
The tidings of a Redeemer, most blessed and welcome news to those that Are sensible of their own poverty, and take it as of Grace. But who so Thinketh his own penny good silver, and will be putting in and bidding for it;
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for the applying of this gracious redemption wrought by Christ to our own souls for their present comfort and future salvation. We must repent from dead works, believe the Gospel,
for the applying of this gracious redemption wrought by christ to our own Souls for their present Comfort and future salvation. We must Repent from dead works, believe the Gospel,
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He that cometh to this market without a price in his hand (and the price is faith, repentance, and godliness ) it is a sign he hath no heart, and he is no better then a fool, saith Solomon, Prov. 17. But still we must remember, that this is but conditio non causa: a condition which he requireth to be performed on our part, not any just cause of the performance on his part. And he requireth it rather as a testimony of our willingness to embrace so fair an offer,
He that comes to this market without a price in his hand (and the price is faith, Repentance, and godliness) it is a Signen he hath no heart, and he is no better then a fool, Says Solomon, Curae 17. But still we must Remember, that this is but Condition non causa: a condition which he requires to be performed on our part, not any just cause of the performance on his part. And he requires it rather as a testimony of our willingness to embrace so fair an offer,
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But if we bring it either in Pride; or would have it taken for better then we know it is, which is our hypocrisie: we quite marr our own market, and shall be sent away empty.
But if we bring it either in Pride; or would have it taken for better then we know it is, which is our hypocrisy: we quite mar our own market, and shall be sent away empty.
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1. SAint Paul had much laboured in the whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the Weak, and despisings of the Strong ) had been long kept open in the then Church of Christ at Rome: and was likely,
1. SAint Paul had much laboured in the Whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the Weak, and despisings of the Strong) had been long kept open in the then Church of christ At Room: and was likely,
and now to set all that home, and to drive the naile (as it were) to the head, that so he might at length manum de tabula, he concludeth his discourse about that argument, with this votive Prayer or Benediction, [ Now the God of Patience and Consolation grant you to be like minded one towards another according to Christ Iesus:
and now to Set all that home, and to drive the nail (as it were) to the head, that so he might At length manum de tabula, he Concludeth his discourse about that argument, with this votive Prayer or Benediction, [ Now the God of Patience and Consolation grant you to be like minded one towards Another according to christ Iesus:
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Confining our selves therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe first, the connexion of this period with the precedent discourse, in the particle NONLATINALPHABET, Now, or But, [ NONLATINALPHABET, Now the God &c. Secondly, the Party, whose help is implored,
Confining our selves Therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe First, the connexion of this Period with the precedent discourse, in the particle, Now, or But, [, Now the God etc. Secondly, the Party, whose help is implored,
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I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best reasons and perswasions I could devise for that end.
I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best Reasons and persuasions I could devise for that end.
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What now remaineth, but that I second my labours with my prayers ? and commend what I have planted and watered, to his blessing, who alone is able to give the encrease ? I have shewen you what you are to do:
What now remains, but that I second my labours with my Prayers? and commend what I have planted and watered, to his blessing, who alone is able to give the increase? I have shown you what you Are to do:
and therefore he sealeth up the word of Exhortation with a word of Benedection. He had spoken, written, expostulated, disputed, reproved, besought, and what ever els was to be done in the way of Teaching: but he knew there was yet something more to be done, to make the work compleat;
and Therefore he Sealeth up the word of Exhortation with a word of Benedection. He had spoken, written, expostulated, disputed, reproved, besought, and what ever Else was to be done in the Way of Teaching: but he knew there was yet something more to be done, to make the work complete;
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then to let it stand at a stay, and so decay and drop down, for want of laying on the roof: he turneth himself from them to God; is instant with him another while,
then to let it stand At a stay, and so decay and drop down, for want of laying on the roof: he turns himself from them to God; is instant with him Another while,
A course not unusuall with him ( velut emblemate vermicula•o ) to emblemish his Epistles upon fit occasions with supplications, prayers, intercessions, and givings of thanks:
A course not unusual with him (velut emblemate vermicula•o) to emblemish his Epistles upon fit occasions with supplications, Prayers, intercessions, and givings of thanks:
breaking off the course of his speech, and that now and then somewhat abruptly (witness 2 Cor 9.10. and some other places,) to lace in a Prayer, a Blessing, a Thanksgiving.
breaking off the course of his speech, and that now and then somewhat abruptly (witness 2 Cor 9.10. and Some other places,) to lace in a Prayer, a Blessing, a Thanksgiving.
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The kingdom of Heaven must suffer violence, and our people will not ordinarily be brought unto it without some force: But let me tell you, it is not so much the violence of the Pulpit, that doth the deed, (it were many times better,
The Kingdom of Heaven must suffer violence, and our people will not ordinarily be brought unto it without Some force: But let me tell you, it is not so much the violence of the Pulpit, that does the deed, (it were many times better,
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indeed generally all Christians whatsoever, (in their proportion) to make use of this Example. Think none of you, you have sufficiently discharged your parts towards those that are under your charge;
indeed generally all Christians whatsoever, (in their proportion) to make use of this Exampl. Think none of you, you have sufficiently discharged your parts towards those that Are under your charge;
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if you have instructed them in what they are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well:
if you have instructed them in what they Are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well:
wrestling with him by your importunate prayers, and not giving him over, till you have wrung a blessing from him, either for your selves, or them, or both.
wrestling with him by your importunate Prayers, and not giving him over, till you have wrung a blessing from him, either for your selves, or them, or both.
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6. God grant. ] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity.
6. God grant. ] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity.
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wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty power. What man is able to take down his own pride sufficiently? (many a good man hath more ado with this one viper, then with all his other corruptions besides.) But how much less then is any man able to beat down and subdue the pride of another mans spirit? Only God with the strength of his arm is able to throw down every exalting thought; and to lay the highest mountains level with the lower flats.
wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty power. What man is able to take down his own pride sufficiently? (many a good man hath more ado with this one viper, then with all his other corruptions beside.) But how much less then is any man able to beatrice down and subdue the pride of Another men Spirit? Only God with the strength of his arm is able to throw down every exalting Thought; and to lay the highest Mountains level with the lower flats.
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that, whereas we are naturally prone to esteem better of our selves then of all other men, we shall through lowliness of minde esteem every other man better then our selves.
that, whereas we Are naturally prove to esteem better of our selves then of all other men, we shall through lowliness of mind esteem every other man better then our selves.
8. But in the mean time never marvail to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Common-wealths, sidings and censuring in your Towns, jarrings and partakings,
8. But in the mean time never marvel to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Commonwealths, sidings and censuring in your Towns, jarrings and partakings,
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For all these wars and fightings without, what other are they then the scum of the pot that boyls within? the ebullitions of those lusts that war in our members? and the dictates of corrupt nature? Saint Paul saith, There must be heresies: even as we use to say, That that will be must be.
For all these wars and fightings without, what other Are they then the scum of the pot that boils within? the ebullitions of those Lustiest that war in our members? and the dictates of corrupt nature? Saint Paul Says, There must be heresies: even as we use to say, That that will be must be.
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That employ their wit, learning, eloquence, power, and parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh,
That employ their wit, learning, eloquence, power, and parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh,
Our comfort is, the time will come, (but look not for it whilest this world lasteth;) when the son of man will cause to be gathered out of his kingdome NONLATINALPHABET, all things that minister occasion of stumbling or contention.
Our Comfort is, the time will come, (but look not for it whilst this world lasteth;) when the son of man will cause to be gathered out of his Kingdom, all things that minister occasion of stumbling or contention.
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9. By which Patience yet I mean nothing less, then either in private men a stoical NONLATINALPHABET, a dull flegmatick stupidity, that is not sensible of the want of so great a blessing;
9. By which Patience yet I mean nothing less, then either in private men a stoical, a dull phlegmatic stupidity, that is not sensible of the want of so great a blessing;
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or much less in publick persons or governours a retchless slothful connivence, whereby to suffer men to run wilde into all kinde of irregularitie without restraint.
or much less in public Persons or Governors a retchless slothful connivance, whereby to suffer men to run wild into all kind of irregularity without restraint.
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But such a well tempered Christian Patience, as neither murmureth at the want, nor despaireth of a supply; but out of the sence of want, is diligent to seek supply. Praying with the Church, Da domine, Give peace in our time O Lord:
But such a well tempered Christian Patience, as neither murmureth At the want, nor despaireth of a supply; but out of the sense of want, is diligent to seek supply. Praying with the Church, Dam domine, Give peace in our time Oh Lord:
For Almighty God useth not to cast away his choisest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame mens hearts to unity and peace: but we are vain and unreasonable,
For Almighty God uses not to cast away his Choicest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame men's hearts to unity and peace: but we Are vain and unreasonable,
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if we expect he should do it for our sakes, so long as we continue, either silent without seeking to him for it by our Prayers; or sluggish, without employing our best endeavours about it to our powers.
if we expect he should do it for our sakes, so long as we continue, either silent without seeking to him for it by our Prayers; or sluggish, without employing our best endeavours about it to our Powers.
10. But why is this God, to whom we are thus to make our addresses, that he would be pleased to grant us this like-mindedness, and to give unto us and to all his people the blessing of peace, here stiled the God of Patience and Consolation? The enquiries are many.
10. But why is this God, to whom we Are thus to make our Addresses, that he would be pleased to grant us this Like-mindedness, and to give unto us and to all his people the blessing of peace, Here styled the God of Patience and Consolation? The Enquiries Are many.
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Why first, the God of Patience? And secondly, why the God of Consolation? taking the two Attributes apart, either by it self. Then taking them both together:
Why First, the God of Patience? And secondly, why the God of Consolation? taking the two Attributes apart, either by it self. Then taking them both together:
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First for the choice; why these two rather then any other? Secondly for the conjunction; why these two together? Thirdly for the order; why Patience first,
First for the choice; why these two rather then any other? Secondly for the conjunction; why these two together? Thirdly for the order; why Patience First,
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11. The former Title is, The God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively or effectively, as they use to distinguish.
11. The former Title is, The God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively or effectively, as they use to distinguish.
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either of that patience which God useth toward us, or of that patience which God by his grace and holy Spirit worketh in us. Of Gods patience and long-suffering to us-ward, besides pregnant testimony of Scripture, we have daily and plentiful experience. How slowly he proceedeth to vengeance, being so unworthily provoked:
either of that patience which God uses towards us, or of that patience which God by his grace and holy Spirit works in us. Of God's patience and long-suffering to usward, beside pregnant testimony of Scripture, we have daily and plentiful experience. How slowly he Proceedeth to vengeance, being so unworthily provoked:
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yea and yet higher our very Presumptions and Rebellions: ) how he spreadeth out his hand all the day long, waiting day after day, year after year, for our conversion and amendment, that he may have mercy upon us.
yea and yet higher our very Presumptions and Rebellions:) how he spreadeth out his hand all the day long, waiting day After day, year After year, for our conversion and amendment, that he may have mercy upon us.
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And even thus understood ( Subjectivè ) the Text would bear a fair construction, as not altogether impertinent to the Apostles scope. It might at least intimate to us this, that finding so much patience from him, it would well become us also to shew some patience to our brethren.
And even thus understood (Subjectivè) the Text would bear a fair construction, as not altogether impertinent to the Apostles scope. It might At least intimate to us this, that finding so much patience from him, it would well become us also to show Some patience to our brothers.
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But yet I conceive it more proper here, to understand it effectivè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the subject. Even as a little after ( verse 13.) he is called the God of Hope: because it is he that maketh us to abound in hope, as the reason is there expressed.
But yet I conceive it more proper Here, to understand it effectivè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the Subject. Even as a little After (verse 13.) he is called the God of Hope: Because it is he that makes us to abound in hope, as the reason is there expressed.
God help us. 1. We live here in a vale of misery, where we meet with a thousand petty crosses and vexations (quotidianarum molestiarum minutiae) in the common road of our lives;
God help us. 1. We live Here in a vale of misery, where we meet with a thousand Petty Crosses and vexations (quotidianarum molestiarum minutiae) in the Common road of our lives;
poor things in themselves, and if rationally considered very trifles and vanity, yet able to bring vexation upon our impatient spirits: we had need of patience to digest them. 2. We are beset, surrounded with a world of temptations, assaulting us within and without,
poor things in themselves, and if rationally considered very trifles and vanity, yet able to bring vexation upon our impatient spirits: we had need of patience to digest them. 2. We Are beset, surrounded with a world of temptations, assaulting us within and without,
and sufferings, many times without cause; it may be sometimes for a good cause: we had need of patience to bear them. 4. We have many rich and precious promises made us in the word;
and sufferings, many times without cause; it may be sometime for a good cause: we had need of patience to bear them. 4. We have many rich and precious promises made us in the word;
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of some of which we finde as yet but slender performance, and of other some (but that we are sure the anchor of our hope is so well fixt, that it cannot faile) no visible probability of their future performance:
of Some of which we find as yet but slender performance, and of other Some (but that we Are sure the anchor of our hope is so well fixed, that it cannot fail) no visible probability of their future performance:
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we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian callings, and in our particular vocations; for the honour of God,
we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian callings, and in our particular vocations; for the honour of God,
we had need of patience to go through with them. 6. We have to converse with men of different spirits and tempers: some hott, fiery, and furious; others flat, sullen, and sluggish;
we had need of patience to go through with them. 6. We have to converse with men of different spirits and tempers: Some hot, fiery, and furious; Others flat, sullen, and sluggish;
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some unruly, some ignorant, some proud and scornful, some peevish and obstinate, some toyish fickle and humorous; all subject to passions and infirmities in one kinde or other:
Some unruly, Some ignorant, Some proud and scornful, Some peevish and obstinate, Some toyish fickle and humorous; all Subject to passion and infirmities in one kind or other:
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When ever then we finde our selves ready to fret at any cross occurrent, to venge every injury, to rage at every light provocation, to droope at the delay of any promise, to slugge in our own performances, to skew at the infirmities of others:
When ever then we find our selves ready to fret At any cross occurrent, to venge every injury, to rage At every Light provocation, to droop At the Delay of any promise, to slug in our own performances, to skew At the infirmities of Others:
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14. The other is, The God of Consolation. And the reason is, (for this can be understood no otherwise then effective ) because sound comfort is from God alone.
14. The other is, The God of Consolation. And the reason is, (for this can be understood no otherwise then effective) Because found Comfort is from God alone.
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I, even I, am he that comforteth you, saith he himself Esay 51. Thy rod, and thy staffe they comfort me, saith David Psal. 23. And the Prophets often, The Lord shall comfort Sion.
I, even I, am he that comforts you, Says he himself Isaiah 51. Thy rod, and thy staff they Comfort me, Says David Psalm 23. And the prophets often, The Lord shall Comfort Sion.
it should be enough in wisdome to make us overlook all them, that we might partake of his comforts, as the best. But in truth the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative.
it should be enough in Wisdom to make us overlook all them, that we might partake of his comforts, as the best. But in truth the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative.
as from the first and only sufficient cause. Who is pleased to make use of his Creatures as his instruments, either for comfort, correction, or destruction, as seemeth good in his own eyes.
as from the First and only sufficient cause. Who is pleased to make use of his Creatures as his Instruments, either for Comfort, correction, or destruction, as seems good in his own eyes.
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When they do supply us with any comfort, it is but as the conduit-pipes, which serve the offices in a great house with water; which yet springeth not from them,
When they do supply us with any Comfort, it is but as the conduit-pipes, which serve the Offices in a great house with water; which yet springs not from them,
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Set them once against God, or do but take them without God: you may as soon squeeze water out of a flint stone, or suck nourishment out of a dry brest, as gain a drop of comfort from any of the Creatures. Those supposed comforts, that men seek for,
Set them once against God, or do but take them without God: you may as soon squeeze water out of a flint stone, or suck nourishment out of a dry breast, as gain a drop of Comfort from any of the Creatures. Those supposed comforts, that men seek for,
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for they will certainly fail us in the evil day, when our souls shall stand most of all in need of comfort. The Consolations of God are first Pure; they run clear, without mud or mixture: secondly Full, satiating the appetites of the soule and leaving no vacuities: thirdly permanent, such as (unless by our default) no creature in the world can hinder or deprive us of.
for they will Certainly fail us in the evil day, when our Souls shall stand most of all in need of Comfort. The Consolations of God Are First Pure; they run clear, without mud or mixture: secondly Full, satiating the appetites of the soul and leaving no Vacuities: Thirdly permanent, such as (unless by our default) no creature in the world can hinder or deprive us of.
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16. It is hard to say the whiles, whether is greater, our Misery, or Madness: who forsake the Lord, the clear fountain of living waters, to dig to our selves broken pits, that hold no water in the mean time but puddle, and but a very little of that neither,
16. It is hard to say the while, whither is greater, our Misery, or Madness: who forsake the Lord, the clear fountain of living waters, to dig to our selves broken pits, that hold no water in the mean time but puddle, and but a very little of that neither,
What fondness is in us, to lay out our money for that which is not bread, and our labour for that which satisfieth not? to wear out our bodies with travel,
What fondness is in us, to lay out our money for that which is not bred, and our labour for that which Satisfieth not? to wear out our bodies with travel,
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and torture our souls with cares, in the pursuit of these muddy, narrow, and fleeting comforts? when we may have Nectar and Ambrosia, the delicacies of the bread of life;
and torture our Souls with Cares, in the pursuit of these muddy, narrow, and fleeting comforts? when we may have Nectar and Ambrosia, the delicacies of the bred of life;
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Where every mans first demand will be, why the Apostle should chuse to enstile Almighty God from these two, of Patience and of Consolation, rather then from some other of those Attributes, which occur (perhaps) more frequently in holy writ:
Where every men First demand will be, why the Apostle should choose to enstile Almighty God from these two, of Patience and of Consolation, rather then from Some other of those Attributes, which occur (perhaps) more frequently in holy writ:
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as God of Wisdom, of Power, of Mercy, of Peace, of Hope, &c. What ever other inducements the Apostle might have for so doing; two are apparent: and let them satisfie us.
as God of Wisdom, of Power, of Mercy, of Peace, of Hope, etc. What ever other inducements the Apostle might have for so doing; two Are apparent: and let them satisfy us.
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it was neither incongruous nor inelegant, to repeat them again both together here. 2. The other; the fitness of these Titles, and their sutableness unto the matter of the Prayer.
it was neither incongruous nor inelegant, to repeat them again both together Here. 2. The other; the fitness of these Titles, and their suitableness unto the matter of the Prayer.
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For the most part you shall finde in those forms of prayer that are left us registred in the book of God, such Titles and Attributes given to God in the prefaces of those prayers,
For the most part you shall find in those forms of prayer that Are left us registered in the book of God, such Titles and Attributes given to God in the prefaces of those Prayers,
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Which course the Church also hath observed in her Liturgies. The Apostle then, being to pray for Unity, might well make mention of Patience and Consolation: of Patience, as a special help thereunto;
Which course the Church also hath observed in her Liturgies. The Apostle then, being to prey for Unity, might well make mention of Patience and Consolation: of Patience, as a special help thereunto;
As if he had said, If you could have patience, you would soon grow to be of one minde: and if you were once come to that, you should find a great deal of comfort in it NONLATINALPHABET, The God therefore of Patience and Consolation grant it may be so with you.
As if he had said, If you could have patience, you would soon grow to be of one mind: and if you were once come to that, you should find a great deal of Comfort in it, The God Therefore of Patience and Consolation grant it may be so with you.
18. First, Patience is a special help to Unity. For what is it but the pride and heat of mens spirits, that both setteth contentions a foot at the first, and afterwards keepeth them afoot.
18. First, Patience is a special help to Unity. For what is it but the pride and heat of men's spirits, that both sets contentions a foot At the First, and afterwards Keepeth them afoot.
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Only by pride cometh contention, saith Solomon, Prov. 13. So long as men are impatient of the least contradiction, cannot brook to have their opinions gainsaid, their advises rejected, their apparent excesses reproved;
Only by pride comes contention, Says Solomon, Curae 13. So long as men Are impatient of the least contradiction, cannot brook to have their opinions gainsaid, their advises rejected, their apparent Excesses reproved;
will not pass by the smallest frailties in their brother without some clamour, or scorn, or censure; but rather break out upon every slight occasion into words or actions of fury and distemper:
will not pass by the Smallest frailties in their brother without Some clamour, or scorn, or censure; but rather break out upon every slight occasion into words or actions of fury and distemper:
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It is the soft answer that breaketh wrath: (cross and thwarting language rather strengtheneth it.) As a flint is sooner broken with a gentle stroke upon a feather-bed, then strucken with all the might against a hard coggle. Better is the end of a thing, (Solomon again) then the beginning: and the patient in spirit is better then the proud in spirit. The proud in spirit belike;
It is the soft answer that breaks wrath: (cross and thwarting language rather strengtheneth it.) As a flint is sooner broken with a gentle stroke upon a featherbed, then strucken with all the might against a hard coggle. Better is the end of a thing, (Solomon again) then the beginning: and the patient in Spirit is better then the proud in Spirit. The proud in Spirit belike;
NONLATINALPHABET. If there be any consolation in Christ, if any comfort of love — Fulfil ye my joy, that ye be like-minded, &c. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brethren to dwell together in unity. Utile dulci:
. If there be any consolation in christ, if any Comfort of love — Fulfil you my joy, that you be like-minded, etc. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brothers to dwell together in unity. Utile Dulce:
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Good and pleasant: that is, both profitable (like the dew upon the mountains, that maketh the grass spring;) and comfortable (as the smell of a precious ointment: ) And what can the heart of man desire more? That for the Choice. 20. For the Conjunction then;
Good and pleasant: that is, both profitable (like the due upon the Mountains, that makes the grass spring;) and comfortable (as the smell of a precious ointment:) And what can the heart of man desire more? That for the Choice. 20. For the Conjunction then;
it may be demanded secondly, why the Apostle should joyn these two together, Patience and Consolation: there seeming to be no great affinity between them.
it may be demanded secondly, why the Apostle should join these two together, Patience and Consolation: there seeming to be no great affinity between them.
Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have comfort at the last:
Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have Comfort At the last:
God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish for ever, Psal. 9. St Iames would have us set before our eyes the Prophets and Saints for a generall example of suffering affliction and of patience:
God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish for ever, Psalm 9. Saint James would have us Set before our eyes the prophets and Saints for a general Exampl of suffering affliction and of patience:
] Iob held out in his patience under great trials unto the last: and God out of pity and in his tender mercy towards him heaped comforts upon him at the last in great abundance.
] Job held out in his patience under great trials unto the last: and God out of pity and in his tender mercy towards him heaped comforts upon him At the last in great abundance.
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It would be well worthy our most serious meditation, to consider, both what (by Gods grace) he did, and how (by Gods mercy) he sped. His example in the one would be a good pattern for us of Patience: and his reward in the other a good encouragement for Consolation. This we may bide upon as a most certain truth;
It would be well worthy our most serious meditation, to Consider, both what (by God's grace) he did, and how (by God's mercy) he sped. His Exampl in the one would be a good pattern for us of Patience: and his reward in the other a good encouragement for Consolation. This we may bide upon as a most certain truth;
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21. Lastly, for the Order. It may be demanded, why the Apostle joyning both together [ The God of Patience and Consolation ] giveth patience the precedency:
21. Lastly, for the Order. It may be demanded, why the Apostle joining both together [ The God of Patience and Consolation ] gives patience the precedency:
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of Patience first, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless feare, if a man have patience, to doubt whether he shall have comfort, yea or no:
of Patience First, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless Fear, if a man have patience, to doubt whither he shall have Comfort, yea or no:
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so on the contrary it is a vain and groundless hope, if a man want patience, to presume that yet he shall have comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to set the fairer side forwards,
so on the contrary it is a vain and groundless hope, if a man want patience, to presume that yet he shall have Comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to Set the Fairer side forward,
We hear of little other from him, then self-deniall, hatred from the world, taking up the Cross, and suffering persecution; exercise enough for all the patience we can get:
We hear of little other from him, then self-denial, hatred from the world, taking up the Cross, and suffering persecution; exercise enough for all the patience we can get:
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S. Peters compound word cometh neerest it, NONLATINALPHABET [ Finally, be ye all of one minde ] 1 Pet. 3. New these words, both the noune NONLATINALPHABET or NONLATINALPHABET the minde, and the verb NONLATINALPHABET to minde this or that,
S. Peter's compound word comes nearest it, [ Finally, be you all of one mind ] 1 Pet. 3. New these words, both the noun or the mind, and the verb to mind this or that,
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or to be thus or so minded: although often used with speciall reference, sometimes to the understanding or judgement. sometimes to the inward disposition of the heart will and affections, and sometimes to the manifesting of that inward disposition by the outward carriage and behaviour:
or to be thus or so minded: although often used with special Referente, sometime to the understanding or judgement. sometime to the inward disposition of the heart will and affections, and sometime to the manifesting of that inward disposition by the outward carriage and behaviour:
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yet are they also not seldome taken at large for the whole soule and all the powers thereof, together with all the motions and opperations of any or each of them,
yet Are they also not seldom taken At large for the Whole soul and all the Powers thereof, together with all the motions and operations of any or each of them,
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as that there might be an universal accord amongst them so far as was possible, both in their opinions, affections, and conversations. [ Now the God of patience and consolation grant you to be like-minded. ]
as that there might be an universal accord among them so Far as was possible, both in their opinions, affections, and conversations. [ Now the God of patience and consolation grant you to be like-minded. ]
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It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Churches prayer) God would give to all Nations unity, peace, and concord:
It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Churches prayer) God would give to all nations unity, peace, and concord:
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25. Like-minded secondly in heart and affection. Mens understandings are not all of one size and temper: and even they that have the largest and the clearest understandings,
25. Like-minded secondly in heart and affection. Men's understandings Are not all of one size and temper: and even they that have the Largest and the Clearest understandings,
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yet know but in part, and are therefore subject to errors and mis-apprehensions. And therefore it cannot be hoped there should be such a consonancy and uniformity of judgement amongst all men, no not amongst wise and godly men;
yet know but in part, and Are Therefore Subject to errors and misapprehensions. And Therefore it cannot be hoped there should be such a consonancy and uniformity of judgement among all men, no not among wise and godly men;
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But then good heed would be taken, lest by the cunning of Satan, (who is very forward and expert to work upon such advantages) difference in judgment should in process of time first estrange by little and little,
But then good heed would be taken, lest by the cunning of Satan, (who is very forward and expert to work upon such advantages) difference in judgement should in process of time First estrange by little and little,
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It• dissensi ab illo, (saith Tully concerning himself and Cato) ut in disjunctione sententiae, conjuncti tamen amici•iâ maneremus It is probable the whole multitude of them that believed were,
It• dissensi ab illo, (Says Tully Concerning himself and Cato) ut in disjunctione sententiae, conjuncti tamen amici•iâ maneremus It is probable the Whole multitude of them that believed were,
especially when they stand divided one from another in opinion: yet should they all bear this minde, and so be at least thus far like-minded, as to resolve to forbear all scornful and insolent speeches and behaviour, of and towards one another;
especially when they stand divided one from Another in opinion: yet should they all bear this mind, and so be At least thus Far like-minded, as to resolve to forbear all scornful and insolent Speeches and behaviour, of and towards one Another;
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without jeering, without censuring, without provoking, without causless vexing one another, or disturbing the publick peace of the Church. For the servant of God must not strive, but be gentle unto all men, and patient.
without jeering, without censuring, without provoking, without causeless vexing one Another, or disturbing the public peace of the Church. For the servant of God must not strive, but be gentle unto all men, and patient.
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and that not in a loud and lofty strain, (unless when there is left no other remedy;) but first, (and if that will serve the turn, only ) in love and with meeknesse. Our conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. Gods holy truth we must stand for, I grant,
and that not in a loud and lofty strain, (unless when there is left no other remedy;) but First, (and if that will serve the turn, only) in love and with meekness. Our Conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. God's holy truth we must stand for, I grant,
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which is then best done, when holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which (without confirming them in their errours ) may any way fall due unto them.
which is then best done, when holding us close to the truth, we Are ready yet in love to our brothers to do them all the rights, and to perform unto them all those respects, which (without confirming them in their errors) may any Way fallen due unto them.
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unity of true Doctrine, unity of loving affection, and unity of peaceable conversation: and this perfection ought to be both in our aims, and in our endeavours.
unity of true Doctrine, unity of loving affection, and unity of peaceable Conversation: and this perfection ought to be both in our aims, and in our endeavours.
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But if (through our own weakness, or the waywardness of others) we cannot attain to the full perfection of the whole, having faithfully endeavoured it:
But if (through our own weakness, or the waywardness of Others) we cannot attain to the full perfection of the Whole, having faithfully endeavoured it:
as all of us members of Christ, so every one of us one anothers members. Now the sympathy and supply, that is between the members of the natural body for their mutual comfort and the good of the whole, the Apostle elegantly setteth forth,
as all of us members of christ, so every one of us one another's members. Now the Sympathy and supply, that is between the members of the natural body for their mutual Comfort and the good of the Whole, the Apostle elegantly sets forth,
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It were a thing prodigiously unnatural, and to every mans apprehension the effect of a phrensie at the least, to see one member of the body fall a bearing or tearing another. No! if any one member, be it never so mean and despicable, be in anguish, the rest are sensible of it.
It were a thing prodigiously unnatural, and to every men apprehension the Effect of a frenzy At the least, to see one member of the body fallen a bearing or tearing Another. No! if any one member, be it never so mean and despicable, be in anguish, the rest Are sensible of it.
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nor I of thee:) But they are all ready to contribute their several supplies, according to their severall abilities and measures, to give ease and relief to the grieved part; NONLATINALPHABET,
nor I of thee:) But they Are all ready to contribute their several supplies, according to their several abilities and measures, to give ease and relief to the grieved part;,
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We ought therefore so to behave our selves in the house of God, which is the Church of the living God, as becometh fellow-brethren that are descended from the same Father, and fellow-servants that live under the same Master. We all wear one livery: having all put on Christ, by solemn profession at our holy Baptisme. We are fed at one table:
We ought Therefore so to behave our selves in the house of God, which is the Church of the living God, as Becometh Fellow brethren that Are descended from the same Father, and Fellow servants that live under the same Master. We all wear one livery: having all put on christ, by solemn profession At our holy Baptism. We Are fed At one table:
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eating the same spiritual meat, and drinking the same spiritual drink, in the holy Communion. Every thing that belongeth to this house breatheth union.
eating the same spiritual meat, and drinking the same spiritual drink, in the holy Communion. Every thing that belongeth to this house breathes Union.
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as the Apostle urgeth it, Ephes. 4. concluding thence, that therefore we ought to be at one among our selves, endeavouring to keep the unity of the spirit in the bond of peace.
as the Apostle urges it, Ephesians 4. concluding thence, that Therefore we ought to be At one among our selves, endeavouring to keep the unity of the Spirit in the bound of peace.
made use of this one argument, as the most prevalent of all other for that end, that they were Brethren. Ecce quàm bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is, brethren to dwell together in unity.
made use of this one argument, as the most prevalent of all other for that end, that they were Brothers. Ecce quàm bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is, brothers to dwell together in unity.
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how is it possible, whilest things go thus, that ever the building should be brought to any perfection, or handsomness. The Apostle well understood what he said,
how is it possible, whilst things go thus, that ever the building should be brought to any perfection, or handsomeness. The Apostle well understood what he said,
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when in the foregoing Chapter he joyned Peace and Edification together, NONLATINALPHABET, Let us follow after the things that make for peace, and things wherewith we may edifie one another.
when in the foregoing Chapter he joined Peace and Edification together,, Let us follow After the things that make for peace, and things wherewith we may edify one Another.
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Strife, you see, maketh ill work: it buildeth up nothing, unless it be the walls of Babel. It is peace and concord, that buildeth up the walls of Ierusalem: which,
Strife, you see, makes ill work: it builds up nothing, unless it be the walls of Babel. It is peace and concord, that builds up the walls of Ierusalem: which,
Per discordias civiles externi tollunt animos, said the Historian once of old Rome. And it was the complaint of our country man Gildas, uttered long since with much grief concerning the state of this Island, then embroyled in civil warrs;
Per Discord Civiles externi tollunt Animos, said the Historian once of old Room. And it was the complaint of our country man Gildas, uttered long since with much grief Concerning the state of this Island, then embroiled in civil wars;
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That by how much more her valour and strength was spent upon her self, in the managing of intestine and domestick broiles: the more she laid her self, open to the incursions and outrages of forreign enemies. The common Enemies to the truth of Religion, are chiefly Atheisme, and Superstition: Atheisme opposing it in the forefront, and Superstition on both hands. If either of which at any time get ground of us, (as whilest we wrangle, God knoweth what they may do:) we may thanke our own contentions for it most.
That by how much more her valour and strength was spent upon her self, in the managing of intestine and domestic broils: the more she laid her self, open to the incursions and outrages of foreign enemies. The Common Enemies to the truth of Religion, Are chiefly Atheism, and Superstition: Atheism opposing it in the forefront, and Superstition on both hands. If either of which At any time get ground of us, (as whilst we wrangle, God Knoweth what they may do:) we may thank our own contentions for it most.
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We may cherish causeless jealousies, and frame chimera's of other matters and causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts,
We may cherish causeless jealousies, and frame chimera's of other matters and Causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts,
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as are our home-differences, and chiefly those (which maketh it the sadder business) that are about indifferent things. Alas, whereto serveth all this adoe about gestures, and vestures, and other outward rites and formalities: that for such things as these are (things in their own nature indifferent, and never intended to be otherwise imposed, then as matters of circumstance and order ) men should clamour against the times, desert their ministerial functions and charges, fly out of their own country as out of Babylon, stand at open defiance against lawfull authority, and sharpen their wits and tongues and pens, with so much petulancy (that I say not virulency, ) as some have done, to maintain their stiffeness and obstinacy therein? I say, whereto serveth all this,
as Are our home-differences, and chiefly those (which makes it the sadder business) that Are about indifferent things. Alas, whereto serves all this ado about gestures, and vestures, and other outward Rites and formalities: that for such things as these Are (things in their own nature indifferent, and never intended to be otherwise imposed, then as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own country as out of Babylon, stand At open defiance against lawful Authority, and sharpen their wits and tongues and pens, with so much petulancy (that I say not virulency,) as Some have done, to maintain their stiffeness and obstinacy therein? I say, whereto serves all this,
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32. Scandal first, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilest the world lasteth:) thinketh it the best wisdom, to be of none;
32. Scandal First, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the world lasteth:) Thinketh it the best Wisdom, to be of none;
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when he heareth so many of the things, which have been and still are retained in the Church of England in common with the Church of Rome; as they were transmitted both to them and us in a continued line of succession, from our godly and Orthodox forefathers, who lived in the ages next after Christ and his Apostles, to be now inveighed against and decryed as Popish and Superstitious. And when he seeth men pretending to piety, purity, and reformation more then others, not contenting themselves with those just exceptions that had been formerly taken by the Church of England and her regular children, against some erroneous Doctrines and formes of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole authority imposed upon other Churches; to be so far transported with a spirit of contradiction, as that they care not,
when he hears so many of the things, which have been and still Are retained in the Church of England in Common with the Church of Rome; as they were transmitted both to them and us in a continued line of succession, from our godly and Orthodox Forefathers, who lived in the ages next After christ and his Apostles, to be now inveighed against and decried as Popish and Superstitious. And when he sees men pretending to piety, purity, and Reformation more then Others, not contenting themselves with those just exceptions that had been formerly taken by the Church of England and her regular children, against Some erroneous Doctrines and forms of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole Authority imposed upon other Churches; to be so Far transported with a Spirit of contradiction, as that they care not,
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and their own singular way, when they shall find those very grounds whereon they have raised their Schisme, to be so stoutly pleaded for by some, who are yet content to hold a kind of communion with us.
and their own singular Way, when they shall find those very grounds whereon they have raised their Schism, to be so stoutly pleaded for by Some, who Are yet content to hold a kind of communion with us.
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Truly I could wish it were sufficiently considered by those whom it so nearly concerneth, (for my own part, I must confess, I could nevet be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence,
Truly I could wish it were sufficiently considered by those whom it so nearly concerns, (for my own part, I must confess, I could nevet be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colorably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence,
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It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilest they live on the earth;
It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his Servants whilst they live on the earth;
34. Thus much for the Thing it self, Like-mindedness: The conditions or Qualifications follow. The former whereof concerneth the Persons: NONLATINALPHABET [ one toward another.
34. Thus much for the Thing it self, Like-mindedness: The conditions or Qualifications follow. The former whereof concerns the Persons: [ one towards Another.
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But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a faction, then to the making up of an Union. It was an universal agreement, the Apostle desired and prayed for:
But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a faction, then to the making up of an union. It was an universal agreement, the Apostle desired and prayed for:
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and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their smallest and most pardonable aberrations.
and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their Smallest and most pardonable aberrations.
Thus do we sometimes both at once, (either of which alone is an abomination to the Lord) justifie the guilty, and condemn the innocent. Whilest partial affections corrupt our judgments, and will not suffer us to look upon the actions of our brethren, with an equal and indifferent eye.
Thus do we sometime both At once, (either of which alone is an abomination to the Lord) justify the guilty, and condemn the innocent. Whilst partial affections corrupt our Judgments, and will not suffer us to look upon the actions of our brothers, with an equal and indifferent eye.
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But herein also, as in the former; mens corrupt partiality bewraieth it self extremely. The strong Romans like enough could discern a censorious spirit in the weaker one;
But herein also, as in the former; Mens corrupt partiality bewrayeth it self extremely. The strong Roman like enough could discern a censorious Spirit in the Weaker one;
But neither of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine throughly their own spirits. We use to say, If every man would mend one, all would be well.
But neither of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine thoroughly their own spirits. We use to say, If every man would mend one, all would be well.
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Ey would? How cometh it to pass then, that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? yea ten; yea a hundred ! why, here it is:
Ey would? How comes it to pass then, that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? yea ten; yea a hundred! why, Here it is:
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every man would be mending one; but not the right one. He would be mending his brother: but he will not mend himself. Vt nemo in sese tentat descendere!
every man would be mending one; but not the right one. He would be mending his brother: but he will not mend himself. Vt nemo in seize Tentat descendere!
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37. For this, our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The disease is Hypocrisie. The Symptomes are. One to be cat-eyed outward, in readily espying somewhat, (the smallest moat cannot escape) in a brothers eye: another, to be bat-eyed inward, in not perceiving (be it never so great) a beam in a mans own eye; a third, a forwardness to be tampering with his brothers eye, and offering his service to help him out with the moat there,
37. For this, our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The disease is Hypocrisy. The Symptoms Are. One to be cat-eyed outward, in readily espying somewhat, (the Smallest moat cannot escape) in a Brother's eye: Another, to be bat-eyed inward, in not perceiving (be it never so great) a beam in a men own eye; a third, a forwardness to be tampering with his Brother's eye, and offering his service to help him out with the moat there,
But there is something more needful to be done then that; and to be done first and before that, and which if it be first done thou wilt be able to do that much the better ( then shalt thou see clearly ) and that is to reform thy self: be sure first thy self be converted, and then in Gods name deal with thy weak brother as thou seest cause, and strengthen him.
But there is something more needful to be done then that; and to be done First and before that, and which if it be First done thou wilt be able to do that much the better (then shalt thou see clearly) and that is to reform thy self: be sure First thy self be converted, and then in God's name deal with thy weak brother as thou See cause, and strengthen him.
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38. Let them that are so forward to censure the actions of others, especially of their Superious, and are ever and anon complaining how ill things are carried above; but never take notice of their own frauds, and oppressions, and sacriledges, and insolencies, and peevishnesses, and other enormities:
38. Let them that Are so forward to censure the actions of Others, especially of their Superior, and Are ever and anon complaining how ill things Are carried above; but never take notice of their own frauds, and oppressions, and sacrileges, and insolences, and peevishnesses, and other enormities:
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let them turn their eye homeward another while, observe how their own pulses beat, and go learn what that is, Thou hypocrite, cast out first the beam out of thine own eye.
let them turn their eye homeward Another while, observe how their own pulses beatrice, and go Learn what that is, Thou hypocrite, cast out First the beam out of thine own eye.
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Believe it, we shall never grow to Christian Vnanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking;
Believe it, we shall never grow to Christian Unanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking;
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and is not desirous withall (according to our Apostles exhortation verse 2.) to please his neighbour also, by condescending to his desires, where it may be for his good, in any thing that is not either unlawfull, or unreasonable. The inclinations to agreement should be mutual, that so we might be like-minded NONLATINALPHABET.
and is not desirous withal (according to our Apostles exhortation verse 2.) to please his neighbour also, by condescending to his Desires, where it may be for his good, in any thing that is not either unlawful, or unreasonable. The inclinations to agreement should be mutual, that so we might be like-minded.
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According to Christ Iesus. Which last clause is capable of a double interpretation: pertinent to the scope of the Text, and useful for our direction in point of practise, both;
According to christ Iesus. Which last clause is capable of a double Interpretation: pertinent to the scope of the Text, and useful for our direction in point of practise, both;
There may be an agreement in falso; when men hold together for the maintenance of one and the same Common Error. Such as is the agreement of Hereticks, of Schismaticks, of Sectaries, among themselves.
There may be an agreement in False; when men hold together for the maintenance of one and the same Common Error. Such as is the agreement of Heretics, of Schismatics, of Sectaries, among themselves.
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And there may be an agreement in malo; when men combine together in a confederacy for the compassing of some mischievous designe: as did those forty and odde, that bound themselves with a curse to destroy Paul. Such is the agreement of Theeves, of Cheaters, of Rebels, among themselves.
And there may be an agreement in Malo; when men combine together in a confederacy for the compassing of Some mischievous Design: as did those forty and odd, that bound themselves with a curse to destroy Paul. Such is the agreement of Thieves, of Cheaters, of Rebels, among themselves.
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without which he and his know well enough his kingdom cannot stand. The servants of God have rather bent themselves evermore by their prayers and endeavours, to dissolve the glue,
without which he and his know well enough his Kingdom cannot stand. The Servants of God have rather bent themselves evermore by their Prayers and endeavours, to dissolve the glue,
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Destroy their tongues, O Lord, and divide them, is holy Davids prayer Psal. 55. And S. Paul when he stood before the Sanhedrim at Ierusalem, to take off his malicious accusers the better, perceiving both the Iudges and by-standers to be of two different factions, some Pharisees, who beleeved a resurection,
Destroy their tongues, Oh Lord, and divide them, is holy Davids prayer Psalm 55. And S. Paul when he stood before the Sanhedrim At Ierusalem, to take off his malicious accusers the better, perceiving both the Judges and bystanders to be of two different factions, Some Pharisees, who believed a resurrection,
When by proclaiming himself a Pharisee, and professing his belief of the resurrection, he raised such a dissension between the two factions, that the whole multitude was divided; insomuch as the chief Captain was fain to use force to get Paul from amid the uprore,
When by proclaiming himself a Pharisee, and professing his belief of the resurrection, he raised such a dissension between the two factions, that the Whole multitude was divided; insomuch as the chief Captain was fain to use force to get Paul from amid the uproar,
40. But the Vnity, that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Vnity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of Christ is the word of truth: and the mystery of Christ, the mystery of Godliness. Whatsoever therefore is contrary to either of these, ( Truth, or Godliness ) cannot be NONLATINALPHABET, according to Christ; but rather altogether against him.
40. But the Unity, that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Unity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of christ is the word of truth: and the mystery of christ, the mystery of Godliness. Whatsoever Therefore is contrary to either of these, (Truth, or Godliness) cannot be, according to christ; but rather altogether against him.
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If peace will be had upon fair terms, or indeed upon any terms (salvis veritate & pietate) without impeachment of either of these; it ought to be embraced.
If peace will be had upon fair terms, or indeed upon any terms (Salvis veritate & Piate) without impeachment of either of these; it ought to be embraced.
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Without peace some man may, having faithfully endeavoured it, though he cannot obtain it, (for that is not his fault:) but without holiness (which if any man want, it is through his own fault only,) no man shall see the Lord. Our like-mindedness then must be according to Christ Iesus in this first sense;
Without peace Some man may, having faithfully endeavoured it, though he cannot obtain it, (for that is not his fault:) but without holiness (which if any man want, it is through his own fault only,) no man shall see the Lord. Our Like-mindedness then must be according to christ Iesus in this First sense;
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According to Christ; that is, according to the example of Christ: which seemeth to have been the judgement of our last Translators, who have therefore so put it in the margent of your Bibles.
According to christ; that is, according to the Exampl of christ: which seems to have been the judgement of our last Translators, who have Therefore so put it in the margin of your Bibles.
producing it a little before the Text, and repeating it again a little after the Text. So as this Prayer may seem (according to this interpretation) to be an illustration of that argument, which was drawn from Christs Example: as if he had said.
producing it a little before the Text, and repeating it again a little After the Text. So as this Prayer may seem (according to this Interpretation) to be an illustration of that argument, which was drawn from Christ Exampl: as if he had said.
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Christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us,
christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us,
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bearing with the infirmities of our weaker brethren, and receiving one another in our inwardest bosomes and bowels, even as ▪ Christ also received us to the glory of God.
bearing with the infirmities of our Weaker brothers, and receiving one Another in our inwardest bosoms and bowels, even as ▪ christ also received us to the glory of God.
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how much more ought the Example of the Master himself to sway with every good Christian? In 1 Cor. 10. St Paul having delivered an exhortation in general, the same in effect with that we are now in hand withall, verse 24. ( Let no man seek his own, but every man anothers wealth:
how much more ought the Exampl of the Master himself to sway with every good Christian? In 1 Cor. 10. Saint Paul having Delivered an exhortation in general, the same in Effect with that we Are now in hand withal, verse 24. (Let no man seek his own, but every man another's wealth:
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) he doth after propose to their imitation in that point his own particular practise and example in the last verse of the Chapter, [ Even as I please all men in all things, saith he, not seeking mine own profit,
) he does After propose to their imitation in that point his own particular practice and Exampl in the last verse of the Chapter, [ Even as I please all men in all things, Says he, not seeking mine own profit,
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] But then, lest he might be thought to cry up himself, and that we might know how unsafe a thing it were to rest barely upon his, or any other mans example: in the very next following words, the first words of the next Chapter, he leadeth them higher,
] But then, lest he might be Thought to cry up himself, and that we might know how unsafe a thing it were to rest barely upon his, or any other men Exampl: in the very next following words, the First words of the next Chapter, he leads them higher,
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I do not therefore lay mine own example upon you, as a Rule; I only set it before you, as a help or Encouragement: that you may the more cheerfully follow the Example of Christ, when you shall see men, subject to the same sinful infirmities with your selves, by the grace of God to have done the same before you.
I do not Therefore lay mine own Exampl upon you, as a Rule; I only Set it before you, as a help or Encouragement: that you may the more cheerfully follow the Exampl of christ, when you shall see men, Subject to the same sinful infirmities with your selves, by the grace of God to have done the same before you.
My example only sheweth the thing to be feisable: it is Christs Example only, that can render it warrantable. Be ye therefore followers of me, even as I also am of Christ.
My Exampl only shows the thing to be feisable: it is Christ Exampl only, that can render it warrantable. Be you Therefore followers of me, even as I also am of christ.
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43. Here just occasion is offered me, (but I may not take it, because of the time) first and more generally of a very profitable Enquiry, in what things and how far forth we are astricted to follow the example of Christ. And then secondly and more particularly, what especial directions to take from his example, for the ordering of our carriage towards our brethren, in order to the more ready attaining of this Christian unanimity and likemindedness one towards another, of which we have hitherto spoken.
43. Here just occasion is offered me, (but I may not take it, Because of the time) First and more generally of a very profitable Enquiry, in what things and how Far forth we Are astricted to follow the Exampl of christ. And then secondly and more particularly, what especial directions to take from his Exampl, for the ordering of our carriage towards our brothers, in order to the more ready attaining of this Christian unanimity and Like-mindedness one towards Another, of which we have hitherto spoken.
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and that with S t Pauls votive prayer or benediction here; (for I know not where to fetch a better.) Now the God of Patience and Consolation grant you to be like-minded one towards another, according to Christ Iesus.
and that with S tO Paul's votive prayer or benediction Here; (for I know not where to fetch a better.) Now the God of Patience and Consolation grant you to be like-minded one towards Another, according to christ Iesus.
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1. THe Ordination of Bishops, Priests, and Deacons ' being one of the principal acts of the Episcopal power: our Apostle therefore instructeth Timothy, (whom he had ordained Bishop of Ephesus, the famous Metropolis of that part of Asia ) somewhat fully, what he was to do in that so weighty an affaire.
1. THe Ordination of Bishops, Priests, and Deacons ' being one of the principal acts of the Episcopal power: our Apostle Therefore Instructeth Timothy, (whom he had ordained Bishop of Ephesus, the famous Metropolis of that part of Asia) somewhat Fully, what he was to do in that so weighty an affair.
What manner of persons and how qualified he should assume in partem curae, to assist him in his pastoral charge, for the service of Gods Church and the propagation of the Gospel. Which having done at large from the beginning of the Chapter unto the end of verse 13. he rendereth a reason at verse 14. why he had insisted so long upon upon that argument:
What manner of Persons and how qualified he should assume in partem Curae, to assist him in his pastoral charge, for the service of God's Church and the propagation of the Gospel. Which having done At large from the beginning of the Chapter unto the end of verse 13. he rendereth a reason At verse 14. why he had insisted so long upon upon that argument:
even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide dore (1 Cor. 16.) but withall Satan (as his manner is) had stirred up many adversaries; and some of them very wilde ones, more like savage beasts, then men:
even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide door (1 Cor. 16.) but withal Satan (as his manner is) had stirred up many Adversaries; and Some of them very wild ones, more like savage beasts, then men:
The doore must be held open, to let converts in: but it must be well mann'd and maintaind too, to keep adversaries out. All this not to be done, but with many hands:
The door must be held open, to let converts in: but it must be well manned and maintained too, to keep Adversaries out. All this not to be done, but with many hands:
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as to one able (by reason of his Apostolick spirit ) to make choice of meet persons for the Churches service with better certainty then himself could do.
as to one able (by reason of his Apostolic Spirit) to make choice of meet Persons for the Churches service with better certainty then himself could do.
and still had a full purpose (if God would) to be with him ere long: Yet because of the uncertainty of future events; that was not a thing for him to rely upon so,
and still had a full purpose (if God would) to be with him ere long: Yet Because of the uncertainty of future events; that was not a thing for him to rely upon so,
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For who could tell how it might please God to dispose of him? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not therefore he should stay for him:
For who could tell how it might please God to dispose of him? Or whither the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not Therefore he should stay for him:
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But if I tarry long, that yet thou mayest know how to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of Truth.
But if I tarry long, that yet thou Mayest know how to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of Truth.
3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter, and then immediately fall in the words of the Text, [ And without all cantroversie, great is the mystery of Godliness &c. Which seem to have but a very slender dependance upon the foregoing discourse:
3. This seems to be the Scope and Contexture of the Whole foregoing part of the Chapter, and then immediately fallen in the words of the Text, [ And without all cantroversie, great is the mystery of Godliness etc. Which seem to have but a very slender dependence upon the foregoing discourse:
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For the Apostle having in the end of the fifteenth verse, (and that but incidentally neither) mentioned the word Truth: he thereupon taketh occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The whole verse containeth Evangelij Encomium, & Compendium:
For the Apostle having in the end of the fifteenth verse, (and that but incidentally neither) mentioned the word Truth: he thereupon Takes occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The Whole verse Containeth Evangelij Encomium, & Compendium:
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NONLATINALPHABET, a Great Mystery: NONLATINALPHABET, by all confessions, and without all contradiction or controversy Great. But the greater the worse,
, a Great Mystery:, by all confessions, and without all contradiction or controversy Great. But the greater the Worse,
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if it be not good as well as great. Quale therefore? What a kinde of Mystery is it? NONLATINALPHABET, It is a Mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINES•: That is the total. Now to the Parts:
if it be not good as well as great. Quale Therefore? What a kind of Mystery is it?, It is a Mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINES•: That is the total. Now to the Parts:
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and first of the Quid; The Gospel a Mystery. But then first, What is a Mystery ? for the Quid Nominis: and then why the Gospel a Mystery ? for the Quid Rei. The Word first, then the Thing.
and First of the Quid; The Gospel a Mystery. But then First, What is a Mystery? for the Quid Nominis: and then why the Gospel a Mystery? for the Quid Rei. The Word First, then the Thing.
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5. For the Word NONLATINALPHABET, I finde sundry conceipts ready collected to my hand by learned man, out of the writings of the Greek Fathers, and out of the commentaries of Grammarians and Criticks both ancient and modern:
5. For the Word, I find sundry conceits ready collected to my hand by learned man, out of the writings of the Greek Father's, and out of the commentaries of Grammarians and Critics both ancient and modern:
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when in their writings, the word NONLATINALPHABET is used by it self without any farther specification, it is ordinarily conceived to be meant of those Eleusinian mysteries. These none might be present at,
when in their writings, the word is used by it self without any farther specification, it is ordinarily conceived to be meant of those Eleusinian Mysteres. These none might be present At,
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And if after a sufficient time of probation, (a twelvemoneth was the least,) they were adjudged meet to be admitted to the greater and more secret mysteries, they were then called NONLATINALPHABET:
And if After a sufficient time of probation, (a twelvemonth was the least,) they were adjudged meet to be admitted to the greater and more secret Mysteres, they were then called:
Whereto there seemeth to be some allusion (as there is frequently to sundry other customes and usages of the Heathens ) even in the holy scriptures themselves.
Whereto there seems to be Some allusion (as there is frequently to sundry other customs and usages of the heathens) even in the holy Scriptures themselves.
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But whether they were admitted to their lesser or the greater mysteries, strait order was evermore taken with them, by Oaths, Penalties, and otherwise,
But whither they were admitted to their lesser or the greater Mysteres, strait order was evermore taken with them, by Oaths, Penalties, and otherwise,
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and not initiated: whom in that respect they counted prophane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their superstition more irreligious and piacular then that.
and not initiated: whom in that respect they counted profane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their Superstition more irreligious and piacular then that.
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Vetabo qui Cereris sacrum Vulgarit arcanae, sub ijs Deus Sit trabibus — He would be loath to lodge under the same roof, or to put to sea in the same vessel, with him that were guilty of such an high provocation,
Vetabo qui Ceres sacrum Vulgarity arcanae, sub ijs Deus Sit trabibus — He would be loath to lodge under the same roof, or to put to sea in the same vessel, with him that were guilty of such an high provocation,
as the divulging abroad of the sacred mysteries: lest some vengeance from the offended Deities should overtake them for their impiety, (and him for company,) to their destruction.
as the divulging abroad of the sacred Mysteres: lest Some vengeance from the offended Deities should overtake them for their impiety, (and him for company,) to their destruction.
It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantagious mysteries of his arts, by that secrecy to hold up a reverend and religious esteem of those mysteries, which were so repleat with all filthy and impious abominations:
It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantageous Mysteres of his arts, by that secrecy to hold up a reverend and religious esteem of those Mysteres, which were so repleat with all filthy and impious abominations:
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it yet pleased the holy spirit of God to make choise of that word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace.
it yet pleased the holy Spirit of God to make choice of that word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace.
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By the warrant of whose example, the ancient Church, both Greek and Latine, took the liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetcht from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signifie their notions of sundry things of Ecclesiastical usage to the people.
By the warrant of whose Exampl, the ancient Church, both Greek and Latin, took the liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetched from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signify their notions of sundry things of Ecclesiastical usage to the people.
The Greek Church hath constantly used this word NONLATINALPHABET; a heathenish superstitious word: and the Latine Church in like manner the word Sacramentum, a heathen military word:
The Greek Church hath constantly used this word; a Heathenish superstitious word: and the Latin Church in like manner the word Sacramentum, a heathen military word:
to signifie thereby the holy Sacraments of the Christian Church. I note it the rather; and I have therefore stood upon it a little longer, then was otherwise needfull:
to signify thereby the holy Sacraments of the Christian Church. I note it the rather; and I have Therefore stood upon it a little longer, then was otherwise needful:
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to let you know that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous, (as some of ours are) as to boggle at;
to let you know that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous, (as Some of ours Are) as to boggle At;
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so far as my search serveth me, save only some few times in Daniel, ) is frequently used in the New: and that for the most part to signifie, (for now I come to the Quid Rei ) either the whole Doctrine of the Gospel, or some special branches thereof,
so Far as my search serves me, save only Some few times in daniel,) is frequently used in the New: and that for the most part to signify, (for now I come to the Quid Rei) either the Whole Doctrine of the Gospel, or Some special branches thereof,
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that we use to call a Mystery. The Counsels of Princes and affairs of State ( Ragioni di stato, as the Italians call it) when they are purposely carried in a cloud of secrecy, that the reasons and ends of the actions may be hidden from the eyes of men, are therefore called the Mystery of State: and upon the same ground sundry manuall crafts are called Mysteries: for that there belong to the exercise of them some secrets, which they that have not been train'd up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a worser sense also it is not seldome used.
that we use to call a Mystery. The Counsels of Princes and affairs of State (Reason Die stato, as the Italians call it) when they Are purposely carried in a cloud of secrecy, that the Reasons and ends of the actions may be hidden from the eyes of men, Are Therefore called the Mystery of State: and upon the same ground sundry manual crafts Are called Mysteres: for that there belong to the exercise of them Some secrets, which they that have not been trained up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a Worse sense also it is not seldom used.
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If some crafty companion, with whom we have had little dealings formerly, should begin of a sodain to apply himself to us in a more then ordinary manner, with great shews and proffers of kindness,
If Some crafty Companion, with whom we have had little dealings formerly, should begin of a sudden to apply himself to us in a more then ordinary manner, with great shows and proffers of kindness,
9. In this notion, (in the better sence of it,) may the great work of our Redemption by Jesus Christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a childe of a span long, to be born in an Inne, of a mean parentage, coursely swadled up,
9. In this notion, (in the better sense of it,) may the great work of our Redemption by jesus christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a child of a span long, to be born in an Inn, of a mean parentage, coursely swaddled up,
and cradled in a manger: and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and after all that to be bought and sold, buffeted, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness,
and cradled in a manger: and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and After all that to be bought and sold, buffeted, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness,
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Who that should have seen all these things, and the whole carriage thereof, could have imagined that upon such weak hinges should have moved the greatest act of Power, Wisdom, and Goodness, that ever was,
Who that should have seen all these things, and the Whole carriage thereof, could have imagined that upon such weak hinges should have moved the greatest act of Power, Wisdom, and goodness, that ever was,
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that such contemptible means should serve to bring about the eternal good will and purpose of God towards mankinde? yet so it was whiles Iudas was plotting his treason,
that such contemptible means should serve to bring about the Eternal good will and purpose of God towards mankind? yet so it was while Iudas was plotting his treason,
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and the Iews contriving Christs death, (he to satisfie his Covetousness, and they their Malice; ) and all those other that had any hand in the business were looking every man but at his own private ends: all this while was this Mystery working.
and the Iews contriving Christ death, (he to satisfy his Covetousness, and they their Malice;) and all those other that had any hand in the business were looking every man but At his own private ends: all this while was this Mystery working.
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Unawares indeed to them, (and therefore no thanks to them for it, nor benefit to them from it,) but yet by the determinate counsel and foreknowledge of God:
Unawares indeed to them, (and Therefore no thanks to them for it, nor benefit to them from it,) but yet by the determinate counsel and foreknowledge of God:
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who most wisely and powerfully ordered all those various and vitious motions of the creature, for the effectuating of his own most glorious and gracious purposes. That is one Reason.
who most wisely and powerfully ordered all those various and vicious motions of the creature, for the effectuating of his own most glorious and gracious Purposes. That is one Reason.
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Nebuchadnezzars dream is so called a Mystery, Dan. 2. And S. Paul in one place speaking of the conversion of the Iews, calleth it a Mystery, (I would not Brethren, that you should be ignorant of this Mystery, Rom. 11.) and in another place, speaking of the change of those that should be found alive at Christs second coming, calleth that a Mystery too, ( Behold I shew you a Mystery;
Nebuchadnezar's dream is so called a Mystery, Dan. 2. And S. Paul in one place speaking of the conversion of the Iews, calls it a Mystery, (I would not Brothers, that you should be ignorant of this Mystery, Rom. 11.) and in Another place, speaking of the change of those that should be found alive At Christ second coming, calls that a Mystery too, (Behold I show you a Mystery;
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we shall not all dye &c. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible that any wit of man, by the light of Nature, or strength of humane discourse, should have been able to have found out that way which Almighty God hath appointed for our salvation;
we shall not all die etc. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible that any wit of man, by the Light of Nature, or strength of humane discourse, should have been able to have found out that Way which Almighty God hath appointed for our salvation;
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if it had not pleased him to have made it known to the world by supernatural revelation. The wisest Philosophers, and learnedst Rabbies, nor did nor could ever have dreamt of any such thing;
if it had not pleased him to have made it known to the world by supernatural Revelation. The Wisest Philosophers, and Learnedest Rabbies, nor did nor could ever have dreamed of any such thing;
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till God revealed it to his Church by his Prophets and Apostles. This mystery was hid from ages and from generations, nor did any of the Princes of this world know it in any of those ages or generations; as it is now made manifest to us,
till God revealed it to his Church by his prophets and Apostles. This mystery was hid from ages and from generations, nor did any of the Princes of this world know it in any of those ages or generations; as it is now made manifest to us,
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Some apprehensions also they had of a Deity, of the Creation of the world, of a divine providence, of the immortality of the soule, of a final retribution to be awarded to all men by a divine justice according to the merit of their works;
some apprehensions also they had of a Deity, of the Creation of the world, of a divine providence, of the immortality of the soul, of a final retribution to be awarded to all men by a divine Justice according to the merit of their works;
and that of the Incarnation of the Son of God, (NONLATINALPHABET and NONLATINALPHABET, as the Greek Fathers use to call them;) together with those appendices of the later, the Redemption of the world, the Iustification of a sinner, the Resurrection of the body,
and that of the Incarnation of the Son of God, (and, as the Greek Father's use to call them;) together with those Appendices of the later, the Redemption of the world, the Justification of a sinner, the Resurrection of the body,
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato and Aristotle and all the other grand Sophies among them were ignorant:
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato and Aristotle and all the other grand Sophies among them were ignorant:
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since we owe our whole knowledg herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural revelation. For flesh and bloud hath not revealed them unto us, but our Father which is in heaven.
since we owe our Whole knowledge herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural Revelation. For Flesh and blood hath not revealed them unto us, but our Father which is in heaven.
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Which being an act of special grace ought therefore to be acknowledged with special thankfulness. Our Saviour hath given us the example, I thank thee, O Father, Lord of heaven and earth,
Which being an act of special grace ought Therefore to be acknowledged with special thankfulness. Our Saviour hath given us the Exampl, I thank thee, Oh Father, Lord of heaven and earth,
13. Truly much cause we have to bless the holy Name of God, that he hath given us to be born of Christian parents, and to be bred up in the bosome of the Christian Church: where we have been initiated into these sacred mysteries; being catechised and instructed in the doctrine of the Gospel out of the holy Scriptures,
13. Truly much cause we have to bless the holy Name of God, that he hath given us to be born of Christian Parents, and to be bred up in the bosom of the Christian Church: where we have been initiated into these sacred Mysteres; being catechised and instructed in the Doctrine of the Gospel out of the holy Scriptures,
yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable.
yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable.
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for he writeth, [ According to the riches of his grace, wherein he hath abounded towards us, in all wisdome and prudence, having made known to us the mysterie of his will, Eph. 1. ] If he had not made it known to us, we had never known it:
for he Writeth, [ According to the riches of his grace, wherein he hath abounded towards us, in all Wisdom and prudence, having made known to us the mystery of his will, Ephesians 1. ] If he had not made it known to us, we had never known it:
For herein especially it is that this mysterie doth so far transcend all other mysteries. NONLATINALPHABET: a great, marvellous great Mysterie. In the search whereof Reason finding it self at a loss, is forced to give it over in the plain field,
For herein especially it is that this mystery does so Far transcend all other Mysteres.: a great, marvellous great Mystery. In the search whereof Reason finding it self At a loss, is forced to give it over in the plain field,
But then for the NONLATINALPHABET, ( Nicodemus his question, How can these things be? ) it is no more possible for our weak understandings to comprehend that,
But then for the, (Nicodemus his question, How can these things be?) it is no more possible for our weak understandings to comprehend that,
15. God hath revealed himself and his good pleasure towards us in his holy word sufficiently to save our souls; if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needfull they should be fitted to our capacities: and therefore the mysteries contained therein are set forth by such resemblances as we are capable of;
15. God hath revealed himself and his good pleasure towards us in his holy word sufficiently to save our Souls; if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needful they should be fitted to our capacities: and Therefore the Mysteres contained therein Are Set forth by such resemblances as we Are capable of;
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The best knowledge we can have of them here, is but per speculum, and in aenigmate 1 Cor. 13. as it were in a glass, and by way of riddle: darkely both.
The best knowledge we can have of them Here, is but per speculum, and in aenigmate 1 Cor. 13. as it were in a glass, and by Way of riddle: darkly both.
16. In all which (that I may from the premises inferr something of Use ) we should but cum ratione insanire, should we go about to make our Reason the measure of our Faith. We may as well think to graspe the earth in our fists,
16. In all which (that I may from the premises infer something of Use) we should but cum ratione Insanity, should we go about to make our Reason the measure of our Faith. We may as well think to grasp the earth in our fists,
but even in Credendis too, in such points as are more properly of Faith, in matters doctrinal and dogmatical. But then she must be imployed, only as an handmaid to Faith;
but even in Credendis too, in such points as Are more properly of Faith, in matters doctrinal and dogmatical. But then she must be employed, only as an handmaid to Faith;
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to conferr one Scripture with another, and to inferr conclusions and deduce instructions thence by clear Logical discourse. Let her keep within these bounds; and she may do very good service. But we marr all if we suffer the handmaid to bear too great a sway, to grow petulant,
to confer one Scripture with Another, and to infer conclusions and deduce instructions thence by clear Logical discourse. Let her keep within these bounds; and she may do very good service. But we mar all if we suffer the handmaid to bear too great a sway, to grow petulant,
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that men not contenting themselves with the simplicity of beleeving, have doated too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith.
that men not contenting themselves with the simplicity of believing, have doted too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith.
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then as if a Smith (it is S. Chrysostomes comparison) should lay by his tongs, and take the iron hot from the forge to work it upon the anvil, with his bare hands. Mysteries are not to be measured by Reason. That is the first Instruction.
then as if a Smith (it is S. Chrysostomes comparison) should lay by his tongue's, and take the iron hight from the forge to work it upon the anvil, with his bore hands. Mysteres Are not to be measured by Reason. That is the First Instruction.
18. The next is, That forasmuch as there are in the mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace, ) to contain our selves within the bounds of sobriety, without wading too farr into abstruse, curious and useless speculations.
18. The next is, That forasmuch as there Are in the mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace,) to contain our selves within the bounds of sobriety, without wading too Far into abstruse, curious and useless speculations.
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The most necessary Truths, and such as sufficed to bring our forefathers (in the primitive and succeeding times) to heaven, are so clearly revealed in scripture,
The most necessary Truths, and such as sufficed to bring our Forefathers (in the primitive and succeeding times) to heaven, Are so clearly revealed in scripture,
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if not also of Strife and Contradiction. But in things less evident (and therefore also less necessary, ) no man ought to •e either too stiffe in his own private opinion, or too peremptory in judging those that are otherwise minded. But as every man would desire to be left to his own liberty of judgement in such things:
if not also of Strife and Contradiction. But in things less evident (and Therefore also less necessary,) no man ought to •e either too stiff in his own private opinion, or too peremptory in judging those that Are otherwise minded. But as every man would desire to be left to his own liberty of judgement in such things:
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and of the efficacy of Gods grace, with the freedom of Mans will, &c. In which and other like difficult points, they that have travelled farthest, which desire to satisfie their own curiosity, have either dasht upon pernicious Errors, or involved themselves in inextricable difficulties; or by Gods mercy (which is the happiest loose from such fruitless studies,) have been thereby brought to a deeper sense of their own ignorance, and an higher admiration of the infinite majesty and wisdome of our great God, who hath set his counsels so high above our reach, made his wayes so impossible for us to finde out. That is our second Instruction.
and of the efficacy of God's grace, with the freedom of men will, etc. In which and other like difficult points, they that have traveled farthest, which desire to satisfy their own curiosity, have either dashed upon pernicious Errors, or involved themselves in inextricable difficulties; or by God's mercy (which is the Happiest lose from such fruitless studies,) have been thereby brought to a Deeper sense of their own ignorance, and an higher admiration of the infinite majesty and Wisdom of our great God, who hath Set his Counsels so high above our reach, made his ways so impossible for us to find out. That is our second Instruction.
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20. There is yet another, arising from the consideration of the greatness of this Mystery. That therefore no man ought to take offence at the discrepancy of opinions, that is in the Churches of Christ amongst Divines, in matters of Religion. There are men in the world, (who think themselves no babes neither) so deeply possest with a spirit of Atheisme; that though they will be of any Religion (in shew) to serve their turns and comply with the times: yet they are resolved to be (indeed) of none, till all men be agreed of one: which yet never was,
20. There is yet Another, arising from the consideration of the greatness of this Mystery. That Therefore no man ought to take offence At the discrepancy of opinions, that is in the Churches of christ among Divines, in matters of Religion. There Are men in the world, (who think themselves not babes neither) so deeply possessed with a Spirit of Atheism; that though they will be of any Religion (in show) to serve their turns and comply with the times: yet they Are resolved to be (indeed) of none, till all men be agreed of one: which yet never was,
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If we look into the large volumes that have been written by Philosophers, Lawyers, and Physicians: we shall finde the greatest part of them spent in disputations, and in the reciting and confuting of one anothers opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken at the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable then in other sciences; by how much the things about which we are conversant are of a more sublime, mysterious, and incomprehensible nature,
If we look into the large volumes that have been written by Philosophers, Lawyers, and Physicians: we shall find the greatest part of them spent in disputations, and in the reciting and confuting of one another's opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken At the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable then in other sciences; by how much the things about which we Are conversant Are of a more sublime, mysterious, and incomprehensible nature,
either in open warrs, or dangerous seditions, or (at the best) in uncharitable censures and ungrounded jealousies. Yet the infinite variety of mens dispositions, inclinations, and aimes considered;
either in open wars, or dangerous seditions, or (At the best) in uncharitable censures and ungrounded jealousies. Yet the infinite variety of men's dispositions, inclinations, and aims considered;
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and that amid so many sects as are in the world, there should be yet such an universal concurrence of judgement as there is, in the main fundamental points of the Christian Faith. And if we were so wise,
and that amid so many Sects as Are in the world, there should be yet such an universal concurrence of judgement as there is, in the main fundamental points of the Christian Faith. And if we were so wise,
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And it may be a great comfort to every well-meaning soule, that the simple belief of those certain truths, whereon all parties are in a manner agreed, may be and (ordinarily) is sufficient for the salvation of all them, who are sincerely careful (according to that measure of light and means that hath vouchsafed them) to actuate their Faith with piety, charity and good works: so making this great mystery to become unto them (as it is in it self) Mysterium pietatis, a Mystery of Godliness.
And it may be a great Comfort to every well-meaning soul, that the simple belief of those certain truths, whereon all parties Are in a manner agreed, may be and (ordinarily) is sufficient for the salvation of all them, who Are sincerely careful (according to that measure of Light and means that hath vouchsafed them) to actuate their Faith with piety, charity and good works: so making this great mystery to become unto them (as it is in it self) Mysterium pietatis, a Mystery of Godliness.
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called therefore NONLATINALPHABET The mystery of Iniquity 2 Thes. 2. So the wholsome doctrine of Christ, is not only a doctrine of Truth, but of Piety too;
called Therefore The mystery of Iniquity 2 Thebes 2. So the wholesome Doctrine of christ, is not only a Doctrine of Truth, but of Piety too;
and is therefore termed here NONLATINALPHABET, The Mystery of Godliness. Which NONLATINALPHABET or Godliness, since there appeareth not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word are sometimes used;
and is Therefore termed Here, The Mystery of Godliness. Which or Godliness, since there appears not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word Are sometime used;
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namely, to signifie the right manner of Gods worship according to his word, in opposition to all idolatrous, superstitious or false worships practised among the Heathens: I am the rather enclined to understand it here,
namely, to signify the right manner of God's worship according to his word, in opposition to all idolatrous, superstitious or false worships practised among the heathens: I am the rather inclined to understand it Here,
as many Interpreters have done, in the fuller latitude, as it comprehendeth the whole duty of a Christian man, which he standeth bound by the command of God in his Law, or of Christ in his Gospel to perform.
as many Interpreters have done, in the fuller latitude, as it comprehendeth the Whole duty of a Christian man, which he Stands bound by the command of God in his Law, or of christ in his Gospel to perform.
And the spirit of God, who is both the author and the revealer of this mystery; as he is the spirit of Truth Joh. 14. so is he also the spirit of Holiness Rom. 1. And it is part of his work, to sanctifie the heart with grace,
And the Spirit of God, who is both the author and the revealer of this mystery; as he is the Spirit of Truth John 14. so is he also the Spirit of Holiness Rom. 1. And it is part of his work, to sanctify the heart with grace,
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If any man consent not to the words of our Lord Iesus Christ, and to the doctrine which is after Godlinesse 1 Tim. 6. And Tit. 1. — according to the Faith of Gods elect, and acknowledging of the Truth which is after Godliness.
If any man consent not to the words of our Lord Iesus christ, and to the Doctrine which is After Godliness 1 Tim. 6. And Tit. 1. — according to the Faith of God's elect, and acknowledging of the Truth which is After Godliness.
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24. First, the general Scope and aime of Christianity is, by the mercy of God founded on the merits of Christ, to bring men on through Faith and Godliness to Salvation.
24. First, the general Scope and aim of Christianity is, by the mercy of God founded on the merits of christ, to bring men on through Faith and Godliness to Salvation.
It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigor, and curse of the Law, so to turne us loose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratifie any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, bindeth us yet to our good behaviour in every respect as deep as ever the Law did,
It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigor, and curse of the Law, so to turn us lose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratify any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, binds us yet to our good behaviour in every respect as deep as ever the Law did,
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The grace of God, appearing in the revelation of this mysterie, as it bringeth along with it an offer of salvation to all men: so it teacheth all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly lusts,
The grace of God, appearing in the Revelation of this mystery, as it brings along with it an offer of salvation to all men: so it Teaches all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly Lustiest,
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when the very gods whom they worship give such encouragements thereunto by their leud example. The gods of the Pagans were renowned for nothing so much, most of them,
when the very God's whom they worship give such encouragements thereunto by their lewd Exampl. The God's of the Pagans were renowned for nothing so much, most of them,
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Their great capital God Iupiter, guilty of almost all the capital vices. And where the Gods are naught, who can imagine the Religion should be good. Their very mysteria sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is fully discovered by Clemens Alexandrinus, Lactantius, Arnobius, Tertullian, and other of the Ancients of our religion,) that it was the wisest point in all their religion, to take such strict order as they did,
Their great capital God Iupiter, guilty of almost all the capital vices. And where the God's Are nought, who can imagine the Religion should be good. Their very Mysteries sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is Fully discovered by Clemens Alexandrian, Lactantius, Arnobius, Tertullian, and other of the Ancients of our Religion,) that it was the Wisest point in all their Religion, to take such strict order as they did,
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26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requireth an holy worship, and holy worshippers. He exacteth the mortification of all evill lusts:
26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requires an holy worship, and holy worshippers. He exacteth the mortification of all evil Lustiest:
and the sanctification of the whole man, body, soul, and spirit, and that in each of these throughout. Every one that nameth himself from the name of Christ, doth ipso facto by the very taking of that blessed name upon him, and daring to stile himself Christian, virtually binde himself to depart from all iniquity:
and the sanctification of the Whole man, body, soul, and Spirit, and that in each of these throughout. Every one that names himself from the name of christ, does ipso facto by the very taking of that blessed name upon him, and daring to style himself Christian, virtually bind himself to depart from all iniquity:
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nor so only, but to endeavour also (after the example of him, whose name otherwise he unworthily usurpeth,) to be just, merciful, temperate, humble, meek, patient, charitable;
nor so only, but to endeavour also (After the Exampl of him, whose name otherwise he unworthily usurpeth,) to be just, merciful, temperate, humble, meek, patient, charitable;
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the Gospel imposeth upon us some moral strictness, which the Stoicks themselves, or whoever else were the most rigid Masters of morality, never so much as thought of. Nay yet more;
the Gospel Imposes upon us Some moral strictness, which the Stoics themselves, or whoever Else were the most rigid Masters of morality, never so much as Thought of. Nay yet more;
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and yet for Christs sake at the same time love his deadliest enemies: That he should take up his Cross, and (if need were) lay down his life, not only for his great master, but even for the meanest of his fellow-servants too:
and yet for Christ sake At the same time love his deadliest enemies: That he should take up his Cross, and (if need were) lay down his life, not only for his great master, but even for the Meanest of his Fellow servants too:
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and you shall finde, that from each of them severally, but how much more then from them altogether joyntly, may be deduced sundry strong motives and perswasives unto Godliness.
and you shall find, that from each of them severally, but how much more then from them altogether jointly, may be deduced sundry strong motives and persuasive unto Godliness.
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the Incarnation, Nativity, Circumcision, Baptisme, Temptation, Preaching, Life, Death, Buriall, Resurrection, Ascension, Intercession, and Second coming of Christ.
the Incarnation, Nativity, Circumcision, Baptism, Temptation, Preaching, Life, Death, Burial, Resurrection, Ascension, Intercession, and Second coming of christ.
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our eternal Election before the world was, our Vocation by the preaching of the Gospel, our Iustification by Faith in the merits of Christ, our Sanctification by the Spirit of grace, the stedfast promises we have,
our Eternal Election before the world was, our Vocation by the preaching of the Gospel, our Justification by Faith in the merits of christ, our Sanctification by the Spirit of grace, the steadfast promises we have,
and strongly oblige us to shew forth the power of his grace upon our soules, by expressing the power of Godliness in our lives and conversations. That for the Parts.
and strongly oblige us to show forth the power of his grace upon our Souls, by expressing the power of Godliness in our lives and conversations. That for the Parts.
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28. Thirdly, Christian Religion may be called the mystery of Godliness, in regard of its Conservation: because Godliness is the best preserver of Christianity. Rootes, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putrifie;
28. Thirdly, Christian Religion may be called the mystery of Godliness, in regard of its Conservation: Because Godliness is the best preserver of Christianity. Rootes, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putrify;
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So the best and surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheisme or Heresie, is to season it well with Grace, (as we do fresh meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the mysteries of Faith in a pure Conscience, saith our Apostle a little after, at ver. 9. of this Chapter:
So the best and Surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheism or Heresy, is to season it well with Grace, (as we do fresh Meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the Mysteres of Faith in a pure Conscience, Says our Apostle a little After, At ver. 9. of this Chapter:
and in the first Chapter of this Epistle ver. 19. Holding faith and a good Conscience, which (later) some having put away, concerning faith have made shipwrack.
and in the First Chapter of this Epistle for. 19. Holding faith and a good Conscience, which (later) Some having put away, Concerning faith have made shipwreck.
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Apostacy from the faith springeth most an end from Apostacy in manners: And he that hath but a very little care how he liveth, can have no very fast hold of what he beleeveth. For when men grow once regardless of their Consciences, good affections will soon languish:
Apostasy from the faith springs most an end from Apostasy in manners: And he that hath but a very little care how he lives, can have no very fast hold of what he Believeth. For when men grow once regardless of their Consciences, good affections will soon languish:
As a mans tast, when some malignant humour affecteth the organ, savoureth nothing aright, but deemeth sweet things bitter, and sowre things pleasant: So where avarice, ambition, malice, voluptuousness, vain-glory, sedition,
As a men taste, when Some malignant humour affects the organ, savoureth nothing aright, but deemeth sweet things bitter, and sour things pleasant: So where avarice, ambition, malice, voluptuousness, vainglory, sedition,
or any other dominering lust hath made it self master of the heart: it will so blinde and corrupt the judgement, that it shall not be able to discern (at any certainty) good from evil, or truth from falshood. Wholsome therefore is S. Peters advice, to add unto Faith Vertue.
or any other domineering lust hath made it self master of the heart: it will so blind and corrupt the judgement, that it shall not be able to discern (At any certainty) good from evil, or truth from falsehood. Wholesome Therefore is S. Peter's Advice, to add unto Faith Virtue.
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Vertue will not only keep it in life, but at such a height of vigour also, that it shall not easily either degenerate into Heresie, or languish into Atheisme.
Virtue will not only keep it in life, but At such a height of vigour also, that it shall not Easily either degenerate into Heresy, or languish into Atheism.
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29. We see now 3. Reasons, for which the doctrine of Christianity may be called The mystery of Godliness: because it first exacteth Godliness; and secondly exciteth unto Godliness;
29. We see now 3. Reasons, for which the Doctrine of Christianity may be called The mystery of Godliness: Because it First exacteth Godliness; and secondly Exciteth unto Godliness;
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and not disbeleeve the other, if he hear both? Beleeve not every spirit then, is as much (in S. Iohns meaning) as if he had said, Be not too hasty to beleeve any spirit (especially where there appeareth some just cause of suspicion ) but try it first,
and not Disbelieve the other, if he hear both? Believe not every Spirit then, is as much (in S. Iohns meaning) as if he had said, Be not too hasty to believe any Spirit (especially where there appears Some just cause of suspicion) but try it First,
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whether it be a true spirit or a false. Even as S. Paul biddeth us prove all things, that having so done, we may hold fast what upon triall proveth good, and let the rest goe.
whither it be a true Spirit or a false. Even as S. Paul bids us prove all things, that having so done, we may hold fast what upon trial Proves good, and let the rest go.
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when we have wrangled as long as we can, hitherto we must come at last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All;
when we have wrangled as long as we can, hitherto we must come At last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All;
It were good therefore we knew, how to make right application of Scripture, for the Trial of Doctrines, that we do not mistake a false one for a true one.
It were good Therefore we knew, how to make right application of Scripture, for the Trial of Doctrines, that we do not mistake a false one for a true one.
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The collection thence is obvious, that it would very much conduce to the guiding of our judgements aright, in the examining of mens doctrines concerning either Faith or Manners, wherein the letter of Scripture is obscure, or the meaning doubtful;
The collection thence is obvious, that it would very much conduce to the guiding of our Judgments aright, in the examining of men's doctrines Concerning either Faith or Manners, wherein the Letter of Scripture is Obscure, or the meaning doubtful;
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and that to consider what conformity the doctrines under triall hold with the principles, upon which that their sense or practise in the premises was grounded.
and that to Consider what conformity the doctrines under trial hold with the principles, upon which that their sense or practise in the premises was grounded.
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either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poore pretence, that the mystery of iniquity began to work betimes) runneth a great hazard of falling into many Errors and Absurdities. If he do not;
either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poor pretence, that the mystery of iniquity began to work betimes) Runneth a great hazard of falling into many Errors and Absurdities. If he do not;
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31. But this now-mentioned Rule, although it be of excellent use, if it be rightly understood, and prudently applyed, and therefore growing so nere the Text, I could not wholly baulk it;
31. But this now-mentioned Rule, although it be of excellent use, if it be rightly understood, and prudently applied, and Therefore growing so never the Text, I could not wholly balk it;
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not only; no, nor principally neither: perhaps not at all. For Falshood is commonly set off by hypocrisie: NONLATINALPHABET in the next following verse here.
not only; no, nor principally neither: perhaps not At all. For Falsehood is commonly Set off by hypocrisy: in the next following verse Here.
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The Old Serpent sure is never so silly, as to think his ministers ( the ministers of darkness ) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: therefore he putteth them into a new dress before he sendeth them abroad;
The Old Serpent sure is never so silly, as to think his Ministers (the Ministers of darkness) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: Therefore he putteth them into a new dress before he sends them abroad;
that is to say, the necessary consequents of their Doctrines; such conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withall:) but in the Negative, taken even alone and by it self, it holdeth infallibly.
that is to say, the necessary consequents of their Doctrines; such conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withal:) but in the Negative, taken even alone and by it self, it holds infallibly.
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we may be sure the words cannot be wholsome words. It can be no heavenly Doctrine, that teacheth men to be earthly, sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiours;
we may be sure the words cannot be wholesome words. It can be no heavenly Doctrine, that Teaches men to be earthly, sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiors;
32. I note it, not without much rejoycing and gratulation to us of this Church. There are, God knoweth, a foot in the Christian world Controversies more then a good-many:
32. I note it, not without much rejoicing and gratulation to us of this Church. There Are, God Knoweth, a foot in the Christian world Controversies more then a good-many:
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Decads, Centuries, Chiliads of novel Tenents, brought in this last age, (which were never believed, many of them scarce ever heard of, in the ancient Church ) by Sectaries of all sorts.
Decades, Centuries, Chiliads of novel Tenants, brought in this last age, (which were never believed, many of them scarce ever herd of, in the ancient Church) by Sectaries of all sorts.
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Now it is our great comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the publick Doctrine, for that is it we are to hold us to, passing by private opinions; ) I say the publick Doctrine of our Church is such,
Now it is our great Comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the public Doctrine, for that is it we Are to hold us to, passing by private opinions;) I say the public Doctrine of our Church is such,
as is not justly chargeable with any impiety, contrarious to any part of that duty we owe either to God or Man. Oh that our conversations were as free from exception, as our Religion is!
as is not justly chargeable with any impiety, contrarious to any part of that duty we owe either to God or Man. O that our conversations were as free from exception, as our Religion is!
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Oh that we were sufficiently carefull to preserve the honour and lustre of the truth we profess by the correspondency of our lives and actions thereunto.
O that we were sufficiently careful to preserve the honour and lustre of the truth we profess by the correspondency of our lives and actions thereunto.
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and Disciplinarians. Who do both, so loudly, (but unjustly) accuse us and our Religion: they, as carnal and licencious; these, as Popish and superstitious.
and Disciplinarians. Who do both, so loudly, (but unjustly) accuse us and our Religion: they, as carnal and licentious; these, as Popish and superstitious.
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That Church, whose Doctrine, Confession, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent;
That Church, whose Doctrine, Confessi, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent;
Which is such a notorious piece of Vngodliness, as no man, that either feareth God or King as he ought to do, can speak of, or think of without detestation:
Which is such a notorious piece of Ungodliness, as no man, that either fears God or King as he ought to do, can speak of, or think of without detestation:
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and is certainly (if either St Peter or St Paul, those two great Apostles understood themselves) a branch rather of that other great mysterie (2 Thes. 2.) the mysterie of Iniquity, then of the great Mysterie here in the Text, the Mysterie of Godliness. There is not that point in all Popery besides, (to my understanding) that maketh it savour so strongly of Antichrist; as this one dangerous and desperate point of Iesuitism doth.
and is Certainly (if either Saint Peter or Saint Paul, those two great Apostles understood themselves) a branch rather of that other great mystery (2 Thebes 2.) the mystery of Iniquity, then of the great Mystery Here in the Text, the Mystery of Godliness. There is not that point in all Popery beside, (to my understanding) that makes it savour so strongly of Antichrist; as this one dangerous and desperate point of Jesuitism does.
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For sith Christianity is a Mysterie of Godliness: it concerneth every Christian man, so to take the mysterie along with him, that he leave not Godliness behind.
For sith Christianity is a Mystery of Godliness: it concerns every Christian man, so to take the mystery along with him, that he leave not Godliness behind.
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That is, whatsoever becometh of doubtful controversies; to look well to his life, and to make conscience of practising that which without all controversie is his duty.
That is, whatsoever Becometh of doubtful controversies; to look well to his life, and to make conscience of practising that which without all controversy is his duty.
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35. I know not how better to draw my Sermon towards a conclusion, then by observing how the great Preacher concludeth his, Eccles. last. After he had taken a large and exact survey of all the travels that are done under the Sun, and found nothing in them but Vanity and vexation of Spirit:
35. I know not how better to draw my Sermon towards a conclusion, then by observing how the great Preacher Concludeth his, Eccles. last. After he had taken a large and exact survey of all the travels that Are done under the Sun, and found nothing in them but Vanity and vexation of Spirit:
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So I say we may puzzle our selves in the pursuite of knowledg, dive into the mysteries of all Arts and Sciences, especially ingulph our selves deep in the studies of those three highest professions of Physick, Law, and Divinity:
So I say we may puzzle our selves in the pursuit of knowledge, dive into the Mysteres of all Arts and Sciences, especially engulf our selves deep in the studies of those three highest professions of Physic, Law, and Divinity:
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for Law, wrestle through the large bodies of both Laws Civil and Canon, with the vast Tomes of Glosses, Repertories, Responses, and Commentaries thereon,
for Law, wrestle through the large bodies of both Laws Civil and Canon, with the vast Tomes of Glosses, repertories, Responses, and Commentaries thereon,
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When all is done, after much weariness to the flesh and (in comparison thereof) little satisfaction to the mind (for the more knowledg we gain by all this travell, the more we discern our own ignorance, and thereby but encrease our own sorrow: ) the short of all is this;
When all is done, After much weariness to the Flesh and (in comparison thereof) little satisfaction to the mind (for the more knowledge we gain by all this travel, the more we discern our own ignorance, and thereby but increase our own sorrow:) the short of all is this;
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and when I have said it, I have done, you shall evermore find, try it when you will, Temperance, the best Physick; Patience, the best Law; and A good Conscience the best Divinity. I have done. Now to God, &c.
and when I have said it, I have done, you shall evermore find, try it when you will, Temperance, the best Physic; Patience, the best Law; and A good Conscience the best Divinity. I have done. Now to God, etc.
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1. IN which words the holy Prophet in two several conclusions giveth unto God the glory of those two his great attributes, that shine forth with so much lustre in all the Works of his providence:
1. IN which words the holy Prophet in two several conclusions gives unto God the glory of those two his great attributes, that shine forth with so much lustre in all the Works of his providence:
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2. What Iudgements first? There are judicia oris, and there are judicia operis: the judgements of Gods mouth, and the judgements of Gods hands. Of the former there is mention at Vers. 13. [ With my lips have I been telling of all the judgements of thy mouth ] And by these Iudgements are meant nothing else but the holy Law of God,
2. What Judgments First? There Are Judicia oris, and there Are Judicia operis: the Judgments of God's Mouth, and the Judgments of God's hands. Of the former there is mention At Vers. 13. [ With my lips have I been telling of all the Judgments of thy Mouth ] And by these Judgments Are meant nothing Else but the holy Law of God,
and his whole written word; which every where in this Psalme are indifferently called his Statutes, his Commandements, his Precepts, his Testimonies, his Iudgements. And the Laws of God are therefore (amongst other reasons) called by the name of Iudgments; because by them we come to have a right judgment, whereby to discern between good and evil. We could not otherwise with any certainty judg, what was meet for us to do,
and his Whole written word; which every where in this Psalm Are indifferently called his Statutes, his commandments, his Precepts, his Testimonies, his Judgments. And the Laws of God Are Therefore (among other Reasons) called by the name of Judgments; Because by them we come to have a right judgement, whereby to discern between good and evil. We could not otherwise with any certainty judge, what was meet for us to do,
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St Paul confesseth Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he instanceth in that of lust, which he had not known to be a sin, if the Law had not said Thou shalt not covet. And no question but these judgments, these judicia oris, are all right too:
Saint Paul Confesses Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he Instanceth in that of lust, which he had not known to be a since, if the Law had not said Thou shalt not covet. And no question but these Judgments, these Judicia oris, Are all right too:
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which were it self not right. We have both the name, (that of judgments; ) and the thing too, (that they are right ) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes, and Commandements verse 7. and 8. the Prophet then concludeth under this name of Iudgments verse 9 The judgments of the Lord are true and righteous altogether.
which were it self not right. We have both the name, (that of Judgments;) and the thing too, (that they Are right) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes, and commandments verse 7. and 8. the Prophet then Concludeth under this name of Judgments verse 9 The Judgments of the Lord Are true and righteous altogether.
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3. Besides these Iudicia Oris, which are Gods judgments of direction: there are also Iudicia Operis, which are his judgments for correction. And these doe ever include aliquid poenale, something inflicted upon us by Almighty God,
3. Beside these Judicia Oris, which Are God's Judgments of direction: there Are also Judicia Operis, which Are his Judgments for correction. And these do ever include Aliquid poenale, something inflicted upon us by Almighty God,
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as it were by way of punishment; something that breedeth us trouble or grief: The Apostle saith Heb. 12. that every chastening is grievous: and so it is more or less;
as it were by Way of punishment; something that breeds us trouble or grief: The Apostle Says Hebrew 12. that every chastening is grievous: and so it is more or less;
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For all, whether publick calamities that light upon whole Nations, Cities, or other greater or lesser societies of men, (such as are pestilences, famine, war, inundations, unseasonable weather, and the like;) or private afflictions that light upon particular families or persons, (as sickness, poverty, disgraces, injuries, death of friends, and the like:
For all, whither public calamities that Light upon Whole nations, Cities, or other greater or lesser societies of men, (such as Are pestilences, famine, war, inundations, unseasonable weather, and the like;) or private afflictions that Light upon particular families or Persons, (as sickness, poverty, disgraces, injuries, death of Friends, and the like:
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All these, and whatsoever other of either kind, may undergo a two-fold consideration: in either of both which, they may not unfitly be termed the Iudgments of God; though in different respects.
All these, and whatsoever other of either kind, may undergo a twofold consideration: in either of both which, they may not unfitly be termed the Judgments of God; though in different respects.
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4. For either these things are sent by Almighty God in his heavy displeasure, as plagues upon his enemies, intending therein their destruction. Such as were those publick judgments, upon the old world, swept away with the floud; upon Sodom and the other Cities, consumed with fire from heaven; upon Pharaoh and his host, overwhelmed in the red Sea; upon the Canaanites, spewed out of the land for their abominations;
4. For either these things Are sent by Almighty God in his heavy displeasure, as plagues upon his enemies, intending therein their destruction. Such as were those public Judgments, upon the old world, swept away with the flood; upon Sodom and the other Cities, consumed with fire from heaven; upon Pharaoh and his host, overwhelmed in the read Sea; upon the Canaanites, spewed out of the land for their abominations;
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upon Ierusalem, at the final destruction thereof by the Romans. And those private judgments also, that befell sundry particular persons, as Cain, Absolon, Senacherib, Herod, and others.
upon Ierusalem, At the final destruction thereof by the Roman. And those private Judgments also, that befell sundry particular Persons, as Cain, Absalom, Sennacherib, Herod, and Others.
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and for their good; to chastise them for their strayings, to bring them to repentance for their sins, to make them more observant and careful of their duty thence-forward, to exercise their faith and patience and other graces, and the like.
and for their good; to chastise them for their strayings, to bring them to Repentance for their Sins, to make them more observant and careful of their duty thenceforward, to exercise their faith and patience and other graces, and the like.
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Such as were those distresses that befell the whole people of Israel sundry times under Moses, and in the dayes of their Iudges and Kings; and those particular trials and afflictions, wherewith Abraham, and Ioseph, and Iob, and David, and Paul, and other the holy Saints and servants of God were exercised in their times.
Such as were those Distresses that befell the Whole people of Israel sundry times under Moses, and in the days of their Judges and Kings; and those particular trials and afflictions, wherewith Abraham, and Ioseph, and Job, and David, and Paul, and other the holy Saints and Servants of God were exercised in their times.
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5. Both the one sort and the other are called Iudgments: but (as I said) in different respects, and for different reasons. Those former plagues are called Gods Iudgments; because they come from God, not as a loving and merciful father, but as a just and severe Iudge: who proceeding according to course of Law giveth sentence against a malefactor to cut him off.
5. Both the one sort and the other Are called Judgments: but (as I said) in different respects, and for different Reasons. Those former plagues Are called God's Judgments; Because they come from God, not as a loving and merciful father, but as a just and severe Judge: who proceeding according to course of Law gives sentence against a Malefactor to Cut him off.
6. Now we see the severall sorts of Gods Iudgments: which of all these may we think is here meant? If we should take them all in, the Conclusion would hold them, and hold true too.
6. Now we see the several sorts of God's Judgments: which of all these may we think is Here meant? If we should take them all in, the Conclusion would hold them, and hold true too.
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those plagues wherewith in fury he punisheth his enemies, and those rods wherewith in mercy he correcteth his children: most certain it is, they are all right. But yet I conceive those judicia oris not to be so properly meant in this place:
those plagues wherewith in fury he Punisheth his enemies, and those rods wherewith in mercy he Correcteth his children: most certain it is, they Are all right. But yet I conceive those Judicia oris not to be so properly meant in this place:
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1. Mens judgments are sometimes not right through mis-informations, and sundry other mistakings and defects; for which the Laws therefore allow writs of Errour, appeals, and other remedies:
1. Men's Judgments Are sometime not right through misinformations, and sundry other mistakings and defects; for which the Laws Therefore allow writs of Error, appeals, and other remedies:
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he pondereth their spirits, and by him all their actions are weighed. 2. Mens judgments are sometimes not right, because themselves are partial and unjust; awed with fear, blinded with gifts, transported with passion, carried away with favour or disaffection, or wearied with importunity. But as for God, with him is no respect of persons, nor possibility of being corrupted.
he pondereth their spirits, and by him all their actions Are weighed. 2. Men's Judgments Are sometime not right, Because themselves Are partial and unjust; awed with Fear, blinded with Gifts, transported with passion, carried away with favour or disaffection, or wearied with importunity. But as for God, with him is no respect of Persons, nor possibility of being corrupted.
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Abraham took that for granted, that the judg of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (what shall we say then? is there unrighteousness with God? God forbid, Rom. 9. ) 3. Mens judgments are sometimes not right, meerly for want of zeal to justice:
Abraham took that for granted, that the judge of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (what shall we say then? is there unrighteousness with God? God forbid, Rom. 9.) 3. Men's Judgments Are sometime not right, merely for want of zeal to Justice:
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punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. ( The righteous Lord loveth righteousness, Psal. 11.)
punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. (The righteous Lord loves righteousness, Psalm 11.)
The Prophet Ieremy in the behalf of himself and the whole Church of God, [ The Lord is righteous: for I have rebelled against his Commandement, Lam. 1.) So did Daniel in that his solemn confession,
The Prophet Ieremy in the behalf of himself and the Whole Church of God, [ The Lord is righteous: for I have rebelled against his Commandment, Lam. 1.) So did daniel in that his solemn Confessi,
when he set his face to seek the Lord God by prayer and supplications, with fasting and sack-cloth and ashes Dan. 9. ( O Lord, righteousnesse belongeth unto thee;
when he Set his face to seek the Lord God by prayer and supplications, with fasting and Sackcloth and Ashes Dan. 9. (Oh Lord, righteousness belongeth unto thee;
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Yea so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgment from men obstinately wicked.
Yea so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgment from men obstinately wicked.
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Pharaoh, who sometimes in the pride of his heart had said, Who is the Lord? was afterwards by the evidence of the fact it self forced to this confession, I have sinned: the Lord is righteous,
Pharaoh, who sometime in the pride of his heart had said, Who is the Lord? was afterwards by the evidence of the fact it self forced to this Confessi, I have sinned: the Lord is righteous,
[ The folly of a man perverteth his wayes, and his heart fretteth against the Lord, Prov. 19. ] As the Israelites in their passage through the wilderness, were ever and anon murmuring and complaining at somewhat or other;
[ The folly of a man perverteth his ways, and his heart fretteth against the Lord, Curae 19. ] As the Israelites in their passage through the Wilderness, were ever and anon murmuring and complaining At somewhat or other;
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Every small disgrace, injury, affront, or losse, that happeneth to us from the frowardness of our betters, the unkindness of our neighbours, the undutifulness of our children, the unfaithfulness of our servants, the unsuccesfulness of our attempts, or by any other means whatsoever;
Every small disgrace, injury, affront, or loss, that Happeneth to us from the frowardness of our betters, the unkindness of our neighbours, the undutifulness of our children, the unfaithfulness of our Servants, the unsuccessfulness of our attempts, or by any other means whatsoever;
especially where we are able to charge those men that trouble us, with unrighteous dealing. 11. This is, I confess, a strong temptation to flesh and bloud;
especially where we Are able to charge those men that trouble us, with unrighteous dealing. 11. This is, I confess, a strong temptation to Flesh and blood;
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and many of Gods holy servants have had much ado to overcome it, whilest they looked a little too much outward. But yet we have by the help of God a very present remedy there-against,
and many of God's holy Servants have had much ado to overcome it, whilst they looked a little too much outward. But yet we have by the help of God a very present remedy thereagainst,
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and that is no more but this, to turn our eye inward; and to examine our selves, not how well we have dealt with other men who now requite us so ill; but how we our selves have requited God, who hath dealt so graciously and bountifully with us.
and that is no more but this, to turn our eye inward; and to examine our selves, not how well we have dealt with other men who now requite us so ill; but how we our selves have requited God, who hath dealt so graciously and bountifully with us.
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If we thus look back into our selves and sins, we shall soon perceive that God is just even in those things wherein men are unjust; and that we have most righteously deserved at his hands to suffer all those things, which yet we have no ways deserved at their hands by whom we suffer.
If we thus look back into our selves and Sins, we shall soon perceive that God is just even in those things wherein men Are unjust; and that we have most righteously deserved At his hands to suffer all those things, which yet we have no ways deserved At their hands by whom we suffer.
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It will well become us therefore, whatsoever judgments God shall please at any time to lay upon us, or to threaten us withall, either publick or private, either by his own immediate hand, or by such instruments as he shall employ;
It will well become us Therefore, whatsoever Judgments God shall please At any time to lay upon us, or to threaten us withal, either public or private, either by his own immediate hand, or by such Instruments as he shall employ;
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without all murmurings or disputings to submit to his good will and pleasure, and to accept the punishment of our iniquitie, (as the phrase is Levit. 26.) by humbling our selves, and confessing that the Lord is righteous: as Rehoboam and the Princes of Iudah did 2 Chron. 12. The sence of our own wickednesse in rebelling,
without all murmurings or disputings to submit to his good will and pleasure, and to accept the punishment of our iniquity, (as the phrase is Levit. 26.) by humbling our selves, and confessing that the Lord is righteous: as Rehoboam and the Princes of Iudah did 2 Chronicles 12. The sense of our own wickedness in rebelling,
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and the acknowledgment of Gods justice in punishing, (which are the very first acts of true humiliation, and the first steps unto true repentance; ) we shall find by the mercy of God to be of great efficacy, not only for the averting of Gods judgments after they are come,
and the acknowledgment of God's Justice in punishing, (which Are the very First acts of true humiliation, and the First steps unto true Repentance;) we shall find by the mercy of God to be of great efficacy, not only for the averting of God's Judgments After they Are come,
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For if we would judg our selves, we should not be judged of the Lord, 1 Cor. 11. But because we neglect it, (and yet it is a thing that must be done, or we are undone; ) God in great love and mercy towards us, setteth in for our good;
For if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. But Because we neglect it, (and yet it is a thing that must be done, or we Are undone;) God in great love and mercy towards us, sets in for our good;
last, and God did so out of very faithfulness. No great newes, when we hear of David, to hear of troubles withall; ( Lord, remember David and all his troubles, Psal. 132.) Consider him which way you will, in his condition natural, spiritual, or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of troubles in every of those conditions.
last, and God did so out of very faithfulness. No great news, when we hear of David, to hear of Troubles withal; (Lord, Remember David and all his Troubles, Psalm 132.) Consider him which Way you will, in his condition natural, spiritual, or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of Troubles in every of those conditions.
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Never think it can be otherwise, so long as you live here below in the vale of misery, where at every turn you shall meet with nothing but very vanity and vexation of spirit.
Never think it can be otherwise, so long as you live Here below in the vale of misery, where At every turn you shall meet with nothing but very vanity and vexation of Spirit.
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It is the common lot of the true children of God, because they have many outflyings, wherewith their holy Father is not well-pleased, to come under the scourge oftner then the bastards do.
It is the Common lot of the true children of God, Because they have many outflyings, wherewith their holy Father is not well-pleased, to come under the scourge oftener then the bastards do.
There are sundry passages in this Psalm, that induce me to believe (with great probability) that David made it while he lived a yong man in the Court of Saul, long before his coming to the Crown. But yet he was even then unctus in Regem, anointed and designed for the Kingdom;
There Are sundry passages in this Psalm, that induce me to believe (with great probability) that David made it while he lived a young man in the Court of Saul, long before his coming to the Crown. But yet he was even then Anointed in Regem, anointed and designed for the Kingdom;
I note it, not with a purpose to enter into a set discourse how many and great the troubles are that attend the Crowns and Scepters of Princes; which I easily believe to be far both more and greater,
I note it, not with a purpose to enter into a Set discourse how many and great the Troubles Are that attend the Crowns and Sceptres of Princes; which I Easily believe to be Far both more and greater,
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It should first work in all them that sit aloft, and so are exposed to more and stronger blasts, the greater care to provide a safe resting place for their souls: that whensoever they shall meet with trouble and sorrow in the flesh, (and that they shall be sure to do ofter then they look for) they may retire thither, there to repose and solace themselves in the goodness of their God;
It should First work in all them that fit aloft, and so Are exposed to more and Stronger blasts, the greater care to provide a safe resting place for their Souls: that whensoever they shall meet with trouble and sorrow in the Flesh, (and that they shall be sure to do ofter then they look for) they may retire thither, there to repose and solace themselves in the Goodness of their God;
saying eftsoones with our Prophet, (Return unto thy rest, O my soul.) It was well for him, that he had such a rest for his soul: for he had rest little enough otherwise, from continual troubles and cares in his civil affairs and estate.
saying eftsoons with our Prophet, (Return unto thy rest, Oh my soul.) It was well for him, that he had such a rest for his soul: for he had rest little enough otherwise, from continual Troubles and Cares in his civil affairs and estate.
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And it should in all reason secondly quicken the hearts of all loyal and well-affected subjects, by their prayers, counsels, services, aids, and cheerful obedience respectively, rather to afford Princes their best assistance,
And it should in all reason secondly quicken the hearts of all loyal and Well-affected subject's, by their Prayers, Counsels, services, aids, and cheerful Obedience respectively, rather to afford Princes their best assistance,
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Saul with his Princes and followers was the chiefest cause of most of his troubles: and afterwards crafty Ahitophel caused him much trouble, and railing Shimei some,
Saul with his Princes and followers was the chiefest cause of most of his Troubles: and afterwards crafty Ahithophel caused him much trouble, and railing Shimei Some,
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He complaineth of many troublers raised by the means of that son, in Psalm 3. Domine quàm multiplicati! Lord how are they increased that trouble me. Yet here, you see;
He Complaineth of many troublers raised by the means of that son, in Psalm 3. Domine quàm multiplicati! Lord how Are they increased that trouble me. Yet Here, you see;
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he overlooketh them all, and all other second causes; and ascribeth his troubles wholly unto God. So he did also afterwards in the particular of Shimei 's rayling;
he overlooketh them all, and all other second Causes; and ascribeth his Troubles wholly unto God. So he did also afterwards in the particular of Shimei is railing;
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when the Sabeans and the Chaldeans had taken away his cattle and goods, he scarce took notice of them, (he knew they were but instruments; ) but looked at the hand of God only,
when the Sabeans and the Chaldeans had taken away his cattle and goods, he scarce took notice of them, (he knew they were but Instruments;) but looked At the hand of God only,
I will raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12. 16. How all those things, (wherein wicked men serving their own lusts only in their own purpose, do yet unwittingly do service to God Almighty in furthering his wise and holy designs ) can have their efficiency from causes of such contrary quality, and looking at such contrary ends, to the producing of one and the same effect: is a speculation more curious then profitable.
I will raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12. 16. How all those things, (wherein wicked men serving their own Lustiest only in their own purpose, do yet unwittingly do service to God Almighty in furthering his wise and holy designs) can have their efficiency from Causes of such contrary quality, and looking At such contrary ends, to the producing of one and the same Effect: is a speculation more curious then profitable.
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but that all this notwithstanding, he shall still have the whole glory of his own wisdom and holiness; and they shall still bear the whole burthen of their own folly and wickedness. But there is another,
but that all this notwithstanding, he shall still have the Whole glory of his own Wisdom and holiness; and they shall still bear the Whole burden of their own folly and wickedness. But there is Another,
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and that a far better use to be made hereof, then to trouble our selves about a mysterie that we shall never be able in this life to comprehend; and that is this:
and that a Far better use to be made hereof, then to trouble our selves about a mystery that we shall never be able in this life to comprehend; and that is this:
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that seeing all the troubles that befall us in any kind whatsoever, or by what instruments soever, come yet from the hand of God; we should not therefore,
that seeing all the Troubles that befall us in any kind whatsoever, or by what Instruments soever, come yet from the hand of God; we should not Therefore,
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but laying our hands upon our mouths, compose our selves to a holy patience and silence; considering it is his will and pleasure to have it so, to whom it is both our duty and wisdom wholly to submit.
but laying our hands upon our mouths, compose our selves to a holy patience and silence; considering it is his will and pleasure to have it so, to whom it is both our duty and Wisdom wholly to submit.
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shall we receive good things at the hand of God, and shall we not receive evil also? Or we may learn it of good old Eli. When he received a message from the Lord by the mouth of young Samuel of a right heavy judgment shortly to fall upon him and his house for his fond indulgence to his ungracious children;
shall we receive good things At the hand of God, and shall we not receive evil also? Or we may Learn it of good old Eli. When he received a message from the Lord by the Mouth of young Samuel of a right heavy judgement shortly to fallen upon him and his house for his found indulgence to his ungracious children;
This consideration alone, Quoniam tu fecisti, is enough to silence all tumultuous thoughts, and to cut off all farther disputing and debating the matter:
This consideration alone, Quoniam tu fecisti, is enough to silence all tumultuous thoughts, and to Cut off all farther disputing and debating the matter:
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but towards his children also out of much love and faithfulnesse, as we are next to hear, [ I know that of very faithfulnesse thou hast caused me to be troubled. ]
but towards his children also out of much love and faithfulness, as we Are next to hear, [ I know that of very faithfulness thou hast caused me to be troubled. ]
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18. In the former part of the verse, where he spake of the righteousnesse of God, he did it indefinitely, without mentioning either himself or any other person:
18. In the former part of the verse, where he spoke of the righteousness of God, he did it indefinitely, without mentioning either himself or any other person:
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so God will have his justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong;
so God will have his Justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong;
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For by faithfulnesse here, as in sundry other places of Scripture, is meant nothing else but the special love and favour of God towards those that love and fear him, whereby he ordereth and disposeth all things so,
For by faithfulness Here, as in sundry other places of Scripture, is meant nothing Else but the special love and favour of God towards those that love and Fear him, whereby he Ordereth and Disposeth all things so,
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and so made himself a voluntary debter by his promises, (for promise is due debt: ) insomuch as he giveth us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them,
and so made himself a voluntary debtor by his promises, (for promise is due debt:) insomuch as he gives us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them,
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not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is:
not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is:
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the afflictions and troubles wherewith God in his love chasteneth his children for their good, are indeed part of his promise, and that a gracious part too.
the afflictions and Troubles wherewith God in his love Chasteneth his children for their good, Are indeed part of his promise, and that a gracious part too.
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but he shall receive an hundred fold now in this time, houses, and brethren, &c. with persecutions, and in the world to come eternal life. ) There it is exprest:
but he shall receive an hundred fold now in this time, houses, and brothers, etc. with persecutions, and in the world to come Eternal life.) There it is expressed:
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It is a received rule among Divines, that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy wisdom shall see it good for us to have it otherwise.
It is a received Rule among Divines, that all temporal promises Are to be understood cum exception crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy Wisdom shall see it good for us to have it otherwise.
for Faith and Obedience are those very things that qualifie us for his friendship. ( Abraham believed God, and it was counted to him for righteousness,
for Faith and obedience Are those very things that qualify us for his friendship. (Abraham believed God, and it was counted to him for righteousness,
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Ye are my friends, if ye keep my commandements, saith our Saviour, Iohn 15. There is Obedience. Such a league of friendship there was betwixt God and David in his particular:
You Are my Friends, if you keep my Commandments, Says our Saviour, John 15. There is obedience. Such a league of friendship there was betwixt God and David in his particular:
we hold not touch perfectly with God, but break with him oftentimes through humane frailty and subreption, and sometimes also in a more desperate and provoking manner,
we hold not touch perfectly with God, but break with him oftentimes through humane frailty and subreption, and sometime also in a more desperate and provoking manner,
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but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Vriah. But here is our comfort then on the other side;
but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Uriah. But Here is our Comfort then on the other side;
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if he should be any whit extream, to mark what we do amiss, not a man of us all should long abide in his friendship. It is not our faithfulness then to him,
if he should be any whit extreme, to mark what we do amiss, not a man of us all should long abide in his friendship. It is not our faithfulness then to him,
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21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absolon said to Hushai, Is this thy kindness to thy friend ? Call you this faithfulness? Yes indeed: and very faithfulness too.
21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absalom said to Hushai, Is this thy kindness to thy friend? Call you this faithfulness? Yes indeed: and very faithfulness too.
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and in comparison of that, regardeth not at any time the satisfying of any his inordinate or unreasonable desires. And therefore he will freely reprove him when he seeth him to do otherwise then well:
and in comparison of that, Regardeth not At any time the satisfying of any his inordinate or unreasonable Desires. And Therefore he will freely reprove him when he sees him to do otherwise then well:
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and if the inequality and condition of the persons be such as will bear it, he will give him also such punishment or other correction, as shall be needful according to the merit of his fault.
and if the inequality and condition of the Persons be such as will bear it, he will give him also such punishment or other correction, as shall be needful according to the merit of his fault.
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and out of very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requireth it.
and out of very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requires it.
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Doth not a father scourge the son in whom he delighteth? and sometimes give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully,
Does not a father scourge the son in whom he delights? and sometime give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully,
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then a father doth his childe. Nay this chastening is so far from being any argument of the fathers dis-affection; that it is rather one of the strongest evidences of his faithful love towards him:
then a father does his child. Nay this chastening is so Far from being any argument of the Father's disaffection; that it is rather one of the Strongest evidences of his faithful love towards him:
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He that spareth the rod hateth his childe, saith Solomon: he meaneth it interpretativè; that is, he doth his childe as much hurt out of his fond love, as he could not do him more harm,
He that spares the rod hates his child, Says Solomon: he means it interpretativè; that is, he does his child as much hurt out of his found love, as he could not do him more harm,
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I use these comparisons the rather, not onely because they are familiar, (and the more familiar ever the better if they be fit:) but because the Lord himself also delighteth to set forth his NONLATINALPHABET and love to us, by the love of a discreet father, and the affection of a tender mother, towards the fruit of their own loins and womb:
I use these comparisons the rather, not only Because they Are familiar, (and the more familiar ever the better if they be fit:) but Because the Lord himself also delights to Set forth his and love to us, by the love of a discreet father, and the affection of a tender mother, towards the fruit of their own loins and womb:
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And the Apostle at large prosecuteth the resemblance, (and that in this very matter whereof we now speak, of our heavenly Fathers correcting his children in love and for their good ) most accurately and comfortably in Heb. 12. 22. But to return back to the relation of friendship (from which yet I have not disgressed:
And the Apostle At large prosecuteth the resemblance, (and that in this very matter whereof we now speak, of our heavenly Father's correcting his children in love and for their good) most accurately and comfortably in Hebrew 12. 22. But to return back to the Relation of friendship (from which yet I have not disgressed:
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for can we have any better friends then our parents? ) If any of us have a friend that is lethargique or lunatique: will we not put the one from his drousie seat,
for can we have any better Friends then our Parents?) If any of us have a friend that is lethargique or lunatic: will we not put the one from his drowsy seat,
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and tie the other in his bed, hamper him with cords, ey and with blows too if need be, to keep him quiet? though it be death to the one to be stirred, and to the other to be tied. Or if we have some near friend or kinsman, that we wish well to,
and tie the other in his Bed, hamper him with cords, ey and with blows too if need be, to keep him quiet? though it be death to the one to be stirred, and to the other to be tied. Or if we have Some near friend or kinsman, that we wish well to,
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but will flee out into bad company, drink, and quarrell, and game: will we not pinch him in his allowance; refuse to give him entertainment; set some underhand to beate him when he quarrels in his drink,
but will flee out into bad company, drink, and quarrel, and game: will we not pinch him in his allowance; refuse to give him entertainment; Set Some underhand to beat him when he quarrels in his drink,
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and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him some better sight and sence of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is.
and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him Some better sighed and sense of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is.
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or feed him with money in a riotous course, to get a hanck over his estate: like Sauls friendship to David in giving him his daughter to wife, that she might be a snare to him to put him into the hands of the Philistines. This is the basest unfaithfulness of all other sub amici fallere nomen; and by many degrees worse then open hostility.
or feed him with money in a riotous course, to get a hank over his estate: like Saul's friendship to David in giving him his daughter to wife, that she might be a snare to him to put him into the hands of the philistines. This is the Basest unfaithfulness of all other sub Friends fallere Nome; and by many Degrees Worse then open hostility.
Let the righteous rather smite me friendly, saith David: There may be smiting, it should seem by him, without violation of friendship. And his wise son Solomon preferreth the wounds of a friend, before the kisses of an enemy.
Let the righteous rather smite me friendly, Says David: There may be smiting, it should seem by him, without violation of friendship. And his wise son Solomon preferreth the wounds of a friend, before the Kisses of an enemy.
23. You may perceive by what hath been said, that God may cause his servants to be troubled, and yet continue his love and faithfulness to them nevertheless:
23. You may perceive by what hath been said, that God may cause his Servants to be troubled, and yet continue his love and faithfulness to them nevertheless:
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It should make us the more willing, whether God inflict or threaten, whether we feel or fear, any either publick calamity or personal affliction, any thing that is like to breed us any grief or trouble; to submit our selves to the hand of God, not only with patience, because he is righteous, but even with thankfulness too, because he is faithful therein.
It should make us the more willing, whither God inflict or threaten, whither we feel or Fear, any either public calamity or personal affliction, any thing that is like to breed us any grief or trouble; to submit our selves to the hand of God, not only with patience, Because he is righteous, but even with thankfulness too, Because he is faithful therein.
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Very meet we should apprehend the wrath of God and his just indignation against us when he striketh; for he is righteous, and will not correct us but for our sin:
Very meet we should apprehend the wrath of God and his just Indignation against us when he striketh; for he is righteous, and will not correct us but for our since:
Which should prick our hearts with sorrow, nay rend them in pieces with through-contrition, that we should so unworthily provoke so gracious a God to punish us.
Which should prick our hearts with sorrow, nay rend them in Pieces with through-contrition, that we should so unworthily provoke so gracious a God to Punish us.
Presume not then to continue in sin, but fear his judgments: for he is righteous, and will not acquit the guilty. Neither yet despair of finding pardon,
Presume not then to continue in since, but Fear his Judgments: for he is righteous, and will not acquit the guilty. Neither yet despair of finding pardon,
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but charge him rather, as he meaneth to build his after-comforts upon a firm base, to lay a good foundation of repentance and godly sorrow, by looking first upon Gods justice and his own sins: that he may be cast down,
but charge him rather, as he means to built his after-comforts upon a firm base, to lay a good Foundation of Repentance and godly sorrow, by looking First upon God's Justice and his own Sins: that he may be cast down,
and humbled under the mighty hand of God, before he presume to lay hold of any actual mercy. But after he hath by this means assured the foundation; let him then in Gods name proceed with his work,
and humbled under the mighty hand of God, before he presume to lay hold of any actual mercy. But After he hath by this means assured the Foundation; let him then in God's name proceed with his work,
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but we have not yet that fulness of joy and peace, which (because of Gods grace, if our own endeavours be not wanting, it is attainable in this life) we should press hard after;
but we have not yet that fullness of joy and peace, which (Because of God's grace, if our own endeavours be not wanting, it is attainable in this life) we should press hard After;
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25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations:
25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations:
The Apostle telleth us, and experience proveth it, that they chasten us sometimes for their own pleasure. He meaneth, that sometimes when they are distempered with passion, and in an outragious mood, they beat the poor childe, either without cause,
The Apostle Telleth us, and experience Proves it, that they chasten us sometime for their own pleasure. He means, that sometime when they Are distempered with passion, and in an outrageous mood, they beatrice the poor child, either without cause,
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or more then there is cause, rather to satisfie their own fury, then to benefit the childe. But he doth it alwayes for our profit, saith he, Heb. 12. If I should enter here into the Common-place de bono afflictionis, I should not well know either where to begin,
or more then there is cause, rather to satisfy their own fury, then to benefit the child. But he does it always for our profit, Says he, Hebrew 12. If I should enter Here into the Commonplace de Bono afflictionis, I should not well know either where to begin,
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I shall therefore bring you but into one corner of it, and shew you, how God out of very faithfulnesse maketh use of these troubles, for the better draining out of some of those evil corruptions, that would otherwise so abound in us,
I shall Therefore bring you but into one corner of it, and show you, how God out of very faithfulness makes use of these Troubles, for the better draining out of Some of those evil corruptions, that would otherwise so abound in us,
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like noysome humours in the body, that they would endanger a plethory in our souls: especially these four, Pride, security, worldly-mindednesse, and In-compassion.
like noisome humours in the body, that they would endanger a plethory in our Souls: especially these four, Pride, security, Worldly-mindedness, and Compassion.
he that hath most, what he knoweth is not the thousandth part of what he knoweth not: and yet how strangely are some overleavened with a very small pittance of it? Scientia inflat, the Apostle might well say;
he that hath most, what he Knoweth is not the thousandth part of what he Knoweth not: and yet how strangely Are Some overleavened with a very small pittance of it? Scientia inflat, the Apostle might well say;
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A bush of hair will do it, where it groweth; ey and where it groweth not. Now prosperity cherisheth this corruption wonderfully, (as ill humours abound most in full bodies; and ill weeds grow rankest in a fat earth; ) and setteth a man so far from God, and above himself, that he neither well knoweth the one, nor the other.
A bush of hair will do it, where it grows; ey and where it grows not. Now Prosperity Cherishes this corruption wonderfully, (as ill humours abound most in full bodies; and ill weeds grow rankest in a fat earth;) and sets a man so Far from God, and above himself, that he neither well Knoweth the one, nor the other.
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Our Lord then, when he seeth us thus high set, sendeth afflictions and troubles, to take down these unkindly swellings, to prick the bladder of our pride, and let out some of the winde: and so he bringeth us into some better acquaintance with our selves again.
Our Lord then, when he sees us thus high Set, sends afflictions and Troubles, to take down these unkindly swellings, to prick the bladder of our pride, and let out Some of the wind: and so he brings us into Some better acquaintance with our selves again.
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he thought his hill so strong, that he should never be removed, Psalm 30. When God seeth us thus setling upon our lees, he thinketh it high time to pour us from vessel to vessel, to keep us from growing musty.
he Thought his hill so strong, that he should never be removed, Psalm 30. When God sees us thus settling upon our lees, he Thinketh it high time to pour us from vessel to vessel, to keep us from growing musty.
He laieth his hand upon us, and shaketh us out of our dead sleep, and by laying trouble upon our loynes driveth us to seek to him for remedy and succour.
He Layeth his hand upon us, and shakes us out of our dead sleep, and by laying trouble upon our loins drives us to seek to him for remedy and succour.
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He dealt so with David: when in his prosperity he had said, he should never be removed, as we heard but now out of Psalm 30. the next news we hear of him is, He was removed:
He dealt so with David: when in his Prosperity he had said, he should never be removed, as we herd but now out of Psalm 30. the next news we hear of him is, He was removed:
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We all complain, the world is naught, and so it is, God mend it; ( totus in maligno ) nothing but vanity and wickedness: and yet as bad as it is, our hearts hanker after it out of all measure.
We all complain, the world is nought, and so it is, God mend it; (totus in maligno) nothing but vanity and wickedness: and yet as bad as it is, our hearts hanker After it out of all measure.
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30. Lastly, we are full of In-compassion. Our brethren that are in distress, though they be our fellow-members, yet have we little fellow feeling of their griefs:
30. Lastly, we Are full of Compassion. Our brothers that Are in distress, though they be our Fellow members, yet have we little fellow feeling of their griefs:
so particularly in purging out thereby some of that Pride, and Security, and Worldliness, and Incompassion, (besides sundry other corruptions) that abound in us.
so particularly in purging out thereby Some of that Pride, and Security, and Worldliness, and Incompassion, (beside sundry other corruptions) that abound in us.
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When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottome, dregs and all, he maketh us but sip a little overly of the very brim.
When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottom, dregs and all, he makes us but sip a little overly of the very brim.
And when he might in justice lash us with scorpions, he doth but scourge us with rushes. The Lord promised his people Ier. 30. that though he could not in justice,
And when he might in Justice lash us with scorpions, he does but scourge us with Rushes. The Lord promised his people Jeremiah 30. that though he could not in Justice,
32. Secondly, he proportioneth our sufferings to our strength. As a discreet Physitian considereth, as well as the malignity of the disease, the strength of the patient:
32. Secondly, he proportioneth our sufferings to our strength. As a discreet physician Considereth, as well as the malignity of the disease, the strength of the patient:
and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and Iob, and David, and S. Paul, the Lord put them to great trials: because he had endowed them with great strength. But as for most of us, God is careful to lay but common troubles upon us;
and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and Job, and David, and S. Paul, the Lord put them to great trials: Because he had endowed them with great strength. But as for most of us, God is careful to lay but Common Troubles upon us;
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because we have no more but common strength: as Iacob had a good care not to overdrive the weaker cattel. If he shall hereafter think good to send such a messenger of Satan against us,
Because we have no more but Common strength: as Iacob had a good care not to overdrive the Weaker cattle. If he shall hereafter think good to send such a Messenger of Satan against us,
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doubtless, if we be his friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety.
doubtless, if we be his Friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety.
The Apostle both observeth Gods thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithfull, who will not suffer you to be tempted above what you are able. Either Cain said not truly;
The Apostle both observeth God's thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithful, who will not suffer you to be tempted above what you Are able. Either Cain said not truly;
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God is not so hard a Master to us, (for all we are so slack and untoward in our service, ) as either to require that of us which he will not enable us to doe, or lay that upon us which he will not enable us to beare: if we will but lay our hands and our shoulders thereunto,
God is not so hard a Master to us, (for all we Are so slack and untoward in our service,) as either to require that of us which he will not enable us to do, or lay that upon us which he will not enable us to bear: if we will but lay our hands and our shoulders thereunto,
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though not perhaps always such comforts as they desire, yet ever such as he knoweth and they finde to be both meet and sufficient. Spiritual comforts first; and they are the chiefest:
though not perhaps always such comforts as they desire, yet ever such as he Knoweth and they find to be both meet and sufficient. Spiritual comforts First; and they Are the chiefest:
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These put more true joy into the heart, then the want of Corne, or Wine, or Oyle, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever becometh of our outward man; no, not though it should perish. David had troubles, multitude of troubles, troubles that touched him at the very heart: but the comforts of God in his soule gave him more refreshing, then all those troubles could work him vexation.
These put more true joy into the heart, then the want of Corn, or Wine, or Oil, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever Becometh of our outward man; no, not though it should perish. David had Troubles, multitude of Troubles, Troubles that touched him At the very heart: but the comforts of God in his soul gave him more refreshing, then all those Troubles could work him vexation.
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Psal. 94. And S. Paul found, that still as his sufferings encreased, his comforts had withall such a proportionable rise, that where those abounded, these did rather superabound. 2 Cor. 1. 34. These inward comforts are sufficient even alone.
Psalm 94. And S. Paul found, that still as his sufferings increased, his comforts had withal such a proportionable rise, that where those abounded, these did rather superabound. 2 Cor. 1. 34. These inward comforts Are sufficient even alone.
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Yet God knoweth our frame so well, and so far tendereth our weakness, that he doth also afford us such outward comforts, as he seeth convenient for us.
Yet God Knoweth our frame so well, and so Far tendereth our weakness, that he does also afford us such outward comforts, as he sees convenient for us.
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but yet such as by his mercy giveth us mighty refreshing. For as any little affliction, scarce considerable in it self, is yet able to worke us much sorrow, if God meane to make a rod of it:
but yet such as by his mercy gives us mighty refreshing. For as any little affliction, scarce considerable in it self, is yet able to work us much sorrow, if God mean to make a rod of it:
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and a great comfort to him in 2 Cor. 7. He was much distressed it seemeth at that time, with fightings without, and fears within; insomuch as he was troubled on every side, and his flesh had no rest; at the fifth verse there.
and a great Comfort to him in 2 Cor. 7. He was much distressed it seems At that time, with fightings without, and fears within; insomuch as he was troubled on every side, and his Flesh had no rest; At the fifth verse there.
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Nevertheless, saith he, God that comforteth those that are cast down, comforted us by the coming of Titus, at ver. 6. 35. Thirdly, God manifesteth his love and faithfulness to his children in their troubles, by the issues, that he giveth out of them; Deliverance, and Honour. Deliverance first.
Nevertheless, Says he, God that comforts those that Are cast down, comforted us by the coming of Titus, At ver. 6. 35. Thirdly, God manifesteth his love and faithfulness to his children in their Troubles, by the issues, that he gives out of them; Deliverance, and Honour. Deliverance First.
Psalm 34. And he delivereth him safe and sound, many times without the breaking of a bone, yea sometimes without so much as the loss of a haire of his head.
Psalm 34. And he Delivereth him safe and found, many times without the breaking of a bone, yea sometime without so much as the loss of a hair of his head.
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Never any issues so honourable as his, NONLATINALPHABET, God hath highly exalted him, and given him a name above every name, that at the Name of Iesus every knee should bow,
Never any issues so honourable as his,, God hath highly exalted him, and given him a name above every name, that At the Name of Iesus every knee should bow,
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as out of very faithfulness he doth cause us to be troubled, so will he out of the very same faithfulness give an honourable issue also to all our troubles; if we cleave unto him by stedfast faith and constant obedience: possibly in this life,
as out of very faithfulness he does cause us to be troubled, so will he out of the very same faithfulness give an honourable issue also to all our Troubles; if we cleave unto him by steadfast faith and constant Obedience: possibly in this life,
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He extendeth our Liberty in the Power, but restraineth it in the use. Would you know, what a large power God hath permitted unto you in indifferent things; and what may be done ex plenitudine potestatis, and without scruple of conscience? For that you have, Omnia licent, All things are lawful.
He extendeth our Liberty in the Power, but restraineth it in the use. Would you know, what a large power God hath permitted unto you in indifferent things; and what may be done ex Plenitude potestatis, and without scruple of conscience? For that you have, Omnia licent, All things Are lawful.
But would you know withall with what caution you ought to use that power; and what at all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things are not expedient, All things edifie not.
But would you know withal with what caution you ought to use that power; and what At all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things Are not expedient, All things edify not.
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we shall neither betray our Christian Liberty, nor abuse it. 2. In the words themselves are apparantly observable, concerning that Liberty, two things:
we shall neither betray our Christian Liberty, nor abuse it. 2. In the words themselves Are apparently observable, Concerning that Liberty, two things:
] I am to begin with the Extension: of which onely at this time; And first and chiefly in respect of the things, NONLATINALPHABET — All things are lawful.
] I am to begin with the Extension: of which only At this time; And First and chiefly in respect of the things, — All things Are lawful.
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resolveth it in effect, as if he had said, No, it is not lawful. S. Peter saith, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds. And who, (that hearkneth to the holy Law of God, or but to the dictates of natural conscience, ) will not acknowledge blasphemy, idolatry, sacriledge, perjury, oppression, incest, parricide, treason, &c. to be things altogether unlawful? And doth S. Paul now dissent so far from the judgement of his Master, of his fellow-Apostle, of the whole World besides,
resolves it in Effect, as if he had said, No, it is not lawful. S. Peter Says, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful Deeds. And who, (that harkeneth to the holy Law of God, or but to the dictates of natural conscience,) will not acknowledge blasphemy, idolatry, sacrilege, perjury, oppression, Incest, Parricide, treason, etc. to be things altogether unlawful? And does S. Paul now dissent so Far from the judgement of his Master, of his fellow-Apostle, of the Whole World beside,
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Now the Apostle, by mentioning Expediency in the Text, giveth us clearly to understand, that by All things he intendeth all such things onely, whose Expediency or Inexpediency are meet to be taken into consideration:
Now the Apostle, by mentioning Expediency in the Text, gives us clearly to understand, that by All things he intends all such things only, whose Expediency or Inexpediency Are meet to be taken into consideration:
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For things absolutely necessary, (although it may truly be said of them, that they also are lawful; ) yet are they quite beside the Apostles intention in this place.
For things absolutely necessary, (although it may truly be said of them, that they also Are lawful;) yet Are they quite beside the Apostles intention in this place.
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And on the other side things absolutely forbidden, such as those before mentioned and sundry others, are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may ensue thereof.
And on the other side things absolutely forbidden, such as those before mentioned and sundry Others, Are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may ensue thereof.
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But then there are NONLATINALPHABET (as they call them) things of a middle nature, that are neither absolutely commanded, nor absolutely forbidden; but are left to every mans choice either to do or to leave undone, as •e shall see cause:
But then there Are (as they call them) things of a middle nature, that Are neither absolutely commanded, nor absolutely forbidden; but Are left to every men choice either to do or to leave undone, as •e shall see cause:
Indifferent things. Of these the Apostle speaketh freely, and universally, and without exception, that they are all lawful. NONLATINALPHABET, saith S. Chrysostome; and de medio genere rerum, others;
Indifferent things. Of these the Apostle speaks freely, and universally, and without exception, that they Are all lawful., Says S. Chrysostom; and de medio genere rerum, Others;
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Every action or thing whatsoever, that cannot by just and logical deduction either from the light of Nature, or from the written Word of God, be shewen to be either absolutely necessary,
Every actium or thing whatsoever, that cannot by just and logical deduction either from the Light of Nature, or from the written Word of God, be shown to be either absolutely necessary,
and consequently permitted by our gracious Lord God to our free liberty and choice, from time to time, either to do, or to leave undone, either to use,
and consequently permitted by our gracious Lord God to our free liberty and choice, from time to time, either to do, or to leave undone, either to use,
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He repeateth it there twise, as he doth also here ( All things are lawful, and again, All things are lawful: ) no doubt of purpose that we should take the more notice of it.
He repeateth it there twice, as he does also Here (All things Are lawful, and again, All things Are lawful:) no doubt of purpose that we should take the more notice of it.
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To Timothy lastly, (for I quote but such places onely as have the note of Universality expressed, ) Every creature of God is good, and nothing to be refused.
To Timothy lastly, (for I quote but such places only as have the note of Universality expressed,) Every creature of God is good, and nothing to be refused.
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7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World.
7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World.
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or whatsoever benefit or improvement we can raise out of any such their faculties or properties by any our art, skill, or industry, we may serve our selves of them both for our necessity and comfort: provided ever, that we keep our selves within the bounds of sobriety, charity, and other requisite conditions.
or whatsoever benefit or improvement we can raise out of any such their faculties or properties by any our art, skill, or industry, we may serve our selves of them both for our necessity and Comfort: provided ever, that we keep our selves within the bounds of sobriety, charity, and other requisite conditions.
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And then it will also follow farther, and no lesse certainly, ( our selves being in the number of those creatures,) that we have the like liberty to exercise all those several faculties, abilities, and endowments whether of soul or body or outward things, which it hath pleased God to allot us:
And then it will also follow farther, and no less Certainly, (our selves being in the number of those creatures,) that we have the like liberty to exercise all those several faculties, abilities, and endowments whither of soul or body or outward things, which it hath pleased God to allot us:
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and consequently to build, and plant, and alter; to buy and sell and exchange; to obey laws, to observe rites and fashions and customs, to use recreations, and generally to perform all the actions of common life, as occasions shall require;
and consequently to built, and plant, and altar; to buy and fell and exchange; to obey laws, to observe Rites and fashions and customs, to use recreations, and generally to perform all the actions of Common life, as occasions shall require;
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as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary and indifferent. Both extreams are superstitious; both derogatory to the honour of God,
as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or Else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary and indifferent. Both extremes Are superstitious; both derogatory to the honour of God,
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both strong symptomes of that great pride that cleaveth to the spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.
both strong symptoms of that great pride that cleaveth to the Spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.
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9. Extreamly faulty this way, especially in the former branch, in laying a necessity where they should not, are they of the Romish party. For after that the Bishops of Rome had begun by the advantages of the times to lift themselves towards that superlative height of greatness, whereto at length they attained;
9. Extremely faulty this Way, especially in the former branch, in laying a necessity where they should not, Are they of the Romish party. For After that the Bishops of Room had begun by the advantages of the times to lift themselves towards that superlative height of greatness, whereto At length they attained;
they began withal, for the better support of that greatness, to exercise a grievous tyranny over the consciences of men, by obtruding upon them their own inventions, both in points of faith and manners; and those to be received, believed,
they began withal, for the better support of that greatness, to exercise a grievous tyranny over the Consciences of men, by obtruding upon them their own Inventions, both in points of faith and manners; and those to be received, believed,
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and obeyed, under pain of damnation: whereby they became the authors, and still are the continuers, of the widest schism, that ever was in the Church of Christ from the very first infancy thereof.
and obeyed, under pain of damnation: whereby they became the Authors, and still Are the continuers, of the Widest Schism, that ever was in the Church of christ from the very First infancy thereof.
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because professedly abhorring all communion with us, I presume none of them will hear; and then what booteth it to speak? There be others, who for that they live in the the same visible communion with us, do even therefore deserve far better respect from us then either of the former;
Because professedly abhorring all communion with us, I presume none of them will hear; and then what boots it to speak? There be Others, who for that they live in the the same visible communion with us, do even Therefore deserve Far better respect from us then either of the former;
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Who yet by their unnecessary and unwarrantable strictnesse in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which are not in their own nature unlawful, though some of them (I doubt not) in their practise much abused, have done,
Who yet by their unnecessary and unwarrantable strictness in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which Are not in their own nature unlawful, though Some of them (I doubt not) in their practice much abused, have done,
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For as in civil judicatories, the Iudge that should make no more ado, but presently adjudge to death all such persons as should be brought before him, upon light surmises and slender presumptions, without any due enquiry into the cause,
For as in civil Judges, the Judge that should make no more ado, but presently adjudge to death all such Persons as should be brought before him, upon Light surmises and slender presumptions, without any due enquiry into the cause,
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or expecting clearer evidence, must needs pass many an unjust sentence, and be in great jeopardy at some time or other of shedding innocent blood: so he that is very forward,
or expecting clearer evidence, must needs pass many an unjust sentence, and be in great jeopardy At Some time or other of shedding innocent blood: so he that is very forward,
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and to pronounce it unlawful; can hardly avoid the falling, oftentimes into errour, and sometimes into uncharitableness. Pilate, though he did Iesus much wrong afterward,
and to pronounce it unlawful; can hardly avoid the falling, oftentimes into error, and sometime into uncharitableness. Pilate, though he did Iesus much wrong afterwards,
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yet he did him some right onward, when the Jews cried out Crucisige, Away with him, crucifie him; in replying for him NONLATINALPHABET, why what evil hath he done? Doth our law judge a man before it hear him,
yet he did him Some right onward, when the jews cried out Crucisige, Away with him, crucify him; in replying for him, why what evil hath he done? Does our law judge a man before it hear him,
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The Prophet Esay to shew the righteousnesse and equity of Christ in the exercise of his kingly office, describeth it thus Esay 11. He shall not judge after the sight of his eyes,
The Prophet Isaiah to show the righteousness and equity of christ in the exercise of his kingly office, Describeth it thus Isaiah 11. He shall not judge After the sighed of his eyes,
Implying, that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed NONLATINALPHABET, according to our first apprehension of things,
Implying, that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed, according to our First apprehension of things,
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Iudge not according to the outward appearance, but judge righteous judgment Joh. 7. 12. All this will easily be granted, may some say, where the case is plain.
Judge not according to the outward appearance, but judge righteous judgement John 7. 12. All this will Easily be granted, may Some say, where the case is plain.
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is it not, at leastwise in that case, better to suspect it may be unlawful, then to presume it to be lawful ? For in doubtful cases via tutior: it is best ever to take the safer way. Now because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, then there can be in the restraint of our liberty: it seemeth therefore to be the safer errour, in doubtfull cases to judge the things unlawful, say that should prove an errour; rather then to allow them lawful, and yet that prove an errour.
is it not, At leastwise in that case, better to suspect it may be unlawful, then to presume it to be lawful? For in doubtful cases via tutior: it is best ever to take the safer Way. Now Because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, then there can be in the restraint of our liberty: it seems Therefore to be the safer error, in doubtful cases to judge the things unlawful, say that should prove an error; rather then to allow them lawful, and yet that prove an error.
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13. True it is, that in hypothesi and in point of practise, and in things not enjoyned by superiour authority either divine or humane; it is the safer way (if we have any doubts that trouble us,) to forbeare the doing of them for feare they should prove unlawful, rather then to adventure to do them,
13. True it is, that in Hypothesis and in point of practise, and in things not enjoined by superior Authority either divine or humane; it is the safer Way (if we have any doubts that trouble us,) to forbear the doing of them for Fear they should prove unlawful, rather then to adventure to do them,
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before we be well satisfied that they are lawful. As for example, If any man should doubt of the lawfulness of playing at Cards, or of Dancing either single or mixt, (although I know no just cause why any man should doubt of either severed from the abuses and accidental consequents; ) yet if any man shall think he hath just cause so to do:
before we be well satisfied that they Are lawful. As for Exampl, If any man should doubt of the lawfulness of playing At Cards, or of Dancing either single or mixed, (although I know no just cause why any man should doubt of either severed from the Abuses and accidental consequents;) yet if any man shall think he hath just cause so to do:
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The Apostle hath clearly resolved the case Rom. 14. that be the thing what it can be in it self, yet his very doubting maketh it unlawfull to him, so long as he remaineth doubtful: because it cannot be of faith, and whatsoever is not of faith is sin.
The Apostle hath clearly resolved the case Rom. 14. that be the thing what it can be in it self, yet his very doubting makes it unlawful to him, so long as he remains doubtful: Because it cannot be of faith, and whatsoever is not of faith is since.
so long as we consider things but in hypothesi; that is to say, onely so far forth as concerneth our own particular in point of practise: that in these doubtful cases, it is safer to be too scrupulous then too adventurous.
so long as we Consider things but in Hypothesis; that is to say, only so Far forth as concerns our own particular in point of practice: that in these doubtful cases, it is safer to be too scrupulous then too adventurous.
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14. But then, if we will speake of things in thesi (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all circumstances;) and in point of judgement, so as to give a positive and determinate sentence either with them, or against them:
14. But then, if we will speak of things in Thessia (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all Circumstances;) and in point of judgement, so as to give a positive and determinate sentence either with them, or against them:
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and it is sufficient for the acquiting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite then so:
and it is sufficient for the acquitting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite then so:
bare suspicions are not enough, no nor strong presumptions neither; but there must be a clear and full evidence, especially if the triall concern life.
bore suspicions Are not enough, no nor strong presumptions neither; but there must be a clear and full evidence, especially if the trial concern life.
it is sufficient to warrant any act in the kinde to be lawful, that there can be nothing produced from scripture or sound reason to prove it unlawfull. For so much the words of my Text do manifestly import, All things are lawful for me.
it is sufficient to warrant any act in the kind to be lawful, that there can be nothing produced from scripture or found reason to prove it unlawful. For so much the words of my Text do manifestly import, All things Are lawful for me.
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But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-Text should not serve the turne:
But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-text should not serve the turn:
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But it is requisite that the unlawfulness thereof should be sufficiently demonstrated, either from express and undeniable testimony of scripture, or from the clear light of natural reason; or at leastwise from some conclusions properly directly and evidently deduced therefrom.
But it is requisite that the unlawfulness thereof should be sufficiently demonstrated, either from express and undeniable testimony of scripture, or from the clear Light of natural reason; or At leastwise from Some conclusions properly directly and evidently deduced therefrom.
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And I doubt not, but any of us, that is, any-whit-like acquainted with the wretched deceitfulness of mans heart, may easily conclude how hard a thing it is, (if at all possible,) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for example.
And I doubt not, but any of us, that is, any-whit-like acquainted with the wretched deceitfulness of men heart, may Easily conclude how hard a thing it is, (if At all possible,) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for Exampl.
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or even moderate recreations on the Lords day, to be grievous prophanations of the sabbath; how can we chuse but judge those men that use them to be grievous prophaners of Gods sabbath ? And if such our judgment concerning the things should after prove to be erroneous: then can it not be avoided,
or even moderate recreations on the lords day, to be grievous profanations of the Sabbath; how can we choose but judge those men that use them to be grievous profaners of God's Sabbath? And if such our judgement Concerning the things should After prove to be erroneous: then can it not be avoided,
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16. Secondly, this mis-judging of things filleth the world with endless nicities and disputes; to the great disturbance of the Churches peace, which to every good man ought to be precious.
16. Secondly, this Misjudging of things fills the world with endless niceties and disputes; to the great disturbance of the Churches peace, which to every good man ought to be precious.
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The multiplying of books and writings pro and con, and pursuing of arguments with heat and opposition, doth rather lengthen, then decide controversies ▪ and insted of destroying the old, begetteth new ones:
The multiplying of books and writings Pro and con, and pursuing of Arguments with heat and opposition, does rather lengthen, then decide controversies ▪ and instead of destroying the old, begetteth new ones:
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whiles they that are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience dare not, may not yeeld; and so still the warr goeth on.
while they that Are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience Dare not, may not yield; and so still the war Goes on.
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so is there also thirdly by this means great prejudice done to the peace and tranquillity of private mens consciences: when by the peremptory doctrines of some strict and rigid masters, the soules of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples, and driven sometimes into very woful perplexities. Surely it can be no light matter,
so is there also Thirdly by this means great prejudice done to the peace and tranquillity of private men's Consciences: when by the peremptory doctrines of Some strict and rigid Masters, the Souls of many a well-meaning man Are miserably disquieted with a thousand unnecessary scruples, and driven sometime into very woeful perplexities. Surely it can be no Light matter,
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thus to lay heavie burdens upon other mens shoulders, and to cast a snare upon their consciences, by making the narrow way to heaven narrower then ever God meant it.
thus to lay heavy burdens upon other men's shoulders, and to cast a snare upon their Consciences, by making the narrow Way to heaven narrower then ever God meant it.
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both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done;
both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done;
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if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be sowred towards our superiours, in whom we ought to rejoyce:
if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be soured towards our superiors, in whom we ought to rejoice:
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and instead of blessing God for them, (as we are bound to do, and that with hearty cheerfulness;) we shall be ready to speak evil of them, even with open mouth, so far as we dare for fear of being shent.
and instead of blessing God for them, (as we Are bound to do, and that with hearty cheerfulness;) we shall be ready to speak evil of them, even with open Mouth, so Far as we Dare for Fear of being shent.
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19. And then, (as ever one evil bringeth on another,) since it is against all reason that our Errour should deprive our Superiours of that right they have to our obedience, (for why should any man reap or challenge benefit from his own act? ) we do by this means fifthly exasperate those that are in authority, and make the spirit of the ruler rise against us, which may hap to fall right heavy on us in the end.
19. And then, (as ever one evil brings on Another,) since it is against all reason that our Error should deprive our Superiors of that right they have to our Obedience, (for why should any man reap or challenge benefit from his own act?) we do by this means fifthly exasperate those that Are in Authority, and make the Spirit of the ruler rise against us, which may hap to fallen right heavy on us in the end.
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When we therefore withdraw from the higher powers our due obedience, what do we other then pull upon our selves their just displeasure; and put into their hands the opportunity, (if they shall but be as ready to take it,
When we Therefore withdraw from the higher Powers our due Obedience, what do we other then pull upon our selves their just displeasure; and put into their hands the opportunity, (if they shall but be as ready to take it,
20. Sixthly, by this means we cast our selves upon such sufferings, as (the cause being naught) we can have no sound comfort in. Causa, non passio, we know:
20. Sixthly, by this means we cast our selves upon such sufferings, as (the cause being nought) we can have no found Comfort in. Causa, non passio, we know:
and a good cause, suffereth as a Christian; and he need not be ashamed, but may exult in the midst of his greatest sufferings, chearing up his own heart,
and a good cause, suffers as a Christian; and he need not be ashamed, but may exult in the midst of his greatest sufferings, cheering up his own heart,
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21. Seventhly, hereby we expose not our selves onely (which yet is something;) but sometimes also (which is a far greater matter,) the whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other profane and scornful spirits.
21. Seventhly, hereby we expose not our selves only (which yet is something;) but sometime also (which is a Far greater matter,) the Whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other profane and scornful spirits.
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For men that have wit enough and to spare, but no more religion then will serve to keep them out of the reach of the Laws, when they see such men as pretend most to holinesse, to run into such extravagant opinions and practises, as in the judgement of any understanding man are manifestly ridiculous: they cannot hold but their wits will be working;
For men that have wit enough and to spare, but no more Religion then will serve to keep them out of the reach of the Laws, when they see such men as pretend most to holiness, to run into such extravagant opinions and practises, as in the judgement of any understanding man Are manifestly ridiculous: they cannot hold but their wits will be working;
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even at the power of Religion too. Even as the Stoicks of old, though they stood mainly for vertue; yet because they did it in such an uncouth and rigid way, as seemed to be repugnant not only to the manners of men, but almost to common sence also:
even At the power of Religion too. Even as the Stoics of old, though they stood mainly for virtue; yet Because they did it in such an uncouth and rigid Way, as seemed to be repugnant not only to the manners of men, but almost to Common sense also:
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they gave occasion to the wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoicks, to laugh even true vertue it self out of countenance.
they gave occasion to the wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoics, to laugh even true virtue it self out of countenance.
22. Lastly, (for why should I trouble you with any more? these are enow:) by condemning sundry indifferent things, and namely Church-Ceremonies as unlawful;
22. Lastly, (for why should I trouble you with any more? these Are enough:) by condemning sundry indifferent things, and namely Church ceremonies as unlawful;
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we give great scandal to those of the Separation, to their farther confirming in that their unjust schisme. For why should these men, will they say, (and for ought I know, they speak but reason;) why should they who agree so well with us in our principles, hold off from our Conclusions ? Why do they yet hold communion with,
we give great scandal to those of the Separation, to their farther confirming in that their unjust Schism. For why should these men, will they say, (and for ought I know, they speak but reason;) why should they who agree so well with us in our principles, hold off from our Conclusions? Why do they yet hold communion with,
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or remain in the bosome of that Church, that imposeth such unlawful things upon them? How are they not guilty themselves of that luke-warme Laodicean temper, wherewith they so often and so deeply charge others? Why do they halt so shamefully between two opinions? If Baal be God, and the Ceremonies lawful; why do they not yield obedience, cheerful obedience, to their Governours, so long as they command but lawfull things? But if Baal be an Idol, and the ceremonies unlawfull, as they and we consent:
or remain in the bosom of that Church, that Imposes such unlawful things upon them? How Are they not guilty themselves of that lukewarm Laodicean temper, wherewith they so often and so deeply charge Others? Why do they halt so shamefully between two opinions? If Baal be God, and the Ceremonies lawful; why do they not yield Obedience, cheerful Obedience, to their Governors, so long as they command but lawful things? But if Baal be an Idol, and the ceremonies unlawful, as they and we consent:
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why do they not either set them packing, or (if they cannot get that done,) pack themselves away from them as fast as they can, either to Amsterdam, or to some other place? The Objection is so strong, that I must confesse for my own part,
why do they not either Set them packing, or (if they cannot get that done,) pack themselves away from them as fast as they can, either to Amsterdam, or to Some other place? The Objection is so strong, that I must confess for my own part,
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If I could see cause to admit of those principles, whereon most of our Non-conformers and such as favour them ground their dislike of our Church-Orders and Ceremonies; I should hold my self in all conscience bound (for any thing I yet ever read or heard to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many weeks older.
If I could see cause to admit of those principles, whereon most of our Non-conformers and such as favour them ground their dislike of our Church orders and Ceremonies; I should hold my self in all conscience bound (for any thing I yet ever read or herd to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many weeks older.
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as from their true and proper cause: I cannot but earnestly beseech all such as are otherwise minded, in the bowels and in the name of the Lord Iesus Christ, and by all the love they beare to Gods holy truth which they seem so much to stand for;
as from their true and proper cause: I cannot but earnestly beseech all such as Are otherwise minded, in the bowels and in the name of the Lord Iesus christ, and by all the love they bear to God's holy truth which they seem so much to stand for;
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And as for those my brethren of the Clergie, that have most authority in the hearts of such as byasse too much that way, (for they only may have some hope to prevail with them;
And as for those my brothers of the Clergy, that have most Authority in the hearts of such as bias too much that Way, (for they only may have Some hope to prevail with them;
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as they will answer the contrary to God, the Church, and their own consciences; that they would approve their faithfulness in their ministry, by giving their best diligence to informe the judgments of Gods people aright,
as they will answer the contrary to God, the Church, and their own Consciences; that they would approve their faithfulness in their Ministry, by giving their best diligence to inform the Judgments of God's people aright,
as concerning the nature and use of indifferent things: and (as in love to their souls they are bound,) that they would not humour them in these their pernicious errours, nor suffer them to continue therein for want of their rebuke, either in their publick teaching,
as Concerning the nature and use of indifferent things: and (as in love to their Souls they Are bound,) that they would not humour them in these their pernicious errors, nor suffer them to continue therein for want of their rebuke, either in their public teaching,
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24. But you will say, If these things were so, how should it then come to passe that so many men pretending, to godliness, (and thousands of them doubtless such as they pretend;
24. But you will say, If these things were so, how should it then come to pass that so many men pretending, to godliness, (and thousands of them doubtless such as they pretend;
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for it were an uncharitable thing to charge them all with hypocrisie: ) should so often and so grievously offend this way? To omit those two more universal causes; Almighty Gods permission first, whose good pleasure it is,
for it were an uncharitable thing to charge them all with hypocrisy:) should so often and so grievously offend this Way? To omit those two more universal Causes; Almighty God's permission First, whose good pleasure it is,
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for sundry wise and gracious ends, to exercise his Church during her warfare here with heresies and schisms and scandals: And then the wiliness of Satan, who cunningly observeth whither way our hearts incline most, to looseness, or to strictness; and then frameth his temptations thereafter:
for sundry wise and gracious ends, to exercise his Church during her warfare Here with heresies and schisms and scandals: And then the wiliness of Satan, who cunningly observeth whither Way our hearts incline most, to looseness, or to strictness; and then frameth his temptations thereafter:
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Nor to insist upon sundry more particular causes: as namely, a natural proneness in all men to superstition: in many an affection of singularity, to goe beyond the ordinary sort of people in something or other;
Nor to insist upon sundry more particular Causes: as namely, a natural proneness in all men to Superstition: in many an affection of singularity, to go beyond the ordinary sort of people in something or other;
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the difficulty of shunning one without running into the contrary extreme; the great force of education and custome; besides manifold abuses, offences, and provocations, arising from the carriage of others; and the rest:
the difficulty of shunning one without running into the contrary extreme; the great force of education and custom; beside manifold Abuses, offences, and provocations, arising from the carriage of Others; and the rest:
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I shall note but these two only, as the two great fountains of Errour, (to which also most of the other may be reduced,) Ignorance, and Partiality: from neither of which Gods dearest servants and children are in this life wholy exempted.
I shall note but these two only, as the two great fountains of Error, (to which also most of the other may be reduced,) Ignorance, and Partiality: from neither of which God's dearest Servants and children Are in this life wholly exempted.
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Matth. 22. ) Yet not so much grosse Ignorance neither: I mean not that. For your meer Ignaro's, what they erre, they erre for company: they judge not all,
Matthew 22.) Yet not so much gross Ignorance neither: I mean not that. For your mere Ignaro's, what they err, they err for company: they judge not all,
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neither according to the appearance, nor yet righteous judgment. They only run on with the herd, and follow as they are lead, be it right or wrong; and never trouble themselves farther.
neither according to the appearance, nor yet righteous judgement. They only run on with the heard, and follow as they Are led, be it right or wrong; and never trouble themselves farther.
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But by Ignorance I mean weakness of judgment ▪ which consisteth in a disproportion between the affections, and the understanding: when a man is very earnest, but withall very shallow; readeth much,
But by Ignorance I mean weakness of judgement ▪ which Consisteth in a disproportion between the affections, and the understanding: when a man is very earnest, but withal very shallow; readeth much,
nor to discern between a sound argument and a captious fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he fetcheth his conclusions; he is easily carried away NONLATINALPHABET,
nor to discern between a found argument and a captious fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he Fetches his conclusions; he is Easily carried away,
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as our Apostle elsewhere speaketh, with vain words, and empty arguments. As S. Augustine said of Donatus, Rationes arripuit, he catcheth hold of some reasons, (as wranglers will catch at a small thing, rather then yield from their opinions,) quas considerantes, verisimiles esse potiùs quàm veras invenimus;
as our Apostle elsewhere speaks, with vain words, and empty Arguments. As S. Augustine said of Donatus, Rationes arripuit, he Catches hold of Some Reasons, (as wranglers will catch At a small thing, rather then yield from their opinions,) quas considerantes, verisimiles esse potiùs quàm veras Invenimus;
And I dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal government; (to passe by things of lesser regard and usefulness,
And I Dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal government; (to pass by things of lesser regard and usefulness,
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and more open to exception and abuse, yet so far as I can understand, unjustly condemned as things utterly unlawful; such as are lusorious lots, dancing, Stage-plays, and some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding at those that are in authority, impertinent digressions, but above all those most bold and perverse wrestings of holy Scripture, wherewith such books are infinitely stufft;
and more open to exception and abuse, yet so Far as I can understand, unjustly condemned as things utterly unlawful; such as Are lusorious lots, dancing, Stageplays, and Some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding At those that Are in Authority, impertinent digressions, but above all those most bold and perverse wrestings of holy Scripture, wherewith such books Are infinitely stuffed;
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he shall finde that little poor remainder that is left behinde, to contain nothing but NONLATINALPHABET, vain words and empty arguments. For when these great undertakers have snatcht up the bucklers,
he shall find that little poor remainder that is left behind, to contain nothing but, vain words and empty Arguments. For when these great undertakers have snatched up the bucklers,
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as if they would make it good against all comers, that such and such things are utterly unlawful; and therefore ought in all reason and conscience, to bring such proofs as will come up to that conclusion:
as if they would make it good against all comers, that such and such things Are utterly unlawful; and Therefore ought in all reason and conscience, to bring such proofs as will come up to that conclusion:
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Which Objections, even where they are just, are not of force, (no not taken altogether, much lesse any of them singly, ) to prove a thing to be utterly unlawful. And yet are they glad many times, rather then sit out, to play very small game, and to make use of Arguments yet weaker then these,
Which Objections, even where they Are just, Are not of force, (no not taken altogether, much less any of them singly,) to prove a thing to be utterly unlawful. And yet Are they glad many times, rather then fit out, to play very small game, and to make use of Arguments yet Weaker then these,
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and such as will not reach so far as to prove a bare inexpediency. As, that they were invented by Heathens; that they have been abused in Popery; and other such like.
and such as will not reach so Far as to prove a bore inexpediency. As, that they were invented by heathens; that they have been abused in Popery; and other such like.
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27. Marvel not therefore, if I charge them with Ignorance: although in their writings some of them may shew much variety of reading, and other pieces of learning and knowledge. For if their knowledge were even much more then it is,
27. Marvel not Therefore, if I charge them with Ignorance: although in their writings Some of them may show much variety of reading, and other Pieces of learning and knowledge. For if their knowledge were even much more then it is,
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and they might so far forth be ranked with those silly women our Apostle speaketh of, (for such disproportion is very incident to the weaker sex,) that are ever learning, but never able to come to the knowledge of the truth.
and they might so Far forth be ranked with those silly women our Apostle speaks of, (for such disproportion is very incident to the Weaker sex,) that Are ever learning, but never able to come to the knowledge of the truth.
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and hath been the raiser of most of those stirs, that so much disquiet either whole Churches, or particular congregations: as the lame Horse ever raiseth the most dust;
and hath been the raiser of most of those stirs, that so much disquiet either Whole Churches, or particular congregations: as the lame Horse ever Raiseth the most dust;
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then those that have been somewhat towards the Law; or having some little smattering therein, think themselves for that a great deal wiser then the rest of their neighbours? Although such busie spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time,
then those that have been somewhat towards the Law; or having Some little smattering therein, think themselves for that a great deal Wiser then the rest of their neighbours? Although such busy spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time,
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as we use to say of it, that it is a good servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable:
as we use to say of it, that it is a good servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable:
28. So much for Ignorance, the first great Fountain of Errour: the other is Partiality. And this is causa causarum: much of that ignorance and ill-governed zeal, from which so many other errours spring, doth it self spring from this corrupt Fountain of Partiality. Which maketh the Errour so much the worse;
28. So much for Ignorance, the First great Fountain of Error: the other is Partiality. And this is causa Causarum: much of that ignorance and ill-governed zeal, from which so many other errors spring, does it self spring from this corrupt Fountain of Partiality. Which makes the Error so much the Worse;
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For where an Errour proceedeth meerly from weakness, though it cannot be therefore excused, much lesse ought to be therefore cherished; yet may it be even therefore pitied, horum simplicitas miserabilis — and the rather born with for a time.
For where an Error Proceedeth merely from weakness, though it cannot be Therefore excused, much less ought to be Therefore cherished; yet may it be even Therefore pitied, horum simplicitas miserabilis — and the rather born with for a time.
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But if it shall once appear that partiality runneth along with it, or especially that it proceedeth from partiality; this renders it odious both to God and man.
But if it shall once appear that partiality Runneth along with it, or especially that it Proceedeth from partiality; this renders it odious both to God and man.
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S. Paul therefore, well knowing what mischiefs would come of it, if Church-governours in the administration of their weighty callings should be swayed with partial affections, either for or against any, layeth a great charge upon Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtostation, by all means to beware of Partiality. ( I charge thee before God,
S. Paul Therefore, well knowing what mischiefs would come of it, if Church governors in the administration of their weighty callings should be swayed with partial affections, either for or against any, Layeth a great charge upon Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtostation, by all means to beware of Partiality. (I charge thee before God,
and the Lord Iesus Christ, and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. 1 Tim. 5.) 29. And reason good;
and the Lord Iesus christ, and the elect Angels, that thou observe these things without preferring one before Another, doing nothing by partiality. 1 Tim. 5.) 29. And reason good;
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For Partiality is the daughter of Pride and Hypocrisie: both which are as universally spread and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever.
For Partiality is the daughter of Pride and Hypocrisy: both which Are as universally spread and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever.
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and baulking of beams in our own, (which is Partiality, ) our Saviour therefore chargeth with Hypocrisie; ( Thou Hypocrite first cast the beam out of thine own eye.
and balking of beams in our own, (which is Partiality,) our Saviour Therefore charges with Hypocrisy; (Thou Hypocrite First cast the beam out of thine own eye.
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there are sundry other external causes of Partiality from without, which after it is bred, help to feed it and increase it. One whereof is, the great force of Education and Custome; which commonly layeth such strong anticipations upon the judgement, that it is a matter of great difficulty to worke out those first impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any errour in those things, whereto our eares have bin so long enured.
there Are sundry other external Causes of Partiality from without, which After it is bred, help to feed it and increase it. One whereof is, the great force of Education and Custom; which commonly Layeth such strong anticipations upon the judgement, that it is a matter of great difficulty to work out those First impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any error in those things, whereto our ears have been so long enured.
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though perhaps of better worth and sounder judgment then the former, as to suspect every thing that cometh from them, (especially if it do not sapere ad palatum, ) be it laid down never so clearly, proved never so substantially.
though perhaps of better worth and sounder judgement then the former, as to suspect every thing that comes from them, (especially if it do not Sapere ad Palatum,) be it laid down never so clearly, proved never so substantially.
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and it belongeth also to this last mentioned branch of admiring mens persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the Commandements, or other treatises concerning cases of conscience, have set a Non licet upon very many things,
and it belongeth also to this last mentioned branch of admiring men's Persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the commandments, or other treatises Concerning cases of conscience, have Set a Non licet upon very many things,
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Yea so corruptibly, or slightly, is that useful part of Divinity handled by most that have travelled therein, either in the Romish or Reformed Churches; that scarc• is to be found one just volume in that kinde, able to give satisfaction to a reader that is both rationall and conscientious, in sundry weighty points:
Yea so corruptibly, or slightly, is that useful part of Divinity handled by most that have traveled therein, either in the Romish or Reformed Churches; that scarc• is to be found one just volume in that kind, able to give satisfaction to a reader that is both rational and conscientious, in sundry weighty points:
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to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach others better, are many times themselves miss-taught: and so the blind leading the blind, both teachers and people are plunged deep either in superstition, or disobedience, or both,
to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach Others better, Are many times themselves miss-taught: and so the blind leading the blind, both Teachers and people Are plunged deep either in Superstition, or disobedience, or both,
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31. In this former clause of my Text, besides the things, whereof we have hitherto spoken (NONLATINALPHABET, All things: ) the Apostles expressing of his own person, NONLATINALPHABET, not only all these lawful, but all lawful for me; though I will not press it much,
31. In this former clause of my Text, beside the things, whereof we have hitherto spoken (, All things:) the Apostles expressing of his own person,, not only all these lawful, but all lawful for me; though I will not press it much,
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32. But to feign such a sence to these words, besides, that it seemeth apparently to offer force to the Text; it doth indeed quite overthrow the Apostles main purpose in this part of his discourse:
32. But to feign such a sense to these words, beside, that it seems apparently to offer force to the Text; it does indeed quite overthrow the Apostles main purpose in this part of his discourse:
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when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the publick peace. So that the Apostle certainly here intended, to extend our liberty to the creatures,
when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the public peace. So that the Apostle Certainly Here intended, to extend our liberty to the creatures,
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as far and wide, in respect of the persons, as of the things: as if he had said, All things are lawful for all men. The interlinear Gloss is right here, Quod sibi dicit licere, innuit & de alijs.
as Far and wide, in respect of the Persons, as of the things: as if he had said, All things Are lawful for all men. The interlinear Gloss is right Here, Quod sibi dicit licere, innuit & de Alijs.
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in framing objections, in putting cases, and the like, to make the instance personal, where the aime is general. As Rom. 3. If the truth of God have abounded through my lye unto his glory,
in framing objections, in putting cases, and the like, to make the instance personal, where the aim is general. As Rom. 3. If the truth of God have abounded through my lie unto his glory,
Or if we doe, it must then be understood, as if the Apostle intended thereby, not to exclude others; (thus All things are lawful for me, that is, for me rather then for some others:) but only to include himself;
Or if we do, it must then be understood, as if the Apostle intended thereby, not to exclude Others; (thus All things Are lawful for me, that is, for me rather then for Some Others:) but only to include himself;
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but that notwithstanding he was set apart for the service of Christ in the worke of the ministry, he had still the same fulness of power and right that ever he had,
but that notwithstanding he was Set apart for the service of christ in the work of the Ministry, he had still the same fullness of power and right that ever he had,
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34. I finde not any where in scripture, that the Priesthood of the Gospel doth render a man incapable of any thing, whereunto he hath either a natural, or civil liberty:
34. I find not any where in scripture, that the Priesthood of the Gospel does render a man incapable of any thing, whereunto he hath either a natural, or civil liberty:
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I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular circumstances, as attend particular actions, which ought to be the measure of Expediency.
I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without Relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular Circumstances, as attend particular actions, which ought to be the measure of Expediency.
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or to worke journey-work in some mechanick or manuall trade, as with a Mason, Carpenter, or Shoomaker: as things are now setled among us, no wise man can think it either decent, or expedient. Yet that decency and expediency set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid? which if it were simply unlawful, rather then do it, he should dye a thousand deaths.
or to work Journeywork in Some mechanic or manual trade, as with a Mason, Carpenter, or Shoemaker: as things Are now settled among us, no wise man can think it either decent, or expedient. Yet that decency and expediency Set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid? which if it were simply unlawful, rather then do it, he should die a thousand death's.
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as if either the state of Wedlock, or the exercise of temporal jurisdiction, were inconsistent with holy Orders. When the maintainers of either opinion shall, shew good Text for what they teach, the cause shall be yeelded:
as if either the state of Wedlock, or the exercise of temporal jurisdiction, were inconsistent with holy Order. When the maintainers of either opinion shall, show good Text for what they teach, the cause shall be yielded:
if any man either from Rome or elsewhere, nay if an Angel from heaven, should teach either of those things to be unlawful, and bring no better proof for it then yet hath been done, he must excuse me if I should not be very forward to believe him.
if any man either from Room or elsewhere, nay if an Angel from heaven, should teach either of those things to be unlawful, and bring no better proof for it then yet hath been done, he must excuse me if I should not be very forward to believe him.
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36 Well, you see the Apostle here extendeth our liberty very far in indifferent things; without exception either of things or persons: All things lawful,
36 Well, you see the Apostle Here extendeth our liberty very Far in indifferent things; without exception either of things or Persons: All things lawful,
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and lawful for all men. In the asserting of which liberty, if in any thing I have spoken at this time, I may seem to any man to have set open a wide gap to carnal licentiousness: I must intreat at his hands one of these three things; and the request is but reasonable.
and lawful for all men. In the asserting of which liberty, if in any thing I have spoken At this time, I may seem to any man to have Set open a wide gap to carnal licentiousness: I must entreat At his hands one of these three things; and the request is but reasonable.
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Either First, that all prejudice and partiality laid aside, he would not judge NONLATINALPHABET, according to the appearance, but according to right and truth;
Either First, that all prejudice and partiality laid aside, he would not judge, according to the appearance, but according to right and truth;
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Or that Thirdly, he would at leastwise suspend his judgement, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is here extended. Then, (which may be ere long,
Or that Thirdly, he would At leastwise suspend his judgement, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is Here extended. Then, (which may be ere long,
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if God will,) he shall possibly finde the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian liberty whatsoever.
if God will,) he shall possibly find the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian liberty whatsoever.
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1. THe former clause of the Verse, here twice repeated, ( All things are lawful for me ) containeth the Extension; as these later clauses do the Limitation of that Liberty that God hath left us to things of indifferent nature.
1. THe former clause of the Verse, Here twice repeated, (All things Are lawful for me) Containeth the Extension; as these later clauses do the Limitation of that Liberty that God hath left us to things of indifferent nature.
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From what I then delivered, (which I now repeat not,) plain it was, that the Apostle extendeth our liberty very far, without exception either of things or persons. All things lawful,
From what I then Delivered, (which I now repeat not,) plain it was, that the Apostle extendeth our liberty very Far, without exception either of things or Persons. All things lawful,
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and lawful for all men. All the fear was, lest by so asserting our liberty, we might seem to set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing it self,
and lawful for all men. All the Fear was, lest by so asserting our liberty, we might seem to Set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing it self,
Where we shall finde the gap, if any such were, sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian liberty whatsoever.
Where we shall find the gap, if any such were, sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian liberty whatsoever.
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Concerning which I shall comprehend all I have to say, in three Observations, grounded all upon the Text. First, that the Apostle establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, that he requireth we should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone.
Concerning which I shall comprehend all I have to say, in three Observations, grounded all upon the Text. First, that the Apostle Establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, that he requires we should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone.
3. And first, Expediency in S. Pauls method supposeth lawfulness. He taketh that for granted, that the thing is lawful, before he enter into any enquiry whether it be expedient, yea or no.
3. And First, Expediency in S. Paul's method Supposeth lawfulness. He Takes that for granted, that the thing is lawful, before he enter into any enquiry whither it be expedient, yea or no.
for thence it will follow, that when the unlawfulness of any thing is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof, must thenceforth utterly cease and determine.
for thence it will follow, that when the unlawfulness of any thing is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof, must thenceforth utterly cease and determine.
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No conjuncture of circumstances whatsoever, can make that expedient to be done at any time, that is of it self and in the kinde unlawful. For a man to blaspheme the holy Name of God, to sacrifice to idols, to give wrong sentence in judgement, by his power to oppresse those that are not able to withstand him, by subtilty to over-reach others in bargaining, to take up arms (offensive or defensive) against a lawfull Soveraign: none of all these,
No conjuncture of Circumstances whatsoever, can make that expedient to be done At any time, that is of it self and in the kind unlawful. For a man to Blaspheme the holy Name of God, to sacrifice to Idols, to give wrong sentence in judgement, by his power to oppress those that Are not able to withstand him, by subtlety to overreach Others in bargaining, to take up arms (offensive or defensive) against a lawful Sovereign: none of all these,
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and sundry other things of like nature, being all of them simply and de toto genere unlawful, may be done by any man, at any time, in any case, upon any colour or pretension whatsoever;
and sundry other things of like nature, being all of them simply and de toto genere unlawful, may be done by any man, At any time, in any case, upon any colour or pretension whatsoever;
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and what the particular occasion, I cannot now recal to mind,) that having in a consultation with some of his Cardinals, proposed unto them the course himself had thought of,
and what the particular occasion, I cannot now Recall to mind,) that having in a consultation with Some of his Cardinals, proposed unto them the course himself had Thought of,
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when one of the Cardinals told him he might not go that way, because it was not according to justice; he made answer again, that though it might not be done per viam justitiae, yet it was to be done per viam expedientiae. A distinction which it seemeth the High-Priest of Rome had learned of his predecessour at Ierusalem, the High-Priest Caiaphas, in a solemn consultation held there Iohn 11. There the chief Priests and Pharisees call a Council; and the business was, what they should do with Iesus. If they should let him alone so, the people would all run after him because of his miracles: and then would the Romans, (who did but wait for such an opportunity,) make that a pretence to invade their countrey, and to destroy both their religion and nation. If they should take away his life, that were indeed a sure course:
when one of the Cardinals told him he might not go that Way, Because it was not according to Justice; he made answer again, that though it might not be done per viam justitiae, yet it was to be done per viam expedientiae. A distinction which it seems the High-Priest of Room had learned of his predecessor At Ierusalem, the High-Priest Caiaphas, in a solemn consultation held there John 11. There the chief Priests and Pharisees call a Council; and the business was, what they should do with Iesus. If they should let him alone so, the people would all run After him Because of his Miracles: and then would the Roman, (who did but wait for such an opportunity,) make that a pretence to invade their country, and to destroy both their Religion and Nation. If they should take away his life, that were indeed a sure course:
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but Nicodemus had stammered them all for that a good while before, in a former Council at Ierusalem, Iohn 7. when he told them that they could not do it by law; being they had nothing to lay to his charge, that could touch his life.
but Nicodemus had stammered them all for that a good while before, in a former Council At Ierusalem, John 7. when he told them that they could not do it by law; being they had nothing to lay to his charge, that could touch his life.
for the preserving of their nation, and to prevent the incursions of the Romans. (You know nothing at all, saith he, nor consider that it is expedient for us, that one man should die for the people;
for the preserving of their Nation, and to prevent the incursions of the Romans. (You know nothing At all, Says he, nor Consider that it is expedient for us, that one man should die for the people;
it is sure far safer for us to rest our judgements upon that never-failing Rule of S. Paul Rom. 3. ( We may not do evil, that good may come thereof, ) then to follow them in their wilde resolutions.
it is sure Far safer for us to rest our Judgments upon that never-failing Rule of S. Paul Rom. 3. (We may not do evil, that good may come thereof,) then to follow them in their wild resolutions.
we cannot have for the purpose in one man, a more proper example on the one side for our imitation, nor a more fearful example on the other side for our admonition; then are those two so unlike actions of David in the matter of Saul, & in the matter of Vriah.
we cannot have for the purpose in one man, a more proper Exampl on the one side for our imitation, nor a more fearful Exampl on the other side for our admonition; then Are those two so unlike actions of David in the matter of Saul, & in the matter of Uriah.
and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, concerning the rending of the kingdom from Saul, and setling it upon him:
and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, Concerning the rending of the Kingdom from Saul, and settling it upon him:
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besides the accomplishment of Gods promises, he might so provide for his own safety, quiet the distractions in the state, turne all the forces against the common enemy; advance religion, in adding honourable solemnities to the publick worship;
beside the accomplishment of God's promises, he might so provide for his own safety, quiet the distractions in the state, turn all the forces against the Common enemy; advance Religion, in adding honourable solemnities to the public worship;
and to press the expediency. But David rightly apprehended, the thing it self, to offer violence to the Lords anointed, to be utterly unlawful: and that was it that staid his hand.
and to press the expediency. But David rightly apprehended, the thing it self, to offer violence to the lords anointed, to be utterly unlawful: and that was it that stayed his hand.
and, who can stretch out his hand against the Lords Anointed, and be guiltless? This is David in the matter of Saul: a worthy example for our Imitation.
and, who can stretch out his hand against the lords Anointed, and be guiltless? This is David in the matter of Saul: a worthy Exampl for our Imitation.
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When he saw he could not bring his purpose to pass any other way, at last he entertaineth black thoughts, and falleth upon a desperate resolution; to blear the eyes of the world, Uriah, must dye:
When he saw he could not bring his purpose to pass any other Way, At last he entertaineth black thoughts, and falls upon a desperate resolution; to blear the eyes of the world, Uriah, must die:
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A hard case, to take away the life of an innocent person, a man of renown, valiant and religious, whose name stood in the list, enrolled among his chiefest worthies; and that in a most base and treacherous fashion too, not without a great deal of dawbing and hypocrisie withall: The circumstances aggravate much.
A hard case, to take away the life of an innocent person, a man of renown, valiant and religious, whose name stood in the list, enrolled among his chiefest worthies; and that in a most base and treacherous fashion too, not without a great deal of daubing and hypocrisy withal: The Circumstances aggravate much.
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No doubt Davids heart, that was so ready to smite him at other times upon very small occasions in comparison, would now buffet him with stronger checks;
No doubt Davids heart, that was so ready to smite him At other times upon very small occasions in comparison, would now buffet him with Stronger Checks;
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Of which so great difference and unlikeness if we examine what was the true cause, we shall finde it to have bin none other but this, that in the former he looked chiefly at the unlawfulness of the thing,
Of which so great difference and unlikeness if we examine what was the true cause, we shall find it to have been none other but this, that in the former he looked chiefly At the unlawfulness of the thing,
as being repugnant to the ordinance of God, and the duty of a subject; and therefore expedient or inexpedient, he resolves he will not do it for a world:
as being repugnant to the Ordinance of God, and the duty of a Subject; and Therefore expedient or inexpedient, he resolves he will not do it for a world:
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as conducing to his ends, for the saving of his credit at that time; and therefore lawful or unlawful, he resolveth he will do it, whatsoever come of it:
as conducing to his ends, for the Saving of his credit At that time; and Therefore lawful or unlawful, he resolves he will do it, whatsoever come of it:
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9. Take we warning by his example, (it is the cheapest learning, to profit by anothers harme, ) not to adventure the doing of any thing that we know to be unlawful; seem it never so expedient, and conducible to such ends as we intend. Alas!
9. Take we warning by his Exampl, (it is the cheapest learning, to profit by another's harm,) not to adventure the doing of any thing that we know to be unlawful; seem it never so expedient, and conducible to such ends as we intend. Alas!
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why should any of us for the serving of our own bellies, cast the Commandments of God behind our backs? or violate his holy laws, to satisfie our own impure lusts? Can the compassing of any thing we can desire in this world;
why should any of us for the serving of our own bellies, cast the commandments of God behind our backs? or violate his holy laws, to satisfy our own impure Lustiest? Can the compassing of any thing we can desire in this world;
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as to lye, and forswear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful act, against the light of our own reason,
as to lie, and forswear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful act, against the Light of our own reason,
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10. Nor ought we to be careful hereof then only, when in our ends we look meerly at our selves, and our own private conveniencies in any of the forementioned respects of profit, pleasure, and the rest:
10. Nor ought we to be careful hereof then only, when in our ends we look merely At our selves, and our own private Conveniences in any of the forementioned respects of profit, pleasure, and the rest:
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nor reasons of expediency alone, nor yet both together, will either warrant us before hand to the choice, nor excuse us afterwards for the use of unlawful means. What ever Sauls intention was, in sparing the fatter cattel, I make no question but that Vzzah's very intention was pious, in reaching forth his hand to stay the Arke from falling,
nor Reasons of expediency alone, nor yet both together, will either warrant us before hand to the choice, nor excuse us afterwards for the use of unlawful means. What ever Saul's intention was, in sparing the fatter cattle, I make no question but that Uzzah's very intention was pious, in reaching forth his hand to stay the Ark from falling,
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The things themselves, both the one and the other, seemed to be very expedient. But Gods special command to Saul that all should be destroyed, and his law given by Moses concerning that sacred and mysterious utensil, having made both those things unlawful, did thereby also make both the facts inexcusable: and Almighty God to win reverence and honour to his own ordinances, punished with great severity both the disobedience of the one,
The things themselves, both the one and the other, seemed to be very expedient. But God's special command to Saul that all should be destroyed, and his law given by Moses Concerning that sacred and mysterious utensil, having made both those things unlawful, did thereby also make both the facts inexcusable: and Almighty God to win Reverence and honour to his own ordinances, punished with great severity both the disobedience of the one,
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unless we arm our selves with strong resolutions before-hand, not to do any thing we know to be unlawful upon any terms, seem it otherwise, never so expedient; and then afterwards use all our best prayers and endeavours by Gods grace to hold our resolutions: We are gone.
unless we arm our selves with strong resolutions beforehand, not to do any thing we know to be unlawful upon any terms, seem it otherwise, never so expedient; and then afterwards use all our best Prayers and endeavours by God's grace to hold our resolutions: We Are gone.
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if he do but finde us any whit staggering in our resolutions, for doing nothing but what is lawful; or lending an ear to any perswasions, for the doing of any thing that is unlawful. By this very means he got within our Grandmother Eve; and prevailed with her to taste of the forbidden fruit, though it were unlawful, by perswading her that it was expedient. This once is a sure ground for us to build upon:
if he do but find us any whit staggering in our resolutions, for doing nothing but what is lawful; or lending an ear to any persuasions, for the doing of any thing that is unlawful. By this very means he god within our Grandmother Eve; and prevailed with her to taste of the forbidden fruit, though it were unlawful, by persuading her that it was expedient. This once is a sure ground for us to built upon:
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Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as easily it may do.
Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as Easily it may do.
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13. S. Bernard to Eugenius requireth trinam considerationem, a threefold consideration or enquiry to precede the doing of any action of moment, and worthy our deliberation:
13. S. Bernard to Eugenius requires trinam considerationem, a threefold consideration or enquiry to precede the doing of any actium of moment, and worthy our deliberation:
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And as well the difference that is between them, as the necessity of both, ariseth from those two grand vertues, which must have a special influence into every action morally and spiritually good; to wit, Discretion and Charity: of which two Discretion is the proper judge of decency, and Charity of expediency, though both do in some sort belong to both.
And as well the difference that is between them, as the necessity of both, arises from those two grand Virtues, which must have a special influence into every actium morally and spiritually good; to wit, Discretion and Charity: of which two Discretion is the proper judge of decency, and Charity of expediency, though both do in Some sort belong to both.
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that lawfulness looketh but at the nature and quality of the thing in it self, considered in the kinde, and abstractedly both from the end and circumstances: but expediency taketh in the end also,
that lawfulness looks but At the nature and quality of the thing in it self, considered in the kind, and abstractedly both from the end and Circumstances: but expediency Takes in the end also,
that doth expedire, give any furtherance or avail towards the attaining of that end: and that on the contrary to be inexpedient, that doth impedire, cast in any let, rub,
that does Expire, give any furtherance or avail towards the attaining of that end: and that on the contrary to be inexpedient, that does Impedire, cast in any let, rub,
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It must be a mans first care to propose to himself in all his actions some right end: and then he is to judge of the expediency of the means by their serviceableness thereunto.
It must be a men First care to propose to himself in all his actions Some right end: and then he is to judge of the expediency of the means by their serviceableness thereunto.
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15. It is (no doubt) lawful for a Christian, (being that God hath tied him to live out his time in the world, ) therefore to propose to himself in sundry particular actions of this life worldly ends; (gain, preferment, reputation, delight:) so as he desire nothing but what is meet for him;
15. It is (no doubt) lawful for a Christian, (being that God hath tied him to live out his time in the world,) Therefore to propose to himself in sundry particular actions of this life worldly ends; (gain, preferment, reputation, delight:) so as he desire nothing but what is meet for him;
And those are to seek the glory of God, and the salvation of his own soul, by discharging a good conscience, and advancing the common good. In the use therefore and choice of such things,
And those Are to seek the glory of God, and the salvation of his own soul, by discharging a good conscience, and advancing the Common good. In the use Therefore and choice of such things,
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as are in themselves lawful, (as all indifferent things are,) we are to judge those means, that may any way further us towards the attainment of any of those ends, to be so far forth expedient; and those that any way hinder the same, to be so far forth inexpedient: and by how much more or lesse they so either further or hinder, to be by so much more or less either expedient, or inexpedient.
as Are in themselves lawful, (as all indifferent things Are,) we Are to judge those means, that may any Way further us towards the attainment of any of those ends, to be so Far forth expedient; and those that any Way hinder the same, to be so Far forth inexpedient: and by how much more or less they so either further or hinder, to be by so much more or less either expedient, or inexpedient.
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By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general rules of Expediency, as shall serve to all particular cases: so that there is no remedy,
By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general rules of Expediency, as shall serve to all particular cases: so that there is no remedy,
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and taking one thing with another, according to that measure of wisdome and charity wherewith God hath endowed him, to resolve ever to do that, which seemeth to him most convenient to be done, as things then stand.
and taking one thing with Another, according to that measure of Wisdom and charity wherewith God hath endowed him, to resolve ever to do that, which seems to him most convenient to be done, as things then stand.
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but no respects can make the same thing to be at once both lawful, and unlawful. Because respects cannot alter the natures of things, from which their lawfulness or unlawfulness ariseth.
but no respects can make the same thing to be At once both lawful, and unlawful. Because respects cannot altar the nature's of things, from which their lawfulness or unlawfulness arises.
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Thirdly, that the lawfulness and unlawfulness of things consisteth in puncto indivisibili, (as they use to speak,) even as the nature and essence of every thing doth;
Thirdly, that the lawfulness and unlawfulness of things Consisteth in puncto indivisibili, (as they use to speak,) even as the nature and essence of every thing does;
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and so are not capable either of them of the degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency;
and so Are not capable either of them of the Degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency;
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And universalia certioria; a man of competent judgement, and not fore-stalled with prejudice, will not easily mistake in such generalities, because they are neither many, nor subject to much uncertainty.
And universalia certioria; a man of competent judgement, and not forestalled with prejudice, will not Easily mistake in such Generalities, Because they Are neither many, nor Subject to much uncertainty.
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And it may fall out, and not seldome doth, that when we have laid things together in the ballance, weighing one circumstance with another as carefully as we could;
And it may fallen out, and not seldom does, that when we have laid things together in the balance, weighing one circumstance with Another as carefully as we could;
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some circumstance or other may come into our minds afterwards, which we did not fore-think, or some casual intervening accident may happen, which we could not foresee; that may turn the scales quite the other way,
Some circumstance or other may come into our minds afterwards, which we did not forethink, or Some casual intervening accident may happen, which we could not foresee; that may turn the scales quite the other Way,
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18. From these and other like differences, we may gather the true reason, why the Apostle so much and so often presseth the point of Expediency, as meet to be taken into our consideration and practise, as well as that of lawfulness. Even because things lawful in themselves, and in the kinde, may for want of a right End, or through neglect of due Circumstances, become sinful in the doer. Not as if any act of ours could change the nature of the things from what they are:
18. From these and other like differences, we may gather the true reason, why the Apostle so much and so often Presseth the point of Expediency, as meet to be taken into our consideration and practise, as well as that of lawfulness. Even Because things lawful in themselves, and in the kind, may for want of a right End, or through neglect of due circumstances, become sinful in the doer. Not as if any act of ours could change the nature of the things from what they Are:
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and by forbidding, unlawful: as he made circumcision necessary, and eating of porke unlawful to the Jews under the old Law. But no scruple of conscience, no command of the higher powers, no opinions either consent of men, no scandal or abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally,
and by forbidding, unlawful: as he made circumcision necessary, and eating of pork unlawful to the jews under the old Law. But no scruple of conscience, no command of the higher Powers, no opinions either consent of men, no scandal or abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally,
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Yet may such an indifferent thing, remaining still in the nature of it indifferent as before, by some act of ours or otherwise, become in the use of it and by accident, either necessary or unlawful pro hic & nunc, to some men,
Yet may such an indifferent thing, remaining still in the nature of it indifferent as before, by Some act of ours or otherwise, become in the use of it and by accident, either necessary or unlawful Pro hic & nunc, to Some men,
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19. And it will much concern us, to use all possible circumspection herein, the rather for two great reasons: for that by this means, (I mean the supposed lawfulness of things) we are both very easily drawn on unto sin;
19. And it will much concern us, to use all possible circumspection herein, the rather for two great Reasons: for that by this means, (I mean the supposed lawfulness of things) we Are both very Easily drawn on unto since;
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when he findeth himself able to plead, that he doth nothing but what is lawful. In things simply evil sin cannot lurk so close, but that a godly wise man that hath his eyes in his head, may spy it and avoid it:
when he finds himself able to plead, that he does nothing but what is lawful. In things simply evil since cannot lurk so close, but that a godly wise man that hath his eyes in his head, may spy it and avoid it:
If we chance through humane frailty, or the strength of temptations, to fall into some gross offence, by doing something that is manifestly unlawful, (although such gross sins are of themselves apt to waste the conscience, to beat back the offers of grace,
If we chance through humane frailty, or the strength of temptations, to fallen into Some gross offence, by doing something that is manifestly unlawful, (although such gross Sins Are of themselves apt to waste the conscience, to beatrice back the offers of grace,
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and to harden the heart wonderfully against repentance:) yet have we in sundry other respects more and better helps and advantages towards repentance for such sins,
and to harden the heart wonderfully against Repentance:) yet have we in sundry other respects more and better helps and advantages towards Repentance for such Sins,
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then when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions;
then when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions;
their obliquity is so palpable. 2. They often lie cold and heavy at the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seemeth to rub upon that gaul. 4. The World will cry shame on us, 5. and our enemies triumph, that they have now gotten something to lay in our dish. 6. Our friends will have a just occasion to give us a sharp rebuke: 7. And the guiltiness of the fact will so stop our mouthes, that we shall have nothing to answer for our selves.
their obliquity is so palpable. 2. They often lie cold and heavy At the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seems to rub upon that gaul. 4. The World will cry shame on us, 5. and our enemies triumph, that they have now got something to lay in our dish. 6. Our Friends will have a just occasion to give us a sharp rebuke: 7. And the guiltiness of the fact will so stop our mouths, that we shall have nothing to answer for our selves.
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21. But when we are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in some circumstances. 2. Nor do our hearts smite us with much remorse thereat. 3. The edge of Gods holy Word slideth over us, without cutting or piercing at all,
21. But when we Are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in Some Circumstances. 2. Nor do our hearts smite us with much remorse thereat. 3. The edge of God's holy Word slideth over us, without cutting or piercing At all,
or not deep. 4. We lie not so open to the upbraidings either of friends or foes, but that if any thing be objected by either, we can yet say something in our own defence.
or not deep. 4. We lie not so open to the upbraidings either of Friends or foes, but that if any thing be objected by either, we can yet say something in our own defence.
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and repenteth unfainedly, repenteth even of the smallest sins, as well as of the greatest: but that he doth it not so feelingly, nor so particularly, for these smaller, as for those greater ones;
and Repenteth unfeignedly, Repenteth even of the Smallest Sins, as well as of the greatest: but that he does it not so feelingly, nor so particularly, for these smaller, as for those greater ones;
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For the most part his repentance for such like sins is but in a general form; wrapt up in the lump of his unknown sins: like that in Psal. 19. Who can tell how oft he offendeth? O cleanse thou me from my secret faults !
For the most part his Repentance for such like Sins is but in a general from; wrapped up in the lump of his unknown Sins: like that in Psalm 19. Who can tell how oft he offends? O cleanse thou me from my secret Faults!
22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bare lawfulness of a thing alone, without regard to expediency. For this is indeed the ready way to turn our liberty into a licentiousness: sith even lawful things become unlawful, when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the question will be,
22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bore lawfulness of a thing alone, without regard to expediency. For this is indeed the ready Way to turn our liberty into a licentiousness: sith even lawful things become unlawful, when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the question will be,
and what not? Which leadeth us to the third and last Observation from the Text, viz. That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask,
and what not? Which leads us to the third and last Observation from the Text, viz. That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask,
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Why are not all lawful things alwayes expedient? the Apostles answer is, Because they do not alwayes edifie. When they do edifie, they are not onely lawful, but expedient too; and we may do them:
Why Are not all lawful things always expedient? the Apostles answer is, Because they do not always edify. When they do edify, they Are not only lawful, but expedient too; and we may do them:
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for your edifying, 2 Cor. 12. ) And he desireth that all other men would do so too; ( Let every man please his neighbour for his good unto edification, Rom. 15.2.) and that in all the actions of their lives, ( Let all things be done to edifying, 1 Cor. 14. ) It is the very end for which God ordained the ministery of the Gospel; ( the edifying of the body of Christ, Ephes. 4.) and for which he endowed his servants with power and with gifts to enable them for the work; ( the power which God hath given us for edification, 2 Cor. 13.) Whatsoever our callings are, whatsoever our power or guifts: if we direct them not to Edification, when we use them, we abuse them.
for your edifying, 2 Cor. 12.) And he Desires that all other men would do so too; (Let every man please his neighbour for his good unto edification, Rom. 15.2.) and that in all the actions of their lives, (Let all things be done to edifying, 1 Cor. 14.) It is the very end for which God ordained the Ministry of the Gospel; (the edifying of the body of christ, Ephesians 4.) and for which he endowed his Servants with power and with Gifts to enable them for the work; (the power which God hath given us for edification, 2 Cor. 13.) Whatsoever our callings Are, whatsoever our power or Gifts: if we Direct them not to Edification, when we use them, we abuse them.
The word is metaphorical, taken from material buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual building thereof.
The word is metaphorical, taken from material buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual building thereof.
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The bringing in of unbeleevers into the Church, by converting them to the Christian faith, is as the fetching of more stones from the quarries, to be layed in the building.
The bringing in of unbelievers into the Church, by converting them to the Christian faith, is as the fetching of more stones from the quarries, to be laid in the building.
25. I know not how it is come to pass in these later times, that in the popular and common notion of this word in the mouths and apprehensions of most men generally, Edification is in a manner confined wholy to the Understanding. Which is an errour, perhaps not of much consequence;
25. I know not how it is come to pass in these later times, that in the popular and Common notion of this word in the mouths and apprehensions of most men generally, Edification is in a manner confined wholly to the Understanding. Which is an error, perhaps not of much consequence;
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For thereon is grounded that Objection, which some have stood much upon, (though there be little cause why,) against instrumental musick in the service of God,
For thereon is grounded that Objection, which Some have stood much upon, (though there be little cause why,) against instrumental music in the service of God,
for it is clear both from the words and drift of the Text, that Edification is put as a meet NONLATINALPHABET indeed of Expediency, but not so of lawfulness: And therefore from the unserviceableness of any thing to Edification, we cannot reasonably infer the unlawfulness thereof, but the Inexpediency only.
for it is clear both from the words and drift of the Text, that Edification is put as a meet indeed of Expediency, but not so of lawfulness: And Therefore from the unserviceableness of any thing to Edification, we cannot reasonably infer the unlawfulness thereof, but the Inexpediency only.
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But to let go the inconsequence, that which is supposed in the premises, and laid as the ground of the objection, (viz. that where the understanding is not benefited, there is no Edification; ) is not true.
But to let go the inconsequence, that which is supposed in the premises, and laid as the ground of the objection, (viz. that where the understanding is not benefited, there is no Edification;) is not true.
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The objecters should consider, that whatsoever thing any way advanceth the service of God, or furthereth the grouth of his Church; or conduceth to the increasing of any spiritual grace, or enliving of any holy affection in us;
The Objectors should Consider, that whatsoever thing any Way Advanceth the service of God, or furthereth the grouth of his Church; or conduceth to the increasing of any spiritual grace, or enliving of any holy affection in us;
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or serveth to the outward exercise, or but expression of any such grace or affection, as joy, feare, thankfulness, cheerfulness, reverence, or any other;
or serves to the outward exercise, or but expression of any such grace or affection, as joy, Fear, thankfulness, cheerfulness, Reverence, or any other;
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26. The building up of the people in the right knowledge of God, and of his most holy truth, is I confess a necessary part of the worke; and no man that wisheth well to the worke, will either despise it in his heart,
26. The building up of the people in the right knowledge of God, and of his most holy truth, is I confess a necessary part of the work; and no man that wishes well to the work, will either despise it in his heart,
And for once he speaketh of Edification in his Epistles with reference to knowledge; I dare say he speaketh of it thrice with reference to peace and brotherly Charity or condescension. The truth is, that Edification he so much urgeth, is the promoting and furthering of our selves and others in truth, godliness, and peace, or any grace accompanying salvation,
And for once he speaks of Edification in his Epistles with Referente to knowledge; I Dare say he speaks of it thrice with Referente to peace and brotherly Charity or condescension. The truth is, that Edification he so much urges, is the promoting and furthering of our selves and Others in truth, godliness, and peace, or any grace accompanying salvation,
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S. Iude speaketh of building up our selves; and S. Paul of edifying one another. And this should be our daily and mutual study, to build up our selves and others in the knowledge of the truth, and in the practise of godliness: but especially to the utmost of our powers, within our several sphears,
S. Iude speaks of building up our selves; and S. Paul of edifying one Another. And this should be our daily and mutual study, to built up our selves and Others in the knowledge of the truth, and in the practice of godliness: but especially to the utmost of our Powers, within our several spheres,
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27. The instructions, corrections, or admonitions we bestow upon our private brethren; the good examples we set before them; our bearing with their infirmities;
27. The instructions, corrections, or admonitions we bestow upon our private brothers; the good Examples we Set before them; our bearing with their infirmities;
Now whatsoever we shall finde, according to the present state of the times, places, and persons with whom we have to do, to conduce to the good either of the whole Church, or of any greater or lesser portion thereof,
Now whatsoever we shall find, according to the present state of the times, places, and Persons with whom we have to do, to conduce to the good either of the Whole Church, or of any greater or lesser portion thereof,
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or but of any single member belonging thereunto, (so as no prejudice, or wrong be thereby done to any other:) that we may be sure is expedient for that time.
or but of any single member belonging thereunto, (so as no prejudice, or wrong be thereby done to any other:) that we may be sure is expedient for that time.
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28. To enter into particulars, when and how far forth we are bound to forbear the exercise of our lawful liberty in indifferent things for our brothers sake, would be endless.
28. To enter into particulars, when and how Far forth we Are bound to forbear the exercise of our lawful liberty in indifferent things for our Brother's sake, would be endless.
yet still (as was said,) much must be left to mens Discretion and Charity. Discretion first will tell us in the general, that as the Circumstances alter,
yet still (as was said,) much must be left to men's Discretion and Charity. Discretion First will tell us in the general, that as the circumstances altar,
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As Hushai said of Ahitophels advice, The counsel of Ahitophel is not good at this time. And as he said to his friend, that cited some verses out of Homer not altogether to his liking,
As Hushai said of Ahithophel Advice, The counsel of Ahithophel is not good At this time. And as he said to his friend, that cited Some Verses out of Homer not altogether to his liking,
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If any man should now in these times endeavour to bring back into the Church postliminiò, and after so many years cessation thereof, either the severity of the ancient Canons for publick penances, or the enjoyning of private confessions before Easter,
If any man should now in these times endeavour to bring back into the Church postliminiò, and After so many Years cessation thereof, either the severity of the ancient Canonas for public penances, or the enjoining of private confessions before Easter,
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he should attempt a thing of great inexpediency. Not in regard of the things themselves, which (severed from those abuses which in tract of time had through mens corruption grown thereunto) are certainly lawful; and might be,
he should attempt a thing of great inexpediency. Not in regard of the things themselves, which (severed from those Abuses which in tract of time had through men's corruption grown thereunto) Are Certainly lawful; and might be,
who having been so long accustomed to so much indulgence and liberty in that kinde, could not now brook those severer impositions ▪ but would cry out against them, (as they do against some other things with very little reason,) as Antichristian and superstitious. Paul thought fit to circumcise Timothy at one time,
who having been so long accustomed to so much indulgence and liberty in that kind, could not now brook those severer impositions ▪ but would cry out against them, (as they do against Some other things with very little reason,) as Antichristian and superstitious. Paul Thought fit to circumcise Timothy At one time,
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29. Sith then the difference of times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other circumstances also of places, persons, and the rest:
29. Sith then the difference of times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other Circumstances also of places, Persons, and the rest:
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wise men therefore must be content NONLATINALPHABET, if you will allow that reading, Rom. 12. Ey, to be down-right time-servers, you will say! No such matter:
wise men Therefore must be content, if you will allow that reading, Rom. 12. Ey, to be downright time-servers, you will say! No such matter:
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so long as they be not enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As a skilful Pilot must of necessity hold that course, that the winde and weather will suffer him:
so long as they be not Enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As a skilful Pilot must of necessity hold that course, that the wind and weather will suffer him:
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For, to tug against winde and tide, besides the toyl, he knoweth would be both bootless, and dangerous. It is an easie matter for a Workman upon his bed to frame to himself in his own fancy an exact idaea of some goodly Fabrick that he is to raise;
For, to tug against wind and tide, beside the toil, he Knoweth would be both bootless, and dangerous. It is an easy matter for a Workman upon his Bed to frame to himself in his own fancy an exact idaea of Some goodly Fabric that he is to raise;
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and he may please himself not a little with an imagination that all shall be done just according to that Plat-form. But when he cometh ad practicandum, and to lay his hand to the work indeed;
and he may please himself not a little with an imagination that all shall be done just according to that Platform. But when he comes and practicandum, and to lay his hand to the work indeed;
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it must be our wisdom, when we cannot hope to bring all things to our own votes and desires, (for that is more then yet ever any man could do since the World began) to frame our selves to the present occasions; and taking things as they are,
it must be our Wisdom, when we cannot hope to bring all things to our own votes and Desires, (for that is more then yet ever any man could do since the World began) to frame our selves to the present occasions; and taking things as they Are,
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Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see some inconveniencies likely to ensue thereupon.
Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see Some inconveniences likely to ensue thereupon.
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For if we shall suspend our resolutions, till we can bethink our selves of something that is free from all inconveniencies; in most of our deliberations we shall never resolve upon any thing at all:
For if we shall suspend our resolutions, till we can bethink our selves of something that is free from all inconveniences; in most of our deliberations we shall never resolve upon any thing At all:
God hath so tempered the things of this World, that every commodity hath some incommodiousness, and every conveniency some inconvenience attending the same:
God hath so tempered the things of this World, that every commodity hath Some incommodiousness, and every conveniency Some inconvenience attending the same:
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If therefore out of the whole bunch we can cull out that, which may prevent the most and greatest inconveniencies, and be it self subject to the least and fewest, we shall not have much cause to repent us of our choice.
If Therefore out of the Whole bunch we can cull out that, which may prevent the most and greatest inconveniences, and be it self Subject to the least and fewest, we shall not have much cause to Repent us of our choice.
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Charity seeketh not her own, 1 Cor. 13. She standeth not ever upon the tip-to, with those high terms, [ This I may do, and this I will do, whosoever sayes nay.
Charity seeks not her own, 1 Cor. 13. She Stands not ever upon the tip-to, with those high terms, [ This I may do, and this I will do, whosoever Says nay.
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Our Apostle professeth in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many.
Our Apostle Professes in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many.
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And at Corinth he maintained himself a long while together with his own hand-labour, when he might have challenged maintenance from them, as the Apostles of Christ: But he would not;
And At Corinth he maintained himself a long while together with his own hand-labour, when he might have challenged maintenance from them, as the Apostles of christ: But he would not;
Rather that seeming contrariety yieldeth excellent instruction to us, how to behave our selves in this matter of pleasing. Not to please men, be they never so many or great, out of flatness of spirit:
Rather that seeming contrariety yieldeth excellent instruction to us, how to behave our selves in this matter of pleasing. Not to please men, be they never so many or great, out of flatness of Spirit:
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or thirdly, to do them harm whom we would please, by confirming them in their errours, flattering them in their sins, humouring them in their peevishness, or but even cherishing their weaknesse: (for weaknesse though it may be born with, yet it must not be cherished. ) Thus did not he,
or Thirdly, to do them harm whom we would please, by confirming them in their errors, flattering them in their Sins, Humouring them in their peevishness, or but even cherishing their weakness: (for weakness though it may be born with, yet it must not be cherished.) Thus did not he,
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by forbearing all scornfull, jeering, provoking, or exasperating language and behaviour towards them; but rather with meeknesse instructing them that opposed themselves:
by forbearing all scornful, jeering, provoking, or exasperating language and behaviour towards them; but rather with meekness instructing them that opposed themselves:
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and he would make choyce ever of that, which he saw to be for the present the more expedient. He was a wise Master-builder; and knew how to lay his worke, to make the building rise both faire and strong. He took his model from the Arch-architect, the builder and maker of all things, which is God.
and he would make choice ever of that, which he saw to be for the present the more expedient. He was a wise Master-builder; and knew how to lay his work, to make the building rise both fair and strong. He took his model from the arch-architect, the builder and maker of all things, which is God.
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33. Can any Governour, any Minister, any private man, that desireth to do so much as falleth to his share in this Building, desire a better pattern to worke by? A Governour, that hath advisedly resolved upon a just course, (for that must still be supposed:
33. Can any Governor, any Minister, any private man, that Desires to do so much as falls to his share in this Building, desire a better pattern to work by? A Governor, that hath advisedly resolved upon a just course, (for that must still be supposed:
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But then he must do it suaviter too, (that must not be forgotten,) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his justice and clemency. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of errour and sin,
But then he must do it Suaviter too, (that must not be forgotten,) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his Justice and clemency. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of error and since,
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he must do his part fortiter: instruct, exhort, reprove, correct, with full demonstration of the spirit and power, and with clear evidence of truth and reason;
he must do his part fortiter: instruct, exhort, reprove, correct, with full demonstration of the Spirit and power, and with clear evidence of truth and reason;
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that he may build strong. Yet suaviter too, with all sweetness and meekness, with much beseeching and brotherly language, that he may build faire: approving himself both wayes a workman that needeth not be ashamed.
that he may built strong. Yet Suaviter too, with all sweetness and meekness, with much beseeching and brotherly language, that he may built fair: approving himself both ways a workman that needs not be ashamed.
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But if he either put in ill stuff, or lay it ill; that is, if either he prove with bad arguments, or reprove with bad words: he may then be ashamed of his work;
But if he either put in ill stuff, or lay it ill; that is, if either he prove with bad Arguments, or reprove with bad words: he may then be ashamed of his work;
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he doth but blunder and bungle, and not build. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his wisdome and charity, then by doing it fortiter and suaviter; to the uttermost of his power and skill, effectually; but fairely.
he does but blunder and bungle, and not built. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his Wisdom and charity, then by doing it fortiter and Suaviter; to the uttermost of his power and skill, effectually; but fairly.
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That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superiour authority hath interposed,
That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superior Authority hath interposed,
and those things wherein we are left wholy to our selves. What hath bin said concerning the yielding to the weaknesses of our brethren for the avoiding of their offence; and the forbearing of lawful things sometimes,
and those things wherein we Are left wholly to our selves. What hath been said Concerning the yielding to the Weaknesses of our brothers for the avoiding of their offence; and the forbearing of lawful things sometime,
when they grow inexpedient: is to be understood of such things only, as are wholy in our own power; no superiour authority, either divine or humane, having limited us therein.
when they grow inexpedient: is to be understood of such things only, as Are wholly in our own power; no superior Authority, either divine or humane, having limited us therein.
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private men may, if any thing seem to them inexpedient, modestly tender their thoughts, together with the reasons thereof, to the consideration of those that are in authority: to whose care and wisdom it belongeth, in prescribing any thing concerning indifferent things, to proceed with all just advisedness and moderation:
private men may, if any thing seem to them inexpedient, modestly tender their thoughts, together with the Reasons thereof, to the consideration of those that Are in Authority: to whose care and Wisdom it belongeth, in prescribing any thing Concerning indifferent things, to proceed with all just advisedness and moderation:
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It concerneth superiours therefore to look well to the expediency, and inexpediency of what they enjoyn in indifferent things. Wherein if there be a fault, it must lie upon their account:
It concerns superiors Therefore to look well to the expediency, and inexpediency of what they enjoin in indifferent things. Wherein if there be a fault, it must lie upon their account:
Onely it were good we did remember, that 〈 ◊ 〉 are to give up that account to God onely, and not to us. But after that things are once concluded and established by publick authority, acts passed and constitutions made concerning the same,
Only it were good we did Remember, that 〈 ◊ 〉 Are to give up that account to God only, and not to us. But After that things Are once concluded and established by public Authority, acts passed and constitutions made Concerning the same,
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yea with intolerable pride to refuse obedience thereunto meerly upon this pretension, that they are undecent or inexpedient; is it self indeed the most indecent and inexpedient thing that can be imagined.
yea with intolerable pride to refuse Obedience thereunto merely upon this pretension, that they Are undecent or inexpedient; is it self indeed the most indecent and inexpedient thing that can be imagined.
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as must sufficiently convince the judgement of any man not wilfully obstinate, in that point. I shall onely crave leave briefly to touch at some of them.
as must sufficiently convince the judgement of any man not wilfully obstinate, in that point. I shall only crave leave briefly to touch At Some of them.
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First then, when Governours shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous:
First then, when Governors shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous:
or else every man must be his own judge, which were to overthrow all government, and to bring in a confusion, every man to do what is good in his own eyes:
or Else every man must be his own judge, which were to overthrow all government, and to bring in a confusion, every man to do what is good in his own eyes:
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37. Secondly, to allow men under the pretence of inexpediency, and because of some offence that may be taken thereat, to disobey laws and constitutions made by those that are in authority;
37. Secondly, to allow men under the pretence of inexpediency, and Because of Some offence that may be taken thereat, to disobey laws and constitutions made by those that Are in Authority;
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or might take offence thereat? And what man that is disposed to disobey, but may pretend some inexpediency or other, wherewith to countenance out such his disobedience?
or might take offence thereat? And what man that is disposed to disobey, but may pretend Some inexpediency or other, wherewith to countenance out such his disobedience?
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38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any sin whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful authority in lawful things, is a sin against the fifth Commandment.
38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any since whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful Authority in lawful things, is a since against the fifth Commandment.
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Therefore we may not redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such authority, whosoever should take offence thereat.
Therefore we may not Redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such Authority, whosoever should take offence thereat.
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39. Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency are (as we heard) capable of the degrees of more and lesse; and then in all reason, of two inexpedient things, we are to do that which is lesse inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by authority,
39. Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency Are (as we herd) capable of the Degrees of more and less; and then in all reason, of two inexpedient things, we Are to do that which is less inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by Authority,
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when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the common good, that a publick magistrate should be obeyed in a just command, then that a private person should be gratified in a causeless scruple?
when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the Common good, that a public magistrate should be obeyed in a just command, then that a private person should be gratified in a causeless scruple?
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whose consciences by our disobedience will be emboldned to that, whereto corrupt nature is but too too prone, to affront the Magistrate, and despise authority.
whose Consciences by our disobedience will be emboldened to that, whereto corrupt nature is but too too prove, to affront the Magistrate, and despise Authority.
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debts of justice are to be payed, before debts of charity. Now the duty of obedience is debitum justitiae, and a matter of right: my superiour may challenge it at my hands as his due; and I do him wrong, if I with-hold it from him.
debts of Justice Are to be paid, before debts of charity. Now the duty of Obedience is Debitum justitiae, and a matter of right: my superior may challenge it At my hands as his due; and I do him wrong, if I withhold it from him.
But the care of not giving offence is but debitum charitatis, and a matter but of courtesie. I am to perform it to my brother in love, when I see cause:
But the care of not giving offence is but Debitum charitatis, and a matter but of courtesy. I am to perform it to my brother in love, when I see cause:
It is therefore no more lawful for me, to disobey the lawful command of a Superiour, to prevent thereby the offence of one or a few brethren: then it is lawful for me to do one man wrong, to do another man a courtesie withal;
It is Therefore no more lawful for me, to disobey the lawful command of a Superior, to prevent thereby the offence of one or a few brothers: then it is lawful for me to do one man wrong, to do Another man a courtesy withal;
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and yet, (which would be considered,) if but any one of them hold good, it is enough to carry the cause: And therefore I hope there need be no more said in this matter.
and yet, (which would be considered,) if but any one of them hold good, it is enough to carry the cause: And Therefore I hope there need be no more said in this matter.
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To conclude then, for the point of practise, (which is the main thing I aimed at in the choice of this Text, and my whole meditations thereon,) we may take our direction in these three Rules; easie to be understood and remembred,
To conclude then, for the point of practise, (which is the main thing I aimed At in the choice of this Text, and my Whole meditations thereon,) we may take our direction in these three Rules; easy to be understood and remembered,
when once it appeared to him, that God would have it so. 43. Secondly, if our Superiours, endued with lawful authority thereunto, command us any thing;
when once it appeared to him, that God would have it so. 43. Secondly, if our Superiors, endued with lawful Authority thereunto, command us any thing;
but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our desires, both to feare God, and to honour those that he hath set over us.
but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our Desires, both to Fear God, and to honour those that he hath Set over us.
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so as the thing be but lawful; (for that were licentiousness, and not liberty: ) but we must ever do that, which according to the exigence of present circumstances, (so far as all the wisdome and charity we have will serve us to judge,) shall seem to us most expedient, and profitable to mutual Edification. This is the way:
so as the thing be but lawful; (for that were licentiousness, and not liberty:) but we must ever do that, which according to the exigence of present Circumstances, (so Far as all the Wisdom and charity we have will serve us to judge,) shall seem to us most expedient, and profitable to mutual Edification. This is the Way:
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AD AULAM. Sermon XIII. WHITEHALL July 1641. Rom. 15.6. — That ye may with one minde, and with one mouth glorifie God, even the Father of our Lord Iesus Christ.
AD AULAM. Sermon XIII. WHITEHALL July 1641. Rom. 15.6. — That you may with one mind, and with one Mouth Glorify God, even the Father of our Lord Iesus christ.
Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the whole former Chapter, and in the beginning of this, (to make the Romanes more charitably affected one towards another, without despising the weakness, or judging the liberty, one of another,) concludeth his whole discourse concerning that argument.
Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the Whole former Chapter, and in the beginning of this, (to make the Romans more charitably affected one towards Another, without despising the weakness, or judging the liberty, one of Another,) Concludeth his Whole discourse Concerning that argument.
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That ye may with one, &c. 2. In the matter or substance of which prayer, (besides the formality thereof in those first words, Now the God of patience and consolation grant you:
That you may with one, etc. 2. In the matter or substance of which prayer, (beside the formality thereof in those First words, Now the God of patience and consolation grant you:
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] the other in the manner, that it should be [ according to Christ Iesus: ] So are we at this time, in this later part to consider of the like three particulars. First, the end it self, the glory of God [ that ye may glorifie God.
] the other in the manner, that it should be [ according to christ Iesus: ] So Are we At this time, in this later part to Consider of the like three particulars. First, the end it self, the glory of God [ that you may Glorify God.
spent so much breath, so much oratory, so many arguments; been so copious and so earnest as he is, by his best both perswasions and prayers, to draw all parts to unity: if he had not conceived it conducible to some good end? He that doth not propose to himself some main end in all his actions, especially those that are of moment,
spent so much breath, so much oratory, so many Arguments; been so copious and so earnest as he is, by his best both persuasions and Prayers, to draw all parts to unity: if he had not conceived it conducible to Some good end? He that does not propose to himself Some main end in all his actions, especially those that Are of moment,
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is not like either to go on with any good certainty, or to come off with any sound comfort. There would be ever some fixt end or other thought of, in all our undertakings and endeavours.
is not like either to go on with any good certainty, or to come off with any found Comfort. There would be ever Some fixed end or other Thought of, in all our undertakings and endeavours.
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All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts.
All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts.
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Which upon the point is no better then very Atheisme, or at the best (and that but a very little better) Idolatry. He that doth all for himself, and hath no farther End: maketh an Idol of himself, and hath no other God. [ The ungodly is so proud, that he careth not for God,
Which upon the point is no better then very Atheism, or At the best (and that but a very little better) Idolatry. He that does all for himself, and hath no farther End: makes an Idol of himself, and hath no other God. [ The ungodly is so proud, that he Careth not for God,
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not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but at himself and his own things;
not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but At himself and his own things;
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what needed the dissentions of the Romanes have troubled him any thing at all? If they be so minded, let them go to it hardly; judge on, and despise on;
what needed the dissensions of the Romans have troubled him any thing At all? If they be so minded, let them go to it hardly; judge on, and despise on;
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what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is mostwhat a thankless office, ) to sit him down, let them alone, and say nothing.
what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is mostwhat a thankless office,) to fit him down, let them alone, and say nothing.
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Not meerly seeking our own credit, or profit, or ease, or advancement; nor determining our aims in our selves, or in any other creature: But raising our thoughts to an higher pitch, to look beyond all these at God, as the chief delight of our hearts, and scope of our desires;
Not merely seeking our own credit, or profit, or ease, or advancement; nor determining our aims in our selves, or in any other creature: But raising our thoughts to an higher pitch, to look beyond all these At God, as the chief delight of our hearts, and scope of our Desires;
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The greatest glory on earth is than of a mighty King, when he appeareth in state: his robes glorious, his attendants glorious, every thing about him ordered to be as glorious as may be, ( Solomon in all his glory.
The greatest glory on earth is than of a mighty King, when he appears in state: his robes glorious, his attendants glorious, every thing about him ordered to be as glorious as may be, (Solomon in all his glory.
it is the best resemblance we have, whereby to take some scantling of the infinite glory of our heavenly King. And therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key [ The Lord is King, and hath put on glorious apparel.
it is the best resemblance we have, whereby to take Some scantling of the infinite glory of our heavenly King. And Therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key [ The Lord is King, and hath put on glorious apparel.
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So that we may not unfitly take up our Apostles words elsewhere, (though spoken to another purpose;) Even that which is most glorious here hath no glory in this respect, by reason of the glory that excelleth. 2 Cor. 3.10.
So that we may not unfitly take up our Apostles words elsewhere, (though spoken to Another purpose;) Even that which is most glorious Here hath no glory in this respect, by reason of the glory that excels. 2 Cor. 3.10.
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And the force of the argument he useth at the next verse there, holdeth full out as strongly here: For, saith he, if that which is done away be glorious, much more that which remaineth is glorious.
And the force of the argument he uses At the next verse there, holds full out as strongly Here: For, Says he, if that which is done away be glorious, much more that which remains is glorious.
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The glory of the greatest Monarch in the world, when it is at the fullest is but NONLATINALPHABET, ( the word fitteth the thing very well,) a matter rather of shew and opinion then of substance; and hath in it more of fancy, then reality: (NONLATINALPHABET, is S. Lukes expression Act. 25. ) Yet as empty a thing as it is:
The glory of the greatest Monarch in the world, when it is At the Fullest is but, (the word fits the thing very well,) a matter rather of show and opinion then of substance; and hath in it more of fancy, then reality: (, is S. Lukes expression Act. 25.) Yet as empty a thing as it is:
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But that that maketh it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of heaven remaineth,
But that that makes it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of heaven remains,
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The glorious Majesty of the Lord endureth for ever, Psal. 104. If then that be glorious, much more this: but how much more, is more then any tongue can utter, or heart conceive.
The glorious Majesty of the Lord Endureth for ever, Psalm 104. If then that be glorious, much more this: but how much more, is more then any tongue can utter, or heart conceive.
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6. Nither if we speak of Glory, may we leave our God: and that is a fourth Point. For as no other thing belongeth so properly to God, as Glory: so neither doth Glory belong so properly to any other person,
6. Nither if we speak of Glory, may we leave our God: and that is a fourth Point. For as no other thing belongeth so properly to God, as Glory: so neither does Glory belong so properly to any other person,
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as to God. The holy Martyr S. Stephen therefore calleth him The God of Glory. And the holy Apostles, when they speak of giving him glory, do it sometimes with the exclusive parcle NONLATINALPHABET, to the onely wise God, or (as the words will equally bear it) onely to the wise God be glory:
as to God. The holy Martyr S. Stephen Therefore calls him The God of Glory. And the holy Apostles, when they speak of giving him glory, do it sometime with the exclusive parcle, to the only wise God, or (as the words will equally bear it) only to the wise God be glory:
Yea and the holy Angels in that Anthem they sang upon our Saviours birth, when they shared heaven and earth their severall portions, allotted us our part in peace, and the good will of God,
Yea and the holy Angels in that Anthem they sang upon our Saviors birth, when they shared heaven and earth their several portions, allotted us our part in peace, and the good will of God,
) But that divine, infinite, incomprehensible glory, that belongeth to him as supreme King of Kings, as his peculiar Prerogative, and the choisest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royall pleasure in that point, Esay 42. My glory will I not give to another.
) But that divine, infinite, incomprehensible glory, that belongeth to him as supreme King of Kings, as his peculiar Prerogative, and the Choicest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royal pleasure in that point, Isaiah 42. My glory will I not give to Another.
And to God how can that be done? whose glory is perfect, essentiall, and infinite: and to what is perfect, much less to what is infinite, can nothing be added.
And to God how can that be done? whose glory is perfect, essential, and infinite: and to what is perfect, much less to what is infinite, can nothing be added.
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What a great admirer of Virgil said of him ( tanta Maronis gloria, ut nullius laudibus crescat, nullius vituperatione minuitur ) was but a flaunting hyperbole, farr beyond the merit of the party he meant it to.
What a great admirer of Virgil said of him (tanta Maronis gloria, ut Nullius laudibus Crescat, Nullius vituperatione minuitur) was but a flaunting hyperbole, Far beyond the merit of the party he meant it to.
But the like speech would be most exquisitely true of him, of whom we now speak; (indeed a NONLATINALPHABET rather then an hyperbole: ) Whose Glory is truly such,
But the like speech would be most exquisitely true of him, of whom we now speak; (indeed a rather then an hyperbole:) Whose Glory is truly such,
8. We must therefore of necessity forsake the proper signification of the word Glorifie (which is to adde some glory to another, either in specie or in gradu, which before he had not:) and understand it in such a sense,
8. We must Therefore of necessity forsake the proper signification of the word glorify (which is to add Some glory to Another, either in specie or in Grade, which before he had not:) and understand it in such a sense,
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and to manifest to our own consciences and to the world, how highly we prise and esteem his glory; and how earnestly we desire and as much as in us lieth endeavour it, that all other men would also with us acknowledge and admire the same, Sing praise to the honour of his name;
and to manifest to our own Consciences and to the world, how highly we prize and esteem his glory; and how earnestly we desire and as much as in us lies endeavour it, that all other men would also with us acknowledge and admire the same, Sing praise to the honour of his name;
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To endeavour by our thanksgivings, confessions, faith, charity, obedience, good works, and perseverance in all these, to bring Gods true religion and worship into request, to win a due reverence to his holy name and word, to beget in others more high and honourable thoughts concerning God in all those his most eminent attributes of Wisdome, Power, Iustice, Mercy, and the rest:
To endeavour by our thanksgivings, confessions, faith, charity, Obedience, good works, and perseverance in all these, to bring God's true Religion and worship into request, to win a due Reverence to his holy name and word, to beget in Others more high and honourable thoughts Concerning God in all those his most eminent attributes of Wisdom, Power, justice, Mercy, and the rest:
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Very true, they in heaven are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done here (in truth & singleness of heart,) it is very well accepted.
Very true, they in heaven Are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done Here (in truth & singleness of heart,) it is very well accepted.
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Poor things, God knoweth, our best services are, if God should value them but according to their weight and worth. But in his mercy, (and that through Christ, ) he graciously accepteth our unfained desires, and faithful endeavours, according to that truth we have, be it never so little: and not according to that perfection we want, be it never so much. Alas, what is the tinckling of two little bells in a Countrey-steeple,
Poor things, God Knoweth, our best services Are, if God should valve them but according to their weight and worth. But in his mercy, (and that through christ,) he graciously Accepteth our unfeigned Desires, and faithful endeavours, according to that truth we have, be it never so little: and not according to that perfection we want, be it never so much. Alas, what is the tinkling of two little Bells' in a Countrey-steeple,
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or the peoples running to the Towns-end, and crying God save the King; to adde any honour or greatness to the majesty of a potent Monarch? Yet will a gracious Prince take those mean expressions of his subjects love, as an honour done him:
or the peoples running to the Town's-end, and crying God save the King; to add any honour or greatness to the majesty of a potent Monarch? Yet will a gracious Prince take those mean expressions of his subject's love, as an honour done him:
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because he readeth therein their hearty affections towards him, and he knoweth, that if they knew how to express themselves better; they would. So it is here:
Because he readeth therein their hearty affections towards him, and he Knoweth, that if they knew how to express themselves better; they would. So it is Here:
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Whatsoever become of us and our affairs, that yet God may be glorified. Whether ye eat or drink, saith S. Paul, or whatsoever else ye do, let all be done to the glory of God, 1 Cor. 10. He would have us, not onely in the performance of good works and of necessary duties, to intend the glory of God, (according to that of our Saviour, Let your light so shine before men, that they may see your good works,
Whatsoever become of us and our affairs, that yet God may be glorified. Whither you eat or drink, Says S. Paul, or whatsoever Else you do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in the performance of good works and of necessary duties, to intend the glory of God, (according to that of our Saviour, Let your Light so shine before men, that they may see your good works,
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When we begin, the first petition we are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we are to wrap up all in the conclusion with this acknowledgement, that to him alone belongeth all the kingdom, the power,
When we begin, the First petition we Are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we Are to wrap up all in the conclusion with this acknowledgement, that to him alone belongeth all the Kingdom, the power,
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Infinitely therefore to be preferred, not onely before riches, honours, pleasures, friends, and all the comforts and contentments the World can afford us in this life, but even before life it self.
Infinitely Therefore to be preferred, not only before riches, honours, pleasures, Friends, and all the comforts and contentment's the World can afford us in this life, but even before life it self.
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who laid down his life for his Fathers glory: and so did many holy Martyrs and faithful servants of God value it too ▪ who laid down their lives for their Masters glory. Nay, let me go yet higher:
who laid down his life for his Father's glory: and so did many holy Martyrs and faithful Servants of God valve it too ▪ who laid down their lives for their Masters glory. Nay, let me go yet higher:
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It was not meerly a strain of his Rhetorick, to give his brethren (by that hyperbolical expression, ) the better assurance of his exceeding great love towards them, that our Apostle said before at Chap. 9. of this epistle, that he could wish himself to be accursed, to be made an Anathema, to be separated and cut off from Christ, for their sakes.
It was not merely a strain of his Rhetoric, to give his brothers (by that hyperbolical expression,) the better assurance of his exceeding great love towards them, that our Apostle said before At Chap. 9. of this epistle, that he could wish himself to be accursed, to be made an Anathema, to be separated and Cut off from christ, for their sakes.
Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing ( fervente calamo; ) and as the abortive fruit of a precipitate over-passionate zeal, before he had sufficiently consulted his reason, whether he should suffer it to pass in that form or not,
Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing (fervent Calamo;) and as the abortive fruit of a precipitate overpassionate zeal, before he had sufficiently consulted his reason, whither he should suffer it to pass in that from or not,
for then doubtless he would have corrected himself, and retracted it upon his second thoughts; as he did Acts 23. when he had inconsiderately reviled the High-Priest sitting then in the place of judicature.
for then doubtless he would have corrected himself, and retracted it upon his second thoughts; as he did Acts 23. when he had inconsiderately reviled the High-Priest sitting then in the place of judicature.
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Not that S. Paul wished their salvation more then his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the law of Nature, which cannot but begin at home ( Omnes sibi melius esse malunt quàm alteri:
Not that S. Paul wished their salvation more then his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the law of Nature, which cannot but begin At home (Omnes sibi Better esse Malunt quàm Alteri:
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if Gods glory should so require ( hoc imposibili supposito: ) he could be content with all his heart rather to lose his own part in the joyes of heaven, that God might be the more glorified; then that God should lose any part of his glory, for his salvation.
if God's glory should so require (hoc imposibili supposito:) he could be content with all his heart rather to loose his own part in the Joys of heaven, that God might be the more glorified; then that God should loose any part of his glory, for his salvation.
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that the bent of his whole desires and endeavours, (all other things set apart, otherwise then as they serve thereunto) should be the glory of God. For first, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is goodness it self,
that the bent of his Whole Desires and endeavours, (all other things Set apart, otherwise then as they serve thereunto) should be the glory of God. For First, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is Goodness it self,
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and that is meerly his own glory. All those his high and unconceiveable acts ad intra, being immanent in himself, must needs also be terminated in himself.
and that is merely his own glory. All those his high and unconceivable acts ad intra, being immanent in himself, must needs also be terminated in himself.
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And as for all those his powerful and providential acts ad extra, those I mean which are exercised upon and about the creatures, and (by reason of that their effluxe and emanation ) are made better known to us then the former:
And as for all those his powerful and providential acts ad extra, those I mean which Are exercised upon and about the creatures, and (by reason of that their efflux and emanation) Are made better known to us then the former:
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and disposeth of them according to the good pleasure of his will, for his own names sake, and for his own glories sake. That so his wisdom, and power, and truth, and justice, and mercy, and all those other his divine excellencies, which we are to believe and admire, (but may not seek to comprehend ) might be acknowledged, reverenced, and magnified.
and Disposeth of them according to the good pleasure of his will, for his own names sake, and for his own Glories sake. That so his Wisdom, and power, and truth, and Justice, and mercy, and all those other his divine excellencies, which we Are to believe and admire, (but may not seek to comprehend) might be acknowledged, reverenced, and magnified.
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then the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to eternal happiness; nor any one act more full of terrour and astonishment then the other, the designation of such as live and die in Sin and Infidelity without repentance, to eternal destruction: the scriptures in the last resolution referr them wholy to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one:
then the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to Eternal happiness; nor any one act more full of terror and astonishment then the other, the designation of such as live and die in since and Infidelity without Repentance, to Eternal destruction: the Scriptures in the last resolution refer them wholly to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one:
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13. But he requireth it of us secondly, as our bounden Duty, and by way of Thankfulness; in acknowledgement of those many favours we have received from him.
13. But he requires it of us secondly, as our bounden Duty, and by Way of Thankfulness; in acknowledgement of those many favours we have received from him.
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Our Apostle therefore in our Lords behalf presseth us with the nature of our tenure, and challengeth this duty from us by a claim of right. Ye have them of God, saith he, and ye are not your own:
Our Apostle Therefore in our lords behalf Presseth us with the nature of our tenure, and Challengeth this duty from us by a claim of right. You have them of God, Says he, and you Are not your own:
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14. But say there lay no such obligation upon us, yet thirdly, in point of Wisdom it would concern us to seek our Masters glory: the benefit whereof would so abundantly redound upon our selves.
14. But say there lay no such obligation upon us, yet Thirdly, in point of Wisdom it would concern us to seek our Masters glory: the benefit whereof would so abundantly redound upon our selves.
By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve our selves. Doth Iob, doth any man, serve God for nought? I speak it not for this purpose,
By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve our selves. Does Job, does any man, serve God for nought? I speak it not for this purpose,
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for our selves? I note it only, to let us see the exceeding goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his service, who doth so infallibly procure our glory, whilest we unfainedly seek his. And hereof we have a faire and full assurance,
for our selves? I note it only, to let us see the exceeding Goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his service, who does so infallibly procure our glory, whilst we unfeignedly seek his. And hereof we have a fair and full assurance,
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and that from his own mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honour me, I will honour.
and that from his own Mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honour me, I will honour.
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beware we first, that we do not by base flattery, or other too much reverence or obsequiousness, give unto any mortal man, or other finite creature any part of that Honour, which is due to the infinite and immortal God alone.
beware we First, that we do not by base flattery, or other too much Reverence or obsequiousness, give unto any Mortal man, or other finite creature any part of that Honour, which is due to the infinite and immortal God alone.
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Not the glory of Omnipotency, unto any power upon earth, be it never so great, ( God spake once, twise have I heard the same, that power belongeth unto God.
Not the glory of Omnipotency, unto any power upon earth, be it never so great, (God spoke once, twice have I herd the same, that power belongeth unto God.
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nor to any Iudicatory, be it never so solemn. ( Let God be true, and every man a lyar, Rom. 3.) Experience sheweth, there is Errour and Partiality in them all.
nor to any Judicatory, be it never so solemn. (Let God be true, and every man a liar, Rom. 3.) Experience shows, there is Error and Partiality in them all.
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Our blessed Lord himself Christ Iesus, who was the very brightness and express image of his Fathers glory, and (without robbery) of equal and coeternal glory with him:
Our blessed Lord himself christ Iesus, who was the very brightness and express image of his Father's glory, and (without robbery) of equal and coeternal glory with him:
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yet, as he was man, he did not glorifie himself; nay, (let me say more) having taken upon him the form of a servant, he durst not seek his own glory, but the glory of his Father that sent him.
yet, as he was man, he did not Glorify himself; nay, (let me say more) having taken upon him the from of a servant, he durst not seek his own glory, but the glory of his Father that sent him.
for Vanity is next akin to nothing; and such glory is no better, if Solomon may be judge, For men to seek their own glory, is not glory, Prov. 25. 17. But, though we may not seek to pull any glory upon our selves:
for Vanity is next akin to nothing; and such glory is no better, if Solomon may be judge, For men to seek their own glory, is not glory, Curae 25. 17. But, though we may not seek to pull any glory upon our selves:
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but that maketh it nothing the lesse, it rendereth it rather the more dangerous. For what hath any man to do, to bestow what is none of his? And if we know they have no right to give it, sure we are greatly to blame, if we take it. — NONLATINALPHABET.
but that makes it nothing the less, it rendereth it rather the more dangerous. For what hath any man to do, to bestow what is none of his? And if we know they have no right to give it, sure we Are greatly to blame, if we take it. —.
It did not any thing at all either excuse Herod from guilt, or exempt him from punishment, that he did no more but admit those shouts and acclamations, wherewith the people so magnified his eloquence ( It is the voice of God, and not of man.
It did not any thing At all either excuse Herod from guilt, or exempt him from punishment, that he did no more but admit those shouts and acclamations, wherewith the people so magnified his eloquence (It is the voice of God, and not of man.
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Because he did not some way or other shew himself displeased with those flatterers, (not chastening them so much as with a frown, ) nor transmit the glory they cast upon him higher,
Because he did not Some Way or other show himself displeased with those Flatterers, (not chastening them so much as with a frown,) nor transmit the glory they cast upon him higher,
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he standeth convicted and condemned upon record, for not giving God the glory, Acts 12. Marvel not that one of Gods holy Angels was so ready to do execution upon him there for that fault:
he Stands convicted and condemned upon record, for not giving God the glory, Acts 12. Marvel not that one of God's holy Angels was so ready to do execution upon him there for that fault:
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and were preparing Oxen and garlands to sacrifice to them? As soon as ever they heard of it, in token of grief and detestation, they rent their clothes, and in all haste ran in among the people, crying out, Sirs, what do you mean? Why do you thus? Mistake not your selves, nor us.
and were preparing Oxen and garlands to sacrifice to them? As soon as ever they herd of it, in token of grief and detestation, they rend their clothes, and in all haste ran in among the people, crying out, Sirs, what do you mean? Why do you thus? Mistake not your selves, nor us.
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And that is this, That we beware by all means we do not indeed manage our own quarrels, whilest we pretend to stand for the glory of God. Is it not enough for us, to doat upon our own wilde fancies, as Pigmalion did upon the image himself had carved? Enough,
And that is this, That we beware by all means we do not indeed manage our own quarrels, whilst we pretend to stand for the glory of God. Is it not enough for us, to dote upon our own wild fancies, as Pigmalion did upon the image himself had carved? Enough,
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when we have embraced some fond conceipt upon weak grounds through ignorance or prejudice, to contend with some acrimony for it? Enough, having perhaps over-shot our selves in some speech or action rashly, to set our selves to maintain it for our credits sake,
when we have embraced Some found conceit upon weak grounds through ignorance or prejudice, to contend with Some acrimony for it? Enough, having perhaps overshot our selves in Some speech or actium rashly, to Set our selves to maintain it for our credits sake,
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as if the cause were his, as if in all we had said or done, we had sought nothing more then him and his glory, nothing less then our selves and our own interest? Alas what a pity it is,
as if the cause were his, as if in all we had said or done, we had sought nothing more then him and his glory, nothing less then our selves and our own Interest? Alas what a pity it is,
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nay what a shame, that Conscience, Religion, the honour of God, and the vindicating of his glory, should be made a stale to disloialty, sacriledge, sedition, faction,
nay what a shame, that Conscience, Religion, the honour of God, and the vindicating of his glory, should be made a stale to disloyalty, sacrilege, sedition, faction,
and what a world of errours and mischiefs men have been led into, under that notion. Those words are used pro formâ, and set in the beginning of the Instrument: when all that followeth after in the whole writing, contain nothing but our own wills. Time was,
and what a world of errors and mischiefs men have been led into, under that notion. Those words Are used Pro formâ, and Set in the beginning of the Instrument: when all that follows After in the Whole writing, contain nothing but our own wills. Time was,
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and when our Apostle before his conversion made havock of the Church, it was the zeal of Gods glory that so bemadded him: ( Concerning zeal persecuting the Church.
and when our Apostle before his conversion made havoc of the Church, it was the zeal of God's glory that so bemadded him: (Concerning zeal persecuting the Church.
or at leastwise mingled with such a strong infusion of corrupt partiality and self-seeking, as sowreth it extremely, and rendreth it very inexcusable.
or At leastwise mingled with such a strong infusion of corrupt partiality and self-seeking, as soureth it extremely, and rendereth it very inexcusable.
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How did the Pharisees and other Iews juggle with the poor man that had been born blind Ioh. 9. seeking to worke upon him with fair words and pretences, ( Give God the praise &c.) when at the same instant they did most wickedly endeavour to obscure the glory of that miraculous cure, which Christ had wrought upon him, in giving him his sight.
How did the Pharisees and other Iews juggle with the poor man that had been born blind John 9. seeking to work upon him with fair words and pretences, (Give God the praise etc.) when At the same instant they did most wickedly endeavour to Obscure the glory of that miraculous cure, which christ had wrought upon him, in giving him his sighed.
how in some former ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up at length in the Temple of God, there bearing himself as God, or a vice-god at least:
how in Some former ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up At length in the Temple of God, there bearing himself as God, or a Vicegod At least:
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nor, (for any thing appeareth in the ancient histories and monuments of the Church) ever so much as heard of, in any setled Church in Asia, Europe, or Africa, for fifteen hundred years together? Both sides pretend from Scripture; and for the glory of God, both:
nor, (for any thing appears in the ancient histories and monuments of the Church) ever so much as herd of, in any settled Church in Asia, Europe, or Africa, for fifteen hundred Years together? Both sides pretend from Scripture; and for the glory of God, both:
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For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devises.
For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devises.
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But some have been blamed for bringing into the Church new forms and Ceremonies; or (which is all one in the apprehensions of men that consider not much,
But Some have been blamed for bringing into the Church new forms and Ceremonies; or (which is all one in the apprehensions of men that Consider not much,
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and other-some have been blamed for seeking to strip her both of old and new, and to leave her starke naked of all her ornaments and outward formalities. In this case also,
and Othersome have been blamed for seeking to strip her both of old and new, and to leave her stark naked of all her Ornament and outward formalities. In this case also,
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22. Methinks, dust and ashes that we are, we should tremble to make so bold with the glory of the great God of heaven and earth, which is the most sacred thing in the world,
22. Methinks, dust and Ashes that we Are, we should tremble to make so bold with the glory of the great God of heaven and earth, which is the most sacred thing in the world,
Were it not a lamentable case, if it should ever come to that, that Religion should lye at the top, where avarice, ambition, or sacriledge lye at the bottome; and perhaps malice, partiality, oppression, murther, some wicked lust or other in the midst? Yet is not any of this impossible to be:
Were it not a lamentable case, if it should ever come to that, that Religion should lie At the top, where avarice, ambition, or sacrilege lie At the bottom; and perhaps malice, partiality, oppression, murder, Some wicked lust or other in the midst? Yet is not any of this impossible to be:
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yea, rather scarce possible to be avoided, so long as we dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered zeal, to be wiser and holier then God would have us:
yea, rather scarce possible to be avoided, so long as we Dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered zeal, to be Wiser and Holier then God would have us:
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I mean in the determining of his glory according to our fancies; where we have no clear texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for.
I mean in the determining of his glory according to our fancies; where we have no clear texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for.
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It consisteth in the exercise of holy graces, and the conscionable performance of unquestioned duties. Sincere confession of sin proceeding from an humble and contrite heart;
It Consisteth in the exercise of holy graces, and the conscionable performance of unquestioned duties. Sincere Confessi of since proceeding from an humble and contrite heart;
patience in suffering adversity, exemplary obedience to the holy laws of God, fruitfulness in good works: these, these are things wherein God expecteth to be glorified by us.
patience in suffering adversity, exemplary Obedience to the holy laws of God, fruitfulness in good works: these, these Are things wherein God Expects to be glorified by us.
the glory of God is not at all concerned in the using or not using of them, otherwise then as our Faith, or Temperance, or Obedience, or Charity, or other like Christian grace or vertue is exercised, or evidenced thereby.
the glory of God is not At all concerned in the using or not using of them, otherwise then as our Faith, or Temperance, or obedience, or Charity, or other like Christian grace or virtue is exercised, or evidenced thereby.
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to wit, the End it self, the Glory of God. The amplifications follow: the former whereof containeth a description of the party to be glorified. That ye may glorifie God.
to wit, the End it self, the Glory of God. The amplifications follow: the former whereof Containeth a description of the party to be glorified. That you may Glorify God.
First, this is Stylo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our Lord Iesus Christ, Ehpes. 3. The God and Father of our Lord Iesus Christ knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord Iesus Christ, 1 Pet. 1.) As the old Covenant ceased upon the bringing in of a new and better Covenant: so there was a cessation of the old style, upon the bringing in of this new and better style. The old ran thus, The God of Abraham, the God of Isaac, and the God of Iacob:
First, this is Stylo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our Lord Iesus christ, Ephes. 3. The God and Father of our Lord Iesus christ Knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord Iesus christ, 1 Pet. 1.) As the old Covenant ceased upon the bringing in of a new and better Covenant: so there was a cessation of the old style, upon the bringing in of this new and better style. The old ran thus, The God of Abraham, the God of Isaac, and the God of Iacob:
proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarchs from the bondage of Egypt. But having now vouchsafed unto his people a far more glorious deliverance then that, from a far more grievous bondage then that, (from under Sin, Satan, Death, Hell, and the Law, ) whereof that of Egypt was but a shadow and type:
proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarchs from the bondage of Egypt. But having now vouchsafed unto his people a Far more glorious deliverance then that, from a Far more grievous bondage then that, (from under since, Satan, Death, Hell, and the Law,) whereof that of Egypt was but a shadow and type:
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Exchanging the Name of God, a name of greater distance and terrour; into the Name of Father, a name of more neerness and indulgence. And taking the additional title or denomination, not from the parties delivered, (as before,) who were his faithful servants indeed,
Exchanging the Name of God, a name of greater distance and terror; into the Name of Father, a name of more nearness and indulgence. And taking the additional title or denomination, not from the parties Delivered, (as before,) who were his faithful Servants indeed,
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24. Secondly, this style putteth a difference between the true God of Heaven and Earth, whom only we are to glorifie: and all other false and imaginary titular gods, to whom we ow• nothing but scorn and detestation.
24. Secondly, this style putteth a difference between the true God of Heaven and Earth, whom only we Are to Glorify: and all other false and imaginary titular God's, to whom we ow• nothing but scorn and detestation.
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and one Lord Iesus Christ, his Son. This is Deus Christianorum. If either you hope as Christians to receive grace from that God, that alone can give it;
and one Lord Iesus christ, his Son. This is Deus Christians. If either you hope as Christians to receive grace from that God, that alone can give it;
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25. These two Reasons are general. There are two other more special; for the use of it here: in respect of some congruity it hath with the matter or method of the Apostles present discourse.
25. These two Reasons Are general. There Are two other more special; for the use of it Here: in respect of Some congruity it hath with the matter or method of the Apostles present discourse.
and whereof also he had given a touch immediately before in the next former Verse, and which he also resumed again in the next following Verse; drawn from the example of Christ. That since Christ, in receiving us,
and whereof also he had given a touch immediately before in the next former Verse, and which he also resumed again in the next following Verse; drawn from the Exampl of christ. That since christ, in receiving us,
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and condescending to our weaknesses, did aim at his Fathers glory: so we also should aim at the same end, by treading in the same steps. We cannot better glorifie God the Father of our Lord Iesus Christ, then by receiving one another into our charity, care,
and condescending to our Weaknesses, did aim At his Father's glory: so we also should aim At the same end, by treading in the same steps. We cannot better Glorify God the Father of our Lord Iesus christ, then by receiving one Another into our charity, care,
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26. Secondly, since we cannot rightly glorifie God, unless we so conceive him as our Father (— If I be a Father where is mine honour? Mal. 1. — That they may see your good works, and glorifie your Father which is in heaven, Mat. 5.) it may be the Apostle would have us take knowledge how we came to have a right to our son-ship; and for that end might use the title here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this,
26. Secondly, since we cannot rightly Glorify God, unless we so conceive him as our Father (— If I be a Father where is mine honour? Malachi 1. — That they may see your good works, and Glorify your Father which is in heaven, Mathew 5.) it may be the Apostle would have us take knowledge how we Come to have a right to our sonship; and for that end might use the title Here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this,
Jesus Christ is the onely Son of God by nature and generation: and through him onely it is, that we are made the sons of God by grace and adoption. (As many as received him, to them he gave power to be made the sons of God, Iohn 1.) If we be the sons of God, we are made so:
jesus christ is the only Son of God by nature and generation: and through him only it is, that we Are made the Sons of God by grace and adoption. (As many as received him, to them he gave power to be made the Sons of God, John 1.) If we be the Sons of God, we Are made so:
27. Wherein, omitting (for brevities sake) such advantages, as from the words NONLATINALPHABET and NONLATINALPHABET, might be raised, for farther enlargement:
27. Wherein, omitting (for brevities sake) such advantages, as from the words and, might be raised, for farther enlargement:
observe first, that whereas he nameth two instruments wherewith we are to glorifie God, the one inward ( the Minde ) the other outward the Mouth: ) he nameth the inward first.
observe First, that whereas he names two Instruments wherewith we Are to Glorify God, the one inward (the Mind) the other outward the Mouth:) he names the inward First.
Else we shall incur that reproof in the Prophet Esay, as well as the Pharisees did, to whom our Saviour applyeth it in the Gospel ( This people draweth near me with their mouth, and honoureth me with their lips:
Else we shall incur that reproof in the Prophet Isaiah, as well as the Pharisees did, to whom our Saviour Applieth it in the Gospel (This people draws near me with their Mouth, and Honoureth me with their lips:
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if he had not roused up himself, that is, his heart and his minde, (for the minde, that's the man ) as well as his tongue (Awake my glory, awake Lute and Harpe, I my self will awake right early:) the best musick of his tongue, with Lute and Harpe to boot, had been no better,
if he had not roused up himself, that is, his heart and his mind, (for the mind, that's the man) as well as his tongue (Awake my glory, awake Lute and Harp, I my self will awake right early:) the best music of his tongue, with Lute and Harp to boot, had been no better,
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then sounding brass, or a tinckling Cymbal. God is NONLATINALPHABET, an exact critick in spelling and examining the thoughts of our hearts most accurately.
then sounding brass, or a tinkling Cymbal. God is, an exact critic in spelling and examining the thoughts of our hearts most accurately.
And will no more take himself to be honoured by us, when we cry Lord, Lord, or (as the Pharisee) God I thank thee; if our mindes the while be aloof off, hankering after the world, or our own base lusts: then Christ took himself to be honoured by the souldiers, that put a reed into his hand instead of a Scepter; and bowed the knee before him, saying, Haile King of the Iews, and then presently spat upon him,
And will no more take himself to be honoured by us, when we cry Lord, Lord, or (as the Pharisee) God I thank thee; if our minds the while be aloof off, hankering After the world, or our own base Lustiest: then christ took himself to be honoured by the Soldiers, that put a reed into his hand instead of a Sceptre; and bowed the knee before him, saying, Hail King of the Iews, and then presently spat upon him,
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unlesse with the mouth also we be ready to confesse him. David therefore professeth very often in the Psalmes, that he would performe his services to God with his mouth and lips. (Open thou my lips,
unless with the Mouth also we be ready to confess him. David Therefore Professes very often in the Psalms, that he would perform his services to God with his Mouth and lips. (Open thou my lips,
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and at last I spake with my tongue, Psal. 39. And in another Psalm, as his heart was busie enditing of a good matter, his tongue was as the pen of a ready writer, to take it as fast as his heart could dictate it.
and At last I spoke with my tongue, Psalm 39. And in Another Psalm, as his heart was busy enditing of a good matter, his tongue was as the pen of a ready writer, to take it as fast as his heart could dictate it.
Heart and Tongue, Minde and Mouth, both must joyn together, and if there be any thing else in us besides, that can contribute any furtherance to the worke, it must in too:
Heart and Tongue, Mind and Mouth, both must join together, and if there be any thing Else in us beside, that can contribute any furtherance to the work, it must in too:
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Which argument were of very little force, if unanimity and like-mindedness were not a thing very subservient to Gods glory. What an honour is it to the God of Israel, when all Israel commeth in as one man to do him worship!
Which argument were of very little force, if unanimity and Like-mindedness were not a thing very subservient to God's glory. What an honour is it to the God of Israel, when all Israel comes in as one man to do him worship!
and mutually supply out of their several stores the wants each of other, for the better preservation of the whole, and the more comfort of the several parts. As the variety of instruments and voyces, is so far from hindering the musick, that it maketh it up: (for what else is musical harmony, but concordia discors, variety in consort?) the musick could not be either so ful,
and mutually supply out of their several stores the Wants each of other, for the better preservation of the Whole, and the more Comfort of the several parts. As the variety of Instruments and voices, is so Far from hindering the music, that it makes it up: (for what Else is musical harmony, but Concord discourse, variety in consort?) the music could not be either so full,
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or delightful without some variety. But then care must be had of two things, first, that the instruments be well in tune, (not only each within it self,
or delightful without Some variety. But then care must be had of two things, First, that the Instruments be well in tune, (not only each within it self,
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For the tuning; if any one single string, of any one single instrument in the whole consort should be out of tune, though but a little (say it be no more difference then a flat and a sharp) aures eruditae ferre non possent.
For the tuning; if any one single string, of any one single Instrument in the Whole consort should be out of tune, though but a little (say it be no more difference then a flat and a sharp) aures eruditae Far non possent.
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Any thing that is tolerable will passe among country-people: but the least discord in the world will offend a choise and delicate eare. But if it should be very much out of tune;
Any thing that is tolerable will pass among Country people: but the least discord in the world will offend a choice and delicate ear. But if it should be very much out of tune;
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it would be harsh, and grate even a thick and vulgar eare. But say all the instruments should be perfectly well tuned; yet if the men should not agree what to play,
it would be harsh, and grate even a thick and Vulgar ear. But say all the Instruments should be perfectly well tuned; yet if the men should not agree what to play,
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but one would have a grave Pavane, another a nimbler Galliard, a third some frisking toy or Iigg, and then all of them should be wilful, none yield to his fellow,
but one would have a grave Pavane, Another a nimbler Galliard, a third Some frisking toy or Iigg, and then all of them should be wilful, none yield to his fellow,
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When (as it is now growen with us) one Pamphleter must have the Church governed after this fashion, another after that. Twenty several models and platforms of government: just as one of our own Poets (of good note in his time) hath long since described Errours Children; a numerous brood,
When (as it is now grown with us) one Pamphleter must have the Church governed After this fashion, Another After that. Twenty several models and platforms of government: just as one of our own Poets (of good note in his time) hath long since described Errors Children; a numerous brood,
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and ecchoed in the pulpits: to the manifest dishonour of God, the deep scandal of the reformed Religion, and eternal infamy both of our Church and State, and God knoweth what other sad and desperate consequents in future;
and echoed in the pulpits: to the manifest dishonour of God, the deep scandal of the reformed Religion, and Eternal infamy both of our Church and State, and God Knoweth what other sad and desperate consequents in future;
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As I have heard those words of the last Psalm read monethly in our Churches, ( Praise him upon the well tuned Cymbals, praise him upon the loud Cymbals:
As I have herd those words of the last Psalm read monthly in our Churches, (Praise him upon the well tuned Cymbals, praise him upon the loud Cymbals:
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But if meekness, peaceableness, and moderation, do not first put the Cymbal into good tune: the loudness will but make it the more ungraceful in the player, the more ungrateful to the hearer.
But if meekness, peaceableness, and moderation, do not First put the Cymbal into good tune: the loudness will but make it the more ungraceful in the player, the more ungrateful to the hearer.
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that of Edification. He would have all things in the Church done to Edifying. And if you will take the pains to examine it, you shall finde that most times where he speaketh of glorifying God, he doth it with reference to Edification; and most times where he speaketh of Edifying, he doth it with reference to those mutual respects and charitable offices, whereby we apply our selves to our brethren for the maintenance of peace and unity. That passage (for example) before mentioned,
that of Edification. He would have all things in the Church done to Edifying. And if you will take the pains to examine it, you shall find that most times where he speaks of glorifying God, he does it with Referente to Edification; and most times where he speaks of Edifying, he does it with Referente to those mutual respects and charitable Offices, whereby we apply our selves to our brothers for the maintenance of peace and unity. That passage (for Exampl) before mentioned,
and of all other the most obvious in this argument (Whether ye eat or drink, or whatsoever else ye do, let all be done to the glory of God) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brethren for charities sake, where in godly wisdom we shall see it expedient so to do,
and of all other the most obvious in this argument (Whither you eat or drink, or whatsoever Else you do, let all be done to the glory of God) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brothers for charities sake, where in godly Wisdom we shall see it expedient so to do,
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He speaketh of bearing the infirmities of our weaker brethren, vers. 1. of not pleasing our selves, but each man pleasing his brother for his good unto edification, vers. 2. of receiving one another by Christs example, vers. 7. and he cometh in among with this votive prayer, that God would grant them to be like minded one unto another;
He speaks of bearing the infirmities of our Weaker brothers, vers. 1. of not pleasing our selves, but each man pleasing his brother for his good unto edification, vers. 2. of receiving one Another by Christ Exampl, vers. 7. and he comes in among with this votive prayer, that God would grant them to be like minded one unto Another;
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that so by their unanimity they might glorifie God. That is, that their like-mindedness might serve to Gods glory, in the edification of their brethren.
that so by their unanimity they might Glorify God. That is, that their Like-mindedness might serve to God's glory, in the edification of their brothers.
33. Now if that which best edifieth the Church, do also most glorifie God, (as these and the like passages seem to import;) then certainly not by many things is God more glorified, then by Peace, Love, and Concord: sith few things edifie more then these do.
33. Now if that which best Edifieth the Church, do also most Glorify God, (as these and the like passages seem to import;) then Certainly not by many things is God more glorified, then by Peace, Love, and Concord: sith few things edify more then these doe.
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and he when he speaketh of compacting the Church into a building, mentioneth the edifying of it selfe in love Eph. 4. It hath been my hap heretofore more then once,
and he when he speaks of compacting the Church into a building, mentioneth the edifying of it self in love Ephesians 4. It hath been my hap heretofore more then once,
yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which maketh me the unwillinger to dwell upon it the third time. Yet sith it appeareth to have been of so frequent and familiar use with our Apostle, and is withall so pertinent both to the process of his discourse in this place,
yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which makes me the unwillinger to dwell upon it the third time. Yet sith it appears to have been of so frequent and familiar use with our Apostle, and is withal so pertinent both to the process of his discourse in this place,
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and then they grow to hot words, and from words to blowes, and so instead of pointing the wall, fall a thrusting their trowels in one anothers faces:
and then they grow to hight words, and from words to blows, and so instead of pointing the wall, fallen a thrusting their trowels in one another's faces:
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How should the work go an end now, think you, with any good expedition? When one buildeth and another pulleth down, what profit have they then but labour? saith the wise son of Sirac, Eccl. 34. A great deal of noise, and a great deal of bustle: but little worke done.
How should the work go an end now, think you, with any good expedition? When one builds and Another pulls down, what profit have they then but labour? Says the wise son of Sirach, Ecclesiastes 34. A great deal of noise, and a great deal of bustle: but little work done.
distraction ever hindereth business. The vessel must needs move slowly, when some of them that sweat at the Oare, ply with all the strength they have to thrust her Eastward, and other some of them, ply as hard to drive her Westward.
distraction ever hindereth business. The vessel must needs move slowly, when Some of them that sweat At the Oar, ply with all the strength they have to thrust her Eastward, and other Some of them, ply as hard to drive her Westward.
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35. Nor is it otherwise in the Church and Common-wealth, when Superiours rule with moderation, Inferiours obey with chearfulness, all men (keeping themselves within their own ranks and stations ) bend themselves with their utmost diligence to advance the publick welfare: the worke commonly riseth apace, and prospereth in their hands.
35. Nor is it otherwise in the Church and Commonwealth, when Superiors Rule with moderation, Inferiors obey with cheerfulness, all men (keeping themselves within their own ranks and stations) bend themselves with their utmost diligence to advance the public welfare: the work commonly Riseth apace, and prospereth in their hands.
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when shall they meet? where is that NONLATINALPHABET? that yielding and condescension the Apostle so often requireth? It were a blessed thing, (and till it be so in some measure, the building will never rise to purpose,) if men would look, not so much at their power, what they may do; or at their liberty, what they may not do, so to serve their own turns, humours, or ends: as how to use both power, and liberty, with all due sobriety and charity, to the glory of God in the good of others. If we could once grow to that, not to look every one on his own things,
when shall they meet? where is that? that yielding and condescension the Apostle so often requires? It were a blessed thing, (and till it be so in Some measure, the building will never rise to purpose,) if men would look, not so much At their power, what they may do; or At their liberty, what they may not do, so to serve their own turns, humours, or ends: as how to use both power, and liberty, with all due sobriety and charity, to the glory of God in the good of Others. If we could once grow to that, not to look every one on his own things,
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They never stand so fast, as when they are of one minde. There is a Greek word sometimes used in the New Testament (NONLATINALPHABET is the word) which is commonly translated confusion, and sometimes tumult. Not unfitly for the sense, either:
They never stand so fast, as when they Are of one mind. There is a Greek word sometime used in the New Testament (is the word) which is commonly translated confusion, and sometime tumult. Not unfitly for the sense, either:
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and is in danger of falling. And this S. Paul opposeth to peace, 1 Cor. 14. God is not the author (NONLATINALPHABET,) of confusion, or unstableness, but of peace: By that very opposition intimating, that it is mostly for want of peace, that things do not stand fast, but are ready to fall into disorder and confusion.
and is in danger of falling. And this S. Paul Opposeth to peace, 1 Cor. 14. God is not the author (,) of confusion, or unstableness, but of peace: By that very opposition intimating, that it is mostly for want of peace, that things do not stand fast, but Are ready to fallen into disorder and confusion.
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S. Iames speaketh out, what S. Paul but intimateth, and telleth us plainly, that this NONLATINALPHABET is the effect of discord, and that contention is the Mother of confusion. For where envying and strife is, saith he, there is NONLATINALPHABET, inconstancy, unsetledness, confusion and every evil work.
S. James speaks out, what S. Paul but intimateth, and Telleth us plainly, that this is the Effect of discord, and that contention is the Mother of confusion. For where envying and strife is, Says he, there is, inconstancy, unsettledness, confusion and every evil work.
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The builders make very ill work, where the building is not like to stand, but threatneth ruine, and is ready to drop down again, by that it be well up.
The Builders make very ill work, where the building is not like to stand, but threatens ruin, and is ready to drop down again, by that it be well up.
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38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouthes:
38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouths:
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and such as wherein there is not dignus vindice nodus. But since it clearly appeareth from this and sundry other Texts of holy Scripture, that peace and love are of those things, whereby our gracious Lord God taketh himself to be chiefly glorified: that they would rather faithfully endeavour by their peaceable, charitable, and amiable carriage towards others, especially in such things,
and such as wherein there is not Dignus vindice nodus. But since it clearly appears from this and sundry other Texts of holy Scripture, that peace and love Are of those things, whereby our gracious Lord God Takes himself to be chiefly glorified: that they would rather faithfully endeavour by their peaceable, charitable, and amiable carriage towards Others, especially in such things,
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as they cannot but know to be (in the judgement of sundry men both learned and godly ) accounted but of inferiour and indifferent nature, to approve to God, the World,
as they cannot but know to be (in the judgement of sundry men both learned and godly) accounted but of inferior and indifferent nature, to approve to God, the World,
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dismissing you once again, as I did heretofore, with the Apostles benediction in the Text; (for I know not where to fit my self better,) Now the God of patience and consolation grant you, to be like-minded one towards another, according unto Christ Iesus;
dismissing you once again, as I did heretofore, with the Apostles benediction in the Text; (for I know not where to fit my self better,) Now the God of patience and consolation grant you, to be like-minded one towards Another, according unto christ Iesus;
So a Hop, for want of a strong pole, will winde it self about a Thistle or Nettle, or any sorry weed. The heart of man, whilest it seeketh abroad for somewhat without it self, to rest it self upon;
So a Hop, for want of a strong pole, will wind it self about a Thistle or Nettle, or any sorry weed. The heart of man, whilst it seeks abroad for somewhat without it self, to rest it self upon;
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David affirmeth positively, what he had found true by much experience: that when all others, from whom we expect helpe, either will not, or cannot; God both can and will help us,
David Affirmeth positively, what he had found true by much experience: that when all Others, from whom we expect help, either will not, or cannot; God both can and will help us,
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The words import, First, a possibility of failing in all inferiour helps, It is supposed Fathers and Mothers, (and proportionably all other friends and helps, ) may forsake us, and leave us succourless:
The words import, First, a possibility of failing in all inferior helps, It is supposed Father's and Mother's, (and proportionably all other Friends and helps,) may forsake us, and leave us succourless:
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but by Synecdoche all other kinsfolks, neighbours, friends, acquaintance: or indeed more generally yet, all worldly comforts, stayes, and helps whatsoever. 2. But then, why these named the rathest;
but by Synecdoche all other kinsfolks, neighbours, Friends, acquaintance: or indeed more generally yet, all worldly comforts, stays, and helps whatsoever. 2. But then, why these nam the rathest;
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who is infinitely dear over us, beyond the care of the most provident Father, beyond the affection of the tenderest Mother: 4. But then Fourthly, when may they be said to forsake us? When at any time they leave us destitute of such helpe, as we stand in need of.
who is infinitely dear over us, beyond the care of the most provident Father, beyond the affection of the Tenderest Mother: 4. But then Fourthly, when may they be said to forsake us? When At any time they leave us destitute of such help, as we stand in need of.
or out of necessity, when they cannot help us, though they would, if they could. 4. The meaning of the words in the former part of the verse thus opened:
or out of necessity, when they cannot help us, though they would, if they could. 4. The meaning of the words in the former part of the verse thus opened:
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if, instancing especially in our natural Parents (as the Text leadeth us) we take a view of sundry particular causes of their so failing us, under the two general heads but now mentioned:
if, instancing especially in our natural Parents (as the Text leads us) we take a view of sundry particular Causes of their so failing us, under the two general Heads but now mentioned:
to wit, Choise, and Necessity. Under either kinde, three. Sometimes they forsake us voluntarily and of their own accord, and through their own default;
to wit, Choice, and Necessity. Under either kind, three. Sometime they forsake us voluntarily and of their own accord, and through their own default;
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) yet so desperately wicked is the heart of man, that if it should be left to the wildeness of its own corruption, without any other bridle then the light of natural principles only, it would eft-soons shake off that also:
) yet so desperately wicked is the heart of man, that if it should be left to the wildness of its own corruption, without any other bridle then the Light of natural principles only, it would eftsoons shake off that also:
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and quite raze out all impressions of the Law of Nature; at least so blur and confound the characters, that the Conscience should be able to spell very little (or nothing at all) of Duty out of them.
and quite raze out all impressions of the Law of Nature; At least so blur and confound the characters, that the Conscience should be able to spell very little (or nothing At all) of Duty out of them.
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Els what needed the Apostle, among other sins, to have listed this NONLATINALPHABET, this want of natural affection, in two several Catalogues Rom. 1. and 2 Tim. 3? Or to have charged Titus, that yong women should be taught among other things, to be NONLATINALPHABET, to love their Children: if he had not observed some to have neglected their duty in that particular;
Else what needed the Apostle, among other Sins, to have listed this, this want of natural affection, in two several Catalogues Rom. 1. and 2 Tim. 3? Or to have charged Titus, that young women should be taught among other things, to be, to love their Children: if he had not observed Some to have neglected their duty in that particular;
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Yea, they may forget: (They, in the plural number.) Esay 49.15. 6. Secondly, Parents not altogether void of natural affection, may yet have their affections so alienated from their children upon some personal dislike, as to forsake them.
Yea, they may forget: (They, in the plural number.) Isaiah 49.15. 6. Secondly, Parents not altogether void of natural affection, may yet have their affections so alienated from their children upon Some personal dislike, as to forsake them.
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As among the Hebrews in the case of Blasphemy, the fathers hand was to be first in the execution of his son Deut. 13. And both Civilians and Casuists allow the Father jus abdicationis a right of Abdication in some cases.
As among the Hebrews in the case of Blasphemy, the Father's hand was to be First in the execution of his son Deuteronomy 13. And both Civilians and Casuists allow the Father jus abdicationis a right of Abdication in Some cases.
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For they that give their earthly Parents just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their children upon some small oversights, or venial miscariages;
For they that give their earthly Parents just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their children upon Some small oversights, or venial miscarriages;
interpreting his friendship with David, as it had been a plotted conspiracy between his son and his servant, to take his crown and his life from him:) Or when they shall disinherit their children for some deformity of body,
interpreting his friendship with David, as it had been a plotted Conspiracy between his son and his servant, to take his crown and his life from him:) Or when they shall disinherit their children for Some deformity of body,
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the blessing of God hath not usually followed upon the persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.
the blessing of God hath not usually followed upon the Persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.
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7. Thirdly, parents whose affection towards their children hath not been sowred by any personal dislike; may yet have their affection so over-powred by some stronger lust, as to become cruel to their children, and forsake them.
7. Thirdly, Parents whose affection towards their children hath not been soured by any personal dislike; may yet have their affection so overpowered by Some Stronger lust, as to become cruel to their children, and forsake them.
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For as in the World, Might oftentimes over-beareth Right: so in the soul of man, the violence of a stronger passion or affection (which in the case in hand may happen sundry wayes,) beareth down the weaker. It may happen,
For as in the World, Might oftentimes over-beareth Right: so in the soul of man, the violence of a Stronger passion or affection (which in the case in hand may happen sundry ways,) bears down the Weaker. It may happen,
as sometimes it hath done, out of superstition. So Agamemnon sacrificed his daughter Iphigenia. The Heathens, generally, deceived by their cheating Oracles,
as sometime it hath done, out of Superstition. So Agamemnon sacrificed his daughter Iphigenia. The heathens, generally, deceived by their cheating Oracles,
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and some of the Iews led by their example, sacrificed their sons and daughters unto devils, and caused their children to pass through the fire to Molech.
and Some of the Iews led by their Exampl, sacrificed their Sons and daughters unto Devils, and caused their children to pass through the fire to Molech.
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Sometimes out of revenge. As Medea to be revenged of Iason for leaving her and placing his affection elsewhere, slew her own two sons begotten by him in his sight. ( Saevus amor docuit natorum sanguine matres Commaculasse manus.
Sometime out of revenge. As Medea to be revenged of Iason for leaving her and placing his affection elsewhere, slew her own two Sons begotten by him in his sighed. (Saevus amor Doctrine natorum sanguine matres Commaculasse manus.
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) Sometimes out of fear. So the parents the blinde man owned their son indeed, Iohn 9. but for fear of being cast out of the Synagogue durst not speak a word in his just defence;
) Sometime out of Fear. So the Parents the blind man owned their son indeed, John 9. but for Fear of being cast out of the Synagogue durst not speak a word in his just defence;
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And Herod the great, for no other cause then his own causeless fears and jealousies, destroyed many of his own sons. Sometimes out of the extreamity and impatience of hunger. As in the sad story of the two mothers, who in the great famine at the siege of Samaria had covenanted to dress their children by turns, and to eat them:
And Herod the great, for no other cause then his own causeless fears and jealousies, destroyed many of his own Sons. Sometime out of the extremity and impatience of hunger. As in the sad story of the two mother's, who in the great famine At the siege of Samaria had covenanted to dress their children by turns, and to eat them:
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who by gaming, drinking, luxury, and other riot and intemperance vainly wasting their estates, (out of which, by S. Pauls rule, they ought to provide and lay up for their children, ) bring themselves to penury, and leave their children to beggery.
who by gaming, drinking, luxury, and other riot and intemperance vainly wasting their estates, (out of which, by S. Paul's Rule, they ought to provide and lay up for their children,) bring themselves to penury, and leave their children to beggary.
9. As then first, natural parents many times want natural affection: so common friends many times want common honesty, and fail those that trust to them.
9. As then First, natural Parents many times want natural affection: so Common Friends many times want Common honesty, and fail those that trust to them.
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And as they lastly too much forgot their children, whilest they too eagerly pursue their own lusts: so these to serve their own ends, lay aside all relations,
And as they lastly too much forgotten their children, whilst they too eagerly pursue their own Lustiest: so these to serve their own ends, lay aside all relations,
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and if our occasions require something should be done for us, that may chance put them to some little trouble, hazard, or charge, or otherwise standeth not with their liking;
and if our occasions require something should be done for us, that may chance put them to Some little trouble, hazard, or charge, or otherwise Stands not with their liking;
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First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and Falsehood, even in speculativis, matters which stand at a certain stay, and alter not:
First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and Falsehood, even in speculativis, matters which stand At a certain stay, and altar not:
but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the multiplicity of uncertain and mutable Circumstances are infinitely various.
but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the Multiplicity of uncertain and mutable circumstances Are infinitely various.
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when either they can finde no way at all, whereby to do them good; or else pitch upon a wrong one, whereby unawares they do them harme. Sedulitas autem stultè quem diligit, urget.
when either they can find no Way At all, whereby to do them good; or Else pitch upon a wrong one, whereby unawares they do them harm. Sedulitas autem stultè Whom diligit, urget.
or else adventure upon such probabilities, as may lead him to mistake the Cause, and so the disease, and so the cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery.
or Else adventure upon such probabilities, as may led him to mistake the Cause, and so the disease, and so the cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery.
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may be so puzled sometimes by the unhappy conjuncture of some cross circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them,
may be so puzzled sometime by the unhappy conjuncture of Some cross Circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them,
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11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly, for want of Power. Verily all-sufficiency is not to be found but in the Almighty Creator alone.
11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly, for want of Power. Verily All-sufficiency is not to be found but in the Almighty Creator alone.
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No Creature can yield out of his own sufficiency, a salve for every sore, a supply for every want, a help for every defect: but there is some impotency, some vacuity, some deficiency in the best.
No Creature can yield out of his own sufficiency, a salve for every soar, a supply for every want, a help for every defect: but there is Some impotency, Some vacuity, Some deficiency in the best.
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Gen. 21. And Moses his parents, when they had hid him as long as they could or durst, at last forsook him, and left him in the s•ags by the brink of the River Nilus Exod. 2. The widow of Sarepta also 3 King. 17. in the long drought and famine, being stored of provision but for one single repast for her self and her son, saw no possibility of farther relief for her self and him;
Gen. 21. And Moses his Parents, when they had hid him as long as they could or durst, At last forsook him, and left him in the s•ags by the brink of the River Nilus Exod 2. The widow of Sarepta also 3 King. 17. in the long drought and famine, being stored of provision but for one single repast for her self and her son, saw no possibility of farther relief for her self and him;
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for wherein is he to be accounted of? The Soul and Body (in whose conjunction life consisteth) are tied together by no stronger a thred, then the breath that passeth in and out by the Nostrils. Cut that thred, stop that breath: down falleth the tallest,
for wherein is he to be accounted of? The Soul and Body (in whose conjunction life Consisteth) Are tied together by no Stronger a thread, then the breath that passes in and out by the Nostrils. cut that thread, stop that breath: down falls the Tallest,
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neither hath he any more a portion for ever in any thing that is done under the Sun. And how should they then help others, that can no longer sustain themselves ? Needs must they forsake us,
neither hath he any more a portion for ever in any thing that is done under the Sun. And how should they then help Others, that can no longer sustain themselves? Needs must they forsake us,
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When their time is come, they vanish; make themselves wings, and away they hie: and when they are upon the wing; look after them we may a little while,
When their time is come, they vanish; make themselves wings, and away they high: and when they Are upon the wing; look After them we may a little while,
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13. The more unwise we, to raise to our selves such vast hopes, as sometimes we do, upon so narrow, so frail a bottome. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed ? or trust to a gutter-spout to quench his thirst,
13. The more unwise we, to raise to our selves such vast hope's, as sometime we do, upon so narrow, so frail a bottom. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed? or trust to a gutter-spout to quench his thirst,
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when he might goe to a spring? Yet so is he, that putteth his trust in any earthly Father or Friend, or in any child of man, or in any other creature or thing, besides God:
when he might go to a spring? Yet so is he, that putteth his trust in any earthly Father or Friend, or in any child of man, or in any other creature or thing, beside God:
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David went out against him in the name of the Lord of hosts. And they prospered accordingly. Behold Goliah is brought down; David riseth: Goliah falleth; David standeth upright.
David went out against him in the name of the Lord of hosts. And they prospered accordingly. Behold Goliath is brought down; David Riseth: Goliath falls; David Stands upright.
for he is truly but a vain thing) to save a man. So are Chariots, and Forts, and Armies, and Navies, and all earthly reliances. He that resteth upon them;
for he is truly but a vain thing) to save a man. So Are Chariots, and Forts, and Armies, and Navies, and all earthly reliances. He that rests upon them;
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The horse and the rider both, thrust into the sea together Exod. 15. Woe unto them then that stay on horses, or trust in chariots: when the Lord shall stretch out his hand, both he that helpeth shall fall,
The horse and the rider both, thrust into the sea together Exod 15. Woe unto them then that stay on Horses, or trust in chariots: when the Lord shall stretch out his hand, both he that Helpeth shall fallen,
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and he that is holpen shall fall down, and they shall all faile together. Esay 31. 14. It were good wisdom for us therefore to deal safely; (NONLATINALPHABET hath ever been held a wholsome politick aphorism by the wise ones of the world:) never to rely on those that may deceive us;
and he that is helped shall fallen down, and they shall all fail together. Isaiah 31. 14. It were good Wisdom for us Therefore to deal safely; (hath ever been held a wholesome politic aphorism by the wise ones of the world:) never to rely on those that may deceive us;
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But take we heed we place not our felicity in the enjoyment, or please our selves too much in the confidence, or allow our selves overmuch freedom in the use of any creature.
But take we heed we place not our felicity in the enjoyment, or please our selves too much in the confidence, or allow our selves overmuch freedom in the use of any creature.
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It would make us first, receive these outward things with more thankfulness; secondly, use them with more moderation; thirdly, forgoe them with more patience then usually we do.
It would make us First, receive these outward things with more thankfulness; secondly, use them with more moderation; Thirdly, forgo them with more patience then usually we do.
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but let us bear up notwithstanding, since we are neither hopeless, nor helpless. When all faileth, we have yet one string left, which we are sure will hold:
but let us bear up notwithstanding, since we Are neither hopeless, nor helpless. When all Faileth, we have yet one string left, which we Are sure will hold:
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16. The primary signification of the Hebrew Verb here used is, to gather: and so it might allude to that, whereunto our Saviour in the Gospel, resembleth his compassion towards the Jews, of a hen gathering her chickens under her wings.
16. The primary signification of the Hebrew Verb Here used is, to gather: and so it might allude to that, whereunto our Saviour in the Gospel, resembles his compassion towards the jews, of a hen gathering her chickens under her wings.
But it is here rather translated by taking up, as the word very usually signifieth. 1. And it seemeth to resemble the state of young infants, by the unnaturall parents exposed to the wide world, (as we read Cyrus, and Romulus, and some others, both in Fables and Histories, to have been:) where they must have perished,
But it is Here rather translated by taking up, as the word very usually signifies. 1. And it seems to resemble the state of young Infants, by the unnatural Parents exposed to the wide world, (as we read Cyrus, and Romulus, and Some Others, both in Fables and Histories, to have been:) where they must have perished,
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if some good body had not taken pity of them, and taken them up. 2. Or the state of some impotent neglected Cripple, like him that lay before the pool of Bethesda, and had neither limbs to put himself into the water,
if Some good body had not taken pity of them, and taken them up. 2. Or the state of Some impotent neglected Cripple, like him that lay before the pool of Bethesda, and had neither limbs to put himself into the water,
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nor any friend to help him in: 3. Or the travailer in the Parable Luke 10. that lay in the high-way wounded by theeves half dead; where he must have died outright,
nor any friend to help him in: 3. Or the traveler in the Parable Lycia 10. that lay in the highway wounded by thieves half dead; where he must have died outright,
and left most destitute of all worldly succour. Whence it is, that so often in the Psalms, to procure readier help from God, David alledgeth it as a forcible argument, that he was a desolate and forsaken man.
and left most destitute of all worldly succour. Whence it is, that so often in the Psalms, to procure Readier help from God, David allegeth it as a forcible argument, that he was a desolate and forsaken man.
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yea even all creatures,) profess himself yet in a more special manner to be the Father of the fatherless; and to have a special care of the widdow, the poor, and the stranger above others:
yea even all creatures,) profess himself yet in a more special manner to be the Father of the fatherless; and to have a special care of the widow, the poor, and the stranger above Others:
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as being more destitute of worldly succour and friends, then others are. In three Psalms together you have passages to this purpose: In the 145th. The Lord upholdeth all those that fall, and lifteth up all those that be down.
as being more destitute of worldly succour and Friends, then Others Are. In three Psalms together you have passages to this purpose: In the 145th. The Lord upholds all those that fallen, and lifts up all those that be down.
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because of all other birds the ravens are observed soonest to forsake their yong ones. Whether the observation hold or no, it serveth to my purpose howsoever:
Because of all other Birds the Ravens Are observed soonest to forsake their young ones. Whither the observation hold or no, it serves to my purpose howsoever:
will he not much more take care of us, when our Fathers and Mothers forsake us? Are not we (stampt with his own image, ) much more valuable with him, then many ravens.
will he not much more take care of us, when our Father's and Mother's forsake us? are not we (stamped with his own image,) much more valuable with him, then many Ravens.
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and so the child was preserved Gen. 21. When Moses his Parents also had forsaken him (for they durst not stand by him any longer) and laied him down among the rushy flags;
and so the child was preserved Gen. 21. When Moses his Parents also had forsaken him (for they durst not stand by him any longer) and laid him down among the rushy flags;
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But all the while Dominus à dextris: there was one at his right hand (though at first he was not aware of him,) ready to take him up: As it there followeth ver. 6. I cried unto thee O Lord:
But all the while Dominus à dextris: there was one At his right hand (though At First he was not aware of him,) ready to take him up: As it there follows for. 6. I cried unto thee Oh Lord:
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thou art my hope and my portion in the land of the living. And how S. Paul was forsaken, take it from himself 2 Tim. 4.16. At my first answer no man stood with me, but all forsook me. A heavy case:
thou art my hope and my portion in the land of the living. And how S. Paul was forsaken, take it from himself 2 Tim. 4.16. At my First answer no man stood with me, but all forsook me. A heavy case:
and had been heavier, had there not been one ready to take his part, at the next verse, Nevertheless the Lord stood by me and strengthened me &c. What need we any more witnesses? In ore duorum, In the mouth of two such witnesses, the point is sufficiently established.
and had been Heavier, had there not been one ready to take his part, At the next verse, Nevertheless the Lord stood by me and strengthened me etc. What need we any more Witnesses? In over Duorum, In the Mouth of two such Witnesses, the point is sufficiently established.
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19. But you will yet say, These two might testifie what they had already found post-factum. But David in the Text pronounceth de futuro before hand, and that somewhat confidently.
19. But you will yet say, These two might testify what they had already found post-factum. But David in the Text pronounceth de futuro before hand, and that somewhat confidently.
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In his Nature foure Qualities there are, (we take leave so to speak, sutably to our own low apprehensions; for in the God-head there are properly no Qualities: ) but call them Qualities, or Attributes, or what else you will;
In his Nature foure Qualities there Are, (we take leave so to speak, suitably to our own low apprehensions; for in the Godhead there Are properly no Qualities:) but call them Qualities, or Attributes, or what Else you will;
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there are foure perfections in God, opposite to those defects, which in our earthly Parents we have found to be the chief causes why they do so oft forsake us:
there Are foure perfections in God, opposite to those defects, which in our earthly Parents we have found to be the chief Causes why they do so oft forsake us:
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Those are his Love, his Wisdome, his Power, his Eternity: all in his Nature. To which foure adde his Promise; and you have the fulness of all the assurance that can be desired.
Those Are his Love, his Wisdom, his Power, his Eternity: all in his Nature. To which foure add his Promise; and you have the fullness of all the assurance that can be desired.
is infinitely beyond the Love of earthly Parents towards their children. They may prove unnatural, NONLATINALPHABET: their bowels may be crusted up against the fruit of their own body.
is infinitely beyond the Love of earthly Parents towards their children. They may prove unnatural,: their bowels may be crusted up against the fruit of their own body.
Potenter non potest. It is impossible for him, to whom all things are possible, to deny himself. The Church indeed, out of the sense of her pressures, letteth fall complaints sometimes as if she were forsaken:
Potenter non potest. It is impossible for him, to whom all things Are possible, to deny himself. The Church indeed, out of the sense of her pressures, lets fallen complaints sometime as if she were forsaken:
but she is checkt for it immediately, in the very next verse there, Can a woman forget her sucking childe &c. Yea they may forget: yet will not I forget thee.
but she is checked for it immediately, in the very next verse there, Can a woman forget her sucking child etc. Yea they may forget: yet will not I forget thee.
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Quis accusabit? Who dare lay any thing to the charge of his Elect, when he standeth up for their Iustification? They alas are negligent enough; unthankful, undutiful children:
Quis accusabit? Who Dare lay any thing to the charge of his Elect, when he Stands up for their Justification? They alas Are negligent enough; unthankful, undutiful children:
Forgiving all their by-past miscarriages upon their true repentance; receiving them with gladness, though they have squandred away all their portion with riotous living, if they return to him in any time with humble, obedient,
Forgiving all their bypast miscarriages upon their true Repentance; receiving them with gladness, though they have squandered away all their portion with riotous living, if they return to him in any time with humble, obedient,
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So as, unless by a total wilful renouncing him they break from him, and cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in Christ Iesus our Lord.
So as, unless by a total wilful renouncing him they break from him, and Cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in christ Iesus our Lord.
22. Yet again, Parents affections may be so strongly byassed another way, (as we heard) that in the pursuit of other delights, they may either quite forget or very much dis-regard their children.
22. Yet again, Parents affections may be so strongly biased Another Way, (as we herd) that in the pursuit of other delights, they may either quite forget or very much disregard their children.
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But no such thing can befal our heavenly Father; who taketh pleasure in his people, and in their prosperity: whose chiefest delight is in shewing mercy to his children, and doing them good.
But no such thing can befall our heavenly Father; who Takes pleasure in his people, and in their Prosperity: whose chiefest delight is in showing mercy to his children, and doing them good.
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[ The Lord had a delight in thy fathers to love them, Deut. 10. ] And whereas the Church (as we also heard) is apt to complain, that she is forsaken and desolate: the Lord by the Prophet giveth her a most comfortable assurance to the contrary, Esay 62. Thou shalt no more be called forsaken, — &c. But thou shalt be called Hephzibah.
[ The Lord had a delight in thy Father's to love them, Deuteronomy 10. ] And whereas the Church (as we also herd) is apt to complain, that she is forsaken and desolate: the Lord by the Prophet gives her a most comfortable assurance to the contrary, Isaiah 62. Thou shalt no more be called forsaken, — etc. But thou shalt be called Hephzibah.
But God, who dwelleth in light, nay, who is light, knoweth the inmost recesses, the darkest thoughts and secrets of all mens hearts, better then themselves do.
But God, who dwells in Light, nay, who is Light, Knoweth the inmost Recesses, the Darkest thoughts and secrets of all men's hearts, better then themselves do.
He perfectly understandeth all their wants, and what supplies are fittest in their respective conditions, with all the least circumstances thereunto belonging.
He perfectly understands all their Wants, and what supplies Are Fittest in their respective conditions, with all the least Circumstances thereunto belonging.
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When all the wits and devices of men are at a loss, and know not which way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any designe: the Lord by his infinite wisdom can manage the business with all advantage for the good o• his children if he see it behoveful for them;
When all the wits and devices of men Are At a loss, and know not which Way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any Design: the Lord by his infinite Wisdom can manage the business with all advantage for the good o• his children if he see it behooveful for them;
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we may behold (as by way of instance) in his fatherly corrections: As the Apostle Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh, and the Father of spirits, in their chastisements.
we may behold (as by Way of instance) in his fatherly corrections: As the Apostle Hebrew 12. makes the comparison between the different proceedings of the Father's of our Flesh, and the Father of spirits, in their chastisements.
who in all his chastisements hath an eye, as to our former faults, (such is his justice; ) so also and especially to our future profit, (such is his mercy: ) and ordereth all accordingly.
who in all his chastisements hath an eye, as to our former Faults, (such is his Justice;) so also and especially to our future profit, (such is his mercy:) and Ordereth all accordingly.
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His blessings are our daily food: his corrections our physick. Our frequent surfetting on that food bringeth on such distempers, that we must be often and sometimes soundly physickt, or we are but lost men.
His blessings Are our daily food: his corrections our physic. Our frequent surfeiting on that food brings on such distempers, that we must be often and sometime soundly Physicked, or we Are but lost men.
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As therefore a skilful Physitian attempereth and applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so dealeth our heavenly Father with us. But with this remarkable difference.
As Therefore a skilful physician attempereth and Applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so deals our heavenly Father with us. But with this remarkable difference.
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The other may erre in judging of the state of the body, or the nature of the ingredients, in his proportions of mixture; in the dose, and many other wayes:
The other may err in judging of the state of the body, or the nature of the ingredients, in his proportions of mixture; in the dose, and many other ways:
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) Not hindred by any resistance, or retarded by any impediments: ( quis restitit? Who hath resisted his will? Rom. 9.) Not disabled by any casualties, occurrences, or straitness of time: ( adjutor in opportunitatibus, Psal. 9.) Even a refuge in due time of trouble.
) Not hindered by any resistance, or retarded by any impediments: (quis restitit? Who hath resisted his will? Rom. 9.) Not disabled by any casualties, occurrences, or straitness of time: (adjutor in opportunitatibus, Psalm 9.) Even a refuge in due time of trouble.
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That is his due time commonly, (dominus in monte) when it seemeth too late to us, and when things are grown in the eye of reason almost desperate and remediless.
That is his due time commonly, (dominus in monte) when it seems too late to us, and when things Are grown in the eye of reason almost desperate and remediless.
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The most proper time for him to lay to his hand, is, when (to our apprehensions) his law is even quite destroyed; when men have fallen upon most cursed designes, trampled all lawes of God and men under their feet, and prospered.
The most proper time for him to lay to his hand, is, when (to our apprehensions) his law is even quite destroyed; when men have fallen upon most cursed designs, trampled all laws of God and men under their feet, and prospered.
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And here indeed is the right tryal of our faith, and whether we be the true children of faithful Abraham: if we can hope beyond and against hope: That is,
And Here indeed is the right trial of our faith, and whither we be the true children of faithful Abraham: if we can hope beyond and against hope: That is,
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and continue stedfast in our holy obedience to the will of God, not staggering (through disobedience ) at any command, seem it never so unreasonable. Abraham did both:
and continue steadfast in our holy Obedience to the will of God, not staggering (through disobedience) At any command, seem it never so unreasonable. Abraham did both:
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and out of this reason, as the Apostle rendereth it, Rom. 4. because he was firmly grounded in this perswasion of the power of God, that what he had promised he was able also to perform.
and out of this reason, as the Apostle rendereth it, Rom. 4. Because he was firmly grounded in this persuasion of the power of God, that what he had promised he was able also to perform.
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26. The last attribute proposed is Gods Eternity. Our Fathers and Mothers, where are they? and do Prophets, or Princes, or any sort of men live for ever? They all pass like a shadow, wither as grass, and are driven away as the Grashopper. When they must go, they cannot help themselves: and when they are gone, they cannot help us. They are mortal men; he the immortal God: they are dying men;
26. The last attribute proposed is God's Eternity. Our Father's and Mother's, where Are they? and do prophets, or Princes, or any sort of men live for ever? They all pass like a shadow, wither as grass, and Are driven away as the Grasshopper. When they must go, they cannot help themselves: and when they Are gone, they cannot help us. They Are Mortal men; he the immortal God: they Are dying men;
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and his life alone is measured, not by Time, but Eternity. He is therefore said to inhabit Eternity. He lifteth up his hand, (when he sweareth by himself having no greater to swear by, ) and saith, Behold I live for ever.
and his life alone is measured, not by Time, but Eternity. He is Therefore said to inhabit Eternity. He lifts up his hand, (when he Sweareth by himself having no greater to swear by,) and Says, Behold I live for ever.
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Whereby he hath obliged himself, not only to give us all spiritual graces and comforts, necessary for the everlasting salvation of our souls: but also to provide and furnish us with all the good things, and to preserve & deliver us from all the evils of this life;
Whereby he hath obliged himself, not only to give us all spiritual graces and comforts, necessary for the everlasting salvation of our Souls: but also to provide and furnish us with all the good things, and to preserve & deliver us from all the evils of this life;
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28. The particular promises are many, and lie scattered every in the holy Scriptures: whence every man may gather them for his own use, as his occasions require.
28. The particular promises Are many, and lie scattered every in the holy Scriptures: whence every man may gather them for his own use, as his occasions require.
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yet was afterwards applied to other persons also, and alledged Heb. 13. as a ground of such general duties as are common to all Christians; and fitteth as properly as any other to the present argument:
yet was afterwards applied to other Persons also, and alleged Hebrew 13. as a ground of such general duties as Are Common to all Christians; and fits as properly as any other to the present argument:
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all one with what is here presumed in the Text by David. And having promised it, we were very Infidels, if we should doubt whether he will perform it or no.
all one with what is Here presumed in the Text by David. And having promised it, we were very Infidels, if we should doubt whither he will perform it or no.
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29. Having therefore such Promises, dearly beloved, it behoveth us to be very wary, when troubles lie long and heavy upon us, that we complain not too distrustfully,
29. Having Therefore such Promises, dearly Beloved, it behooveth us to be very wary, when Troubles lie long and heavy upon us, that we complain not too distrustfully,
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Hath God forgotten to be gracious? &c. Davids complaint in Psalm 77. But presently acknowledging it an Errour, he correcteth himself for it, in the immediate following words, And I said, it is mine infirmity.
Hath God forgotten to be gracious? etc. Davids complaint in Psalm 77. But presently acknowledging it an Error, he Correcteth himself for it, in the immediate following words, And I said, it is mine infirmity.
We by his example, early to silence all tumultuous thoughts and secret murmurings of our evil hearts, which are so ready to charge God foolishly, and to break out into unseasonable complaints against his most wise and holy dispensations:
We by his Exampl, early to silence all tumultuous thoughts and secret murmurings of our evil hearts, which Are so ready to charge God foolishly, and to break out into unseasonable complaints against his most wise and holy dispensations:
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Who so confidently professeth himself to trust in God, (as almost all do;) and yet repiningly complaineth as if God had forsaken him, (as very many do:) either maketh God a liar, or bewrayeth himself (in some degree) an Hypocrite. He maketh God a liar, if he say God hath forsaken him, when he hath not:
Who so confidently Professes himself to trust in God, (as almost all do;) and yet repiningly Complaineth as if God had forsaken him, (as very many doe:) either makes God a liar, or bewrayeth himself (in Some degree) an Hypocrite. He makes God a liar, if he say God hath forsaken him, when he hath not:
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I forbid not to any, but require rather in every man, a moderate provident care, for the getting, keeping, and disposing of the things of this life, in an industrious and conscionable use of lawful means; still leaving the success intirely to the good pleasure of our heavenly father. But sure, did we firmely beleeve that his care over us is no whit lesser,
I forbid not to any, but require rather in every man, a moderate provident care, for the getting, keeping, and disposing of the things of this life, in an Industria and conscionable use of lawful means; still leaving the success entirely to the good pleasure of our heavenly father. But sure, did we firmly believe that his care over us is no whit lesser,
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but rather infinitely greater then that of our earthly Parents: we would not suffer our selves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustfull anxieties about the future successe of our affairs.
but rather infinitely greater then that of our earthly Parents: we would not suffer our selves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustful anxieties about the future success of our affairs.
Children, whilest they are in their fathers house, and at their finding, use not to trouble themselves with such thoughts as these, What shall we eat? or what shall we drink? or wherewith shall we be cloathed? but leave that wholy to their father, to whose care it properly belongeth.
Children, whilst they Are in their Father's house, and At their finding, use not to trouble themselves with such thoughts as these, What shall we eat? or what shall we drink? or wherewith shall we be clothed? but leave that wholly to their father, to whose care it properly belongeth.
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We are very meanly perswaded of our heavenly fathers affection towards us, and of his care over us, if we dare not trust him as securely for our daily provisions;
We Are very meanly persuaded of our heavenly Father's affection towards us, and of his care over us, if we Dare not trust him as securely for our daily provisions;
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if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected; if they be taken from us, before we be growen up:
if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected; if they be taken from us, before we be grown up:
if those proportions of wealth, honour, reputation, liberty, or whatsoever other worldly conveniencies and contentments we have formerly enjoyed, be pared away to very little, or even to nothing:
if those proportions of wealth, honour, reputation, liberty, or whatsoever other worldly Conveniences and contentment's we have formerly enjoyed, be pared away to very little, or even to nothing:
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and he hath not hitherto failed nor forsaken us, but hath preserved us in being; in such a being, as he who best knoweth what is fit, hath thought fit for us.
and he hath not hitherto failed nor forsaken us, but hath preserved us in being; in such a being, as he who best Knoweth what is fit, hath Thought fit for us.
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It is our fault, if this experience of the time past do not breed in us hope for the time to come, and that a lively hope, a hope that will never shame either him or us:
It is our fault, if this experience of the time past do not breed in us hope for the time to come, and that a lively hope, a hope that will never shame either him or us:
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Is it possible we should be so ill advised, as ▪ to think to escape the storm when it approacheth towards us, by making shipwrack of a good conscience.
Is it possible we should be so ill advised, as ▪ to think to escape the storm when it Approaches towards us, by making shipwreck of a good conscience.
If we go after lying vanities, (and such are all creatures: all men lyers, all things vanity: ) do we not ipso facto forsake our own mercy, and wilfully bring ruine upon us? The short and sure way is;
If we go After lying vanities, (and such Are all creatures: all men liars, all things vanity:) do we not ipso facto forsake our own mercy, and wilfully bring ruin upon us? The short and sure Way is;
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33 Only let us resolve to perform our part; do faithfully what he commandeth, shun carefully what he forbiddeth, suffer patiently what he inflicteth: and we may then be confident, he will perform his part to the uttermost.
33 Only let us resolve to perform our part; do faithfully what he commands, shun carefully what he forbiddeth, suffer patiently what he inflicteth: and we may then be confident, he will perform his part to the uttermost.
To that onely beloved Son, and ever-blessed Spirit, together with the eternal Father, three persons and one undivided Trinity; be rendered by us and the whole Church, all the kingdome, the power,
To that only Beloved Son, and ever-blessed Spirit, together with the Eternal Father, three Persons and one undivided Trinity; be rendered by us and the Whole Church, all the Kingdom, the power,
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He had wronged his master, without any benefit to himself: as prodigals are wont, to do other men harme, and themselves no good. The master, coming (at length,
He had wronged his master, without any benefit to himself: as prodigals Are wont, to do other men harm, and themselves no good. The master, coming (At length,
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and with the last) to have some knowledge of his false-dealing; dischargeth him his office, and calleth on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never thought of to purpose, what should become of him and his for the future:
and with the last) to have Some knowledge of his false-dealing; dischargeth him his office, and calls on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never Thought of to purpose, what should become of him and his for the future:
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And for him that had so long born sway in such a house, (and like enough with insolence enough,) now to run craving a small piece of money of every traveller by the high-way,
And for him that had so long born sway in such a house, (and like enough with insolence enough,) now to run craving a small piece of money of every traveller by the highway,
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and at last bethinketh himself of a course, and resolveth upon it; to shew his Master a trick at the loose, that should make amends for all, and do his whole business.
and At last bethinketh himself of a course, and resolves upon it; to show his Master a trick At the lose, that should make amends for all, and do his Whole business.
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abateth them of their several sums, and makes the books a •ree ▪ in hope, that having gratified so many persons by such large •batements; some of them would remember it sure, (though others should prove ungrateful, ) and make him some part of requital for the same.
abateth them of their several sums, and makes the books a •ree ▪ in hope, that having gratified so many Persons by such large •batements; Some of them would Remember it sure, (though Others should prove ungrateful,) and make him Some part of requital for the same.
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The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the debtors, then was upon the foot of their Bills: ) could not yet but commend the mans wit howsoever.
The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the debtors, then was upon the foot of their Bills:) could not yet but commend the men wit howsoever.
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for the preservation of his natural life; so we should be careful to make provision for our souls, that we may attain to everlasting life. The other, more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several persons:
for the preservation of his natural life; so we should be careful to make provision for our Souls, that we may attain to everlasting life. The other, more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several Persons:
so we should lay up for our selves a good foundation towards the attainment of everlasting life, out of the unrighteous Mammon wherewith God hath intrusted us;
so we should lay up for our selves a good Foundation towards the attainment of everlasting life, out of the unrighteous Mammon wherewith God hath Entrusted us;
Of the temporals we here enjoy, we are not to account our selves proprietaries, but stewards, and such as must be accountable. It should be our wisdom therefore, (as it will be our happinesse, ) to dispose them into other hands by almes-deeds and other charitable works,
Of the temporals we Here enjoy, we Are not to account our selves proprietaries, but Stewards, and such as must be accountable. It should be our Wisdom Therefore, (as it will be our happiness,) to dispose them into other hands by almsdeeds and other charitable works,
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That later and more special application is in the next verse, [ Make you friends of the unrighteous Mammon, &c. ] The words proposed contain the more general application, (our business at this time,) delivered here by way of comparison; a way more effectual (ordinarily) to provoke endeavour, then bare exhortations are.
That later and more special application is in the next verse, [ Make you Friends of the unrighteous Mammon, etc. ] The words proposed contain the more general application, (our business At this time,) Delivered Here by Way of comparison; a Way more effectual (ordinarily) to provoke endeavour, then bore exhortations Are.
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first and secondly, as the terms of the comparison, two sorts of persons distinguished either from other by their several appellations, and compared the one with the other in the point of wisdom:
First and secondly, as the terms of the comparison, two sorts of Persons distinguished either from other by their several appellations, and compared the one with the other in the point of Wisdom:
Men of some special countrey, profession, quality, or condition, are by an usual Hebraism in the Scriptures expressed by this word children with some addition thereunto:
Men of Some special country, profession, quality, or condition, Are by an usual Hebraism in the Scriptures expressed by this word children with Some addition thereunto:
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From the Hebrews, other languages have by derivation entertained the same Pleonasm: as NONLATINALPHABET so frequent in Homer, filii medicorum, and the like.
From the Hebrews, other languages have by derivation entertained the same Pleonasm: as so frequent in Homer, Sons Medicorum, and the like.
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In the good part, you have children of Abraham, children of wisdom, children of God: in the evil part children of Belial, children of disobedience, children of hell. Here are both:
In the good part, you have children of Abraham, children of Wisdom, children of God: in the evil part children of Belial, children of disobedience, children of hell. Here Are both:
for the word is NONLATINALPHABET, and hath respect unto Time. Next whereas it is said [ this World, ] that implyeth there is another; set oppositely against this: distinguished Luke 20. by NONLATINALPHABET and NONLATINALPHABET, this world, and that world: otherwhere by NONLATINALPHABET,
for the word is, and hath respect unto Time. Next whereas it is said [ this World, ] that Implies there is Another; Set oppositely against this: distinguished Lycia 20. by and, this world, and that world: otherwhere by,
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Or it may be taken in a narrower and more restrained sense, as the world is opposed and contra-distinguished to the Church. And the opposition of the children of this world, to the children of light sheweth it must be so taken here:
Or it may be taken in a narrower and more restrained sense, as the world is opposed and contradistinguished to the Church. And the opposition of the children of this world, to the children of Light shows it must be so taken Here:
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in effect as if he said, the children of darkness. Those then are the children of this world here meant, who as subjects serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment of this world; and when they dye, (unless God in special mercy deal otherwise with them,
in Effect as if he said, the children of darkness. Those then Are the children of this world Here meant, who as subject's serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment of this world; and when they die, (unless God in special mercy deal otherwise with them,
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as their own home. But because they are not of the world, (though they be in it;) but are denizons of heaven, (NONLATINALPHABET Phil. 3.) therefore the world hateth them:
as their own home. But Because they Are not of the world, (though they be in it;) but Are denizen of heaven, (Philip 3.) Therefore the world hates them:
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if not rather like an English captive, that is held prisoner there: but still professeth himself a subject of England, and his heart and desires are there.
if not rather like an English captive, that is held prisoner there: but still Professes himself a Subject of England, and his heart and Desires Are there.
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But the Children spoken of here in the Text are in the world tanquam in proprio, as in their own country, at their own homes, where (if they might) they would willingly set up their rest for ever.
But the Children spoken of Here in the Text Are in the world tanquam in Properly, as in their own country, At their own homes, where (if they might) they would willingly Set up their rest for ever.
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so they take themselves bound in the whole course of their lives to be as unlike the evil world as they can, by walking in all holiness and purity of conversation.
so they take themselves bound in the Whole course of their lives to be as unlike the evil world as they can, by walking in all holiness and purity of Conversation.
So long as they continue in this vale of misery, and live here in the world, they must have to doe in the world, (and the world will have to doe with them;) and daily occasions they shall have for the necessities of this life, to use the things of this world. But then they are careful so to use them,
So long as they continue in this vale of misery, and live Here in the world, they must have to do in the world, (and the world will have to do with them;) and daily occasions they shall have for the necessities of this life, to use the things of this world. But then they Are careful so to use them,
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but they will take care withall, to drain it well from the mud; to keep themselves (so far as is possible) unspotted with the world, and to escape the manifold pollutions and defilements that are in the world through lust.
but they will take care withal, to drain it well from the mud; to keep themselves (so Far as is possible) unspotted with the world, and to escape the manifold pollutions and defilements that Are in the world through lust.
walking (as the Apostle expresseth it Eph. 2.) after the course of this world, according to the prince of the power of the aire, in the lusts of the flesh, doing the will of the flesh and of the minde.
walking (as the Apostle Expresses it Ephesians 2.) After the course of this world, according to the Prince of the power of the air, in the Lustiest of the Flesh, doing the will of the Flesh and of the mind.
Now he that yieldeth to the temptations of the Devil, or maketh provision for the Flesh to fulfil it in the lusts thereof, or suffereth himself to be carried with the sway of the world to shape his course thereafter;
Now he that yieldeth to the temptations of the devil, or makes provision for the Flesh to fulfil it in the Lustiest thereof, or suffers himself to be carried with the sway of the world to shape his course thereafter;
8. Thirdly, the children of this world are so called in regard their Portion is in this world. The children of light content themselves with any small pittance which it pleaseth their heavenly father to allow them here:
8. Thirdly, the children of this world Are so called in regard their Portion is in this world. The children of Light content themselves with any small pittance which it Pleases their heavenly father to allow them Here:
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being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kinde of subsistence.
being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kind of subsistence.
But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (NONLATINALPHABET, there is laid up for me the crown of righteousness:
But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (, there is laid up for me the crown of righteousness:
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but the full sacks were tied up, not to be opened till they were gotten home. Indeed rather, God himself is their portion: both here in part, and hereafter in full. But the children we now speak of,
but the full sacks were tied up, not to be opened till they were got home. Indeed rather, God himself is their portion: both Here in part, and hereafter in full. But the children we now speak of,
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if there be any natural or moral goodnesse, or usefulnesse in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable:
if there be any natural or moral Goodness, or usefulness in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable:
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neither (for the most part) do they expect any thing, in reversion. Which have their portion in this life, saith David, Psalm 17. If they have done him any small piece of service, though unwittingly;
neither (for the most part) do they expect any thing, in reversion. Which have their portion in this life, Says David, Psalm 17. If they have done him any small piece of service, though unwittingly;
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as Nebuchadnezzar had Egypt assigned him, as his wages for the service he did against Tyrus. If they be but bastard-sons, they shall yet have their portions set out for them;
as Nebuchadnezzar had Egypt assigned him, as his wages for the service he did against Tyre. If they be but bastard-sons, they shall yet have their portions Set out for them;
The heavenly inheritance in the world to come, which is to descend unto the right heir when he cometh to age, is preserved for the legitimate children only, such as are become the sons of God by faith in Christ Iesus.
The heavenly inheritance in the world to come, which is to descend unto the right heir when he comes to age, is preserved for the legitimate children only, such as Are become the Sons of God by faith in christ Iesus.
God is light, and in him is no darkness, saith S. Iohn. The Father of lights, without so much as the least shadow of turning, saith S. Iames. And if God be rightly styled NONLATINALPHABET, the father of lights: it cannot be unprop•r, that his children be styled NONLATINALPHABET, the children of light.
God is Light, and in him is no darkness, Says S. John. The Father of lights, without so much as the least shadow of turning, Says S. James And if God be rightly styled, the father of lights: it cannot be unprop•r, that his children be styled, the children of Light.
11. Hence also ariseth (as one light commonly begetteth another,) a third light: the light of grace and saving knowledge, wrought in the hearts of men by the holy word of God, (set on by his holy Spirit withal, accompanying it.) God, who bringeth light out of darkness, hath shined in your hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ. 2 Cor. 4. 12. And where the light of grace is, there is another light also fourthly, that alwayes attendeth thereupon, the light of comfort. For Grace and Comfort are Twins:
11. Hence also arises (as one Light commonly begetteth Another,) a third Light: the Light of grace and Saving knowledge, wrought in the hearts of men by the holy word of God, (Set on by his holy Spirit withal, accompanying it.) God, who brings Light out of darkness, hath shined in your hearts, to give the Light of the knowledge of the glory of God in the face of Iesus christ. 2 Cor. 4. 12. And where the Light of grace is, there is Another Light also fourthly, that always attends thereupon, the Light of Comfort. For Grace and Comfort Are Twins:
there is sowen) a light for the righteous, and joyful gladness for such as be true hearted, Psal. 97. The true heart, that is the light heart indeed. Light in both significations:
there is sown) a Light for the righteous, and joyful gladness for such as be true hearted, Psalm 97. The true heart, that is the Light heart indeed. Light in both significations:
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13. There is yet remaining a fifth light; the light of Glory. Darkness is an embleme of horrour. We have not a fitter similitude, whereby to express the miseries of the hell within us, (that of an evil conscience,) or of the hell without us (that of eternal torments) then by inner and outer darkness. But light is a most glorious creature:
13. There is yet remaining a fifth Light; the Light of Glory. Darkness is an emblem of horror. We have not a fitter similitude, whereby to express the misery's of the hell within us, (that of an evil conscience,) or of the hell without us (that of Eternal torments) then by inner and outer darkness. But Light is a most glorious creature:
then which, none fitter to express to our capacities, either the infinite incomprehensible glory and majesty of God, ( He clotheth himself with light as with a garment;
then which, none fitter to express to our capacities, either the infinite incomprehensible glory and majesty of God, (He clotheth himself with Light as with a garment;
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) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy, in heaven, (— Who hath made us meet to be partakers of the inheritance of the Saints in light. Col. 1. 14. In these respects, he that hath the honour to be styled a Christian in any degree, hath also a title so far forth to be styled a childe of light. Whether it be by the outward profession of the Christian faith only:
) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy, in heaven, (— Who hath made us meet to be partakers of the inheritance of the Saints in Light. Col. 1. 14. In these respects, he that hath the honour to be styled a Christian in any degree, hath also a title so Far forth to be styled a child of Light. Whither it be by the outward profession of the Christian faith only:
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because the persons appertaining to that Church as members thereof, are not distinguishable from others by any outward infallible character visible to us,
Because the Persons appertaining to that Church as members thereof, Are not distinguishable from Others by any outward infallible character visible to us,
Those who remain in the state of depraved nature, and so under the dominion of Sin and Satan, being the children of this world in the strictest notion:
Those who remain in the state of depraved nature, and so under the dominion of since and Satan, being the children of this world in the Strictest notion:
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that is, brought out of the state of nature into the state of grace, and translated into the kingdom of his Son Iesus Christ, being the children of light in the stricter notion also.
that is, brought out of the state of nature into the state of grace, and translated into the Kingdom of his Son Iesus christ, being the children of Light in the Stricter notion also.
I mean, that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular persons ) who are to be esteemed the children of light. Even all those, that by outwardly professing the name and faith of Christ, are within the pale of the visible Church of Christ.
I mean, that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular Persons) who Are to be esteemed the children of Light. Even all those, that by outwardly professing the name and faith of christ, Are within the pale of the visible Church of christ.
The holy Apostle so pronounceth of them all, 1 Thess. 5. Ye are all the children of the light, and of the day, And Eph. 5. Ye were sometimes darkness, but now are light in the Lord.
The holy Apostle so pronounceth of them all, 1 Thess 5. You Are all the children of the Light, and of the day, And Ephesians 5. You were sometime darkness, but now Are Light in the Lord.
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our very baptism entitleth us hereunto, which is the sacrament of our initiation: whereby we put on Christ, and are made members of Christ and children of God.
our very Baptism entitleth us hereunto, which is the sacrament of our initiation: whereby we put on christ, and Are made members of christ and children of God.
Whence it is, that in the Greek Fathers Baptism is usually called NONLATINALPHABET, that is an enlightning; and persons newly baptised NONLATINALPHABET;
Whence it is, that in the Greek Father's Baptism is usually called, that is an enlightening; and Persons newly baptised;
and NONLATINALPHABET (an office in the Greek Church ) to whom it belonged to hear the confessions of the Catechumeni, and after they were approved to present them to baptism: with many other phrases and expressions borrowed from the same metaphor of light, and applied in like manner to Baptism.
and (an office in the Greek Church) to whom it belonged to hear the confessions of the Catechumen, and After they were approved to present them to Baptism: with many other phrases and expressions borrowed from the same metaphor of Light, and applied in like manner to Baptism.
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do proceed the more rationally and prudentially in their several wayes, towards the attainment of their several ends? How the question is resolved, we shall consider by and by.
do proceed the more rationally and prudentially in their several ways, towards the attainment of their several ends? How the question is resolved, we shall Consider by and by.
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In the mean time, from this very consideration alone, that the children of light, and the children of this world stand in mutual opposition one to the other, we may learn something that may be of use to us.
In the mean time, from this very consideration alone, that the children of Light, and the children of this world stand in mutual opposition one to the other, we may Learn something that may be of use to us.
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and yet children of Satan and of the world in our conversation? Children of light, and yet hold fellowship with, and take delight in, the unfruitful works of darkness? Quae communio? saith S. Paul. It astonisht him, that any man could think to bring things so contrary,
and yet children of Satan and of the world in our Conversation? Children of Light, and yet hold fellowship with, and take delight in, the unfruitful works of darkness? Quae Communion? Says S. Paul. It astonished him, that any man could think to bring things so contrary,
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When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendome upon us at our Baptism, we did ipso facto renounce the world, with all the sinfull pomps and vanities thereof,
When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendom upon us At our Baptism, we did ipso facto renounce the world, with all the sinful pomps and vanities thereof,
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If now being made the children of God and of the light, we shall again cast back a longing eye after the world, as Lots wife did after Sodom; or Demas-like embrace this present world, clasping our hearts and affections about it:
If now being made the children of God and of the Light, we shall again cast back a longing eye After the world, as Lots wife did After Sodom; or demas-like embrace this present world, clasping our hearts and affections about it:
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return with the dog to lick up our old vomit, and reduce our selves to that our former wretched condition of darkness, from which we had so happily escaped.
return with the dog to lick up our old vomit, and reduce our selves to that our former wretched condition of darkness, from which we had so happily escaped.
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Can any of us be so silly as to think the father of lights will own him for his childe, and reserve for him an inheritance in light; who flyeth out from under his wing,
Can any of us be so silly as to think the father of lights will own him for his child, and reserve for him an inheritance in Light; who flies out from under his wing,
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The children of the world perfectly hate the light: why should not the children of light as perfectly scorn the world ? we have not so much spirit in us,
The children of the world perfectly hate the Light: why should not the children of Light as perfectly scorn the world? we have not so much Spirit in us,
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and even hereby justifie our Saviours doom in the comparison, and yield, The children of this world wiser in their generations then we are. Which is the next Point.
and even hereby justify our Saviors doom in the comparison, and yield, The children of this world Wiser in their generations then we Are. Which is the next Point.
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If Solomon were able in a very intricate case to judge between the two mothers: shall not a greater then Solomon be able in a case of less difficulty, to give a clear judgment between these two sorts of children? Nor was there any such correspondence between our blessed Saviour (the judge that pronounceth sentence in the Text) and the world; that we should suspect him at all inclinable to favour that side.
If Solomon were able in a very intricate case to judge between the two mother's: shall not a greater then Solomon be able in a case of less difficulty, to give a clear judgement between these two sorts of children? Nor was there any such correspondence between our blessed Saviour (the judge that pronounceth sentence in the Text) and the world; that we should suspect him At all inclinable to favour that side.
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The world hated him: and a great part of the business he came about, was to condemn the world. If it could have stood with the integrity of so righteous a Iudge, to have favoured either side:
The world hated him: and a great part of the business he Come about, was to condemn the world. If it could have stood with the integrity of so righteous a Judge, to have favoured either side:
would sure have leaned rather towards his own side, then towards the contrary party, and so have pronounced sentence for the children of light; and not against them.
would sure have leaned rather towards his own side, then towards the contrary party, and so have pronounced sentence for the children of Light; and not against them.
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since he hath not only vanquished the world in his own person ( Ego vici mundum, John 16.) but hath also enabled the meanest person that belongeth to him and believeth in him, to do so too, [ This is the victory that overcometh the world, even your faith, 1 John 5. ]
since he hath not only vanquished the world in his own person (Ego vici Mundum, John 16.) but hath also enabled the Meanest person that belongeth to him and Believeth in him, to do so too, [ This is the victory that Overcometh the world, even your faith, 1 John 5. ]
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18. It was not then either ignorance, or favour, or fear, or any thing else imaginable, other then the truth and evidence of the thing it self, that could induce him to give sentence on that side.
18. It was not then either ignorance, or favour, or Fear, or any thing Else imaginable, other then the truth and evidence of the thing it self, that could induce him to give sentence on that side.
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For do we not see daily, how worldly men in temporal matters, shew their wisdom, infinitely beyond what Christians usually do in spiritual things, very many wayes:
For doe we not see daily, how worldly men in temporal matters, show their Wisdom, infinitely beyond what Christians usually do in spiritual things, very many ways:
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handling their affairs, such as they are, for the compassing of their own ends, such as they are, (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) then these do.
handling their affairs, such as they Are, for the compassing of their own ends, such as they Are, (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) then these doe.
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very wary and circumspect in their projects and contrivances, to weigh all probable, and (as far as is possible) all possible inconveniencies, or whatsoever might impede or obstruct their designes, and to provide remedies there-against.
very wary and circumspect in their projects and contrivances, to weigh all probable, and (as Far as is possible) all possible inconveniences, or whatsoever might impede or obstruct their designs, and to provide remedies thereagainst.
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of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the scene beforehand,
of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the scene beforehand,
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that they have very many times either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an over-ruling providence from above, could render them abortive. But omitting these (because I have yet much to go through) I chuse rather to instance in the worldling, of the lowest sphere indeed,
that they have very many times either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an overruling providence from above, could render them abortive. But omitting these (Because I have yet much to go through) I choose rather to instance in the worldling, of the lowest sphere indeed,
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It were almost a wonder to consider, but that by common experience we finde it so, that a man otherwise of very mean parts and breeding, of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that favoureth of religion, reason, or ingenuity, should yet be so quick-sented where there is a likelyhood of gain towards, to smell it as speedily,
It were almost a wonder to Consider, but that by Common experience we find it so, that a man otherwise of very mean parts and breeding, of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that favoureth of Religion, reason, or ingenuity, should yet be so quick-scented where there is a likelihood of gain towards, to smell it as speedily,
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and at as great a distance, as a Vulture doth a piece of carrion. Strange to see, what strange fetches and devices he can have (the eagerness of his desires after the world sharpning his wits, and quickning his invention ) to hook in a good bargain: to enveigle and entangle his necessitous neighbour, by some seeming kindness towards him in supplying his present needs, till he have got a hanck over his estate: to watch the opportunities for the taking up and putting off commodities to the most advantage, to trench so neer upon the laws, by engrossings, enhaunsings, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the law cannot take hold of him.
and At as great a distance, as a Vulture does a piece of carrion. Strange to see, what strange Fetches and devices he can have (the eagerness of his Desires After the world sharpening his wits, and quickening his invention) to hook in a good bargain: to inveigle and entangle his necessitous neighbour, by Some seeming kindness towards him in supplying his present needs, till he have god a hank over his estate: to watch the opportunities for the taking up and putting off commodities to the most advantage, to trench so near upon the laws, by engrossings, enhaunsings, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the law cannot take hold of him.
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20. Secondly, the children of this world, as they are very provident and subtile in forecasting; so are they very industrious and diligent in pursuing what they have designed.
20. Secondly, the children of this world, as they Are very provident and subtle in forecasting; so Are they very Industria and diligent in pursuing what they have designed.
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because they do hoc agere, make it their work, and their business, and follow it as their trade, Vt jugulent homines, surgunt de nocte — Whilest honest men lay them down in peace,
Because they do hoc agere, make it their work, and their business, and follow it as their trade, Vt jugulent homines, Surgunt de nocte — Whilst honest men lay them down in peace,
The way sure is broad enough, and easie enough that leadeth to destruction: yet so much pains is there taken to finde it, that I verily believe half the pains many a man taketh to go to Hell, if it had been well bestowed, would have brought him to Heaven.
The Way sure is broad enough, and easy enough that leads to destruction: yet so much pains is there taken to find it, that I verily believe half the pains many a man Takes to go to Hell, if it had been well bestowed, would have brought him to Heaven.
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Partly, by aspersing those that are otherwise minded then themselves are, and dare not partake with them in their sins, in what reproachful manner they please:
Partly, by aspersing those that Are otherwise minded then themselves Are, and Dare not partake with them in their Sins, in what reproachful manner they please:
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Partly by their hypocrisie, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party NONLATINALPHABET and NONLATINALPHABET (as it is Rom. 16.) with faire speeches and specious pretences;
Partly by their hypocrisy, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party and (as it is Rom. 16.) with fair Speeches and specious pretences;
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to enoile a rotten post with a glistering varnish; and to make bright the outside of the vessell, whatsoever nastiness there remaineth within. Thus the grand rebel Absolon, by discrediting his fathers government, pretending to a great zeal of justice, and making shews and promises of great matters to be done by way of reformation therein,
to enoile a rotten post with a glistering varnish; and to make bright the outside of the vessel, whatsoever nastiness there remains within. Thus the grand rebel Absalom, by discrediting his Father's government, pretending to a great zeal of Justice, and making shows and promises of great matters to be done by Way of Reformation therein,
did by little and little ingratiate himself with the people (ever easily cheated into rebellion by such smooth pretences; ) insensibly loosen them from the conscience of their bounden allegiance, and having gotten together a strong party engaged them in a most unjust and unnatural war, against his own father, and their undoubted Soveraign.
did by little and little ingratiate himself with the people (ever Easily cheated into rebellion by such smooth pretences;) insensibly loosen them from the conscience of their bounden allegiance, and having got together a strong party engaged them in a most unjust and unnatural war, against his own father, and their undoubted Sovereign.
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Psal. 56. They stick together like burs: close as the scales of Leviathan. And although they be not alwayes all of one piece, but have their several aims, and act upon different particular principles: yet Satan well knowing that if his kingdom should be too much divided it could not stand, maketh a shift to patch them up so,
Psalm 56. They stick together like burrs: close as the scales of Leviathan. And although they be not always all of one piece, but have their several aims, and act upon different particular principles: yet Satan well knowing that if his Kingdom should be too much divided it could not stand, makes a shift to patch them up so,
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The Epicurians and the Stoicks, two sects of Philosophers of all other the most extremely distant and opposite in their Tenents and Doctrines; came with their joynt forces at Athens to encounter Paul, and discountenance Christianity. And to molest and make havock of the people of God;
The Epicureans and the Stoics, two Sects of Philosophers of all other the most extremely distant and opposite in their Tenants and Doctrines; Come with their joint forces At Athens to encounter Paul, and discountenance Christianity. And to molest and make havoc of the people of God;
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with the rest of them (a Cento, & a rhapsody, of uncircumcised nations) could lay their heads together with one consent, and combine themselves in confederacies and associations Psal. 83. Faciunt unitatem contra unitatem, To destroy the happy unity that should be among brethren, they that were strangers and enemies to one another before, grow to an unhappy cursed unity among themselves.
with the rest of them (a Cento, & a rhapsody, of uncircumcised Nations) could lay their Heads together with one consent, and combine themselves in confederacies and associations Psalm 83. Faciunt unitatem contra unitatem, To destroy the happy unity that should be among brothers, they that were Strangers and enemies to one Another before, grow to an unhappy cursed unity among themselves.
23. Thus, whilest Christian men, who profess themselves children of light, by their improvidence, sloth, simplicity, and dis-union, too often suffer themselves to be surprised by every weak assault, and so to become a prey both to their spiritual and temporal enemies:
23. Thus, whilst Christian men, who profess themselves children of Light, by their improvidence, sloth, simplicity, and disunion, too often suffer themselves to be surprised by every weak assault, and so to become a prey both to their spiritual and temporal enemies:
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the children of this world the while, by their subtilty, industry, hypocrisie, and unity, do shew themselves so much beyond the other in all points of wisdom and prudence in their way:
the children of this world the while, by their subtlety, industry, hypocrisy, and unity, do show themselves so much beyond the other in all points of Wisdom and prudence in their Way:
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Now this Old subtil serpent infuseth into the children of this world, (who are in very deed his own children also, semen serpentis, the seed of the serpent ) some of his own spirit. (is not that it think you, which in 1 Cor. 2. is called Spiritus mundi, the spirit of the world, and is there opposed to the spirit of God? ) I mean, some of his own serpentine wisdom. Not that wisdom which is from above;
Now this Old subtle serpent infuseth into the children of this world, (who Are in very deed his own children also, semen serpentis, the seed of the serpent) Some of his own Spirit. (is not that it think you, which in 1 Cor. 2. is called Spiritus mundi, the Spirit of the world, and is there opposed to the Spirit of God?) I mean, Some of his own serpentine Wisdom. Not that Wisdom which is from above;
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(that is from another alloy, and is the only true wisdom indeed:) but that which is from beneath, which S. Iames affirmeth to be earthly, sensual, divelish.
(that is from Another alloy, and is the only true Wisdom indeed:) but that which is from beneath, which S. James Affirmeth to be earthly, sensual, devilish.
he hath his NONLATINALPHABET, and his NONLATINALPHABET and his NONLATINALPHABET, his devises and his methods, his sundry subtil artifices, in ordering his temptations with the most advantage to ensnare us. Their unwearied diligence from him:
he hath his, and his and his, his devises and his methods, his sundry subtle artifices, in ordering his temptations with the most advantage to ensnare us. Their unwearied diligence from him:
who is such a malicious accuser of others, to make them seem worse then they are, that he hath his very name from it, NONLATINALPHABET (which in the primary signification of the word is no more then an accuser; ) and withall such a perfect dissembler, that to make himself seem better then he is, he can (if need be) transforme himself into an Angel of light. Their unanimous accord, from him:
who is such a malicious accuser of Others, to make them seem Worse then they Are, that he hath his very name from it, (which in the primary signification of the word is no more then an accuser;) and withal such a perfect dissembler, that to make himself seem better then he is, he can (if need be) transform himself into an Angel of Light. Their unanimous accord, from him:
who though he have so many legions of cursed Angels under him, yet keepeth them together all at such unity among themselves, that they never divide into factions and parties.
who though he have so many legions of cursed Angels under him, yet Keepeth them together all At such unity among themselves, that they never divide into factions and parties.
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By this infusion (to give you one instance) he taught Iudas to be so much wiser (as the world accounteth wisdom, and according to the notion wherein we now speak of it,) then his fellow-Apostles: that whereas they rather lost by their master then gained, having left all to follow him, who had not so much as a house of his own wherein to harbour them;
By this infusion (to give you one instance) he taught Iudas to be so much Wiser (as the world accounteth Wisdom, and according to the notion wherein we now speak of it,) then his fellow-Apostles: that whereas they rather lost by their master then gained, having left all to follow him, who had not so much as a house of his own wherein to harbour them;
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He first got the keeping of the bag, and out of that he got what he could by pilfering and playing the thief: but because his gettings there could not amount to much, his Masters store being not great, he thought he were as good make a handsom bargain once for all, to bring him in a pretty lump together,
He First god the keeping of the bag, and out of that he god what he could by pilfering and playing the thief: but Because his gettings there could not amount to much, his Masters store being not great, he Thought he were as good make a handsome bargain once for all, to bring him in a pretty lump together,
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But let him not impute it wholly to himself, or his own Mother-wit: that it may appear to whom he was beholding for it, the story saith, the Devil put it into the heart of Iudas to betray his Master.
But let him not impute it wholly to himself, or his own Motherwit: that it may appear to whom he was beholding for it, the story Says, the devil put it into the heart of Iudas to betray his Master.
and one of you is a Devil? ) Let all Iudas-like traytors know (lest they be too proud, and sacrifice to their own-wits ) to whom they owe their wisdom.
and one of you is a devil?) Let all Judas-like Traitors know (lest they be too proud, and sacrifice to their own-wits) to whom they owe their Wisdom.
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so God by his spirit infuseth wisdom into the children of light: and then, since the spirit of God is stronger then the spirit of Satan, it should rather follow on the contrary, that the wisdom of the children of light should exceed the wisdom of the children of this world.
so God by his Spirit infuseth Wisdom into the children of Light: and then, since the Spirit of God is Stronger then the Spirit of Satan, it should rather follow on the contrary, that the Wisdom of the children of Light should exceed the Wisdom of the children of this world.
The fullest answer hereunto would depend upon the prosecution of the next point, ( the limitation ) which I shall have occasion to speak something unto anon:
The Fullest answer hereunto would depend upon the prosecution of the next point, (the limitation) which I shall have occasion to speak something unto anon:
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That the spirit of God in the children of light doth not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the subject in whom he worketh (leaving him,
That the Spirit of God in the children of Light does not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the Subject in whom he works (leaving him,
as a rational creature, to the freedom of his will; and as a childe of Adam, obnoxious to the carnal motions of original concupiscence ) and after the good pleasure of his own will withall.
as a rational creature, to the freedom of his will; and as a child of Adam, obnoxious to the carnal motions of original concupiscence) and After the good pleasure of his own will withal.
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and to assist him, without any thing within to make opposition there-against, and to counter-work the working of that spirit, that it should not take effect:
and to assist him, without any thing within to make opposition thereagainst, and to counterwork the working of that Spirit, that it should not take Effect:
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though that spirit (once entred) maketh him partly willing: yet is there in every childe of Adam, so long as he liveth here, another inward principle still, which the Scriptures use to call by the name of flesh, which lusteth against the good spirit of God, and opposeth it, and much weakneth the working of it.
though that Spirit (once entered) makes him partly willing: yet is there in every child of Adam, so long as he lives Here, Another inward principle still, which the Scriptures use to call by the name of Flesh, which Lusteth against the good Spirit of God, and Opposeth it, and much weakeneth the working of it.
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27. Thirdly, since it is natural to most men (out of self-love ) to make their own dispositions and thoughts, the measure whereby to judge of other mens: hence it cometh to passe, that honest plain-dealing men, are not very apt,
27. Thirdly, since it is natural to most men (out of Self-love) to make their own dispositions and thoughts, the measure whereby to judge of other men's: hence it comes to pass, that honest plain-dealing men, Are not very apt,
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Whereas on the contrary, those that out of the simplicity of their own hearts suspect no double-dealing by others, are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they fear them:
Whereas on the contrary, those that out of the simplicity of their own hearts suspect no double-dealing by Others, Are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they Fear them:
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and consequently are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of mens counsels by their events ) hath brought simplicity it self,
and consequently Are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of men's Counsels by their events) hath brought simplicity it self,
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though a most commendable vertue, under the reproach of folly, (we call those simple fellows whom we count fools: ) and hath won to craft and dissimulation the reputation of wisdom.
though a most commendable virtue, under the reproach of folly, (we call those simple Fellows whom we count Fools:) and hath wone to craft and dissimulation the reputation of Wisdom.
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28. Lastly, the consciousness of an ill cause, unable to support it self by the strength of its own goodness, driveth the worldling to seek to hold it up by his wit, industry, and such like other assistances:
28. Lastly, the consciousness of an ill cause, unable to support it self by the strength of its own Goodness, drives the worldling to seek to hold it up by his wit, industry, and such like other assistances:
like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Law-suits: the worser cause ever the better solicited.
like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Lawsuits: the Worse cause ever the better solicited.
but he will be dealing with the Iury, (perhaps get one packt for his turne) tampering with the witnesses, tempting the Iudge himself, (it may be) with a Letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his adversary.
but he will be dealing with the Jury, (perhaps get one packed for his turn) tampering with the Witnesses, tempting the Judge himself, (it may be) with a letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his adversary.
You may observe it likewise in Church-affairs. A regular Minister sitteth quietly at home, followeth his study, doth his duty in his own Cure, and teacheth his people truly and faithfully to do theirs;
You may observe it likewise in Church affairs. A regular Minister Sitteth quietly At home, follows his study, does his duty in his own Cure, and Teaches his people truly and faithfully to do theirs;
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But schismaticall spirits are more pragmaticall: they will not be contained within their own circle, but must be flying out; NONLATINALPHABET, they must have an Oar in every Boat; offering (yea thrusting) themselves into every Pulpit, before they be sent for;
But Schismatical spirits Are more pragmatical: they will not be contained within their own circle, but must be flying out;, they must have an Oar in every Boat; offering (yea thrusting) themselves into every Pulpit, before they be sent for;
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And all this (so wise are they in their generation) to serve their own belly, and to make a prey of their poor seduced proselytes: for by this means the people fall unto them,
And all this (so wise Are they in their generation) to serve their own belly, and to make a prey of their poor seduced Proselytes: for by this means the people fallen unto them,
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Marvel not my brethren, when you see an evil cause prosper (it may be for a long time together,) and the better side go down, as if some strange thing had happened unto you, and such as never had been heard in the word before:
Marvel not my brothers, when you see an evil cause prosper (it may be for a long time together,) and the better side go down, as if Some strange thing had happened unto you, and such as never had been herd in the word before:
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Yea, did not the powerful hand of Gods over-ruling providence sometimes interpose, giving the enemy now and then a sudden stop, when they are in their full cariere, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance,
Yea, did not the powerful hand of God's overruling providence sometime interpose, giving the enemy now and then a sudden stop, when they Are in their full career, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance,
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when they are brought very low both in their estates and hopes: we might rather wonder, that it is not even much worse with the people of God then it is;
when they Are brought very low both in their estates and hope's: we might rather wonder, that it is not even much Worse with the people of God then it is;
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and as the children of this world usually are, for temporals, and in the affairs of the world. It is no shame at all for us, to learn wisdom of any whomsoever. 1. Of a poor irrational contemptible Creature. [ Vade ad formicam.
and as the children of this world usually Are, for temporals, and in the affairs of the world. It is no shame At all for us, to Learn Wisdom of any whomsoever. 1. Of a poor irrational contemptible Creature. [ Vade ad formicam.
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whereas did we seriously consider, how much we are beholding to them, for the greatest part of that wisdom and circumspection we shew in the managery of our affairs;
whereas did we seriously Consider, how much we Are beholding to them, for the greatest part of that Wisdom and circumspection we show in the managery of our affairs;
we would not only bless them (as we are in Christian charity bound) but heartily bless God for them also by way of gratitude for the great benefit we reap by them. 3. Yea, of the Devil himself. Watch, saith St Peter;
we would not only bless them (as we Are in Christian charity bound) but heartily bless God for them also by Way of gratitude for the great benefit we reap by them. 3. Yea, of the devil himself. Watch, Says Saint Peter;
to fore-think, and to be in some measure provided before hand of needful and proper expedients, for any exigent or cross accident, that may probably befall us. 2. From their Industry; learn, not to be slothful in doing service, nor to slack the time of our repentance and turning to God;
to forethink, and to be in Some measure provided before hand of needful and proper expedients, for any exigent or cross accident, that may probably befall us. 2. From their Industry; Learn, not to be slothful in doing service, nor to slack the time of our Repentance and turning to God;
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to work out our salvation to the uttermost with fear and trembling. 3. From their Hypocrisie and outward seeming Holiness: learn, to have our conversations honest towards them that are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having first cleansed the inside well, to keep the outside handsome too:
to work out our salvation to the uttermost with Fear and trembling. 3. From their Hypocrisy and outward seeming Holiness: Learn, to have our conversations honest towards them that Are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having First cleansed the inside well, to keep the outside handsome too:
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that by our piety, devotion, meekness, patience, obedience, justice, charity, humility, and all holy graces, we may not only stop up the mouth of the adversary from speaking evil of us,
that by our piety, devotion, meekness, patience, Obedience, Justice, charity, humility, and all holy graces, we may not only stop up the Mouth of the adversary from speaking evil of us,
to make up the breaches that are in the Church of Christ, by moderating and reconciling differences, rather then to widen them by multiplying controversies, and maintaining hot disputes; to follow the things that make for peace,
to make up the Breaches that Are in the Church of christ, by moderating and reconciling differences, rather then to widen them by multiplying controversies, and maintaining hight disputes; to follow the things that make for peace,
Thus doing, we may gather grapes of thorns; make oyl of Scorpions; extract all the medicinal vertue out of the Serpent, and yet leave all the poisonous and malignant quality behinde.
Thus doing, we may gather grapes of thorns; make oil of Scorpions; extract all the medicinal virtue out of the Serpent, and yet leave all the poisonous and malignant quality behind.
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But how wiser? Not in genere; simply, and absolutely, and in every respect wiser: but in genere suo: wiser in some respect, wiser in their kinde of wisdome, such as it is, (in worldly things, and for worldly ends; ) a very mean kinde of wisdom in comparison.
But how Wiser? Not in genere; simply, and absolutely, and in every respect Wiser: but in genere Sue: Wiser in Some respect, Wiser in their kind of Wisdom, such as it is, (in worldly things, and for worldly ends;) a very mean kind of Wisdom in comparison.
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So that our Saviour here pronouncing of the Children of this world that they are wiser, but thus limited, wiser in their generation; implieth that otherwise,
So that our Saviour Here pronouncing of the Children of this world that they Are Wiser, but thus limited, Wiser in their generation; Implies that otherwise,
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and save in that respect only, they are not wiser. 33. The truth is; simply and absolutely considered, the child of light, if he be truly and really such,
and save in that respect only, they Are not Wiser. 33. The truth is; simply and absolutely considered, the child of Light, if he be truly and really such,
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and not titular and by a naked profession only, whatsoever he is taken for, is clearly the wiser man. And he that is no more then worldly or carnally wise, is in very deed and in Gods estimation no better then a very fool. [ Where is the Wise? Where is the Scribe? Where is the disputer of this World? hath not God made foolish the wisdom of the world? saith the Apostle.
and not titular and by a naked profession only, whatsoever he is taken for, is clearly the Wiser man. And he that is no more then worldly or carnally wise, is in very deed and in God's estimation no better then a very fool. [ Where is the Wise? Where is the Scribe? Where is the disputer of this World? hath not God made foolish the Wisdom of the world? Says the Apostle.
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but in conceit, not in truth: and that but in their own conceit neither, and of some few others perhaps, that have their judgments corrupted with the same lusts, wherewith theirs also are.
but in conceit, not in truth: and that but in their own conceit neither, and of Some few Others perhaps, that have their Judgments corrupted with the same Lustiest, wherewith theirs also Are.
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Chrysippus non dicet idem — Solomon sure had not that conceipt of their wisdom, (and Solomon knew what belonged to wisdom, as well as another man:) who putteth the fool upon the sinner, I need not tell you, (indeed I cannot tell you,) how oft in his writings.
Chrysippus non dicet idem — Solomon sure had not that conceit of their Wisdom, (and Solomon knew what belonged to Wisdom, as well as Another man:) who putteth the fool upon the sinner, I need not tell you, (indeed I cannot tell you,) how oft in his writings.
First then, true saving wisdom is not to be learned but from the word of God. ( A lege tuâ intellexi, By thy commandements have I gotten understanding, Psal. 119.) it is that word, and that alone, that is able to make us wise unto salvation. How then can they be truly wise, who regard not that word, but cast it behinde their backs,
First then, true Saving Wisdom is not to be learned but from the word of God. (A lege tuâ intellexi, By thy Commandments have I got understanding, Psalm 119.) it is that word, and that alone, that is able to make us wise unto salvation. How then can they be truly wise, who regard not that word, but cast it behind their backs,
and despise it? They have rejected the word of the Lord, and what wisdom is in them? saith Ieremy. Again, The fear of the Lord is the beginning of wisdome;
and despise it? They have rejected the word of the Lord, and what Wisdom is in them? Says Ieremy. Again, The Fear of the Lord is the beginning of Wisdom;
and a good understanding have they that do thereafter, Psal. 111. How then can we allow them to passe for wise men, and good understanding men, that have no fear of God before their eyes, that have no minde nor heart to do thereafter, that will not be learned nor understand, but are resolvedly bent to walk on still in darkness, and wilfully shut their eyes that they may not see the light?
and a good understanding have they that do thereafter, Psalm 111. How then can we allow them to pass for wise men, and good understanding men, that have no Fear of God before their eyes, that have no mind nor heart to do thereafter, that will not be learned nor understand, but Are resolvedly bent to walk on still in darkness, and wilfully shut their eyes that they may not see the Light?
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that secondly, when both are permitted to his choise, hath not the wit to prefer that which is eminently better, but chuseth that which is extremely worse; that thirdly proposeth to himself base and unworthy ends; that fourthly, for the attaining even of those poor ends, maketh choise of such means, as are neither proper not probable thereunto;
that secondly, when both Are permitted to his choice, hath not the wit to prefer that which is eminently better, but chooseth that which is extremely Worse; that Thirdly Proposeth to himself base and unworthy ends; that fourthly, for the attaining even of those poor ends, makes choice of such means, as Are neither proper not probable thereunto;
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and that lastly, where his own wit will not serve him, refuseth to be advised by those that are wiser then himself, what he wanteth in wit making it upon in will: no wise man I think can take a person of this character for any other then a fool. And every worldly or ungodly man is all this, and more:
and that lastly, where his own wit will not serve him, Refuseth to be advised by those that Are Wiser then himself, what he Wants in wit making it upon in will: no wise man I think can take a person of this character for any other then a fool. And every worldly or ungodly man is all this, and more:
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Let no man deceive himself, saith S. Paul: but if any man among you seem to be wise in this world, let him become a fool, that he may be wise. That is;
Let no man deceive himself, Says S. Paul: but if any man among you seem to be wise in this world, let him become a fool, that he may be wise. That is;
let him lay aside all vain conceit of his own wisdom, and learn to account that seeming wisdom of the world, to be (as indeed it is,) no better then folly: that so he may finde that true wisdom which is of God.
let him lay aside all vain conceit of his own Wisdom, and Learn to account that seeming Wisdom of the world, to be (as indeed it is,) no better then folly: that so he may find that true Wisdom which is of God.
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The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth, and so enflame our hearts with a holy love and fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy spirit, that the light of our good works and holy conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory:
The God of Light and of Wisdom so enlighten our understandings with the Saving knowledge of his truth, and so inflame our hearts with a holy love and Fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy Spirit, that the Light of our good works and holy Conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the Light of everlasting life and glory:
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as are the examples of such as have performed the same before them with glory and success. Because, besides that the same stirreth up in them an emulation of their glory, and cheereth them on with hopes of like success: it also clean taketh off that, which is the common excuse of sloth and neglect of duty, the pretension of Impossibility. The Apostle therefore, being to confirm the mindes of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever;
as Are the Examples of such as have performed the same before them with glory and success. Because, beside that the same stirs up in them an emulation of their glory, and Cheereth them on with hope's of like success: it also clean Takes off that, which is the Common excuse of sloth and neglect of duty, the pretension of Impossibility. The Apostle Therefore, being to confirm the minds of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever;
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who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honour upon earth, and eternal happiness in heaven.
who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honour upon earth, and Eternal happiness in heaven.
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and not to dare (especially having withal so rich a crown, laid ready at the goal for them, to invite them thereunto,) to run with all possible cheerfulness that race, which they had seen so many so happily to have run before them, vers. 1. of this Chapter.
and not to Dare (especially having withal so rich a crown, laid ready At the goal for them, to invite them thereunto,) to run with all possible cheerfulness that raze, which they had seen so many so happily to have run before them, vers. 1. of this Chapter.
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2. Yet this great cloud of examples they were but to look through (as the Medium ) at another and higher example; that of the bright Sun of righteousness himself, Iesus Christ: whom they are to look upon, as the proper object, to terminate their thoughts;
2. Yet this great cloud of Examples they were but to look through (as the Medium) At Another and higher Exampl; that of the bright Sun of righteousness himself, Iesus christ: whom they Are to look upon, as the proper Object, to terminate their thoughts;
Looking unto Iesus, &c. vers. 2. Which example, recommended to them first from the compleatness of the person, (who is at both ends of the race, the Alpha and the Omega; the NONLATINALPHABET, and the NONLATINALPHABET too;
Looking unto Iesus, etc. vers. 2. Which Exampl, recommended to them First from the completeness of the person, (who is At both ends of the raze, the Alpha and the Omega; the, and the too;
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Such, as then which none more grievous to flesh and blood; Torture, and Ignominy: the Crosse, and the Shame. Secondly, from the manner of his suffering.
Such, as then which none more grievous to Flesh and blood; Torture, and Ignominy: the Cross, and the Shame. Secondly, from the manner of his suffering.
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Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, Ioy; Of the shame, Glory. To intimate to these Hebrews, that as it behoved Christ, first to suffer, and then after to enter into his glory:
Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, Joy; Of the shame, Glory. To intimate to these Hebrews, that as it behooved christ, First to suffer, and then After to enter into his glory:
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Considering the strong oppositions and contradictions, that a Christian man after he hath entred the lists is like to meet withal before he come to the goal; all which he must encounter with and overcome,
Considering the strong oppositions and contradictions, that a Christian man After he hath entered the lists is like to meet withal before he come to the goal; all which he must encounter with and overcome,
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or else he loseth his labour and the prize: it is but needful he should muster up all his strength, summon and recollect all the arguments he can think of, that may put courage into him,
or Else he loses his labour and the prize: it is but needful he should muster up all his strength, summon and recollect all the Arguments he can think of, that may put courage into him,
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Against which fainting under the crosse, there being no other cordial of so powerful and present operation, towards the relieving of the drooping spirits of a weak Christian;
Against which fainting under the cross, there being no other cordial of so powerful and present operation, towards the relieving of the drooping spirits of a weak Christian;
as is the meditation of Christ and his sufferings: NONLATINALPHABET, Therefore consider him, saith the Apostle, that endured such contradiction of sinners against himself, that ye be not wearied and faint in your mindes.
as is the meditation of christ and his sufferings:, Therefore Consider him, Says the Apostle, that endured such contradiction of Sinners against himself, that you be not wearied and faint in your minds.
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4. In which words, the Apostle, out of his great care of their souls health, dealeth with these Hebrews, as a faithful and skilful Physitian should do.
4. In which words, the Apostle, out of his great care of their Souls health, deals with these Hebrews, as a faithful and skilful physician should do.
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The danger, a spiritual NONLATINALPHABET, fainting and weariness of soul under the crosse. The means of prevention, frequent and effectual meditation of the crosse of Christ.
The danger, a spiritual, fainting and weariness of soul under the cross. The means of prevention, frequent and effectual meditation of the cross of christ.
The parts then of the Text are two: (answerable to those two main parts, whereunto the whole method of Physick are after a sort reducible;) NONLATINALPHABET,
The parts then of the Text Are two: (answerable to those two main parts, whereunto the Whole method of Physic Are After a sort reducible;),
and NONLATINALPHABET, the one whereof treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things, (though not so in the placing of the words;) and so first to be handled, in these words NONLATINALPHABET, &c. That ye be not wearied and faint in your mindes.
and, the one whereof Treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things, (though not so in the placing of the words;) and so First to be handled, in these words, etc. That you be not wearied and faint in your minds.
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The full importance whereof we shall the better understand, by the explication of these four things. 1. The Malady; 2. The inward Cause thereof; 3. The Part affected;
The full importance whereof we shall the better understand, by the explication of these four things. 1. The Malady; 2. The inward Cause thereof; 3. The Part affected;
and all afflictions are burdens. But such a degree of Weariness, as implyeth no more then the bare desire of rest and ease, falleth short of the notion of the word NONLATINALPHABET.
and all afflictions Are burdens. But such a degree of Weariness, as Implies no more then the bore desire of rest and ease, falls short of the notion of the word.
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It importeth such an extream lassitude, as bereaveth a man of all his strength, putteth him beyond his patience, and taketh him quite off his work. When he is so overcome with the pressure of the burden that lieth sad upon him, that he doth succumbere oneri, is not able to bear it any longer,
It imports such an extreme lassitude, as bereaveth a man of all his strength, putteth him beyond his patience, and Takes him quite off his work. When he is so overcome with the pressure of the burden that lies sad upon him, that he does succumbere oneri, is not able to bear it any longer,
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as Lions in the way, (not such Lions, as Solomons sluggard only fancieth to himself without cause, or perhaps but pretendeth to excuse his sloth thereby;
as Lions in the Way, (not such Lions, as Solomons sluggard only fancieth to himself without cause, or perhaps but pretendeth to excuse his sloth thereby;
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Bug-bears indeed rather then Lions; but very Lions indeed, strong temptations, and lasting afflictions and persecutions:) lest I say meeting with such affronts and encounters in their Christian race, they should be quite beaten out of the field, ere they came to the end of their course. Lest being terrified by their adversaries, they should not be able to hold out in their holy profession to the end;
Bugbears indeed rather then Lions; but very Lions indeed, strong temptations, and lasting afflictions and persecutions:) lest I say meeting with such affronts and encounters in their Christian raze, they should be quite beaten out of the field, ere they Come to the end of their course. Lest being terrified by their Adversaries, they should not be able to hold out in their holy profession to the end;
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to wit, the Cross. ) or whence should this NONLATINALPHABET, this spiritual weariness proceed? That is answered in the Text too, in the word NONLATINALPHABET. (The translations express it most what by faintness of minde:) The same word being again used a little after at ver. 5. and there also translated after the same manner;
to wit, the Cross.) or whence should this, this spiritual weariness proceed? That is answered in the Text too, in the word. (The Translations express it most what by faintness of mind:) The same word being again used a little After At for. 5. and there also translated After the same manner;
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yet if it be loose in the joynts, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it,
yet if it be lose in the Joints, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it,
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8. Much of a mans strength, whereby he is enabled to travel and to work, lieth in his loynes and knees, and in his armes and hands. Whence it is that by an usual trope in most languages,
8. Much of a men strength, whereby he is enabled to travel and to work, lies in his loins and knees, and in his arms and hands. Whence it is that by an usual trope in most languages,
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The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound, that he was not able to stand but fell on the ground;
The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary Some deadly or desperate wound, that he was not able to stand but fell on the ground;
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to express it thus, — NONLATINALPHABET, as much as to say, He loosened his knees. Even as it it said of Belshazzar Dan. 5. when he was sore affrighted with the hand-writing upon the wall;
to express it thus, —, as much as to say, He loosened his knees. Even as it it said of Belshazzar Dan. 5. when he was soar affrighted with the handwriting upon the wall;
that by such or such means (as the occasion required,) such or such mens hands were either strengthened, or weakned. So it is said of Isbosheth 2 Sam. 4. when he heard of the death of Abner, general of his army, his hands were weakned. The like we finde in many other places, as namely in Ier. 38.4. where, in the Greek translation, the word NONLATINALPHABET the same with this in the Text, is used.
that by such or such means (as the occasion required,) such or such men's hands were either strengthened, or weakened. So it is said of Isbosheth 2 Sam. 4. when he herd of the death of Abner, general of his army, his hands were weakened. The like we find in many other places, as namely in Jeremiah 38.4. where, in the Greek Translation, the word the same with this in the Text, is used.
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and strengthen the feeble knees, ] NONLATINALPHABET, vers. 12. which is another compound word from the same Theme. As if he should say, Support the hands that hang loose,
and strengthen the feeble knees, ], vers. 12. which is Another compound word from the same Theme. As if he should say, Support the hands that hang lose,
which, as it very well fitteth with the word NONLATINALPHABET, so it serveth very well to express that feebleness or faintness of spirit, (arising from fear and consternation of minde,
which, as it very well fits with the word, so it serves very well to express that feebleness or faintness of Spirit, (arising from Fear and consternation of mind,
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10. In Psal. 107. They that go down to the sea in ships, when the stormy wind ariseth and lifteth up the waves, so as the vessel is tossed up and down,
10. In Psalm 107. They that go down to the sea in ships, when the stormy wind arises and lifts up the waves, so as the vessel is tossed up and down,
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describing the great miseries and terrours that should be at the destruction of Babylon by the Medes and Persians, he saith, that by reason thereof all hands shall be weakned, (NONLATINALPHABET again in the Greek,) and all hearts shall melt.
describing the great misery's and terrors that should be At the destruction of Babylon by the Medes and Persians, he Says, that by reason thereof all hands shall be weakened, (again in the Greek,) and all hearts shall melt.
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11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression,) when it is chafed or melted hath no strength at all to make resistance:
11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression,) when it is chafed or melted hath no strength At all to make resistance:
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but as soon as a warme thaw hath fretted and loosened it, dissolveth into water, and becometh one of the weakest things in the world, (it is a common proverbe among us, As weak as water: ) so is the spirit of a man.
but as soon as a warm thaw hath fretted and loosened it, dissolveth into water, and Becometh one of the Weakest things in the world, (it is a Common proverb among us, As weak as water:) so is the Spirit of a man.
Si fractus illabatur orbis: if the weight of all the calamities in the world should come rushing upon him at once, it would be able to bear up under them all,
Si fractus illabatur Orbis: if the weight of all the calamities in the world should come rushing upon him At once, it would be able to bear up under them all,
12. But if the strength that is in us be weakness; oh how great is that weakness? If our spirits within us, which should be as our life-guard to secure us against all attempts from without, be shattered and dis-joynted, through distrust in God;
12. But if the strength that is in us be weakness; o how great is that weakness? If our spirits within us, which should be as our lifeguard to secure us against all attempts from without, be shattered and disjointed, through distrust in God;
that is to say in plain terms, if when any persecution or tribulation ariseth, we be scandalized and fall away either from our Christian faith or duty, forsake our standing,
that is to say in plain terms, if when any persecution or tribulation arises, we be scandalized and fallen away either from our Christian faith or duty, forsake our standing,
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and shrink from the rules of true Religion or a good conscience: this is the NONLATINALPHABET and the NONLATINALPHABET, the weariness and faintness of minde spoken of in the Text.
and shrink from the rules of true Religion or a good conscience: this is the and the, the weariness and faintness of mind spoken of in the Text.
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how it should be possible that worldly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life, ) should have such an operation upon his nobler part the soul, as to cause a faintness there.
how it should be possible that worldly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life,) should have such an operation upon his Nobler part the soul, as to cause a faintness there.
And our Saviour telleth his friends Luke 12. that when their enemies have killed their bodies, (and from suffering so much his very best friends, it seemeth, are not exempted;) they have then done their worst: they can proceed no farther;
And our Saviour Telleth his Friends Lycia 12. that when their enemies have killed their bodies, (and from suffering so much his very best Friends, it seems, Are not exempted;) they have then done their worst: they can proceed no farther;
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Yet our own reason, and every dayes experience can teach us, that outward bodily afflictions, and tribulations, do (by consequent, and by way of sympathy and consent, and by reason of union; though not immediately and directly,) work even upon the soul also.
Yet our own reason, and every days experience can teach us, that outward bodily afflictions, and tribulations, doe (by consequent, and by Way of Sympathy and consent, and by reason of Union; though not immediately and directly,) work even upon the soul also.
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As we see the fancy quick and roaving, when the blood is enflamed with choler; the memory and apprehension dull in a Lethargy: and other notable changes and effects in the faculties of the soul very easily discernable, upon any sudden change or distemper in the body. David often confesseth, that the troubles he met withal, went sometimes to the very heart and soul of him.
As we see the fancy quick and roving, when the blood is inflamed with choler; the memory and apprehension dull in a Lethargy: and other notable changes and effects in the faculties of the soul very Easily discernible, upon any sudden change or distemper in the body. David often Confesses, that the Troubles he met withal, went sometime to the very heart and soul of him.
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Why art thou so vexed O my soul, and why art thou so disquieted within me? &c. ] Take but that one, in Psal. 143. The enemy hath persecuted my soul — &c. Therefore is my spirit vexed within me, and my heart within me is desolate.
Why art thou so vexed Oh my soul, and why art thou so disquieted within me? etc. ] Take but that one, in Psalm 143. The enemy hath persecuted my soul — etc. Therefore is my Spirit vexed within me, and my heart within me is desolate.
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But experience sheweth us farther (too often, God knoweth,) that persecutions, afflictions, and such other sad casualties as befall the body, (nay, the very shadows thereof, the bare fears of such things and apprehensions of their approach,
But experience shows us farther (too often, God Knoweth,) that persecutions, afflictions, and such other sad casualties as befall the body, (nay, the very shadows thereof, the bore fears of such things and apprehensions of their approach,
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yea even many times when it is causeless,) may produce worse effects in the soul; and be the causes of such vitious weariness and faintness of minde, as the Apostle here forewarneth the Hebrews to beware of.
yea even many times when it is causeless,) may produce Worse effects in the soul; and be the Causes of such vicious weariness and faintness of mind, as the Apostle Here forewarneth the Hebrews to beware of.
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who having seemed to stand fast in the profession of Truth, and in the performance of the offices of Vertue, and duties of Piety, Allegiance, and Iustice before tryal;
who having seemed to stand fast in the profession of Truth, and in the performance of the Offices of Virtue, and duties of Piety, Allegiance, and justice before trial;
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16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, are not the chief causes, (nor indeed in true propriety of speech, any causes at all,) but the occasions onely, of the souls fainting under them. Temptations they are I grant;
16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, Are not the chief Causes, (nor indeed in true propriety of speech, any Causes At all,) but the occasions only, of the Souls fainting under them. Temptations they Are I grant;
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it were a sin to bely the Devil in this) for though he be a tempter, and that a busie one, NONLATINALPHABET the Tempter, yet that is the worst he can do;
it were a since to belly the devil in this) for though he be a tempter, and that a busy one, the Tempter, yet that is the worst he can do;
Drawen away by injuries and affrightments from doing good: or entised by delights and allurements to do evil. It is with temptations on the left hand, (for such are those of which we now speak) even as it is with those on the right: yeeld not, and good enough.
Drawn away by injuries and affrightments from doing good: or enticed by delights and allurements to do evil. It is with temptations on the left hand, (for such Are those of which we now speak) even as it is with those on the right: yield not, and good enough.
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It is an excellent description, that a wise man hath given of it Wisdom 17. Fear, saith he, is nothing else, but the betraying of the succours which reason offereth.
It is an excellent description, that a wise man hath given of it Wisdom 17. fear, Says he, is nothing Else, but the betraying of the succours which reason Offereth.
Iethro well considered this, when he advised Moses to make choise of such for Magistrates, as he knew to be men of courage; they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright.
Jethro well considered this, when he advised Moses to make choice of such for Magistrates, as he knew to be men of courage; they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright.
19. I insist somewhat the more upon this point, because men are generally so apt to pretend, to their own failings in this kind, the outward force offered by others:
19. I insist somewhat the more upon this point, Because men Are generally so apt to pretend, to their own failings in this kind, the outward force offered by Others:
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when they have said, they did it by compulsion. As if any man could be master of anothers will, or enforce a consent from him without his consent: which carrieth before it a manifest contradiction.
when they have said, they did it by compulsion. As if any man could be master of another's will, or enforce a consent from him without his consent: which Carrieth before it a manifest contradiction.
20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my minde, I could neither will nor chuse, and the like:
20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my mind, I could neither will nor choose, and the like:
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are, as the most common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them:
Are, as the most Common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them:
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For tell me, thou that sayest thou wast compelled to do it against thy minde: if thou hadst been minded to have withstood the pretended compulsion, and hadst continued in that minde; whether such compulsion could have taken effect or no? Thou that sayest, thou couldest neither will nor chuse: was it not left to the choise of thine own will, whether thou wouldest do that which was required, or suffer that which was threatned? and didst not thou then,
For tell me, thou that Sayest thou wast compelled to do it against thy mind: if thou Hadst been minded to have withstood the pretended compulsion, and Hadst continued in that mind; whither such compulsion could have taken Effect or no? Thou that Sayest, thou Couldst neither will nor choose: was it not left to the choice of thine own will, whither thou Wouldst do that which was required, or suffer that which was threatened? and didst not thou then,
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It is manifestly absurd therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choise was,) he yet chose to doe.
It is manifestly absurd Therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choice was,) he yet chosen to do.
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22. Unless then we will condemn those blessed souls, whose memories we have hitherto honoured, not onely of extream folly; but of foul self-murder too, in being prodigal of their lives to no purpose,
22. Unless then we will condemn those blessed Souls, whose memories we have hitherto honoured, not only of extreme folly; but of foul self-murder too, in being prodigal of their lives to no purpose,
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we must needs acknowledge, That there lyeth a necessity upon us, if we will be Christs disciples and friends, to deny our selves, our lusts, our interests, our fortunes, our liberties, our lives, or if there be any thing else that can be dearer to us:
we must needs acknowledge, That there lies a necessity upon us, if we will be Christ Disciples and Friends, to deny our selves, our Lustiest, our interests, our fortune's, our Liberties, our lives, or if there be any thing Else that can be Dearer to us:
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rather then for fear of any thing that can befal in any of these, consent to the least wilful violation of our bounden duty either to God or our Neighbour;
rather then for Fear of any thing that can befall in any of these, consent to the least wilful violation of our bounden duty either to God or our Neighbour;
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That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever circumstances, can make it either necessary for us to sin,
That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever Circumstances, can make it either necessary for us to since,
we must answer wholly for it our selves, and cannot justly charge it upon any other person or thing, then upon our own selves, and our own base cowardise. That for us.
we must answer wholly for it our selves, and cannot justly charge it upon any other person or thing, then upon our own selves, and our own base cowardice. That for us.
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and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspition of such mens shrinking and fainting under the Cross:
and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspicion of such men's shrinking and fainting under the Cross:
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and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle:
and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle:
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how they had endured a great fight of afflictions, and had been made a gazing-stock both by reproaches and afflictions, suffered the spoiling of their goods;
how they had endured a great fight of afflictions, and had been made a gazingstock both by Reproaches and afflictions, suffered the spoiling of their goods;
24. Not to say positively, that he had of late observed some thing in some of them, that might perhaps give him some particular cause of suspicion more then ordinary:
24. Not to say positively, that he had of late observed Some thing in Some of them, that might perhaps give him Some particular cause of suspicion more then ordinary:
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we shall see reasons enough, why the Apostle (notwithstanding his approving of their former carriage,) might yet be jealous over them with a godly jealousie in this matter.
we shall see Reasons enough, why the Apostle (notwithstanding his approving of their former carriage,) might yet be jealous over them with a godly jealousy in this matter.
If you be not in some measure prepared even for that also, and resolved (by Gods assistance) to strive against sin, and to withstand all sinful temptations,
If you be not in Some measure prepared even for that also, and resolved (by God's assistance) to strive against since, and to withstand all sinful temptations,
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26. Secondly, so great is the natural frailty of man, so utterly averse from conforming it self entirely to the good will and pleasure of Almighty God, either in doing or suffering: that,
26. Secondly, so great is the natural frailty of man, so utterly averse from conforming it self entirely to the good will and pleasure of Almighty God, either in doing or suffering: that,
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Be not weary of well-doing, saith the Apostle Gal. 6. for in due time we shall reap if we faint not, NONLATINALPHABET, (the same word again ▪) Weariness and faintness of minde we are subject to (you see) in the point of well doing: But how much more then, in the point of suffering; which is of the two much the sorer trial?
Be not weary of welldoing, Says the Apostle Gal. 6. for in due time we shall reap if we faint not,, (the same word again ▪) Weariness and faintness of mind we Are Subject to (you see) in the point of well doing: But how much more then, in the point of suffering; which is of the two much the Sorer trial?
when the most holy and eminent of Gods servants, whose faith and patience and piety are recorded in the Scriptures as exemplary to all posterity, have by their failings in this kinde bewrayed themselves to be but men, NONLATINALPHABET, subject to passions of fear and distrust, even as others.
when the most holy and eminent of God's Servants, whose faith and patience and piety Are recorded in the Scriptures as exemplary to all posterity, have by their failings in this kind bewrayed themselves to be but men,, Subject to passion of Fear and distrust, even as Others.
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Abraham the father of the faithful, of so strong faith and obedience, that he neither staggered at the promise of having a son (though it were a very unlikely one, at that age) through unbelief; nor stumbled at the command of sacrificing that son, (though it were a very hard one, having no more,) through disobedience: yet coming among strangers, upon some apprehensions that his life might be endangered if he should own Sarah to be his wife:
Abraham the father of the faithful, of so strong faith and Obedience, that he neither staggered At the promise of having a son (though it were a very unlikely one, At that age) through unbelief; nor stumbled At the command of sacrificing that son, (though it were a very hard one, having no more,) through disobedience: yet coming among Strangers, upon Some apprehensions that his life might be endangered if he should own Sarah to be his wife:
his heart so far mis-gave him through humane frailty, that he shewed some distrustfulness of God, by his doubting and dissimulation with Pharaoh first,
his heart so Far misgave him through humane frailty, that he showed Some distrustfulness of God, by his doubting and dissimulation with Pharaoh First,
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and after with Abimelech. Gen. 13. and 20. 28. And David also, so full of courage sometimes, that he would not fear, though ten thousands of people, whole armies of men, should rise up against him and encompass him round about;
and After with Abimelech. Gen. 13. and 20. 28. And David also, so full of courage sometime, that he would not Fear, though ten thousands of people, Whole armies of men, should rise up against him and encompass him round about;
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yet at some other times, when he saw no end of his troubles, but that he was hunted like a partridge upon the mountains day after day, and chased from place to place perpetually that he could rest no where;
yet At Some other times, when he saw no end of his Troubles, but that he was hunted like a partridge upon the Mountains day After day, and chased from place to place perpetually that he could rest no where;
Insomuch that in a kinde of distrust of Gods truth and protection, he ventured so far upon his own head, (never so much as asking counsel at the mouth of God,) as to expose himself to great inconveniences, hazards,
Insomuch that in a kind of distrust of God's truth and protection, he ventured so Far upon his own head, (never so much as asking counsel At the Mouth of God,) as to expose himself to great inconveniences, hazards,
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The good man was sensible of the imperfection, acknowledgeth it an infirmity and striveth against it Psal. 77. 29. But of all the rest, S. Peter (NONLATINALPHABET, as Chrysostome often stileth him) a man of great boldness and fervency of spirit, betrayed the greatest weakness.
The good man was sensible of the imperfection, acknowledgeth it an infirmity and striveth against it Psalm 77. 29. But of all the rest, S. Peter (, as Chrysostom often styleth him) a man of great boldness and fervency of Spirit, betrayed the greatest weakness.
yet within not many hours after, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master ) how it was like to goe with him,
yet within not many hours After, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master) how it was like to go with him,
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Such weakness is there in the flesh, where there is yet left some willingness in the spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute stedfastness to be found in the best of the sons of men.
Such weakness is there in the Flesh, where there is yet left Some willingness in the Spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute steadfastness to be found in the best of the Sons of men.
30. Yet is not our natural inability to resist temptations (though very great,) the cause of our actual faintings so much, (because of the ready assistance of Gods grace to relieve us,
30. Yet is not our natural inability to resist temptations (though very great,) the cause of our actual faintings so much, (Because of the ready assistance of God's grace to relieve us,
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whilest it is calm, provide for a storm; and whilest we are at ease, against the evil day. It is such an ordinary point of wisdom in the common affairs of life,
whilst it is Cam, provide for a storm; and whilst we Are At ease, against the evil day. It is such an ordinary point of Wisdom in the Common affairs of life,
The grashopper in the fable had the merrier summer: but the pismire fared better in winter. If in our prosperity we grow secure, flattering our selves in our own thoughts, as if our hill were so strong that we should never be removed:
The grasshopper in the fable had the merrier summer: but the pismire fared better in winter. If in our Prosperity we grow secure, flattering our selves in our own thoughts, as if our hill were so strong that we should never be removed:
Take that grace away, and our Faith faileth ▪ and then our hearts fail: and then there is neither courage, nor patience, nor obedience, nor any thing else that good is, in us.
Take that grace away, and our Faith Faileth ▪ and then our hearts fail: and then there is neither courage, nor patience, nor Obedience, nor any thing Else that good is, in us.
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(for his spirit breatheth where and when it listeth, and we know not (antecedently) either why, or how: yet are we well assured in the general, that the Lord is righteous in all his wayes,
(for his Spirit breathes where and when it lists, and we know not (antecedently) either why, or how: yet Are we well assured in the general, that the Lord is righteous in all his ways,
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as Peters denial was a real rebuke for his over-bold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose strength it is that we have hitherto stood. ( My strength will I ascribe unto thee, Psalm 59.) 4. Or taught us to bear more compassion towards our brethren and their infirmities,
as Peter's denial was a real rebuke for his overbold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose strength it is that we have hitherto stood. (My strength will I ascribe unto thee, Psalm 59.) 4. Or taught us to bear more compassion towards our brothers and their infirmities,
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and doth when it pleaseth him, take from them, ) their spirits are not able to bear up under the least temptation: you will grant the Apostle had great reason to fear,
and does when it Pleases him, take from them,) their spirits Are not able to bear up under the least temptation: you will grant the Apostle had great reason to Fear,
lest these Hebrews notwithstanding the good proof they had given of their Christian constancy in some former trials, should yet be weary and faint in their minds under greater sufferings.
lest these Hebrews notwithstanding the good proof they had given of their Christian constancy in Some former trials, should yet be weary and faint in their minds under greater sufferings.
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unless God have the whole glory, our comfort sure will be the lesse;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not:
unless God have the Whole glory, our Comfort sure will be the less;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not:
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34. It ought to be our care rather at all times, especially in such times as threaten persecution to all those, that will not recede from such principles of Religion, Iustice, and Loialty, as they have hitherto held themselves obliged to walk by:
34. It ought to be our care rather At all times, especially in such times as threaten persecution to all those, that will not recede from such principles of Religion, justice, and Loyalty, as they have hitherto held themselves obliged to walk by:
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And to give all diligence, by our faithful prayers and utmost endeavours, to arm and prepare our selves for the better bearing them, with such calm patience and moderation on the one side,
And to give all diligence, by our faithful Prayers and utmost endeavours, to arm and prepare our selves for the better bearing them, with such Cam patience and moderation on the one side,
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It looketh backward, as it cometh from God: who layeth it upon us, as a correction for some past sin. And it looketh forward as it cometh from Satan and the World: who lay it before us,
It looks backward, as it comes from God: who Layeth it upon us, as a correction for Some passed since. And it looks forward as it comes from Satan and the World: who lay it before us,
As it is Gods correction; by no means to despise it, ( My son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy,
As it is God's correction; by no means to despise it, (My son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy,
True it is, where no more is left to our choice, but one of the two, either Sin or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case:
True it is, where no more is left to our choice, but one of the two, either since or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case:
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and if we do it not daily too, even as often as as we beg our daily bread, (our Saviour having contrived both petitions into the same prayer, we are too blame.
and if we do it not daily too, even as often as as we beg our daily bred, (our Saviour having contrived both petitions into the same prayer, we Are too blame.
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It is a fool-hardy madness, (better beseeming such a Knight Errant as is described in the Romances, then a true Souldier of Christ, such as the Gospel setteth forth,) to roame abroad to seek adventures.
It is a foolhardy madness, (better beseeming such a Knight Errant as is described in the Romances, then a true Soldier of christ, such as the Gospel sets forth,) to roam abroad to seek adventures.
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and it is a presumption both rash and absurd, having prayed to God not to lead us into temptations, to goe and cast our selves into them, when we have done.
and it is a presumption both rash and absurd, having prayed to God not to led us into temptations, to go and cast our selves into them, when we have done.
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And therefore the offices of different Vertues are so to be exercised, as not to hinder or destroy one another (for between vertuous acts there must be, there can be, no clashing: ) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withall, that nothing be done,
And Therefore the Offices of different Virtues Are so to be exercised, as not to hinder or destroy one Another (for between virtuous acts there must be, there can be, no clashing:) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withal, that nothing be done,
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42. S t Paul saith of some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to doe with such men: Reason will not satisfie them;
42. S tO Paul Says of Some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to do with such men: Reason will not satisfy them;
but this very thing is agreeable to reason, that to live at quiet among unreasonable men, we should sometimes yield to their unreasonable demands. But usque ad aras still: that must evermore be understood.
but this very thing is agreeable to reason, that to live At quiet among unreasonable men, we should sometime yield to their unreasonable demands. But usque ad aras still: that must evermore be understood.
In the pursuance of peace with our neighbours, where it is not to be had upon better terms, we may and ought by all seasonable compliances and condescensions to become omnia omnibus, all things to all men:
In the pursuance of peace with our neighbours, where it is not to be had upon better terms, we may and ought by all seasonable compliances and condescensions to become omnia omnibus, all things to all men:
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For the obtaining of peace, the preventing of mischiefs, the ridding of our selves and others from troubles; we may with a good conscience and without sin yield to the doing of any thing, that may stand with a good Conscience, and be done without sin. Nor it is to be interpreted, either as an effect of faint-heartedness, or as a defect of Christian patience and courage, so to doe:
For the obtaining of peace, the preventing of mischiefs, the ridding of our selves and Others from Troubles; we may with a good conscience and without since yield to the doing of any thing, that may stand with a good Conscience, and be done without since. Nor it is to be interpreted, either as an Effect of faintheartedness, or as a defect of Christian patience and courage, so to do:
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But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do any thing contrary to any of the rules of Iustice or Charity; or which we either know or suspect to be a sin; though it be for the shunning of any danger, or under the pretension of any necessity whatsoever:
But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do any thing contrary to any of the rules of justice or Charity; or which we either know or suspect to be a since; though it be for the shunning of any danger, or under the pretension of any necessity whatsoever:
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44. I should have proceeded, according to my first intendment when I pitched upon this Scripture, (had there been room for it,) to have discoursed somewhat also, from the other part of the Text, concerning that which is therein prescribed as an especial Remedy of,
44. I should have proceeded, according to my First intendment when I pitched upon this Scripture, (had there been room for it,) to have discoursed somewhat also, from the other part of the Text, Concerning that which is therein prescribed as an especial Remedy of,
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But all I shall have time now to do will be to give you the heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.
But all I shall have time now to do will be to give you the Heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.
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Certainly it would be of marvellous use to us, for the rectifying our judgements concerning those pressures which at any time are upon us, to render them less ponderous in our estimation of them:
Certainly it would be of marvellous use to us, for the rectifying our Judgments Concerning those pressures which At any time Are upon us, to render them less ponderous in our estimation of them:
or secondly with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings here, (if we make the right use of them, to be thereby humbled unto repentance) by the mercy of God we shall escape;
or secondly with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings Here, (if we make the right use of them, to be thereby humbled unto Repentance) by the mercy of God we shall escape;
or thirdly with that so exceeding and eternal weight of glory and joy in the kingdom of heaven, which by the free goodness of our God we expect in compensation of our light and momentany afflictions here;
or Thirdly with that so exceeding and Eternal weight of glory and joy in the Kingdom of heaven, which by the free Goodness of our God we expect in compensation of our Light and momentany afflictions Here;
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or fourthly, with the weight of those far greater and heavier tryals, which other our brethren and fellow-servants, either of our own or former times have undergone before us,
or fourthly, with the weight of those Far greater and Heavier trials, which other our brothers and Fellow servants, either of our own or former times have undergone before us,
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and gone through them all with admirable patience and courage. 46. NONLATINALPHABET. None of all these singly, but are of singular vertue towards the desired effect:
and gone through them all with admirable patience and courage. 46.. None of all these singly, but Are of singular virtue towards the desired Effect:
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Especially if you adde thereunto that one ingredient more, which is alone here expressed, (indeed the most soveraign of all the rest) as the object of this analogie or consideration in the Text:
Especially if you add thereunto that one ingredient more, which is alone Here expressed, (indeed the most sovereign of all the rest) as the Object of this analogy or consideration in the Text:
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As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his Goodness. Secondly, how he suffered. NONLATINALPHABET, he endured it also; not suffered it only.
As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his goodness. Secondly, how he suffered., he endured it also; not suffered it only.
NONLATINALPHABET, From sinners. Sinners, in their nature; sinful men: Sinners, in the Jews esteem; Heathen men: Sinners, in the inward constitution of their own hearts;
, From Sinners. Sinners, in their nature; sinful men: Sinners, in the jews esteem; Heathen men: Sinners, in the inward constitution of their own hearts;
no just cause, no just proofs, but clamours and outcries, rayling, and spitting, and buffeting, and insulting, and all manner of contumelious and despiteful usage. Fourthly, what he suffered.
no just cause, no just proofs, but clamours and Outcries, railing, and spitting, and buffeting, and insulting, and all manner of contumelious and despiteful usage. Fourthly, what he suffered.
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To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced,
To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced,
For a conclusion then, let us all (I beseech you) first consider (actually and throughly consider,) him that endured such contradiction of sinners against himself:
For a conclusion then, let us all (I beseech you) First Consider (actually and thoroughly Consider,) him that endured such contradiction of Sinners against himself:
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and having so done, applyingly consider, whether it can be reasonable, or almost possible, for any of us to faint under our petty sufferings. What are we; the best of us, the greatest of us, to him? Or what our sufferings; the worst of them, the greatest of them to his? I have done.
and having so done, applyingly Consider, whither it can be reasonable, or almost possible, for any of us to faint under our Petty sufferings. What Are we; the best of us, the greatest of us, to him? Or what our sufferings; the worst of them, the greatest of them to his? I have done.
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12. If thou sayest, Behold, we knew it not? doth not he that pondereth the heart consider it? and he that keepeth thy soule, doth not he know it? and shall not he render to every man according to his works?
12. If thou Sayest, Behold, we knew it not? does not he that pondereth the heart Consider it? and he that Keepeth thy soul, does not he know it? and shall not he render to every man according to his works?
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The holy Spirit of God therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the Duty, to frame his words in such sort, as to meet with us in both these corruptions: and to let us see, that as the duty is necessary,
The holy Spirit of God Therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the Duty, to frame his words in such sort, as to meet with us in both these corruptions: and to let us see, that as the duty is necessary,
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and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words,
and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words,
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or examining the differences of translatitions. Because the sentence (as in the rest of this book for the most part) hath a compleat sence within it self, without any necessary either dependance upon any thing going before, or reference to any thing coming after: and the differences that are in the translations, are neither many in number,
or examining the differences of translatitions. Because the sentence (as in the rest of this book for the most part) hath a complete sense within it self, without any necessary either dependence upon any thing going before, or Referente to any thing coming After: and the differences that Are in the Translations, Are neither many in number,
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Nor is it my purpose to insist upon such inferiour observations, as might be raised from some expressions or circumstances in the Text, otherwise then as they shall occasionally fall in our way, in the prosecution of those main points, which to the apprehension of every understanding hearer do at the very first view appear to have been chiefly intended therein. 2. And they but two.
Nor is it my purpose to insist upon such inferior observations, as might be raised from Some expressions or Circumstances in the Text, otherwise then as they shall occasionally fallen in our Way, in the prosecution of those main points, which to the apprehension of every understanding hearer do At the very First view appear to have been chiefly intended therein. 2. And they but two.
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doth not he that pondreth the heart consider it, &c. ] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do there-from so readily offer themselves to our consideration:
does not he that pondereth the heart Consider it, etc. ] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do therefrom so readily offer themselves to our consideration:
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They especially, but NONLATINALPHABET also all others that are in their condition in any kinde or degree; those that are injured or oppressed, or in danger to be injured or oppressed by any manner way or means.
They especially, but also all Others that Are in their condition in any kind or degree; those that Are injured or oppressed, or in danger to be injured or oppressed by any manner Way or means.
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or the expectation of a reward; or a loathness to interpose in other mens affairs; or meer sloth and a kinde of unwillingness of putting himself to so much trouble;
or the expectation of a reward; or a loathness to interpose in other men's affairs; or mere sloth and a kind of unwillingness of putting himself to so much trouble;
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Lastly, the censure of that neglect: it is an evident demonstration ( à posteriori, and as all other visible effects are of their more inward and secret causes, ) a certain token and argument of a sinful weakness of minde;
Lastly, the censure of that neglect: it is an evident demonstration (à posteriori, and as all other visible effects Are of their more inward and secret Causes,) a certain token and argument of a sinful weakness of mind;
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Every man, according to his place and power, but especially those that being in place of magistracy and judicature are armed with publick authority for it, are both in Charity and justice obliged to use the utmost of their power, and to lay hold on all fit opportunities by all lawful means to help those to right that suffer wrong; to stand by their poorer brethren and neighbours in the day of their calamity and distress;
Every man, according to his place and power, but especially those that being in place of magistracy and judicature Are armed with public Authority for it, Are both in Charity and Justice obliged to use the utmost of their power, and to lay hold on all fit opportunities by all lawful means to help those to right that suffer wrong; to stand by their Poorer brothers and neighbours in the day of their calamity and distress;
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5. A point of such clear and certain truth, that the very Heathen Philosophers and Lawgivers have owned it as a beam of the light of Nature: insomuch as even in their account he that abstaineth from doing injuries hath done but the one half of that which is required to compleat Iustice; if he do not withal defend others from injuries,
5. A point of such clear and certain truth, that the very Heathen Philosophers and Lawgivers have owned it as a beam of the Light of Nature: insomuch as even in their account he that abstaineth from doing injuries hath done but the one half of that which is required to complete justice; if he do not withal defend Others from injuries,
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that being born of wise and godly parents, and born to a kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the whole time of his future government ) early distilled into him by both his parents, & was seasoned thereinto from his childhood in his education. His father David in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his son, (as appeareth by the inscription it beareth in the title of it, a Psalm for Solomon: ) beginneth the Psalm with a prayer to God both for himself and him, [ Give the King thy judgements O God,
that being born of wise and godly Parents, and born to a Kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the Whole time of his future government) early distilled into him by both his Parents, & was seasoned thereinto from his childhood in his education. His father David in Psalm 72. which he penned of purpose as a prophetical benediction and instruction for his son, (as appears by the inscription it bears in the title of it, a Psalm for Solomon:) begins the Psalm with a prayer to God both for himself and him, [ Give the King thy Judgments Oh God,
] And then after sheweth for what end he made that prayer, and what should be the effect in order to the Publick, if God should be pleased to grant it.
] And then After shows for what end he made that prayer, and what should be the Effect in order to the Public, if God should be pleased to grant it.
[ Then shall he judge the people according unto right, and defend the poore, ver. 2. He shall keep the simple folke by their right, defend the children of the poor, and punish the wrong doer;
[ Then shall he judge the people according unto right, and defend the poor, ver. 2. He shall keep the simple folk by their right, defend the children of the poor, and Punish the wrong doer;
or (as it is in the last translation,) break in pieces the oppressour ver. 4. and after at the 12. 13. and 14. verses (although perhaps the passages there might principally look at Christ, the true Solomon, and Prince of peace, a greater then Solomon, and of whom Solomon was but a figure;
or (as it is in the last Translation,) break in Pieces the oppressor ver. 4. and After At the 12. 13. and 14. Verses (although perhaps the passages there might principally look At christ, the true Solomon, and Prince of peace, a greater then Solomon, and of whom Solomon was but a figure;
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And the like instructions to those of his father, he received also from his mother Bathsheba, in the prophesie which she taught him, with much holy wisdom for the matter,
And the like instructions to those of his father, he received also from his mother Bathsheba, in the prophesy which she taught him, with much holy Wisdom for the matter,
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and what, the Sons of my vowes. ) Proverbs 31. where she giveth him this in charge vers. 8.9. Open thy mouth for the dumb in the cause of all such as are appointed to destruction:
and what, the Sons of my vows.) Proverbs 31. where she gives him this in charge vers. 8.9. Open thy Mouth for the dumb in the cause of all such as Are appointed to destruction:
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6. For the farther evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the chearful and conscionable performance of it:
6. For the farther evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the cheerful and conscionable performance of it:
there are sundry important whether reasons, or inducements, or both (for we shall not now stand so much upon any nice distinguishing of the. termes;
there Are sundry important whither Reasons, or inducements, or both (for we shall not now stand so much upon any Nicaenae distinguishing of thee. terms;
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Some in respect of God, some in respect of our selves, some in respect of our Brethren, and some in respect of the Thing it self in the effects thereof.
some in respect of God, Some in respect of our selves, Some in respect of our Brothers, and Some in respect of the Thing it self in the effects thereof.
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First his Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the Prophets. I shall the less need to cite particular places;
First his Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the prophets. I shall the less need to Cite particular places;
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even that, which our Saviour maketh the second great Commandement, that NONLATINALPHABET, as S t Iames calleth it, that royall Law, Thou shalt love thy neighbour as thy self.
even that, which our Saviour makes the second great Commandment, that, as S tO James calls it, that royal Law, Thou shalt love thy neighbour as thy self.
Not giving sleep to our eyes, or slumber to our eyelids, till we have delivered our selves from the snare of the Oppressour, as a Roe from the hand of the hunter,
Not giving sleep to our eyes, or slumber to our eyelids, till we have Delivered our selves from the snare of the Oppressor, as a Roe from the hand of the hunter,
Now if we can be thus fiery and stirring when it is for our selves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour; as thy self?
Now if we can be thus fiery and stirring when it is for our selves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour; as thy self?
8. Let no man think to put off this duty, with the Lawyers question Luke 10. But who is my neighbour? Or with the Pharisees evading Gloss, Mat. 5. Thou shalt love thy neighbour? My neighbour, true:
8. Let no man think to put off this duty, with the Lawyers question Lycia 10. But who is my neighbour? Or with the Pharisees evading Gloss, Mathew 5. Thou shalt love thy neighbour? My neighbour, true:
but not mine enemy. Or with Nabals churlish reasoning 1 Sam. 25. Shall I put my self to pains and trouble for men whom I know not whence they be? For in all the Cases, wherein the offices whether of Iustice or Charity are to be exercised, every man is every other mans neighbour. All men being by the ordinance of God so linked together, and concorporated one into another:
but not mine enemy. Or with Nabals churlish reasoning 1 Sam. 25. Shall I put my self to pains and trouble for men whom I know not whence they be? For in all the Cases, wherein the Offices whither of justice or Charity Are to be exercised, every man is every other men neighbour. All men being by the Ordinance of God so linked together, and concorporated one into Another:
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if they be Christians; ) but even members also one of another, Eph. 4. yea even every one one anothers members Rom. 12. So that if any man stand in need of thy help, and it be in the power of thy hand to do him good:
if they be Christians;) but even members also one of Another, Ephesians 4. yea even every one one another's members Rom. 12. So that if any man stand in need of thy help, and it be in the power of thy hand to do him good:
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It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should therefore be his care in the mean time to be like unto God in grace and goodness; in being merciful as his heavenly father is merciful;
It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should Therefore be his care in the mean time to be like unto God in grace and Goodness; in being merciful as his heavenly father is merciful;
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and so to make them a kinde of Petty-Gods upon earth, Dixi Dij, I have said ye are Gods, Psal. 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and obedience from those that are under them, (though that also no doubt was intended thereby:) as to instruct them in their Duty, and eftsoons to remember them, that they are very unworthy the glorious title they bear of being Gods, if they do not imitate the great and true God, by exercising their God-ships (if I may so speak) in doing good, and protecting innocency:
and so to make them a kind of Petty-Gods upon earth, i have said Dij, I have said you Are God's, Psalm 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and Obedience from those that Are under them, (though that also no doubt was intended thereby:) as to instruct them in their Duty, and eftsoons to Remember them, that they Are very unworthy the glorious title they bear of being God's, if they do not imitate the great and true God, by exercising their God-ships (if I may so speak) in doing good, and protecting innocency:
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To swell you up with conceits of I know not what omnipotency. You are Gods, and therefore may do what you will, without fear in your selves, or controll from any other.
To swell you up with conceits of I know not what omnipotency. You Are God's, and Therefore may do what you will, without Fear in your selves, or control from any other.
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They that tell you so with such an intention, are lyers: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of truth telleth you, Ye are Gods; he telleth you withall in the same place (and as it were with the same breath) what you are to do answerably to that Title, and by what evidence you must approve your selves to be Gods. Defend the poor and fatherless, saith he in that Psalm;
They that tell you so with such an intention, Are liars: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of truth Telleth you, You Are God's; he Telleth you withal in the same place (and as it were with the same breath) what you Are to do answerably to that Title, and by what evidence you must approve your selves to be God's Defend the poor and fatherless, Says he in that Psalm;
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So doe, and then you are Gods indeed: but without this care, you are Idols, and not Gods. Much like the Idol Gods of the heathen, that have eyes and see not, ears and hear not; mouths and speak not:
So do, and then you Are God's indeed: but without this care, you Are Idols, and not God's Much like the Idol God's of the heathen, that have eyes and see not, ears and hear not; mouths and speak not:
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11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their meanest brethren, and to stoop to their necessities:
11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their Meanest brothers, and to stoop to their necessities:
when the great God of heaven and earth, who hath his dwelling so high, yet humbleth himself to behold the simple that lie as low as the dust, and to lift up the poor that sticketh fast in the mire. The Lord looked down from his Sanctuary:
when the great God of heaven and earth, who hath his Dwelling so high, yet Humbleth himself to behold the simple that lie as low as the dust, and to lift up the poor that sticketh fast in the mire. The Lord looked down from his Sanctuary:
The natural powers and faculties, as well of our reasonable souls, as of our Organicall bodies; they have all of them their several uses and operations, unto which they are designed:
The natural Powers and faculties, as well of our reasonable Souls, as of our Organical bodies; they have all of them their several uses and operations, unto which they Are designed:
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And by the principles of all good Philosophy we cannot conceive of Power, but in order and with reference to Act. Look then what power God hath put into any of our hands in any kinde, and in any measure; it lieth us upon, to imploy it to the best advantage we can,
And by the principles of all good Philosophy we cannot conceive of Power, but in order and with Referente to Act. Look then what power God hath put into any of our hands in any kind, and in any measure; it lies us upon, to employ it to the best advantage we can,
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The Lord hath in his wise providence so disposed the things of this world, that there should ever be some rich, to relieve the necessities of the poor;
The Lord hath in his wise providence so disposed the things of this world, that there should ever be Some rich, to relieve the necessities of the poor;
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Now as God himself, to whom all power properly and originally belongeth, delighteth to manifest his power rather in shewing mercy, then in works of destruction (— God spake once, twise have I heard the same, that power belongeth unto God,
Now as God himself, to whom all power properly and originally belongeth, delights to manifest his power rather in showing mercy, then in works of destruction (— God spoke once, twice have I herd the same, that power belongeth unto God,
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Psal. 79.) So all those upon whom God hath derived any part of that power, should consider that God gave it them for edification, not for destruction; to do good withall,
Psalm 79.) So all those upon whom God hath derived any part of that power, should Consider that God gave it them for edification, not for destruction; to do good withal,
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It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in schollership, you shall ever observe to be the forwardest to make ostentation of those few ends they have:
It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in scholarship, you shall ever observe to be the forwardest to make ostentation of those few ends they have:
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that when they think most of all to shew their schollership, they then most of all (by some gross mistake or other) betray their Ignorance. It is even so in this case;
that when they think most of all to show their scholarship, they then most of all (by Some gross mistake or other) betray their Ignorance. It is even so in this case;
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Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the world would not know what goodly men they are,
Men of base Spirit and condition, when they have got the advantage of a little power, conceive that the world would not know what goodly men they Are,
they cannot frame to doe it any other way, then by trampling upon those that are below them ▪ and that they do beyond all reason, and without all mercy.
they cannot frame to do it any other Way, then by trampling upon those that Are below them ▪ and that they do beyond all reason, and without all mercy.
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13. This Argument, taken from the end of that power that God giveth us, was wisely and to good purpose pressed by Mordecai Esth. 1. to Queen Esther; when she made difficulty to goe into the Presence, to intercede for the people of the Iews, after that Haman had plotted their destruction.
13. This Argument, taken from the end of that power that God gives us, was wisely and to good purpose pressed by Mordecai Esth. 1. to Queen Esther; when she made difficulty to go into the Presence, to intercede for the people of the Iews, After that Haman had plotted their destruction.
Consider the marvailous and gracious providence of God, in raising thee, who wert of a despised nation and kindred, to be partaker with the most potent Monarch in the world, in the royall Crown and Bed. Think not but the Lord therein certainly intended some great work to be done by thy hand and power for his poor distressed Church. Now the hour is come:
Consider the marvelous and gracious providence of God, in raising thee, who Wertenberg of a despised Nation and kindred, to be partaker with the most potent Monarch in the world, in the royal Crown and Bed Think not but the Lord therein Certainly intended Some great work to be done by thy hand and power for his poor distressed Church. Now the hour is come:
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And of this Argument there seemeth to be some intimation in the very Text, as those words in the twelfth verse may (and that not unfitly) be understood;
And of this Argument there seems to be Some intimation in the very Text, as those words in the twelfth verse may (and that not unfitly) be understood;
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He that keepeth thy soul, doth not he know it? That is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fall;
He that Keepeth thy soul, does not he know it? That is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fallen;
Learn by that speech of Iosephs brethren, when they were distressed in Egypt Gen. 42. ( We were verily guilty concerning our brothers, in that we saw the anguish of his soul,
Learn by that speech of Joseph's brothers, when they were distressed in Egypt Gen. 42. (We were verily guilty Concerning our Brother's, in that we saw the anguish of his soul,
) Learn I say from that speech of theirs, what a dreadful pang and torture and corrosive it will be to thy conscience hereafter in the day of thy calamity, when thou shalt sue to others,
) Learn I say from that speech of theirs, what a dreadful pang and torture and corrosive it will be to thy conscience hereafter in the day of thy calamity, when thou shalt sue to Others,
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if thy heart can then tell thee, that though men be hard, yet God is just; and that with what measure thou metedst to others before, it is now measured back again (with advantage perhaps) into thine own bosome. To prevent which misery;
if thy heart can then tell thee, that though men be hard, yet God is just; and that with what measure thou metedst to Others before, it is now measured back again (with advantage perhaps) into thine own bosom. To prevent which misery;
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learn wisdom of the unjust steward: even to make thee friends of thy mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilest thou hast time.
Learn Wisdom of the unjust steward: even to make thee Friends of thy mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilst thou hast time.
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That when the tide shall turn, thou mayest also finde friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Iudges. He that would readily finde help, it is but meet and right he should readily lend helpe.
That when the tide shall turn, thou Mayest also find Friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Judges. He that would readily find help, it is but meet and right he should readily lend help.
15. Pass we now from our selves, in the third place, to those poor oppressed ones, to whom (as a fit object for our justice and charity, to be exercised upon) we owe this duty of succour and subvention.
15. Pass we now from our selves, in the third place, to those poor oppressed ones, to whom (as a fit Object for our Justice and charity, to be exercised upon) we owe this duty of succour and subvention.
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From whose condition we may finde sundry farther excitements to the performance of this duty: if we shall consider the greatness of their distresse, the scarcity of their friends, and the righteousness of their Cause. Whereof the first proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquity of their oppressours.
From whose condition we may find sundry farther excitements to the performance of this duty: if we shall Consider the greatness of their distress, the scarcity of their Friends, and the righteousness of their Cause. Whereof the First Proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquity of their Oppressors's.
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or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death, and Slaughter. [ If thou forbear to deliver them that are drawn to death,
or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death, and Slaughter. [ If thou forbear to deliver them that Are drawn to death,
as, Ahab took away Naboths life, that he might enjoy his vineyard. Now surely that man hath very little compassion in his bowels, that will not set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor brother,
as, Ahab took away Naboth's life, that he might enjoy his vineyard. Now surely that man hath very little compassion in his bowels, that will not Set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor brother,
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and we are not bound by the Text to set in, but in the case of life. In petty grievances may we not leave men to the course of the Law, and to shift as well as they can for themselves? we would be loath to get the displeasure of some great ones we live neer,
and we Are not bound by the Text to Set in, but in the case of life. In Petty grievances may we not leave men to the course of the Law, and to shift as well as they can for themselves? we would be loath to get the displeasure of Some great ones we live near,
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First, although the Text speak expresly only of Death: yet by a Synecdoche membri usual in the Scriptures, all other violences and injuries are intended.
First, although the Text speak expressly only of Death: yet by a Synecdoche Members usual in the Scriptures, all other violences and injuries Are intended.
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As in the Law, under the name of murder, all malice and revenge; and under the name of adultery, fornication and all other uncleannesses are forbidden.
As in the Law, under the name of murder, all malice and revenge; and under the name of adultery, fornication and all other Uncleannesses Are forbidden.
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Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the rule of proportion, and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with some difference of proportion or degree: there is also the same obligation of duty, the said difference of proportion or degree still observed.
Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the Rule of proportion, and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with Some difference of proportion or degree: there is also the same obligation of duty, the said difference of proportion or degree still observed.
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But indeed Thirdly, I take it that all oppressions are not only intended, but also expressed under the names of death and slaughter. Because to take away a mans substance whereby he should maintain his life, is interpretative and to common intendment all one as to take away the very life it self. Therfore as Abels blood crieth; so the labourers wages crieth.
But indeed Thirdly, I take it that all oppressions Are not only intended, but also expressed under the names of death and slaughter. Because to take away a men substance whereby he should maintain his life, is interpretative and to Common intendment all one as to take away the very life it self. Therefore as Abel's blood cries; so the labourers wages cries.
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And he that should violently take away that from another, if the wise son of Sirac were of the inquest, would certainly be found guilty of no less then murder. Hear his verdict in the case, and the reason of it.
And he that should violently take away that from Another, if the wise son of Sirach were of the inquest, would Certainly be found guilty of no less then murder. Hear his verdict in the case, and the reason of it.
He that taketh away his neighbours living slayeth him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclesiasticus 34. 17. And as these poore ones deserve our pity and our help, in regard of the grievousnes of their distresses: so are we secondly bound so much the more to endeavour to succor them, by how much the more they are distitute of freinds or other means whereby to relieve or helpe themselves.
He that Takes away his neighbours living slays him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclesiasticus 34. 17. And as these poor ones deserve our pity and our help, in regard of the grievousness of their Distresses: so Are we secondly bound so much the more to endeavour to succour them, by how much the more they Are destitute of Friends or other means whereby to relieve or help themselves.
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The scriptures therefore especially commend to our care and protection, the stranger, the fatherles, and the widdow, for these are of all others the most exposed to the injuries and oppressions of their potent adversaries,
The Scriptures Therefore especially commend to our care and protection, the stranger, the fatherless, and the widow, for these Are of all Others the most exposed to the injuries and oppressions of their potent Adversaries,
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whilest the world continueth:) there is then a rich opportunity for every great and good man, especially for every conscionable Magistrate, to set in for Gods cause, & in Gods stead;
whilst the world Continueth:) there is then a rich opportunity for every great and good man, especially for every conscionable Magistrate, to Set in for God's cause, & in God's stead;
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and by the greatness of his power to stop the course of violence and oppression; and to rescue out of the hands of the mighty those that are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with Iob, to gird himself with zeal and righteousness as with a breast-plate, to close with the gyant-oppressour, and not to give over the combate till he have broken the jawes of the wicked,
and by the greatness of his power to stop the course of violence and oppression; and to rescue out of the hands of the mighty those that Are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with Job, to gird himself with zeal and righteousness as with a breastplate, to close with the gyant-oppressour, and not to give over the combat till he have broken the Jaws of the wicked,
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A good Magistrate should be, as he was, eyes to the blinde, feet to the lame, a husband to the widow, a father to the orphane, a brother to the stranger:
A good Magistrate should be, as he was, eyes to the blind, feet to the lame, a husband to the widow, a father to the orphan, a brother to the stranger:
Paul was (but in another sence) Omnia omnibus, all things to all men, according to their several necessities and occasions, that by all means he might at least save some from oppression and wrong.
Paul was (but in Another sense) Omnia omnibus, all things to all men, according to their several necessities and occasions, that by all means he might At least save Some from oppression and wrong.
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when by the power and iniquity of an unjust adversary, they are in danger to be over borne in a righteous matter. For unless their matters be good and right:
when by the power and iniquity of an unjust adversary, they Are in danger to be over born in a righteous matter. For unless their matters be good and right:
For as in God; so in every minister of God (every Magistrate, ) and in every child of God (every good man:) Iustice and Mercy should meet together, and kiss each other.
For as in God; so in every minister of God (every Magistrate,) and in every child of God (every good man:) justice and Mercy should meet together, and kiss each other.
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and he that respecteth a man for his poverty, is no less a respecter of persons, then he that respecteth a man for friendship, or neighbourhood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer example, then that of God himself:
and he that respecteth a man for his poverty, is no less a respecter of Persons, then he that respecteth a man for friendship, or neighbourhood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer Exampl, then that of God himself:
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who as he often professeth to have a special care over the stranger, and fatherless, and widow, and needy; so doth he often declare his proceedings to be evermore without respect of persons.
who as he often Professes to have a special care over the stranger, and fatherless, and widow, and needy; so does he often declare his proceedings to be evermore without respect of Persons.
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19. That therefore, whilest we avoid the one extreme, (that of incompassion, ) we may not fall into the other (that of foolish pity: ) it will be needful that we rightly understand Solomons purpose in the Text. For it may perhaps seem to some to be here intended, that every man should do his utmost to save the life of every other man, that is in danger to lose it.
19. That Therefore, whilst we avoid the one extreme, (that of incompassion,) we may not fallen into the other (that of foolish pity:) it will be needful that we rightly understand Solomons purpose in the Text. For it may perhaps seem to Some to be Here intended, that every man should do his utmost to save the life of every other man, that is in danger to loose it.
And accordingly many men are forward (more then any good subject hath cause to con them thanks for) to deprecate the favour of the Iudge for the saving of some hainous malefactor; or to sue out a pardon for a wilful murderer, or say it be,
And accordingly many men Are forward (more then any good Subject hath cause to con them thanks for) to deprecate the favour of the Judge for the Saving of Some heinous Malefactor; or to sue out a pardon for a wilful murderer, or say it be,
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Against murder the Lord provided by an early Law Gen. 9. enacted and published before him, out of whose loins the whole world after the flood was to be repeopled, (to shew it was not meant for a national and temporary ordinance, but for an universal and perpetual Law,) whoso sheddeth mans bloud, by man shall his bloud be shed.
Against murder the Lord provided by an early Law Gen. 9. enacted and published before him, out of whose loins the Whole world After the flood was to be repeopled, (to show it was not meant for a national and temporary Ordinance, but for an universal and perpetual Law,) whoso sheds men blood, by man shall his blood be shed.
he established it afterwards among his own people by a most severe sanction Numb. 35. Ye shall take no satisfaction for the life of a murderer, which is guilty of death:
he established it afterwards among his own people by a most severe sanction Numb. 35. You shall take no satisfaction for the life of a murderer, which is guilty of death:
and if both forehead and conscience be not harder then the nether milstone, thou canst not have either the heart or the face to glory in it as a brave exploit, who ever thou art that hast been the instrument to save the life of a murderer.
and if both forehead and conscience be not harder then the neither millstone, thou Canst not have either the heart or the face to glory in it as a brave exploit, who ever thou art that hast been the Instrument to save the life of a murderer.
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Yea, and that for any thing that appeareth to the contrary from the Text and in thesi (for circumstances may make a difference either way in hypothesi ) they are both equally abominable. In doubtful cases, it is doubtlesly better and safer, to encline to Mercy then to Severity: Better ten offenders should escape, then one innocent person suffer.
Yea, and that for any thing that appears to the contrary from the Text and in Thessia (for Circumstances may make a difference either Way in Hypothesis) they Are both equally abominable. In doubtful cases, it is doubtlessly better and safer, to incline to Mercy then to Severity: Better ten offenders should escape, then one innocent person suffer.
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and if they finde the ear of the Magistrate open to hear their grievances (as it very meet it should be,) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations;
and if they find the ear of the Magistrate open to hear their grievances (as it very meet it should be,) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations;
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(as those two hundred Israelites that followed after Absalom when he called them, not knowing any thing of his conspiracy, had done an act of treason, yet were not formally traitours: ) In either of these cases, I say, you may not forsake the poor man, or despise him,
(as those two hundred Israelites that followed After Absalom when he called them, not knowing any thing of his Conspiracy, had done an act of treason, yet were not formally Traitors:) In either of these cases, I say, you may not forsake the poor man, or despise him,
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to procure him right against his adversary in the former case, and in the later case favour from the Iudge. In either case to hold back your hand, to draw back your help from him,
to procure him right against his adversary in the former case, and in the later case favour from the Judge. In either case to hold back your hand, to draw back your help from him,
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then to shew forth at once both justice and mercy, by doing good, and protecting the innocent? Let not mercy and truth forsake thee, binde them about thy neck, write them upon the table of thy heart:
then to show forth At once both Justice and mercy, by doing good, and protecting the innocent? Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thy heart:
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so shalt thou finde favour and good understanding (or acceptance) in the sight of God and man, Prov. 3. As a rich sparkling Diamond addeth both value and lustre to a golden ring: so do these vertues of justice and mercy well attempered bring a rich addition of glory to the crowns of the greatest Monarchs.
so shalt thou find favour and good understanding (or acceptance) in the sighed of God and man, Curae 3. As a rich sparkling Diamond adds both valve and lustre to a golden ring: so do these Virtues of Justice and mercy well attempered bring a rich addition of glory to the crowns of the greatest Monarchs.
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Hoc reges habent magnificum & ingens, prodesse miseris, supplices fido lare protegere, &c. Every man is bound by the Law of God and of charity, as to give to every other man his due honour, so to preserve the honour that belongeth to his own person and place:
Hoc reges habent Magnificum & ingens, Profits miseris, supplices fido lare Protegere, etc. Every man is bound by the Law of God and of charity, as to give to every other man his due honour, so to preserve the honour that belongeth to his own person and place:
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Now here is a fair, and honest, and sure way, for all you that are in place of authority and judicature, or sustain the persons of Magistrates, to hold up the reputation both of your persons and places, and to preserve them from scorn and contempt.
Now Here is a fair, and honest, and sure Way, for all you that Are in place of Authority and judicature, or sustain the Persons of Magistrates, to hold up the reputation both of your Persons and places, and to preserve them from scorn and contempt.
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24. The course is preposterous and vain, which some men ambitious of honour and reputation take, to get themselves put into the place of magistracy and authority, having neither head nor heart for it.
24. The course is preposterous and vain, which Some men ambitious of honour and reputation take, to get themselves put into the place of magistracy and Authority, having neither head nor heart for it.
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men that are gifted for it, although the service cannot be attended without some both trouble and charge; yet should not for the avoiding either of charge or trouble, (indeed they cannot without sin) seek either to keep themselves out of the Commission, or to get themselves off again being on.
men that Are gifted for it, although the service cannot be attended without Some both trouble and charge; yet should not for the avoiding either of charge or trouble, (indeed they cannot without since) seek either to keep themselves out of the Commission, or to get themselves off again being on.
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but are not able, for want either of skil or spirit, or through sloth not willing, to perform the duties. And so he declareth himself a little after there;
but Are not able, for want either of skill or Spirit, or through sloth not willing, to perform the duties. And so he Declareth himself a little After there;
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25. Did honour indeed consist (which is the ambitious mans errour) either only or chiefly in the empty Title: we might well wish him good luck with his honour.
25. Did honour indeed consist (which is the ambitious men error) either only or chiefly in the empty Title: we might well wish him good luck with his honour.
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Would any man not forsaken of his sences, look for a shadow, where there is no solid body to cast it? or not of his reason, demand wages, where he hath done no service. Yet such is the perversness of our corrupt nature, through sloth and self-love; that what God would have goe together, the Honour and the Burden, we would willingly put asunder.
Would any man not forsaken of his Senses, look for a shadow, where there is no solid body to cast it? or not of his reason, demand wages, where he hath done no service. Yet such is the perverseness of our corrupt nature, through sloth and Self-love; that what God would have go together, the Honour and the Burden, we would willingly put asunder.
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26. The truth is, there is an Outward, and the•e is an Inward honour. The outward honour belongeth immediately to the Place; and the place casteth it upon the Person: so that whatsoever person holdeth the place, it is meet he should have the honour due to the place,
26. The truth is, there is an Outward, and the•e is an Inward honour. The outward honour belongeth immediately to the Place; and the place Cast it upon the Person: so that whatsoever person holds the place, it is meet he should have the honour due to the place,
What the Apostle said of the ministery, is in some sence also true of the Magistracy: they that labour faithfully in either, are worthy of double honour. Labour, or labour not;
What the Apostle said of the Ministry, is in Some sense also true of the Magistracy: they that labour faithfully in either, Are worthy of double honour. Labour, or labour not;
But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in some tolerable measure to deserve it.
But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in Some tolerable measure to deserve it.
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as on the contrary their bitter curses and imprecations, where it is slighted or neglected. We need not look far to finde the truth hereof asserted in both the branches:
as on the contrary their bitter curses and imprecations, where it is slighted or neglected. We need not look Far to find the truth hereof asserted in both the branches:
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we have Text for it in this very chapter ver. 24-26. He that saith unto the wicked, Thou art righteous, him shall the people curse, nations shall abhor him.
we have Text for it in this very chapter ver. 24-26. He that Says unto the wicked, Thou art righteous, him shall the people curse, Nations shall abhor him.
but they will powr out blessings abundantly upon the head of him, that in compassion to them will let them have it for their mony; ( Prov. 11.) So he that by his place having power and means to succour those that are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths,
but they will power out blessings abundantly upon the head of him, that in compassion to them will let them have it for their money; (Curae 11.) So he that by his place having power and means to succour those that Are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths,
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but many more bitter curses both from the mouth and heart, (by how much men are more sensible of discourtesies then of benefits, and readier to curse then to bless ) if they finde themselves neglected.
but many more bitter curses both from the Mouth and heart, (by how much men Are more sensible of discourtesies then of benefits, and Readier to curse then to bless) if they find themselves neglected.
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But yet where there is cause given, although he cannot be excused from sin that curseth, (for we ought to bless and to pray for, not to curse, even those that wrong us and persecute us:) yet vae homini withall, woe to the man from whom the provocation cometh.
But yet where there is cause given, although he cannot be excused from since that Curseth, (for we ought to bless and to pray for, not to curse, even those that wrong us and persecute us:) yet vae Homini withal, woe to the man from whom the provocation comes.
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as we see he did in the day of his great distress, The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy ▪ Job 29.
as we see he did in the day of his great distress, The blessing of him that was ready to perish Come upon me, and I caused the Widows heart to sing for joy ▪ Job 29.
yet the Lord, who hath given every man a charge concerning his brother, and committed the distresses of the poor to our care and trust, will take district knowledge how we deal with them, and unpartially recompense us thereafter.
yet the Lord, who hath given every man a charge Concerning his brother, and committed the Distresses of the poor to our care and trust, will take district knowledge how we deal with them, and unpartially recompense us thereafter.
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Doth not he consider? and shalt not he render to every man according to his works? the last words of the Text. If therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful men forget it. They do but their kinde:
Does not he Consider? and shalt not he render to every man according to his works? the last words of the Text. If Therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful men forget it. They do but their kind:
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And then saith David Psal. 41. Blessed is he that considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too.
And then Says David Psalm 41. Blessed is he that Considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too.
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He that for Gods sake helpeth his poor brother to right that suffereth wrong, he doth therein at once, first an act of mercy, because it is done in the behalf of a distressed man; and an act secondly of justice, because it is done in a righteous cause; and thirdly, (being done for the Lords sake,) an act of Religion also ( Pure religion and undefiled before God even the Father is this, to visit the fatherless and widow in their affliction, Iames 1.) And is it possible that God, who delighteth in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent vertues together,
He that for God's sake Helpeth his poor brother to right that suffers wrong, he does therein At once, First an act of mercy, Because it is done in the behalf of a distressed man; and an act secondly of Justice, Because it is done in a righteous cause; and Thirdly, (being done for the lords sake,) an act of Religion also (Pure Religion and undefiled before God even the Father is this, to visit the fatherless and widow in their affliction, James 1.) And is it possible that God, who delights in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent Virtues together,
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as are Iustice, Mercy, and Religion ? The Prophet Ieremy, to reprove Ieho•achins tyranny and oppression, upbraideth him with his good father Iosiah 's care and conscience to do justice, and to shew mercy, after this manner.
as Are justice, Mercy, and Religion? The Prophet Ieremy, to reprove Ieho•achins tyranny and oppression, upbraideth him with his good father Josiah is care and conscience to do Justice, and to show mercy, After this manner.
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was not this to know me, saith the Lord? But now on the contrary, He shall have judgement without mercy, that sheweth no mercy. He that stoppeth his ears against the cry of the poor, he shall also cry himself,
was not this to know me, Says the Lord? But now on the contrary, He shall have judgement without mercy, that shows no mercy. He that stoppeth his ears against the cry of the poor, he shall also cry himself,
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lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings, Ier. 21. Brethren, we of this nation have cause to look to it in time;
lest my fury go out like fire, and burn that none can quench it, Because of the evil of your doings, Jeremiah 21. Brothers, we of this Nation have cause to look to it in time;
against whom the Lord hath of late manifested his just wrath (though tempered, as we must all confess, with much clemency; ) yea and his hand is stretched out against us still, in the heavie plagues both of dearth and death. Though the land be full of all manner of sin and lewdness,
against whom the Lord hath of late manifested his just wrath (though tempered, as we must all confess, with much clemency;) yea and his hand is stretched out against us still, in the heavy plagues both of dearth and death. Though the land be full of all manner of since and Lewdness,
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yet I am verily perswaded, there are no other kinds of sins, that have overspread the face of the whole land with such an universal contagion (as it were of a Leprosie, ) as the sins of Riot and Oppression have done.
yet I am verily persuaded, there Are no other Kinds of Sins, that have overspread the face of the Whole land with such an universal contagion (as it were of a Leprosy,) as the Sins of Riot and Oppression have done.
Which two sins are, not only the provoking causes, (as any kind of sinnes may be) in regard of the justice of God; but also the sensible instrumental causes in the eye of reason and experience, of much penury and mortality among us.
Which two Sins Are, not only the provoking Causes, (as any kind of Sins may be) in regard of the Justice of God; but also the sensible instrumental Causes in the eye of reason and experience, of much penury and mortality among us.
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30. Surely then, as to quench the fire, we use to withdraw the fewel: so to turn away the heavie wrath of God from us, we should all put to our helping hands, each in his place and calling,
30. Surely then, as to quench the fire, we use to withdraw the fuel: so to turn away the heavy wrath of God from us, we should all put to our helping hands, each in his place and calling,
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never look that disorders in the Church, distempers in the State, distractions in our judgments, diseases in our bodies, should be remedied or removed,
never look that disorders in the Church, distempers in the State, distractions in our Judgments, diseases in our bodies, should be remedied or removed,
if we hold on as we doe, in pampering every man his own flesh, and despising every man his poor brother. So long as we think no pleasures too much for our selves, no pressures too heavy for our brethren;
if we hold on as we do, in pampering every man his own Flesh, and despising every man his poor brother. So long as we think no pleasures too much for our selves, no pressures too heavy for our brothers;
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stretch our selves along and at ease upon our couches, eat of the fat, and drink of the sweet, without any touch of compassion in our bowels for the afflictions of others:
stretch our selves along and At ease upon our couches, eat of the fat, and drink of the sweet, without any touch of compassion in our bowels for the afflictions of Others:
we can expect no other, but that the rod of God should abide upon us, either in dearths or pestilences; or if they be removed (for God loveth sometimes to shift his rods, ) in greater and heavier judgments in some other kinde.
we can expect no other, but that the rod of God should abide upon us, either in dearths or pestilences; or if they be removed (for God loves sometime to shift his rods,) in greater and Heavier Judgments in Some other kind.
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31. But as to the particular of Oppression (for that of Ryot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that are in place of authority, and all others that have any office or attendance about the Courts, is this.
31. But as to the particular of Oppression (for that of Riot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that Are in place of Authority, and all Others that have any office or attendance about the Courts, is this.
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For the love of God, and of your selves, and your Country, Be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the persons; or of filthy lucre, as to betray the cause of the fatherlesse and friendlesse.
For the love of God, and of your selves, and your Country, Be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the Persons; or of filthy lucre, as to betray the cause of the fatherless and friendless.
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Suffer not, when his cause is good, a simple man to be circumvented by the wilinesse, or a mean man to be overpowred by the greatnesse, of a crafty or mighty adversary.
Suffer not, when his cause is good, a simple man to be circumvented by the wiliness, or a mean man to be overpowered by the greatness, of a crafty or mighty adversary.
Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their causes with all seasonable expedition for a speedy hearing.
Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their Causes with all seasonable expedition for a speedy hearing.
In a word, doe what lieth in your power to the utmost, for the curbing of Sycophants and oppressours, and the protecting of the peaceable and innocent: use the sword that God by his deputy hath put into your hands, for the punishment of evil doers,
In a word, do what lies in your power to the utmost, for the curbing of sycophants and Oppressors's, and the protecting of the peaceable and innocent: use the sword that God by his deputy hath put into your hands, for the punishment of evil doers,
The Lord by his Prophet more then once hath given us some comfortable assurance of such blessed effects to follow upon such premises: The words are worthy to be taken notice of.
The Lord by his Prophet more then once hath given us Some comfortable assurance of such blessed effects to follow upon such premises: The words Are worthy to be taken notice of.
For if ye doe this thing indeed, then shall enter in by the gates of this house Kings sitting upon the throne &c. But if ye will not hear these words, I swear by my self saith the Lord, &c. 32. Concerning which and other like passages frequent in the holy Prophets, I see what may be readily opposed.
For if you do this thing indeed, then shall enter in by the gates of this house Kings sitting upon the throne etc. But if you will not hear these words, I swear by my self Says the Lord, etc. 32. Concerning which and other like passages frequent in the holy prophets, I see what may be readily opposed.
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True it is, will some say, where these things are constantly and generally performed; a national judgment may thereby be removed, or a blessing procured:
True it is, will Some say, where these things Are constantly and generally performed; a national judgement may thereby be removed, or a blessing procured:
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But what are two or three of us, if we should set our selves to it with all our strength, able to do towards the turning away of Gods judgments, if there be otherwise a general neglect of the duty in the land? There is something of truth I confess in this Objection: for doubtless those passages in the Prophets aim at a general reformation. But yet consider first, we have to deal with a wonderful gracious and merciful God, slow to anger and of great kindness, and such a one as will easily be induced to repent him of the evil.
But what Are two or three of us, if we should Set our selves to it with all our strength, able to do towards the turning away of God's Judgments, if there be otherwise a general neglect of the duty in the land? There is something of truth I confess in this Objection: for doubtless those passages in the prophets aim At a general Reformation. But yet Consider First, we have to deal with a wondered gracious and merciful God, slow to anger and of great kindness, and such a one as will Easily be induced to Repent him of the evil.
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where but two or three in a whole nation doe (in conscience of their duty, and in compassion of the state, ) set themselves unfainedly to doe justice, and to love mercy, and to walk humbly with their God,
where but two or three in a Whole Nation doe (in conscience of their duty, and in compassion of the state,) Set themselves unfeignedly to do Justice, and to love mercy, and to walk humbly with their God,
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though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his grace and goodness in this kind, upon record:
though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his grace and Goodness in this kind, upon record:
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But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent amongst them for their sins, upon one single act of justice, done by one single man.
But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent among them for their Sins, upon one single act of Justice, done by one single man.
and the plague was staied Psal. 106. Adde hereunto that most gracious proclamation published Ier. 5. and you cannot want encouragement to do every man his own part, whatsoever the rest do:
and the plague was stayed Psalm 106. Add hereunto that most gracious proclamation published Jeremiah 5. and you cannot want encouragement to do every man his own part, whatsoever the rest do:
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Or say thirdly, that the sins of a nation should be grown to that ripeness, that the few righteous that are in it could not any longer adjourn the judgment, (for as there is a time of Mercy, wherein the righteousness of one or a few may reprieve a whole nation from destruction;
Or say Thirdly, that the Sins of a Nation should be grown to that ripeness, that the few righteous that Are in it could not any longer adjourn the judgement, (for as there is a time of Mercy, wherein the righteousness of one or a few may reprieve a Whole Nation from destruction;
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so when the appointed time of their fatal stroke is come, though Noah, Iob, and Daniel should be in the midst of it, they could prevail no farther then the delivery of their own soules: ) yet even there those that have been faithful shall have this benefit, that they shall be able to say with comfort (either in the one sense or in the other) Liberavi animam meam. That is, they shall either be preserved from being overwhelmed in the common destruction, having their life given them for a prey,
so when the appointed time of their fatal stroke is come, though Noah, Job, and daniel should be in the midst of it, they could prevail no farther then the delivery of their own Souls:) yet even there those that have been faithful shall have this benefit, that they shall be able to say with Comfort (either in the one sense or in the other) Liberavi animam meam. That is, they shall either be preserved from being overwhelmed in the Common destruction, having their life given them for a prey,
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and Lot from the deflagration of Sodom: or if God suffer them to be involved in the publick calamities, have this comfort to sustain their souls withall, that they were not wanting to do their part toward the preventing thereof.
and Lot from the deflagration of Sodom: or if God suffer them to be involved in the public calamities, have this Comfort to sustain their Souls withal, that they were not wanting to do their part towards the preventing thereof.
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But howsoever, why should any man fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysicks, which our philosophers hitherto never owned, in abstracting the general reformation from the particulars. For what is the general, other then the particulars together? And if ever there be a general reformation wrought;
But howsoever, why should any man fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysics, which our Philosophers hitherto never owned, in abstracting the general Reformation from the particulars. For what is the general, other then the particulars together? And if ever there be a general Reformation wrought;
Do not thou then vainly talk of castles in the air, and of I know not what general reformation: but if thou truly desirest such a thing, put to thy hand,
Do not thou then vainly talk of Castles in the air, and of I know not what general Reformation: but if thou truly Desirest such a thing, put to thy hand,
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33. Thus have you heard sundry reasons and inducements, to stir you up to the cheerful performance of the duty contained in the Text, of doing justice and shewing mercy in delivering the oppressed. Some in respect of God: who hath given us,
33. Thus have you herd sundry Reasons and inducements, to stir you up to the cheerful performance of the duty contained in the Text, of doing Justice and showing mercy in delivering the oppressed. some in respect of God: who hath given us,
Some in respect of our selves: because first whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to others; and we know not secondly, in what need we may stand hereafter of like help from others. Some in respect of our poore distressed brethren, who deserve our pity and best furtherance:
some in respect of our selves: Because First whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to Others; and we know not secondly, in what need we may stand hereafter of like help from Others. some in respect of our poor distressed brothers, who deserve our pity and best furtherance:
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considering first the grievousness of their pressures; secondly the paucity of their friends, but especially and thirdly the equity and righteousness of their cause, when they are in danger to be spoiled by the cruelty, potency, and iniquity of their advrsaries.
considering First the grievousness of their pressures; secondly the paucity of their Friends, but especially and Thirdly the equity and righteousness of their cause, when they Are in danger to be spoiled by the cruelty, potency, and iniquity of their advrsaries.
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34. In the opening of which reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application at the close:
34. In the opening of which Reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application At the close:
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I presume you would rather expect, if we had time for it, that I should proc•ed to examine the usual excuses and pretensions that are made in this case,
I presume you would rather expect, if we had time for it, that I should proc•ed to examine the usual excuses and pretensions that Are made in this case,
but (because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lieth no farther appeal.
but (Because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lies no farther appeal.
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This I aimed at in the choise of the Text, as well as the pressing of the duty. But having enlarged my self already upon the former point beyond my first intention;
This I aimed At in the choice of the Text, as well as the pressing of the duty. But having enlarged my self already upon the former point beyond my First intention;
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12. If thou sayest, Behold, we knew it not? doth not he that pondereth the heart consider it? and he that keepeth thy soule, doth not he know it? and shall not he render to every man according to his works?
12. If thou Sayest, Behold, we knew it not? does not he that pondereth the heart Consider it? and he that Keepeth thy soul, does not he know it? and shall not he render to every man according to his works?
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and our excess in this, by our readiness to frame excuses for our selves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort,
and our excess in this, by our readiness to frame excuses for our selves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort,
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Our Duty, it is to stand by our distressed brethren in the day of their adversity, and to do our best endeavour, by all lawfull wayes to prote•• them from oppressions and wrongs,
Our Duty, it is to stand by our distressed brothers in the day of their adversity, and to do our best endeavour, by all lawful ways to prote•• them from oppressions and wrongs,
and to rescue them out of the hands of those, that go about either by might or cunning to take from them either their lives or livelihoods. [ If 〈 ◊ 〉 faint in the day of adversity, thy strength is small:
and to rescue them out of the hands of those, that go about either by might or cunning to take from them either their lives or livelihoods. [ If 〈 ◊ 〉 faint in the day of adversity, thy strength is small:
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shewing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of Our selves, and of our p•or Brethren, and of the Thing it self, in the blessed effects thereof:
showing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of Our selves, and of our p•or Brothers, and of the Thing it self, in the blessed effects thereof:
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and with your patience) proceed, as the Text leadeth me, to consider of the Excuses, in the remaining words vers. 12. [ If thou sayest, Behold we knew it not:
and with your patience) proceed, as the Text leads me, to Consider of the Excuses, in the remaining words vers. 12. [ If thou Sayest, Behold we knew it not:
doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he reward every man according to his works? ] For the better understanding,
does not he that pondereth the heart Consider it? and he that Keepeth thy soul, does not he know it? and shall not he reward every man according to his works? ] For the better understanding,
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3. Many Excuses men have, to put by this and every other duty: whereof some are apparently frivolous, and carry their confutation with them. Solomon striketh at the fairest:
3. Many Excuses men have, to put by this and every other duty: whereof Some Are apparently frivolous, and carry their confutation with them. Solomon striketh At the Fairest:
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whereof three (the most principal, and the most usual of all) he seemeth to have comprehended in these few words, 1. [ Behold we knew it not. ] As thus.
whereof three (the most principal, and the most usual of all) he seems to have comprehended in these few words, 1. [ Behold we knew it not. ] As thus.
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that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by which wayes we could possibly relieve them; we knew not how to help it.
that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by which ways we could possibly relieve them; we knew not how to help it.
but referreth them over for their more particular and due triall, to a double judicature. That is to say, to the judgment of every mans heart and conscience first,
but Refers them over for their more particular and due trial, to a double judicature. That is to say, to the judgement of every men heart and conscience First,
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and if that faile in giving sentence, (as being subject to so many errours, and so much partiality, like enough it may,) then to the judgment of God himself, as the supreme unerring and unpartial Iudge, from whose sentence there lieth no appeal.
and if that fail in giving sentence, (as being Subject to so many errors, and so much partiality, like enough it may,) then to the judgement of God himself, as the supreme unerring and unpartial Judge, from whose sentence there lies no appeal.
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Doth not he consider? doth not he know? and shall not he render? That is, most certainly and without all peradventure, he doth consider, and he doth know, and he will render.
Does not he Consider? does not he know? and shall not he render? That is, most Certainly and without all Peradventure, he does Consider, and he does know, and he will render.
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5. The first step of Gods judicial proceeding, is for Inquisition; and that grounded upon his Wisdom: 1. [ Doth not he that pondereth the heart consider it? ] As if he had said, The Lord is a God of admirable Wisdom, by whom are weighed, not only the actions but also the Spirits of men,
5. The First step of God's judicial proceeding, is for Inquisition; and that grounded upon his Wisdom: 1. [ Does not he that pondereth the heart Consider it? ] As if he had said, The Lord is a God of admirable Wisdom, by whom Are weighed, not only the actions but also the Spirits of men,
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and their very hearts pondered: neither is there any thing, that may escape his Enquiry. Trust not therefore to vain Excuses: for certainly thy heart shall be throughly sifted,
and their very hearts pondered: neither is there any thing, that may escape his Enquiry. Trust not Therefore to vain Excuses: for Certainly thy heart shall be thoroughly sifted,
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and thy pretensions narrowly looked into, when he taketh the matter into his consideration. 2. Doth not he that pondereth the heart consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience. [ And he that k•epeth thy soul, doth not he know it? ] As if he had said, Thou maiest by colourable pretences delude men, who are strangers to thy soul, and cannot discern the thoughts and intents of the heart.
and thy pretensions narrowly looked into, when he Takes the matter into his consideration. 2. Does not he that pondereth the heart Consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience. [ And he that k•epeth thy soul, does not he know it? ] As if he had said, Thou Mayest by colourable pretences delude men, who Are Strangers to thy soul, and cannot discern the thoughts and intents of the heart.
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He that made thy soul at the first, and hath ever since kept it, and still keepeth it, observing every motion and inclination of it, he perfectly knoweth all that is in it:
He that made thy soul At the First, and hath ever since kept it, and still Keepeth it, observing every motion and inclination of it, he perfectly Knoweth all that is in it:
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He that keepeth thy soul, doth not he know it? 3. The last step is for Retribution: and that grounded upon his Iustice. [ And shall shall not he render to every man according to his works? ] As if he had said,
He that Keepeth thy soul, does not he know it? 3. The last step is for Retribution: and that grounded upon his Justice [ And shall shall not he render to every man according to his works? ] As if he had said,
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If mortal man were to decide the matter, thou mightest have some hope, that time, and other means that might be used, might frame him to thine own bent:
If Mortal man were to decide the matter, thou Mightest have Some hope, that time, and other means that might be used, might frame him to thine own bent:
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either to connive at a gross fault, or to admit of a slender excuse. But God is a most righteous Iudge, not to be wrought upon by any artifice to do iniquity, or to accept the persons of men.
either to connive At a gross fault, or to admit of a slender excuse. But God is a most righteous Judge, not to be wrought upon by any artifice to do iniquity, or to accept the Persons of men.
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According therefore as thy works are, so without all question shall thy doom be. Shall not the Iudge of all the world do right? And shall not he render to every man according to his works?
According Therefore as thy works Are, so without all question shall thy doom be. Shall not the Judge of all the world do right? And shall not he render to every man according to his works?
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if we should beat out every particular. But that we may keep within some reasonable bounds and within the time, we will hold us to these three principal points or conclusions. First, that the several excuses before mentioned,
if we should beatrice out every particular. But that we may keep within Some reasonable bounds and within the time, we will hold us to these three principal points or conclusions. First, that the several excuses before mentioned,
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Which since he hath not done, but referred it to judgement: we may conclude, there are times and cases, wherein it will be allowed as a good and sufficient plea,
Which since he hath not done, but referred it to judgement: we may conclude, there Are times and cases, wherein it will be allowed as a good and sufficient plea,
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We esteem it the Fools buckler, (and it is no better, as it is many times used,) to say, Non putaram. Yet may a right honest and wise man, without the least blemish to his reputation, be sometimes driven to take up the very same buckle•, and to use it in his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not delivered him:
We esteem it the Fools buckler, (and it is no better, as it is many times used,) to say, Non putaram. Yet may a right honest and wise man, without the least blemish to his reputation, be sometime driven to take up the very same buckle•, and to use it in his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not Delivered him:
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First, men may want due information for matter of fact: or Secondly, their judgements may be in suspense for point of right: or Thirdly, where they perfectly comprehend both the whole business, and the equity of it, there may lie such rubs in the way,
First, men may want due information for matter of fact: or Secondly, their Judgments may be in suspense for point of right: or Thirdly, where they perfectly comprehend both the Whole business, and the equity of it, there may lie such rubs in the Way,
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of those things that are done amongst them that live under us or near us, how many passages are there, that never come to our knowledge ? Much talk there is indeed in all our meetings,
of those things that Are done among them that live under us or near us, how many passages Are there, that never come to our knowledge? Much talk there is indeed in all our meetings,
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Yet much of this we take up but upon trust, and the credit of flying reports, which are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that are below us, whereon especially the duty of the Text is to be exercised:
Yet much of this we take up but upon trust, and the credit of flying reports, which Are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that Are below us, whereon especially the duty of the Text is to be exercised:
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other then what we chance to hear of obiter; and by imperfect or partial relations, very little thereof is brought to our ears, by way of just complaint, or according to pure truth. And of all men, the greatest are sure evermore to know the least. It is one of the unhappinesses of Princes and Magistrates, and all that are in high place, that whereas all their speeches and actions are upon the publick stage, exposed to the view and censure of the very meanest;
other then what we chance to hear of obiter; and by imperfect or partial relations, very little thereof is brought to our ears, by Way of just complaint, or according to pure truth. And of all men, the greatest Are sure evermore to know the least. It is one of the Unhappinesses of Princes and Magistrates, and all that Are in high place, that whereas all their Speeches and actions Are upon the public stage, exposed to the view and censure of the very Meanest;
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as a Beacon on the top of a hill, open to every eye, and bleak to every winde: themselves on the contrary can have very little true information of those abuses and disorders in their inferiours, which it properly belongeth to them both to punish and reform. If in private families, which being of a narrow compass are therefore easily looked into, the Master commonly be the last, that shall hear of what is amiss therein, ( Dedecus il•e d•mus sciet ultimus:
as a Beacon on the top of a hill, open to every eye, and bleak to every wind: themselves on the contrary can have very little true information of those Abuses and disorders in their inferiors, which it properly belongeth to them both to Punish and reform. If in private families, which being of a narrow compass Are Therefore Easily looked into, the Master commonly be the last, that shall hear of what is amiss therein, (Dedecus il•e d•mus sciet Ultimus:
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) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold nusances and injuries should escape the knowledge of the most vigilant and conscionable Governours ? When both Court and City and the whole Empire rang of wanton Livia's impudent lasciviousness,
) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold nuisances and injuries should escape the knowledge of the most vigilant and conscionable Governors? When both Court and city and the Whole Empire rang of wanton Livia's impudent lasciviousness,
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and Messalina's audacious courtings of Silius: the Emperours themselves, Augustus father to the one, and Claudius husband to the other, heard nothing of either, till the news was stale every where else.
and Messalina's audacious courtings of Silius: the emperors themselves, Augustus father to the one, and Claudius husband to the other, herd nothing of either, till the news was stale every where Else.
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Principes omnia faciliùs, quam sua cognoscunt; saith the Historian concerning the one: and the Satyrist concerning the other, dum res nota urbi & populo contingat Caesaris aures.
Princes omnia faciliùs, quam sua cognoscunt; Says the Historian Concerning the one: and the Satirist Concerning the other, dum Rest nota urbi & populo contingat Caesaris aures.
And no doubt but many pious and gracious Princes, many grave and severe Magistrates, are better perswaded of the faithfulness of those Officers they employ under them,
And no doubt but many pious and gracious Princes, many grave and severe Magistrates, Are better persuaded of the faithfulness of those Officers they employ under them,
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9. Now of this Ignorance in Governours and great ones, of the wrongs done to poor men, there may be rendred sundry particular reasons, which yet all referre to two heads.
9. Now of this Ignorance in Governors and great ones, of the wrongs done to poor men, there may be rendered sundry particular Reasons, which yet all refer to two Heads.
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For poor men many times when they have a good minde to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do.
For poor men many times when they have a good mind to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do.
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For the first, they that do wrong, commonly are men of power (on the side of their oppressours there was power, Eccles. 4.) and men of Estate (do not the rich men oppress you? Jam. 2.) Now men of power and estate, by reason of their greatness, are fittest to converse with great ones, and men of place: so that these hear little but what they hear from those; because they have little communication (at leastwise not in any free and familiar manner) with any but such as they are.
For the First, they that do wrong, commonly Are men of power (on the side of their Oppressors's there was power, Eccles. 4.) and men of Estate (do not the rich men oppress you? Jam. 2.) Now men of power and estate, by reason of their greatness, Are Fittest to converse with great ones, and men of place: so that these hear little but what they hear from those; Because they have little communication (At leastwise not in any free and familiar manner) with any but such as they Are.
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Where as meaner men cannot have the like opportunities, neither can be admitted into the presence of those that are in authority at their own pleasures, to present their grievances to them:
Where as meaner men cannot have the like opportunities, neither can be admitted into the presence of those that Are in Authority At their own pleasures, to present their grievances to them:
when he should be quite overwhelmed with multitudes of unmannerly and importunate suiters, and that many times for very trifles, not worth the speaking of.
when he should be quite overwhelmed with Multitudes of unmannerly and importunate Suitors, and that many times for very trifles, not worth the speaking of.
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Which seemeth to me to be one special reason, why there are in well-ordered Commonwealths set Courts, and Circuits appointed for the administration of Iustice ▪ That so,
Which seems to me to be one special reason, why there Are in well-ordered Commonwealths Set Courts, and Circuits appointed for the administration of justice ▪ That so,
nor yet on the other side poor men that sustain wrong, should be left without remedy, as they must needs be if it were not at some times or other free for them, to make their just complaints.
nor yet on the other side poor men that sustain wrong, should be left without remedy, as they must needs be if it were not At Some times or other free for them, to make their just complaints.
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10. But then you would think at such times as these, wherein it is free for any man that will to signifie and to prosecute his grievances, either by open plea in the Court,
10. But then you would think At such times as these, wherein it is free for any man that will to signify and to prosecute his grievances, either by open plea in the Court,
For many times (which is the other reason) they that are wronged, though they have liberty to complain, are yet held off from so doing upon other considerations. 1. Either they distrust themselves, being but simple men, unskilled in the quillets of the Law;
For many times (which is the other reason) they that Are wronged, though they have liberty to complain, Are yet held off from so doing upon other considerations. 1. Either they distrust themselves, being but simple men, unskilled in the quillets of the Law;
And therefore as good sit still, think they, as stirr in a business, and marr it in the handling. 2. Or perhaps some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There are so many devices to adjourn a hearing, when all things are ready prepared and ripe for it;
And Therefore as good fit still, think they, as stir in a business, and mar it in the handling. 2. Or perhaps Some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There Are so many devices to adjourn a hearing, when all things Are ready prepared and ripe for it;
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to weary out a weak adversary with torturing delayes, especially if a poor man contend with a rich, or a plain-dealing man with a crafty companion; (not to mention those fouler corruptions, suborned witnesses, packt juries, and other-like enormities:) that they think it better to be quiet,
to weary out a weak adversary with torturing delays, especially if a poor man contend with a rich, or a plain-dealing man with a crafty Companion; (not to mention those Fowler corruptions, suborned Witnesses, packed juries, and other-like enormities:) that they think it better to be quiet,
and to bear their pressures and griefs as well as they can, then to enter into a tedious course of Law, whereof the charge is certain ( certain I mean to be great,
and to bear their pressures and griefs as well as they can, then to enter into a tedious course of Law, whereof the charge is certain (certain I mean to be great,
And therefore if they look for any favour from them hereafter (and from some persons it must be looked upon as a favour, by those that are not big enough to wrestle with them, that they do them no farther harm; ) they must resolve to sit down with the present loss, suffer all and say nothing.
And Therefore if they look for any favour from them hereafter (and from Some Persons it must be looked upon as a favour, by those that Are not big enough to wrestle with them, that they do them no farther harm;) they must resolve to fit down with the present loss, suffer all and say nothing.
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or if I could, then the time would suffer me to present before you,) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold we knew it not.
or if I could, then the time would suffer me to present before you,) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold we knew it not.
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11. And as he may be ignorant in matter of fact, for want of due information: so may he secondly be doubtful in point of right, for want of clear and full evidence. Whereof also there may be divers reasons:
11. And as he may be ignorant in matter of fact, for want of due information: so may he secondly be doubtful in point of right, for want of clear and full evidence. Whereof also there may be diverse Reasons:
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But if we will speak of things, not after the appearance, but according to truth, and pronounce of them as they are, and not as they seem: may we not much rather invert the proverb,
But if we will speak of things, not After the appearance, but according to truth, and pronounce of them as they Are, and not as they seem: may we not much rather invert the proverb,
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when both tales are told, that neither is good? Because there is most-what in every mans tale a mixture of some falshoods with some truths: whereby it may so happen sometimes that he which hath in truth the more equity on his side, by the mingling in some easily discoverable falshoods in telling his tale, may render his cause the more suspicious to him that heareth it, to think the whole tale naught; and he that hath indeed and upon the whole matter the worse cause, may yet by the weaving in some evident truths or pregnant probabilities in the telling of his tale, gain such credit with him that heareth it, that he will be very inclinable to beleeve the whole tale to be good. Or howsoever, they may be both so equally false, or at least both so equally doubtfull: as no one that heareth them, can well tell whether of both to give credit to.
when both tales Are told, that neither is good? Because there is mostwhat in every men tale a mixture of Some falsehoods with Some truths: whereby it may so happen sometime that he which hath in truth the more equity on his side, by the mingling in Some Easily discoverable falsehoods in telling his tale, may render his cause the more suspicious to him that hears it, to think the Whole tale nought; and he that hath indeed and upon the Whole matter the Worse cause, may yet by the weaving in Some evident truths or pregnant probabilities in the telling of his tale, gain such credit with him that hears it, that he will be very inclinable to believe the Whole tale to be good. Or howsoever, they may be both so equally false, or At least both so equally doubtful: as no one that hears them, can well tell whither of both to give credit to.
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Here were presumptions on both sides: (for why should any woman challenge another womans child?) but proofs on neither: (for being there were none in the house but they two,
Here were presumptions on both sides: (for why should any woman challenge Another woman's child?) but proofs on neither: (for being there were none in the house but they two,
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Solomon indeed by that wisedom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a Iudge or a Iury of no more then ordinary wisdom then have been able to have said or done in such a case? but even to have left it as they found it? And truly for any I know, Ignorance must have been their best excuse.
Solomon indeed by that Wisdom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a Judge or a Jury of no more then ordinary Wisdom then have been able to have said or done in such a case? but even to have left it as they found it? And truly for any I know, Ignorance must have been their best excuse.
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12. And as first in the Information, so there may be a defect secondly in the Proofs. He that hath the better cause in veritate rei, may yet fail his proofs, and not be able to make it judicially appear that he hath the better Cause. In which case, the old axiome holdeth, Idem est non esse & non apparere:
12. And as First in the Information, so there may be a defect secondly in the Proofs. He that hath the better cause in veritate rei, may yet fail his proofs, and not be able to make it judicially appear that he hath the better Cause. In which case, the old axiom holds, Idem est non esse & non apparere:
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it is all one in foro externo, and as to the determination of a Judge upon the Bench, who is to pronounce secundùm allegata & probata: for a man not to have a right, not to be able to make it appear in a legal way and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be outsworn by the depositions of the witnesses produced on the behalf of the adverse part:
it is all one in foro externo, and as to the determination of a Judge upon the Bench, who is to pronounce secundùm allegata & Approved: for a man not to have a right, not to be able to make it appear in a Legal Way and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be outsworn by the depositions of the Witnesses produced on the behalf of the adverse part:
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when two or three men swear directly to a point, and agree in one, whether yet they swear a falshood or no? Or what should induce a mortall Iudge, not to beleeve them? especially,
when two or three men swear directly to a point, and agree in one, whither yet they swear a falsehood or no? Or what should induce a Mortal Judge, not to believe them? especially,
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if withal he see the proofs on the other side to fall short? And if in such a case, following the evidence in the simplicity of his heart, he give away an honest mans right from him to a Knave: he is not to be charged with it,
if withal he see the proofs on the other side to fallen short? And if in such a case, following the evidence in the simplicity of his heart, he give away an honest men right from him to a Knave: he is not to be charged with it,
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13 Adde hereunto in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificiall insinuations of a powerfull Orator. That same flexanimis Pitho, and Suadae medulla, as some of the old Heathens termed it, that winning and perswasive faculty which dwelleth in the tongues of some men;
13 Add hereunto in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificial insinuations of a powerful Orator. That same flexanimis Pitho, and Suadae medulla, as Some of the old heathens termed it, that winning and persuasive faculty which dwells in the tongues of Some men;
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is an excellent endowment of nature, or rather (to speak more properly,) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it,
is an excellent endowment of nature, or rather (to speak more properly,) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it,
and employ their talent in that kinde for the advancement of justice, the quelling of oppression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution ( good speakers, but to ill purposes, ) to enchant the ears of an easie Magistrate with the charms of a fluent tongue; or to cast a mist before the eyes of a weak Iury, as Juglers make sport with Countrey people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post,
and employ their talon in that kind for the advancement of Justice, the quelling of oppression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution (good Speakers, but to ill Purposes,) to enchant the ears of an easy Magistrate with the charms of a fluent tongue; or to cast a missed before the eyes of a weak Jury, as Jugglers make sport with Country people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post,
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as Protagoras sometimes boasted that he could make a bad cause good, when he listed? By which means judgement is perverted, the hands of violence and robbery strengthened, the edge of the sword of justice abated, great offenders acquitted, gracious and vertuous men molested and injured.
as Protagoras sometime boasted that he could make a bad cause good, when he listed? By which means judgement is perverted, the hands of violence and robbery strengthened, the edge of the sword of Justice abated, great offenders acquitted, gracious and virtuous men molested and injured.
I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved see; then to remit them over to what David hath assigned them in Psalm. 120. What reward shalbe given or done unto thee, O thou false tongue? Even mighty and sharpe arrowes, with hot burning coales.
I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved see; then to remit them over to what David hath assigned them in Psalm. 120. What reward shall given or done unto thee, Oh thou false tongue? Even mighty and sharp arrows, with hight burning coals.
I might adde to those, how that somtimes by the subtilty of a cunning sly Commissioner; sometimes by the wilful misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means, (which in regard of their number, and my inexperience, I am not able to recite:) it may come to passe, that the light of Truth may be so clouded,
I might add to those, how that sometimes by the subtlety of a cunning sly Commissioner; sometime by the wilful Misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means, (which in regard of their number, and my inexperience, I am not able to recite:) it may come to pass, that the Light of Truth may be so clouded,
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and the beams thereof intercepted, from the eyes of the most circumspect Magistrate, that he cannot at all times clearly discern the Equity of those Causes that are brought before him.
and the beams thereof intercepted, from the eyes of the most circumspect Magistrate, that he cannot At all times clearly discern the Equity of those Causes that Are brought before him.
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A mere private man, that is not in place of authority, may bemoan his poor brother in the day of his adversity, and give him his best advise (to the measure of his understanding) what to do:
A mere private man, that is not in place of Authority, may bemoan his poor brother in the day of his adversity, and give him his best Advice (to the measure of his understanding) what to do:
Unless perhaps by mediating for him, as well as he can with that little power or interest he hath, either with the adversary, or with the Magistrate, that they would be good to him.
Unless perhaps by mediating for him, as well as he can with that little power or Interest he hath, either with the adversary, or with the Magistrate, that they would be good to him.
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And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour, beyond the warrant of his calling, and the sphear of his power. Nay, he cannot do even that, with any great confidence of success,
And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour, beyond the warrant of his calling, and the sphere of his power. Nay, he cannot do even that, with any great confidence of success,
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unless he have some special interest either in the Magistrate, or Adversary; especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilfull man, (as few of those that molest others wrongfully,
unless he have Some special Interest either in the Magistrate, or Adversary; especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilful man, (as few of those that molest Others wrongfully,
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lest possibly by his intervention he should but provoke the adversary the more, and then he should by his officiousness do his friend more harm then good.
lest possibly by his intervention he should but provoke the adversary the more, and then he should by his officiousness do his friend more harm then good.
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15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good desires and endeavours of a mere private man concerning this duty: let us consider how it is with more publick persons; for they are the men, upon whom especially I am now to press this duty. Such persons I mean,
15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good Desires and endeavours of a mere private man Concerning this duty: let us Consider how it is with more public Persons; for they Are the men, upon whom especially I am now to press this duty. Such Persons I mean,
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as either are indued with publick authority by vertue of their Callings, being seated in the place of Magistracy and Government: or else in regard of the eminency of their condition in the places where they live, have some power among their tenants and neighbours, to sway something with them.
as either Are endued with public Authority by virtue of their Callings, being seated in the place of Magistracy and Government: or Else in regard of the eminency of their condition in the places where they live, have Some power among their tenants and neighbours, to sway something with them.
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Even these also, both the one sort and the other, may many times be destitute of requisite means and abilities, to vindicate those whom they see and know to be wrongfully oppressed out of the hands of their oppressours. Whereof there are, besides divers other, these apparent Reasons.
Even these also, both the one sort and the other, may many times be destitute of requisite means and abilities, to vindicate those whom they see and know to be wrongfully oppressed out of the hands of their Oppressors's. Whereof there Are, beside diverse other, these apparent Reasons.
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The Laws of men are but narrow things in comparison, and must of necessity leave out more then they can take in: Gods Commandment only is broad enough to take in all.
The Laws of men Are but narrow things in comparison, and must of necessity leave out more then they can take in: God's Commandment only is broad enough to take in all.
The unconscionable racking of rents; the selling of cattel to poor husbandmen, that have not their money ready to buy in the markets, upon a years day for almost double the price;
The unconscionable racking of rends; the selling of cattle to poor husbandmen, that have not their money ready to buy in the Markets, upon a Years day for almost double the price;
the underbuying of commodities far below the worth for disbursing a little money before-hand to supply the present necessity of such a one as might very ill afford such a penniworth; and the like:
the underbuying of commodities Far below the worth for disbursing a little money beforehand to supply the present necessity of such a one as might very ill afford such a pennyworth; and the like:
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But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that are without the reach of his authority, to the just vengance of him to whom all vengance belongeth.
But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that Are without the reach of his Authority, to the just vengeance of him to whom all vengeance belongeth.
Now where a good subject, that meaneth nothing but well, is thus unhappily fallen under the heavy pressure of the Law; (and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him,
Now where a good Subject, that means nothing but well, is thus unhappily fallen under the heavy pressure of the Law; (and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him,
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and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judg (then which there is scarce imaginable any evil of more mischievous consequence in a Common-wealth ) and to many other mighty inconveniencies.
and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judge (then which there is scarce imaginable any evil of more mischievous consequence in a Commonwealth) and to many other mighty inconveniences.
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That when they are made with as much advised deliberation, and drawn up into a form of words with as much fulness, perspicuity, and caution, as the wisdom of the best heads could possibly contrive:
That when they Are made with as much advised deliberation, and drawn up into a from of words with as much fullness, perspicuity, and caution, as the Wisdom of the best Heads could possibly contrive:
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By which means many times crafty companions are set without the danger, and honest well-meaning men put beside the benefit of those Laws, which were really intended for the curbing of the one sort,
By which means many times crafty Sodales Are Set without the danger, and honest well-meaning men put beside the benefit of those Laws, which were really intended for the curbing of the one sort,
19. These three reasons are taken from the quality of the Laws: I adde but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fall into such evil times: that if he should attempt to do that service to the publick, by partaking with righteous,
19. These three Reasons Are taken from the quality of the Laws: I add but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fallen into such evil times: that if he should attempt to do that service to the public, by partaking with righteous,
if the times were better, he should not only be sure to lose his labour, but be in danger also to lose his place, by striving against the current to no purpose.
if the times were better, he should not only be sure to loose his labour, but be in danger also to loose his place, by striving against the current to no purpose.
But is not this to teach the Magistrate to temporize? Or may he slug in his office, or desert his bounden duty, for fear of Bug-bears, or by pretending there is a Lion in the way? Nothing less.
But is not this to teach the Magistrate to temporize? Or may he slug in his office, or desert his bounden duty, for Fear of Bugbears, or by pretending there is a lion in the Way? Nothing less.
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God forbid any man that occupieth the place of the Lords Messenger should utter a syllable of encouragement to any Magistrate, to make himself a slave to the times; either by running with a multitude to do any evil action for the winning of their favour, or by forbearing (out of a base fear and a faint heart ) to do any good, whereunto his power and opportunity will serve him.
God forbid any man that occupieth the place of the lords Messenger should utter a syllable of encouragement to any Magistrate, to make himself a slave to the times; either by running with a multitude to do any evil actium for the winning of their favour, or by forbearing (out of a base Fear and a faint heart) to do any good, whereunto his power and opportunity will serve him.
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It is a point of Christian wisdom for a Magistrate or any other man, if the Lord cast him upon evil times, to yield to sway of the times so far, (provided ever, that it be done without sin,) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good then he can.
It is a point of Christian Wisdom for a Magistrate or any other man, if the Lord cast him upon evil times, to yield to sway of the times so Far, (provided ever, that it be done without since,) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good then he can.
But for exercising the offices of such (affirmative) precepts, there must be a due consideration had of the end, and of all requisite Circumstances, to be laid together one against another in the ballance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted.
But for exercising the Offices of such (affirmative) Precepts, there must be a due consideration had of the end, and of all requisite circumstances, to be laid together one against Another in the balance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted.
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21. Now seeing that by so many several wayes, as these which I have already mentioned, most of which doe frequently happen (besides infinite more, which may happen, according to the infinite variety of particular occurrents) Magistrates and others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our speeches, and sparing in our censures, (wherein yet for the most part we take to our selves a marvellous Liberty, a great deal more then becometh us,) concerning the actions and dealings of our Governours. It is no wonder to hear light-headed people,
21. Now seeing that by so many several ways, as these which I have already mentioned, most of which do frequently happen (beside infinite more, which may happen, according to the infinite variety of particular occurrents) Magistrates and Others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our Speeches, and sparing in our censures, (wherein yet for the most part we take to our selves a marvellous Liberty, a great deal more then Becometh us,) Concerning the actions and dealings of our Governors. It is no wonder to hear lightheaded people,
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Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they are, to set their mouthes wide open in bitter invectives against their betters, and to be evermore declaming against the iniquities of the times. But it grieveth my very soul,
Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they Are, to Set their mouths wide open in bitter invectives against their betters, and to be evermore declaiming against the iniquities of the times. But it Grieveth my very soul,
and to be so far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that are in place either of supream, or of high (though subordinate) authority: as if all were naught;
and to be so Far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that Are in place either of supreme, or of high (though subordinate) Authority: as if all were nought;
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22. To see the manifold oppressions that are done under the Sun even in the best times, (Solomons reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his dayes,
22. To see the manifold oppressions that Are done under the Sun even in the best times, (Solomons Reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his days,
but for all that large measure both of power and wisdom wherewith God had endowed him he could not remedy all) will stir up in every man that hath any holy warmth in him, a just indignation there-against.
but for all that large measure both of power and Wisdom wherewith God had endowed him he could not remedy all) will stir up in every man that hath any holy warmth in him, a just Indignation thereagainst.
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But commonly (such is our selvishness, we are most fiery, when the mischief lighteth upon our selves, or upon those that stand in some near relation to us.
But commonly (such is our selvishness, we Are most fiery, when the mischief lights upon our selves, or upon those that stand in Some near Relation to us.
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but heightened through the violence of the perturbation, to the distemper of Fury. Which maketh me now and then to think of those words of Solomon: which perhaps hath another meaning,
but heightened through the violence of the perturbation, to the distemper of Fury. Which makes me now and then to think of those words of Solomon: which perhaps hath Another meaning,
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For as a man, who whilest he was master of his reason was quiet and companyable, fallen afterwards raging mad, raileth and striketh and flingeth stones about him, sparing none that cometh within his reach, be he never so good: little otherwise doth a wise man mis-behave himself (in his language) towards his betters, when he is put a little as it were out of his right wits through the distemper of some violent perturbation of minde, by a mis-no•mer called zeal.
For as a man, who whilst he was master of his reason was quiet and companyable, fallen afterwards raging mad, rails and striketh and flingeth stones about him, sparing none that comes within his reach, be he never so good: little otherwise does a wise man misbehave himself (in his language) towards his betters, when he is put a little as it were out of his right wits through the distemper of Some violent perturbation of mind, by a mis-no•mer called zeal.
Least of all to smite Princes for Equity, and to cry out upon them as men that make no conscience of the discharge of their duty in that their high calling, so long as they are careful in the generality to promote the execution of Iustice within their territories:
Least of all to smite Princes for Equity, and to cry out upon them as men that make no conscience of the discharge of their duty in that their high calling, so long as they Are careful in the generality to promote the execution of justice within their territories:
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only for suffering those evils, which they cannot so easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do.
only for suffering those evils, which they cannot so Easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do.
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So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best, and strong lusts to reign in the hearts of the most; which will be so long as the world lasteth:
So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best, and strong Lustiest to Reign in the hearts of the most; which will be so long as the world lasteth:
it cannot be but often times offences will come, disorders and abuses will grow, right will be overborn by might, the plain-dealing will become a prey to the crafty, wrongs and indignities will be offered;
it cannot be but often times offences will come, disorders and Abuses will grow, right will be overborne by might, the plain-dealing will become a prey to the crafty, wrongs and indignities will be offered;
and yet are exposed to censure and obloquie, as if they did nothing, because they do not that which never yet any mortal man could do, in suppressing all oppressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair interpretation, to allow it them:
and yet Are exposed to censure and obloquy, as if they did nothing, Because they do not that which never yet any Mortal man could do, in suppressing all oppressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair Interpretation, to allow it them:
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whether they say it truly, or untruly, what is that to thee? The judgment of that, I finde in my Text referred to God, and to their own hearts: but no where to thee. Thou must take it for a good excuse howsoever, and rest content therewithall.
whither they say it truly, or untruly, what is that to thee? The judgement of that, I find in my Text referred to God, and to their own hearts: but no where to thee. Thou must take it for a good excuse howsoever, and rest content therewithal.
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25. Secondly, it may be some comfort to the soul of every godly man and Magistrate, amidst all the oppressions and disorders that are done or suffered in the land without redress;
25. Secondly, it may be Some Comfort to the soul of every godly man and Magistrate, amid all the oppressions and disorders that Are done or suffered in the land without redress;
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that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous judgments, as we are too often in our rash censures. He looketh not to reap, where he hath not sowen: nor will he demand an accompt of a talent, where none was disbursed: nor require of any man above the proportion of that power, wherewith he hath entrusted him;
that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous Judgments, as we Are too often in our rash censures. He looks not to reap, where he hath not sown: nor will he demand an account of a talon, where none was disbursed: nor require of any man above the proportion of that power, wherewith he hath Entrusted him;
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If there be but a willing minde, and a faithful endeavour, according to power, and as occasions serve, to do his duty chearfully in this, or any other kinde:
If there be but a willing mind, and a faithful endeavour, according to power, and as occasions serve, to do his duty cheerfully in this, or any other kind:
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Thrise blessed therefore is that Magistrate, or other man who ever he be, that hath considered the poor and needy with a compassionate heart, and bent himself with all his strength to deliver them out of their oppressions and troubles; although he have not been able to accomplish it to the full of his desires:
Thrice blessed Therefore is that Magistrate, or other man who ever he be, that hath considered the poor and needy with a compassionate heart, and bent himself with all his strength to deliver them out of their oppressions and Troubles; although he have not been able to accomplish it to the full of his Desires:
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and that which is not done, shall never be laid to his charge. Only, that he do not flatter himself with a false comfort: let him be well assured first, that his Excuse will hold water,
and that which is not done, shall never be laid to his charge. Only, that he do not flatter himself with a false Comfort: let him be well assured First, that his Excuse will hold water,
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amongst so many offences as are in the world, we should have much a doe to finde an offender. Those men that are almost ever behinde with their worke, are yet seldome to seek for an excuse. The disease is Epidemical; I may say, Oecumenical too.
among so many offences as Are in the world, we should have much a do to find an offender. Those men that Are almost ever behind with their work, Are yet seldom to seek for an excuse. The disease is Epidemical; I may say, Ecumenical too.
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We have it by kinde: derived in a perpetual line of succession, from the loins of our first parents. As Adam and Eve were not without their excuse ( The woman gave me; and The serpent beguiled me, ) so neither was bloody Cain, their first-born without his, ( Am I my brothers keeper? ) Nor disobedient Saul without his, ( The people took of the chief things to sacrifice to the Lord:
We have it by kind: derived in a perpetual line of succession, from the loins of our First Parents. As Adam and Eve were not without their excuse (The woman gave me; and The serpent beguiled me,) so neither was bloody Cain, their firstborn without his, (Am I my Brother's keeper?) Nor disobedient Saul without his, (The people took of the chief things to sacrifice to the Lord:
or thirsty, &c. ) From Adam the first sinner, who was then presently turned out of Paradise, unto the last damned wretched, who shall be then presently turned into hell: no sinful man but hath at sometime or other bewrayed the leaven of his natural hypocrisie, by excusing his transgressions.
or thirsty, etc.) From Adam the First sinner, who was then presently turned out of Paradise, unto the last damned wretched, who shall be then presently turned into hell: no sinful man but hath At sometime or other bewrayed the leaven of his natural hypocrisy, by excusing his transgressions.
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that it may be said of all mankinde, what is written of the guests that were bidden to the great Supper, Luke 14. They all began with one consent to make excuses.
that it may be said of all mankind, what is written of the guests that were bidden to the great Supper, Lycia 14. They all began with one consent to make excuses.
27. The true Reason whereof is, that wretched pride, vain-glory, and hypocrisie, (from which we had all need to pray, Good Lord deliver us ) which cleaveth so fast and inseparably to our corrupt natures. Whence it is, that many men, who pass so little for their consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous, that his honour might be preserved in the opinions of the people. Indeed, we are neither careful to do well, nor willing to hear ill: Loath are we to leave our sins;
27. The true Reason whereof is, that wretched pride, vainglory, and hypocrisy, (from which we had all need to pray, Good Lord deliver us) which cleaveth so fast and inseparably to our corrupt nature's. Whence it is, that many men, who pass so little for their Consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous, that his honour might be preserved in the opinions of the people. Indeed, we Are neither careful to do well, nor willing to hear ill: Loath Are we to leave our Sins;
Our Saviour speaketh of the Pharisees cloak of hypocrisie; & S. Paul of a cloak of covetousness; and S. Peter of a cloak of maliciousnes. They write of Lucullus, that out of his private wardrobe he furnished the Pretor (his freind) for the adorning of a popular shew with more then two hundred Cloakes: Horace playeth the Poet,
Our Saviour speaks of the Pharisees cloak of hypocrisy; & S. Paul of a cloak of covetousness; and S. Peter of a cloak of maliciousness. They write of Lucullus, that out of his private wardrobe he furnished the Praetor (his friend) for the adorning of a popular show with more then two hundred Cloaks: Horace plays the Poet,
and maketh it up five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloakes; even beyond what the Poet could faine of him:
and makes it up five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloaks; even beyond what the Poet could feign of him:
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But as old Bartimeus cast away his cloake, to follow Christ: so must we, if we will be Christs disciples, cast away from about us all these cloakes of vain pretensions and excuses. But that we shall never do to purpose,
But as old Bartimaeus cast away his cloak, to follow christ: so must we, if we will be Christ Disciples, cast away from about us all these cloaks of vain pretensions and excuses. But that we shall never do to purpose,
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28. But the more apt we are by nature to justifie our selves by causeless excuses: the greater ought to be the care of every good man, (the only use I shall now make of this point,) to examine the truth and the weight of those excuses which he pretendeth in his own defence.
28. But the more apt we Are by nature to justify our selves by causeless excuses: the greater ought to be the care of every good man, (the only use I shall now make of this point,) to examine the truth and the weight of those excuses which he pretendeth in his own defence.
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Whether they have justae excusationis instar, and will bear a good and sufficient plea: or be but rather shifts, devised to serve a present turn, more for outward shew, then real satisfaction within. Which is that Iudicium cordis, the judgement of the heart, whereunto Solomon, as I told you, referreth over this pretension (Behold we knew it not) to receive its first and most immediate trial.
Whither they have Justae excusationis instar, and will bear a good and sufficient plea: or be but rather shifts, devised to serve a present turn, more for outward show, then real satisfaction within. Which is that Iudicium Cordis, the judgement of the heart, whereunto Solomon, as I told you, Refers over this pretension (Behold we knew it not) to receive its First and most immediate trial.
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First, whether he hath been willing, (so far as his leisure amidst the throng of other his weighty imployments would permit,) to receive the petitions, and with patience to hear the complaints of those poor men, that have fled to him as to a Sanctuary for refuge and succour? Iob professeth himself to have been a father to the poor:
First, whither he hath been willing, (so Far as his leisure amid the throng of other his weighty employments would permit,) to receive the petitions, and with patience to hear the complaints of those poor men, that have fled to him as to a Sanctuary for refuge and succour? Job Professes himself to have been a father to the poor:
when he might have leisure to give them audience, (if he were so minded,) and to take notice of their grievances: cannot justly excuse himself by pleading, Behold we knew it not. But I must hasten.
when he might have leisure to give them audience, (if he were so minded,) and to take notice of their grievances: cannot justly excuse himself by pleading, Behold we knew it not. But I must hasten.
without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards the one side more then the other.
without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards the one side more then the other.
He is too little a Iudge, that is too much either a friend, or an enemy. Thirdly, whether he hath used all requisite diligence, patience, and wisdom in the examination of those causes that have been brought before him,
He is too little a Judge, that is too much either a friend, or an enemy. Thirdly, whither he hath used all requisite diligence, patience, and Wisdom in the examination of those Causes that have been brought before him,
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Fourthly, whether he hath indeed endeavoured to his power to repress or discountenance those that do ill offices in any kinde, tending to the perverting of justice: as namely, Those that lay traps for honest men, to fetch them into trouble without desert;
Fourthly, whither he hath indeed endeavoured to his power to repress or discountenance those that do ill Offices in any kind, tending to the perverting of Justice: as namely, Those that lay traps for honest men, to fetch them into trouble without desert;
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Those that abett contentious persons, by opening their mouths in their behalf in evil causes; Those that devise new shifts to elude good Laws. Lastly, whether he hath gone on stoutly in a righteous way, to break the jaw-bones of the Lions in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slain, or destinated to utter undoing by their powerful oppressours: without fearing the faces of men,
Those that abet contentious Persons, by opening their mouths in their behalf in evil Causes; Those that devise new shifts to elude good Laws. Lastly, whither he hath gone on stoutly in a righteous Way, to break the jawbones of the Lions in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slave, or destinated to utter undoing by their powerful Oppressors's: without fearing the faces of men,
or fainting in the day of their brothers adversity. He that hath done all this in a good mediocrity, so far as his understanding and power would serve,
or fainting in the day of their Brother's adversity. He that hath done all this in a good mediocrity, so Far as his understanding and power would serve,
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The approbation of men may give some accessio•• to the rejoycing, (the other being first supposed:) but the main of it lieth in the testimony of the Conscience.
The approbation of men may give Some accessio•• to the rejoicing, (the other being First supposed:) but the main of it lies in the testimony of the Conscience.
yet durst not think it safe for him to rest here, but appealeth from it to a higher Court, and to the judgment of the great God, 1 Cor. 4. It was a very small thing with him to be judged of mans judgment.
yet durst not think it safe for him to rest Here, but appealeth from it to a higher Court, and to the judgement of the great God, 1 Cor. 4. It was a very small thing with him to be judged of men judgement.
So long as he knew nothing by himself, so long as his own heart condemned him not, he passed not much for the censures of men. Yet durst not justifie himself upon the acquital of his own heart.
So long as he knew nothing by himself, so long as his own heart condemned him not, he passed not much for the censures of men. Yet durst not justify himself upon the acquittal of his own heart.
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doth not he that pondereth the hearts consider it? &c. As if he had said, No matter for thy words: look to thy heart. If thou pretendest one thing without,
does not he that pondereth the hearts Consider it? etc. As if he had said, No matter for thy words: look to thy heart. If thou pretendest one thing without,
Thou hast not a just ballance, wherein to weigh and to ponder thy own heart. That must be left therefore wholy to the Lord, who alone can do it perfectly;
Thou hast not a just balance, wherein to weigh and to ponder thy own heart. That must be left Therefore wholly to the Lord, who alone can do it perfectly;
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and to whose judgment alone every man shall finally stand or fall; and if he deserve to fall, all his vain excuses shall not be able to hold him up.
and to whose judgement alone every man shall finally stand or fallen; and if he deserve to fallen, all his vain excuses shall not be able to hold him up.
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31. Which of how little avail they are in his sight, let us see in some few examples. What gained Adam by his thin fig-leaves, and thinner Apologie. S t Bernard thinketh, his later sin in excusing was in some respects rather greater then his first sin in eating. I dare not say so:
31. Which of how little avail they Are in his sighed, let us see in Some few Examples. What gained Adam by his thin Fig leaves, and thinner Apology. S tO Bernard Thinketh, his later since in excusing was in Some respects rather greater then his First since in eating. I Dare not say so:
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All he could do or say, could neither hide his nakedness, or hold him in Paradise. And was not Cain condemned to be a perpetual runnagate, for all his excuse ? And Saul cast both out of Gods favour and the kingdom, for all his? and so of all the rest.
All he could do or say, could neither hide his nakedness, or hold him in Paradise. And was not Cain condemned to be a perpetual runagate, for all his excuse? And Saul cast both out of God's favour and the Kingdom, for all his? and so of all the rest.
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And the damned reprobates at the last day shall not with all their allegations procure either any stay of judgment before sentence be pronounced, or the least mitigation thereof after.
And the damned Reprobates At the last day shall not with all their allegations procure either any stay of judgement before sentence be pronounced, or the least mitigation thereof After.
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32. If it were with Almighty God, as it is with Men: we might conceive some hope, or possibility at least, that a mere pretended excuse might be of some use to us. 1. Possibly, he might take it as it is,
32. If it were with Almighty God, as it is with Men: we might conceive Some hope, or possibility At least, that a mere pretended excuse might be of Some use to us. 1. Possibly, he might take it as it is,
and yet let it goe unpunished. But the Text here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out:
and yet let it go unpunished. But the Text Here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out:
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for doth not he that pondereth the heart, consider it? and finde it out: 2. for he that keepeth thy soul, doth not he know it? and punish it: 3. for shall not he render to every man according to his works? Each of which Interrogations doth virtually contain a several reason of the point:
for does not he that pondereth the heart, Consider it? and find it out: 2. for he that Keepeth thy soul, does not he know it? and Punish it: 3. for shall not he render to every man according to his works? Each of which Interrogations does virtually contain a several reason of the point:
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33. First, they will not avail us, because they cannot escape his search. Doth not he that pondereth the heart consider it? Men are credulous and inconsiderate both wayes:
33. First, they will not avail us, Because they cannot escape his search. Does not he that pondereth the heart Consider it? Men Are credulous and inconsiderate both ways:
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easily induced by a credible accusation, to condemne the innocent; and as easily by a credible apology, to acquit an offender. But the righteous Lord evermore taketh the matter into his due consideration, and pondereth every thing diligently, (for in such like phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence.
Easily induced by a credible accusation, to condemn the innocent; and as Easily by a credible apology, to acquit an offender. But the righteous Lord evermore Takes the matter into his due consideration, and pondereth every thing diligently, (for in such like phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence.
If the cry of the sins of Sodom be grievous, and call importunately upon him for vengeance: yet before he will pour it down upon them in fire and brimstone, he will pause upon it (as it were) a little first;
If the cry of the Sins of Sodom be grievous, and call importunately upon him for vengeance: yet before he will pour it down upon them in fire and brimstone, he will pause upon it (as it were) a little First;
and pryeth into the most secret in wards, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart.
and pryeth into the most secret in wards, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart.
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this very phrase used in the Text of pondering the heart, and that other like it in Prov. 16. of weighing the spirits, if there were no other, would sufficiently shew forth the exactness of his proceedings in this tryal.
this very phrase used in the Text of pondering the heart, and that other like it in Curae 16. of weighing the spirits, if there were no other, would sufficiently show forth the exactness of his proceedings in this trial.
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34. Secondly, vain excuses will not help us, because the vanity of them cannot scape his knowledge. [ He that keepeth thy soul, doth not he know it? ] Men are easily deluded with false shews, because they cannot alwayes spy the falseness and emptiness of them:
34. Secondly, vain excuses will not help us, Because the vanity of them cannot escape his knowledge. [ He that Keepeth thy soul, does not he know it? ] Men Are Easily deluded with false shows, Because they cannot always spy the falseness and emptiness of them:
because men have nothing to judge by but the outward appearance: and that can let them in but a very little way into the heart. So that what the Preacher saith Eccl. 8. in respect of other things, holdeth no less in respect of the sincerity of mens hearts, and likewise of their speeches and allegations; Though a man labour to seek it out,
Because men have nothing to judge by but the outward appearance: and that can let them in but a very little Way into the heart. So that what the Preacher Says Ecclesiastes 8. in respect of other things, holds no less in respect of the sincerity of men's hearts, and likewise of their Speeches and allegations; Though a man labour to seek it out,
Only the Lord, in whose hands, and before whose eyes our hearts and all our wayes are, he that keepeth our souls, as it is here ( Servat, and observat too:
Only the Lord, in whose hands, and before whose eyes our hearts and all our ways Are, he that Keepeth our Souls, as it is Here (Servant, and Observation too:
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for shall not he render to every man according to his works? Men are sometimes swayed with partial affections, to connive at such things as they might redress, if they were so disposed:
for shall not he render to every man according to his works? Men Are sometime swayed with partial affections, to connive At such things as they might redress, if they were so disposed:
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and are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot chuse but see quite through it;
and Are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot choose but see quite through it;
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with severe chastisements in his own dearest servants and children; but with fiery vengeance and fury powred out upon his adversaries. Where he enjoyneth a duty, he looketh for obedience: and therefore where the duty is unperformed, the disobedience is sure to be punished;
with severe chastisements in his own dearest Servants and children; but with fiery vengeance and fury poured out upon his Adversaries. Where he enjoineth a duty, he looks for Obedience: and Therefore where the duty is unperformed, the disobedience is sure to be punished;
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Quid verba audiam, facta cum videam? It is the work he looketh at, in all his retributions: and where the work is not done, vain words will not ward off the blows that are to be inflicted for the neglect;
Quid verba audiam, facta cum videam? It is the work he looks At, in all his retributions: and where the work is not done, vain words will not ward off the blows that Are to be inflicted for the neglect;
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nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just indignation to lay on both more & heavier strokes? For where a duty is ill-neglected, and the neglect ill excused; the offender deserveth to be doubly punished: once for the omission of the duty, and once more for the vanity of the excuse.
nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just Indignation to lay on both more & Heavier Strokes? For where a duty is ill-neglected, and the neglect ill excused; the offender deserveth to be doubly punished: once for the omission of the duty, and once more for the vanity of the excuse.
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36. Let me beseech you therefore (dearly beloved brethren) for the love of God, and your own safety, to deal clearly and unpartially betwixt God and your own soules in this affair, without shuffling or dawbing:
36. Let me beseech you Therefore (dearly Beloved brothers) for the love of God, and your own safety, to deal clearly and unpartially betwixt God and your own Souls in this affair, without shuffling or daubing:
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Remember that they that trust to lying vanities, (and false pretences are no better) forsake their own mercy. And that fained excuses are but as a staff of reed; a very weak stay for a heavie body to trust to for support:
remember that they that trust to lying vanities, (and false pretences Are no better) forsake their own mercy. And that feigned excuses Are but as a staff of reed; a very weak stay for a heavy body to trust to for support:
but sincere) desires and endeavours in Christ, not fear to put your selves upon the triall; each of you in the words of holy David Psal. 139. Try me O God, and seek the ground of my heart:
but sincere) Desires and endeavours in christ, not Fear to put your selves upon the trial; each of you in the words of holy David Psalm 139. Try me Oh God, and seek the ground of my heart:
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At the Assises at Notingham, in the year 1634. at the request of ROBERT MELLISH Esq then High-Sheriffe of that County. 1 Sam. 12.3. Behold, here I am:
At the Assizes At Nottingham, in the year 1634. At the request of ROBERT MELLISH Esq then High-Sheriffe of that County. 1 Sam. 12.3. Behold, Here I am:
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Whose Oxe have I taken? or whose Asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blinde mine eyes therewith? and I will restore it you.
Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.
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1. A Bold and just challenge of an old Iudge, made before all the people, upon his resignal of the government into the hands of a new King. Samuel was the man.
1. A Bold and just challenge of an old Judge, made before all the people, upon his resignal of the government into the hands of a new King. Samuel was the man.
Who, having continued (whilest Eli lived ) in the service of the Tabernacle, as a Levite, and a private man; was (after his death) to undergoe a new business, in the exercise of publick judicature. For that fanatical opinion, which hath possessed some in these later times, that no Ecclesiastical person might lawfully exercise any secular power, was in those dayes unheard of in the world.
Who, having continued (whilst Eli lived) in the service of the Tabernacle, as a Levite, and a private man; was (After his death) to undergo a new business, in the exercise of public judicature. For that fanatical opinion, which hath possessed Some in these later times, that no Ecclesiastical person might lawfully exercise any secular power, was in those days unheard of in the world.
And we finde not, that either the people made any question at all, or that themselves made any scruple at all, of the lawfulnesse of those concurrent powers. Samuel was now (as it is collected by those that have travelled in the Chronology, ) aged about five and thirty yeers,
And we find not, that either the people made any question At all, or that themselves made any scruple At all, of the lawfulness of those concurrent Powers. Samuel was now (as it is collected by those that have traveled in the Chronology,) aged about five and thirty Years,
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Which so long as it continued in any measure, he little respected his own ease in comparison of the common good; but took his yearly circuits about the countrey, keeping Courts in the most convenient places abroad;
Which so long as it continued in any measure, he little respected his own ease in comparison of the Common good; but took his yearly circuits about the country, keeping Courts in the most convenient places abroad;
he could not but finde such decayes in his body, as would call upon him in his now declining age to provide for some ease under that great burden of years and business.
he could not but find such decays in his body, as would call upon him in his now declining age to provide for Some ease under that great burden of Years and business.
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Their care was not, to advance Iustice, but to fill their own coffers: which made them soon to turn aside after lucre, to take bribes, and to pervert judgement.
Their care was not, to advance justice, but to fill their own coffers: which made them soon to turn aside After lucre, to take Bribes, and to pervert judgement.
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This fell out right for the elders of Israel: who now had (by their miscarriage) a fair opportunity opened, to move at length for that they had long thirsted after, viz. the change of the government.
This fell out right for the Elders of Israel: who now had (by their miscarriage) a fair opportunity opened, to move At length for that they had long thirsted After, viz. the change of the government.
They gather themselves therefore together, that the cry might be the fuller: and to Ramah they come to Samuel, with many complaints and alledgements in their mouthes.
They gather themselves Therefore together, that the cry might be the fuller: and to Ramah they come to Samuel, with many complaints and alledgements in their mouths.
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But they persisting obstinately in their first resolution: by farther direction from the Lord, Samuel condescendeth to them and dismisseth them, with a promise that it should be done to them as they desired,
But they persisting obstinately in their First resolution: by farther direction from the Lord, Samuel condescendeth to them and dismisseth them, with a promise that it should be done to them as they desired,
3. And within a while he made good his promise. The Lord had designed Saul to be their King, and had secretly revealed the same to Samuel. Who did also by Gods appointment first anoint him very privately, no man being by, but they two alone:
3. And within a while he made good his promise. The Lord had designed Saul to be their King, and had secretly revealed the same to Samuel. Who did also by God's appointment First anoint him very privately, no man being by, but they two alone:
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and after in a full assembly of the people at Mispeh, evidenced him to be the man whom God had chosen, by the determination of a lot. Whereupon the most part of the people accepted Saul for their King elect: testifying their acceptance by their joyful acclamations, and by sending him presents. Yet did not Saul then immediately enter upon his full Regalities, (whether by reason of some contradiction made to his election,
and After in a full assembly of the people At Mizpah, evidenced him to be the man whom God had chosen, by the determination of a lot. Whereupon the most part of the people accepted Saul for their King elect: testifying their acceptance by their joyful acclamations, and by sending him presents. Yet did not Saul then immediately enter upon his full Regalities, (whither by reason of Some contradiction made to his election,
till upon occasion of the Ammonites invading the land, and laying siege against Iabesh-Gilead, Saul made such proof of his valour by relieving the Town & destroing the enemy, that no man had the forehead to oppose against him any more.
till upon occasion of the Ammonites invading the land, and laying siege against Iabesh-Gilead, Saul made such proof of his valour by relieving the Town & destroying the enemy, that no man had the forehead to oppose against him any more.
Samuel therefore took the hint of that victory to establish Saul compleatly in the kingdom, by calling the people to Gilgal where the Tabernacle then was:
Samuel Therefore took the hint of that victory to establish Saul completely in the Kingdom, by calling the people to Gilgal where the Tabernacle then was:
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4. Now had the people, according to their desire, a King: and now was Samuel, who had long governed in chief, again become a private man. Yet was he still the Lords Prophet: and by vertue of that calling took himself bound to make the people sensible of the greatness of their sin, in being so forward to ask a King, before they had first asked to know the Lords pleasure therein.
4. Now had the people, according to their desire, a King: and now was Samuel, who had long governed in chief, again become a private man. Yet was he still the lords Prophet: and by virtue of that calling took himself bound to make the people sensible of the greatness of their since, in being so forward to ask a King, before they had First asked to know the lords pleasure therein.
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to clear himself: and for the purpose he challengeth all & every of them, if they could accuse him of any injustice, or corruption in the whole time of his government,
to clear himself: and for the purpose he Challengeth all & every of them, if they could accuse him of any injustice, or corruption in the Whole time of his government,
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The Matter of it, (to wit, the thing whereof he would clear himself,) is set down, first in general termes: that he had not wrongfully taken to himself that which was anothers, [ Whose Ox have I taken? or whose Asse have I taken? ] And then more particularly, by a perfect enumeration of the several species or kindes thereof:
The Matter of it, (to wit, the thing whereof he would clear himself,) is Set down, First in general terms: that he had not wrongfully taken to himself that which was another's, [ Whose Ox have I taken? or whose Ass have I taken? ] And then more particularly, by a perfect enumeration of the several species or Kinds thereof:
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If without the parties consent: then either by cunning or violence; fraud, or oppression; over-reaching another by wit, or over-bearing him by might. If with the parties consent; then it is by contracting with him for some fee, reward, or gratification.
If without the parties consent: then either by cunning or violence; fraud, or oppression; overreaching Another by wit, or overbearing him by might. If with the parties consent; then it is by contracting with him for Some fee, reward, or gratification.
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Samuel here disclaimeth them all, [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blinde my eyes therewith? That is the matter of the challenge.
Samuel Here disclaimeth them all, [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind my eyes therewith? That is the matter of the challenge.
First, his great forwardness in the business, in putting himself upon the triall by his own voluntary offer, before he was called thereunto by others. [ Behold, here I am.
First, his great forwardness in the business, in putting himself upon the trial by his own voluntary offer, before he was called thereunto by Others. [ Behold, Here I am.
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] Secondly, his great Confidence, upon the conscience of his own integrity; in that he durst put himself upon his triall before God and the world [ witness against me before the Lord, and before his Annointed.
] Secondly, his great Confidence, upon the conscience of his own integrity; in that he durst put himself upon his trial before God and the world [ witness against me before the Lord, and before his Anointed.
] Thirdly, his great Equity, in offering to make reall satisfaction to the full, in case any thing should be justly proved against him in any of the premises [ whose oxe, or whose asse,
] Thirdly, his great Equity, in offering to make real satisfaction to the full, in case any thing should be justly proved against him in any of the premises [ whose ox, or whose Ass,
insisting perhaps somewhat more upon those things that shall seem most material or useful for this assembly, then upon some of the rest; yet not much upon any.
insisting perhaps somewhat more upon those things that shall seem most material or useful for this assembly, then upon Some of the rest; yet not much upon any.
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Neither do I mean in the handling thereof to tie my self precisely to the method of my former division: but following the course of the Text, to take the words in the same order,
Neither do I mean in the handling thereof to tie my self precisely to the method of my former division: but following the course of the Text, to take the words in the same order,
Voluntary purgations commonly carry with them strong suspicions of guilt. We presume there is a fault, when a man sweateth to put off a crime, before it be laid to his charge. True:
Voluntary purgations commonly carry with them strong suspicions of guilt. We presume there is a fault, when a man sweateth to put off a crime, before it be laid to his charge. True:
He that is either to rebuke or to punish others for their faults, had need stand clear both in his own conscience, and in the eye of the world, of those faults he should censure,
He that is either to rebuke or to Punish Others for their Faults, had need stand clear both in his own conscience, and in the eye of the world, of those Faults he should censure,
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How unequal a thing is it, and incongruous, that he who wanteth no ill conditions himself, should binde his neighbour to the good behaviour? That a sacrilegious Church-robber should make a mittimus for a poor sheep-stealer? Or (as he complained of old) that great theeves should hang up little ones? How canst thou say to thy brother, Brother let me pul out the mote that is in thine eye,
How unequal a thing is it, and incongruous, that he who Wants no ill conditions himself, should bind his neighbour to the good behaviour? That a sacrilegious Church-robber should make a mittimus for a poor sheepstealer? Or (as he complained of old) that great thieves should hang up little ones? How Canst thou say to thy brother, Brother let me pull out the mote that is in thine eye,
that you walk orderly and unreprovably your selves. It is only the sincerity and unblameableness of your conversations, that will best adde weight to your words, winn awe and esteem to your persons, preserve the authority of your places, put life into your spirits, and enable you to doe the works of your callings with courage and freedom.
that you walk orderly and unreprovably your selves. It is only the sincerity and Unblamableness of your conversations, that will best add weight to your words, win awe and esteem to your Persons, preserve the Authority of your places, put life into your spirits, and enable you to do the works of your callings with courage and freedom.
If his government had been tyrannous, or corrupt; it had been somewhat the more excusable in them to have attempted a change, (though I cannot say, that the greatest tyranny or corruption in a Governour imaginable, could have warranted such an attempt in toto: ) Yet whatsoever fault there had been in them for so doing;
If his government had been tyrannous, or corrupt; it had been somewhat the more excusable in them to have attempted a change, (though I cannot say, that the greatest tyranny or corruption in a Governor imaginable, could have warranted such an attempt in toto:) Yet whatsoever fault there had been in them for so doing;
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had he been liable to any just exceptions in that kinde, he must have born his share also of the blame, as well as they: they, for that their seditious attempt; and he, for giving them the occasion. Whereas his innocency putteth off all the blame from him, and leaveth it wholy upon them: who now can no more excuse themselves, then they can accuse him. They had rejected him with a nolumus hunc regnare: rather they had rejected God in him [ They have not rejected thee,
had he been liable to any just exceptions in that kind, he must have born his share also of the blame, as well as they: they, for that their seditious attempt; and he, for giving them the occasion. Whereas his innocency putteth off all the blame from him, and Leaveth it wholly upon them: who now can no more excuse themselves, then they can accuse him. They had rejected him with a nolumus hunc Reign: rather they had rejected God in him [ They have not rejected thee,
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but they have rejected me, that I should not reign over them, Chap. 8. ] It stood him therefore upon, to clear himself from all sinister surmises and suspitions of injustice: that it might appear to them and to all the world, that he had given them no cause why they should so reject him; and that therefore they must thank themselves for it,
but they have rejected me, that I should not Reign over them, Chap. 8. ] It stood him Therefore upon, to clear himself from all sinister surmises and suspicions of injustice: that it might appear to them and to all the world, that he had given them no cause why they should so reject him; and that Therefore they must thank themselves for it,
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It is a brave thing for a Magistrate, or indeed for any man, to walk with an even foot, and in an upright course: that when bad people shall goe about to disparage him,
It is a brave thing for a Magistrate, or indeed for any man, to walk with an even foot, and in an upright course: that when bad people shall go about to disparage him,
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Behold here I am: witness against me, Whose oxe &c. 11. Thirdly, Samuel had now surrendred the administration into the hands of the new King: and so having given up his office, he thought it meet to render an account how he had carried himself therein.
Behold Here I am: witness against me, Whose ox etc. 11. Thirdly, Samuel had now surrendered the administration into the hands of the new King: and so having given up his office, he Thought it meet to render an account how he had carried himself therein.
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The time will come, when we must all appear before the judgement seat of Christ, to give in our accounts: And we must look to have them examined most strictly,
The time will come, when we must all appear before the judgement seat of christ, to give in our accounts: And we must look to have them examined most strictly,
They that judge others now, shall then be rejudged: and all their proceedings re-examined and reviewd with a most curious, unerring, and unpartial eye.
They that judge Others now, shall then be rejudged: and all their proceedings re-examined and reviewd with a most curious, unerring, and unpartial eye.
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O happy, thrise happy that servant, who conscious to his own faithfulness, shall not need to seek to the hills and rocks to hide him from the face of the great Iudge, or to run to the thickets as Adam did, till he be fetcht out with that terrible process (Adam where art thou?) but shall readily present himself with much assurance and comfort before him,
O happy, thrice happy that servant, who conscious to his own faithfulness, shall not need to seek to the hills and Rocks to hide him from the face of the great Judge, or to run to the thickets as Adam did, till he be fetched out with that terrible process (Adam where art thou?) but shall readily present himself with much assurance and Comfort before him,
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There were some pretensions against his sons, of Injustice and Corruption: and if matters should come to publick scanning, like enough much might be proved against them.
There were Some pretensions against his Sons, of Injustice and Corruption: and if matters should come to public scanning, like enough much might be proved against them.
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Which how far they might be stretched to the Fathers prejudice in after-times, who could tell? Little reason had he howsoever to trust a giddy people; (so unthankful, and so new-fangled, as he had found them to be) and to suffer either his safety or credit to lye at their courtesie.
Which how Far they might be stretched to the Father's prejudice in Aftertimes, who could tell? Little reason had he howsoever to trust a giddy people; (so unthankful, and so newfangled, as he had found them to be) and to suffer either his safety or credit to lie At their courtesy.
he might perhaps be safe, but he could not be secure. That therefore the miscarriages of others might not fall on his neck, he might think it safest for him to get his Quietus est betimes.
he might perhaps be safe, but he could not be secure. That Therefore the miscarriages of Others might not fallen on his neck, he might think it Safest for him to get his Quietus est betimes.
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and so being (as it were) quit by Proclamation; he is thenceforth safe against all evil calumniations, and fearless of after-claps. It is a base and unmanly thing, to use indirect and under-hand dealing to shift off a just trial:
and so being (as it were) quit by Proclamation; he is thenceforth safe against all evil calumniations, and fearless of afterclaps. It is a base and unmanly thing, to use indirect and underhand dealing to shift off a just trial:
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No fault for a man to use the Serpents wisdom, so it be not tainted with the Serpents poyson too; but rightly tempered with a due mixture of Dove-like simplicity and innocency.
No fault for a man to use the Serpents Wisdom, so it be not tainted with the Serpents poison too; but rightly tempered with a due mixture of Dovelike simplicity and innocency.
13. Lastly, to disswade the people formerly from asking a King, Samuel had told them what a King might do De Iure, if he should use his absolute power:
13. Lastly, to dissuade the people formerly from asking a King, Samuel had told them what a King might do De Iure, if he should use his absolute power:
and what if a King should do De Facto, no remedy but submit, they might not at any hand resist. And he knew, that by their obstinacy in asking a King, they had so highly displeased the Lord, that it were but just with him,
and what if a King should do De Facto, no remedy but submit, they might not At any hand resist. And he knew, that by their obstinacy in asking a King, they had so highly displeased the Lord, that it were but just with him,
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if he should suffer their new King to rule over them with rigour and tyranny. It might very well be, that out of this very consideration Samuel was the rather induced at this time to declare his own integrity; that so he might propose unto the new King now in the entrance of his reign a pattern of equity and justice in his own example.
if he should suffer their new King to Rule over them with rigour and tyranny. It might very well be, that out of this very consideration Samuel was the rather induced At this time to declare his own integrity; that so he might propose unto the new King now in the Entrance of his Reign a pattern of equity and Justice in his own Exampl.
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It helpeth out many an ill matter; it giveth a fair colour to many foul proceedings: when men have this yet to plead for themselves, that they do but as others have done before them,
It Helpeth out many an ill matter; it gives a fair colour to many foul proceedings: when men have this yet to plead for themselves, that they do but as Others have done before them,
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It so much the more concerneth every good and wise man, especially those that are in place of authority (whose actions are most looked upon, and soonest drawn into example, ) so to order themselves in their whole conversations, that such as come after them may be rather provoked by their good example to do well,
It so much the more concerns every good and wise man, especially those that Are in place of Authority (whose actions Are most looked upon, and soonest drawn into Exampl,) so to order themselves in their Whole conversations, that such as come After them may be rather provoked by their good Exampl to do well,
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If at any time hereafter Saul should take any mans Ox or Asse from him by any manner fraud, oppression, or bribery: the constant practise of his immediate predecessour for sundry years together shall stand up,
If At any time hereafter Saul should take any men Ox or Ass from him by any manner fraud, oppression, or bribery: the constant practice of his immediate predecessor for sundry Years together shall stand up,
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Especially being withal so conscious to himself, of having dealt uprightly, that he knew all the world could not touch him with any wilful violation of justice.
Especially being withal so conscious to himself, of having dealt uprightly, that he knew all the world could not touch him with any wilful violation of Justice.
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] Here is no excepting against any witness: nor refusal of any Iudge, either God or Man. He had a good cause: and therefore he had also a good heart. All vertues are connext:
] Here is no excepting against any witness: nor refusal of any Judge, either God or Man. He had a good cause: and Therefore he had also a good heart. All Virtues Are connexed:
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The Merchant that knoweth his wares to be faulty, is glad of the dark shop, and false light: whereas he that will uphold them right and good, willeth his customers to view them in the open sun. Qui malè agit, odit lucem.
The Merchant that Knoweth his wares to be faulty, is glad of the dark shop, and false Light: whereas he that will uphold them right and good, wills his customers to view them in the open sun. Qui malè agit, odit lucem.
He that doth evil, loveth to skulke in the darke, and will not abide the light, (which is to him as the terrours of the shadow of death ) lest his evil deeds should be found out and laid open to his shame.
He that does evil, loves to skulk in the dark, and will not abide the Light, (which is to him as the terrors of the shadow of death) lest his evil Deeds should be found out and laid open to his shame.
And yet all this but a mere flourish; a faint and fain'd bravada: his heart the while in the midst of his belly is as cold as lead; and he meaneth nothing less,
And yet all this but a mere flourish; a faint and feigned bravada: his heart the while in the midst of his belly is as cold as led; and he means nothing less,
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If the offer should be indeed accepted, and that his actions were like to be brought upon the publick stage, there to receive a due and unpartial hearing and doom: how would he then shrink and hold off, trow ye? then what crowching, and fawning, and bribing, and dawbing, to have the matter taken up in a private chamber;
If the offer should be indeed accepted, and that his actions were like to be brought upon the public stage, there to receive a due and unpartial hearing and doom: how would he then shrink and hold off, trow you? then what crouching, and fawning, and bribing, and daubing, to have the matter taken up in a private chamber;
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But that is not a thing to trust to, [ O trust not in wrong and robbery, saith David Psal. 62. ] The winde and the tide may turn against you, when you little think it:
But that is not a thing to trust to, [ Oh trust not in wrong and robbery, Says David Psalm 62. ] The wind and the tide may turn against you, when you little think it:
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17. Yet mistake not, as if I did exact from Magistrates an absolute immunity from those common frailties and infi•mities, whereunto the whole race of mankinde is subject: The imposition were unreasonable.
17. Yet mistake not, as if I did exact from Magistrates an absolute immunity from those Common frailties and infi•mities, whereunto the Whole raze of mankind is Subject: The imposition were unreasonable.
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It is one of the unhappinesses that attends both your calling and ours (Magistracy and Ministry, ) that every ignorant Artisan, that perhaps knoweth little and practiseth less of his own duty, can yet instruct us in ours; and upon every small oversight make grievous out-cries, by objecting to you your place, to us our cloath (A man of his place, a man of his Cloath, to do thus or thus!) As if any Christian man, of what place, or of what cloath soever, had the liberty to do otherwise then well:
It is one of the Unhappinesses that attends both your calling and ours (Magistracy and Ministry,) that every ignorant Artisan, that perhaps Knoweth little and Practiseth less of his own duty, can yet instruct us in ours; and upon every small oversight make grievous Outcries, by objecting to you your place, to us our cloth (A man of his place, a man of his Cloth, to do thus or thus!) As if any Christian man, of what place, or of what cloth soever, had the liberty to do otherwise then well:
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And I doubt not but Samuel, notwithstanding all this great confidence in his own integrity, had yet among so many causes, as in so many years space had gone through his hands, sundry times erred in judgment: either in the substance of the sentence,
And I doubt not but Samuel, notwithstanding all this great confidence in his own integrity, had yet among so many Causes, as in so many Years Molle had gone through his hands, sundry times erred in judgement: either in the substance of the sentence,
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18. But this is the thing, that made him stand so clear, both in his own conscience, and in the sight of God and the world; that he had not wittingly and purposely perverted judgment,
18. But this is the thing, that made him stand so clear, both in his own conscience, and in the sighed of God and the world; that he had not wittingly and purposely perverted judgement,
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nor done wrong to any man with an evil or corrupt intention: but had used all faithfulness and good Conscience in those things he did rightly apprehend;
nor done wrong to any man with an evil or corrupt intention: but had used all faithfulness and good Conscience in those things he did rightly apprehend;
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and all requisite care and diligence (so far as humane frailty would suffer) to finde out the truth and the right in those things whereof he could not know the certainty. This doe;
and all requisite care and diligence (so Far as humane frailty would suffer) to find out the truth and the right in those things whereof he could not know the certainty. This do;
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how holily, and justly, and unblameably we behaved our selves among you, 1 Thess. 2.) and with good Samuel here to put your selves for the tryal of your uprightness upon your God, King, and Country, [ Behold, here I am:
how holily, and justly, and unblamably we behaved our selves among you, 1 Thess 2.) and with good Samuel Here to put your selves for the trial of your uprightness upon your God, King, and Country, [ Behold, Here I am:
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Whose Oxe have I taken? or whose asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blinde mine eyes therewith? To begin with the General;
Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? To begin with the General;
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For in those times and countries they used Asses altogether for journeys and for burdens; as we now adayes and in these parts of the world do Horses: Whereof in old time we finde very little speech of any other use,
For in those times and countries they used Asses altogether for journeys and for burdens; as we now adays and in these parts of the world do Horses: Whereof in old time we find very little speech of any other use,
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Whence it is, that the Ox and the Asse are in the Scriptures so frequently mentioned together, and so reckoned together as a principal part of a mans wealth: and also both here and elsewhere by way of Synecdoche put for a mans whole substance or estate.
Whence it is, that the Ox and the Ass Are in the Scriptures so frequently mentioned together, and so reckoned together as a principal part of a men wealth: and also both Here and elsewhere by Way of Synecdoche put for a men Whole substance or estate.
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In the last Commandement of the Ten, after those words Thou shalt not covet thy neighbours Ox nor his Asse, it is added, nor any thing that is thy neighbours.
In the last Commandment of the Ten, After those words Thou shalt not covet thy neighbours Ox nor his Ass, it is added, nor any thing that is thy neighbours.
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For to deny the lawfulness of commerce and civil contracts, such as are buying, selling, giving, exchanging, and the like, wherein the right and property of things is transferred from one man to another by delivering and taking (NONLATINALPHABET:) what were it else,
For to deny the lawfulness of commerce and civil contracts, such as Are buying, selling, giving, exchanging, and the like, wherein the right and property of things is transferred from one man to Another by delivering and taking (:) what were it Else,
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but to overthrow all humane society, and utterly to destroy all the offices of Commutative Iustice; which is wholly conversant about contracts of that nature.
but to overthrow all humane society, and utterly to destroy all the Offices of Commutative justice; which is wholly conversant about contracts of that nature.
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His meaning clearly is, that contenting himself with his own portion, he had not sought to enrich himself by the spoil of others; or to gain any thing to himself to his neighbours hurt by any unjust or unconscionable means.
His meaning clearly is, that contenting himself with his own portion, he had not sought to enrich himself by the spoil of Others; or to gain any thing to himself to his neighbours hurt by any unjust or unconscionable means.
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It is the first and principal office of Justice, suum cuique, to let every man have his own. And the holy law of God bindeth our very thoughts and desires from coveting, (but how much more then our hands from taking? ) that which of right belongeth not to us.
It is the First and principal office of justice, suum cuique, to let every man have his own. And the holy law of God binds our very thoughts and Desires from coveting, (but how much more then our hands from taking?) that which of right belongeth not to us.
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To teach us, that whoso will allow himself the liberty to desire it, will not deny himself the liberty (if opportunity serve) to take it: And that therefore whosoever would hold his hands, must first learn to subdue his covetous lusts.
To teach us, that whoso will allow himself the liberty to desire it, will not deny himself the liberty (if opportunity serve) to take it: And that Therefore whosoever would hold his hands, must First Learn to subdue his covetous Lustiest.
but is most manifestly the root of this evil of injustice. Aristotle sheweth it out of the native signification of the Greek word NONLATINALPHABET NONLATINALPHABET:
but is most manifestly the root of this evil of injustice. Aristotle shows it out of the native signification of the Greek word:
As if a man that were to divide something betwixt himself and his fellow by even portions, should share the biggest part to himself, whereby to make himself a gainer, and his partner a loser. This is NONLATINALPHABET:
As if a man that were to divide something betwixt himself and his fellow by even portions, should share the biggest part to himself, whereby to make himself a gainer, and his partner a loser. This is:
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and to that great fundamental Rule of Equity, by which as by the Standard we ought to mete out all our dealings towards our brethren, Quod tibi fieri non vis, &c. Whatsoever you would that men should do unto you, do you even the same to them.
and to that great fundamental Rule of Equity, by which as by the Standard we ought to meet out all our dealings towards our brothers, Quod tibi fieri non vis, etc. Whatsoever you would that men should do unto you, do you even the same to them.
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22. If all men would first look back into the most suspected passages of their former dealings, unpartially trying them but by this one Rule (and by this one Rule they shall all be tryed at the last day;) and then would secondly resolve to lay this Rule ever before their eyes,
22. If all men would First look back into the most suspected passages of their former dealings, unpartially trying them but by this one Rule (and by this one Rule they shall all be tried At the last day;) and then would secondly resolve to lay this Rule ever before their eyes,
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Say, thou that by thy cunning over-reachest thy brother in buying, selling, or bargaining; or deceivest the trust reposed in thee by thy friend: couldest thou brook, to be in like sort cheated thy self? Thou that Ahab - like wringest thy poor neighbours Vineyard from him;
Say, thou that by thy cunning over-reachest thy brother in buying, selling, or bargaining; or deceivest the trust reposed in thee by thy friend: Couldst thou brook, to be in like sort cheated thy self? Thou that Ahab - like wringest thy poor neighbours Vineyard from him;
drivest him by continual molestations to this strait, that either he must forsake the town (if thou hast a minde to enclose it) or else consent to his own and most of his neighbours undoing; or any other way enforcest him to come to thy bent for fear of a worse displeasure:
drivest him by continual molestations to this strait, that either he must forsake the town (if thou hast a mind to enclose it) or Else consent to his own and most of his neighbours undoing; or any other Way inforcest him to come to thy bent for Fear of a Worse displeasure:
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couldest thou think it reasonable, if his case were thine, to be so plagued and oppressed thy self? Thou that bribest a corrupt Officer, subornest a perjured witness, procurest a packt Iury, and (where thou canst conceive any hope that it will be taken,) offerest to conveigh a reward into the bosom even of the Iudge himself;
Couldst thou think it reasonable, if his case were thine, to be so plagued and oppressed thy self? Thou that bribe a corrupt Officer, subornest a perjured witness, procurest a packed Jury, and (where thou Canst conceive any hope that it will be taken,) offerest to convey a reward into the bosom even of the Judge himself;
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to pervert judgement, and to get the day of thine adversary, when his cause is more righteous then thine: couldest thou be patient thy self to be wrested out of thine own apparant right by such engines? In a word, thou that takest thy brothers Ox, or his Asse, or any thing that is his, from him wrongfully:
to pervert judgement, and to get the day of thine adversary, when his cause is more righteous then thine: Couldst thou be patient thy self to be wrested out of thine own apparent right by such Engines? In a word, thou that Takest thy Brother's Ox, or his Ass, or any thing that is his, from him wrongfully:
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wouldest thou be content thy brother should wrongfully take thine? Whosoever thou art that doest another wrong, do but turn the tables; imagine thy neighbour were now playing thy game, and thou his: and then deal but squarely in this one point,
Wouldst thou be content thy brother should wrongfully take thine? Whosoever thou art that dost Another wrong, do but turn the tables; imagine thy neighbour were now playing thy game, and thou his: and then deal but squarely in this one point,
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23. But men that are resolved of their End, (if this be their End, to make themselves great and rich howsoever,) are not much moved with arguments of this nature.
23. But men that Are resolved of their End, (if this be their End, to make themselves great and rich howsoever,) Are not much moved with Arguments of this nature.
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Paul placeth gain in godliness, not in wealth: and our Saviour teacheth, that he that should gain the whole world, if he should for that lose his own soule, should have little cause to boast of his peniworth.
Paul places gain in godliness, not in wealth: and our Saviour Teaches, that he that should gain the Whole world, if he should for that loose his own soul, should have little cause to boast of his pennyworth.
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All this is most certain truth: but still we hit not upon the right string. The worldling hath his portion in this present life; and in these outward things; and therefore what losses befall him therein, he can feel as soon as another man, and value them as well:
All this is most certain truth: but still we hit not upon the right string. The worldling hath his portion in this present life; and in these outward things; and Therefore what losses befall him therein, he can feel as soon as Another man, and valve them as well:
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What gained Ahab by it, when he had made himself master of Nahoths vineyard, but the hastening of his own destruction? And what was Gehazi the better for the guifts he received from Naaman; which brought an hereditary leprosie with them? And what was Achan the richer for the golden wedge he had saved out of the spoils, and hidden in his tent;
What gained Ahab by it, when he had made himself master of Nahoths vineyard, but the hastening of his own destruction? And what was Gehazi the better for the Gifts he received from Naaman; which brought an hereditary leprosy with them? And what was achan the Richer for the golden wedge he had saved out of the spoils, and hidden in his tent;
though he suffer us a while to play upon the line, and to please ourselves with those new morsels. Let us therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers, or to mingle with our other substance.
though he suffer us a while to play upon the line, and to please ourselves with those new morsels. Let us Therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers, or to mingle with our other substance.
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Know you not, that a small handful of leaven, if it be hidden in a great trough full of meal, will work it self into every part of it, sowre the whole lump? And that a single rood of Capite-land will bring the whole estate into wardship, though containing many thousand acres of never so free a tenure? It was wisely done therefore of Samuel, as well as justly, not to meddle with the taking of any mans Oxe or Asse.
Know you not, that a small handful of leaven, if it be hidden in a great trough full of meal, will work it self into every part of it, sour the Whole lump? And that a single rood of capitaland will bring the Whole estate into wardship, though containing many thousand acres of never so free a tenure? It was wisely done Therefore of Samuel, as well as justly, not to meddle with the taking of any men Ox or Ass.
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or pleading smoothly at the Barr. They that attend about the Courts; by keeping back just complaints, or doing other cast of their office in favour of an evil person or cause. But especially the Magistrates themselves;
or pleading smoothly At the Barr. They that attend about the Courts; by keeping back just complaints, or doing other cast of their office in favour of an evil person or cause. But especially the Magistrates themselves;
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Fraud, Oppression, and Bribery. [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blinde mine eyes therewith? ] Most Injuries are reduced to the two first heads;
Fraud, Oppression, and Bribery. [ Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? ] Most Injuries Are reduced to the two First Heads;
this is Oppression. There he met with a Fox: here with a Lion. In that he is over-wrought by Craft: in this over-born by Might. Both are joyned together in the Psalm [ He shall redeem their soul from falsehood and violence, Psalm 72. ] And in the Prophet [ I will punish those that leap on the threshold, which fill their masters houses with violence and deceit, Zeph. 1. ] And they are sometimes joyned together in practise.
this is Oppression. There he met with a Fox: Here with a lion. In that he is overwrought by Craft: in this overborne by Might. Both Are joined together in the Psalm [ He shall Redeem their soul from falsehood and violence, Psalm 72. ] And in the Prophet [ I will Punish those that leap on the threshold, which fill their Masters houses with violence and deceit, Zephaniah 1. ] And they Are sometime joined together in practice.
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And as Lysander was wont to say, that where the Lions skin would not reach to do the business, it should be eaked out with the Foxes. Both are hateful both to God and man:
And as Lysander was wont to say, that where the Lions skin would not reach to do the business, it should be eaked out with the Foxes. Both Are hateful both to God and man:
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Because men had rather be thought to want strength, (for that begetteth pity; ) then to want wit (which doth but expose them to scorn: ) thence it is, that usually they complain more of treachery, then they do of open hostility; and take it deeper to heart to be defrauded, then to be oppressed. The loss troubleth them not so much, they say:
Because men had rather be Thought to want strength, (for that begetteth pity;) then to want wit (which does but expose them to scorn:) thence it is, that usually they complain more of treachery, then they do of open hostility; and take it Deeper to heart to be defrauded, then to be oppressed. The loss Troubles them not so much, they say:
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Thou shalt not defraud thy neighbour, Levit. 19. and after in the same Chapter, Ye shall do no unrighteousness in judgement, in mete-yard, in weight, or in measure.
Thou shalt not defraud thy neighbour, Levit. 19. and After in the same Chapter, You shall do no unrighteousness in judgement, in mete-yard, in weight, or in measure.
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How often doth Solomon condemn false weights and false ballances as foul abominations? And how frequently do the Prophets object it, as a main provocation of Gods heavie judgements upon the Land, That they set traps, and laid snares for men; That their houses were full of deceit,
How often does Solomon condemn false weights and false balances as foul abominations? And how frequently do the prophets Object it, as a main provocation of God's heavy Judgments upon the Land, That they Set traps, and laid snares for men; That their houses were full of deceit,
That they made the Ephah (whereby they measured out the commodities they sold) small, and the Shekel (wherewith they weighed the money they were to receive for that they sold) great, and falsified the ballances;
That they made the Ephah (whereby they measured out the commodities they sold) small, and the Shekel (wherewith they weighed the money they were to receive for that they sold) great, and falsified the balances;
and the like? S. Paul also (if the translations speak his sence aright) laieth a charge upon the Thessalonians, That no man go beyond or defraud his brother in any matter:
and the like? S. Paul also (if the Translations speak his sense aright) Layeth a charge upon the Thessalonians, That no man go beyond or defraud his brother in any matter:
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and because God will be a sure and severe avenger of those that do so, 1 Thess. 4. And he chideth the Corinthians for doing wrong, and defrauding one another, 1 Cor. 6. And lest in what he either forbiddeth to,
and Because God will be a sure and severe avenger of those that do so, 1 Thess 4. And he chideth the Corinthians for doing wrong, and defrauding one Another, 1 Cor. 6. And lest in what he either forbiddeth to,
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[ Receive us, we have wronged no man, we have defrauded no man, 2 Cor. 7. And again 2 Cor. 12. Be it, I did not burden you, (as the false Apostles for filthy lucre,
[ Receive us, we have wronged no man, we have defrauded no man, 2 Cor. 7. And again 2 Cor. 12. Be it, I did not burden you, (as the false Apostles for filthy lucre,
29. A very grievous thing it is to think of, but a thing meerly impossible to reckon up, (how much less then to remedy and reform?) all the several kindes of frauds and deceits that are used in the world.
29. A very grievous thing it is to think of, but a thing merely impossible to reckon up, (how much less then to remedy and reform?) all the several Kinds of frauds and Deceits that Are used in the world.
that they think it rather a credit to them, as an argument of their perfect understanding in their several mysteries and particular professions, then any blemish to them in their Christian profession, to cheat and cozen, they care not whom, nor how;
that they think it rather a credit to them, as an argument of their perfect understanding in their several Mysteres and particular professions, then any blemish to them in their Christian profession, to cheat and cozen, they care not whom, nor how;
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In the way of trade, in buying, selling, and other bargaining; what lying, dissembling, and deceiving? It is stark naught, saith the buyer; it is perfect good, saith the seller: when many times neither of both speaketh, either as he thinketh,
In the Way of trade, in buying, selling, and other bargaining; what lying, dissembling, and deceiving? It is stark nought, Says the buyer; it is perfect good, Says the seller: when many times neither of both speaks, either as he Thinketh,
false Bills, false answers, false suggestions, false counsels, false accusations, false pleas, false testimonies, false records, false motions, false verdicts, false judgements. The hour would fail me to mention but the chief heads of those falsehoods, that are common and notorious:
false Bills, false answers, false suggestions, false Counsels, false accusations, false pleasant, false testimonies, false records, false motions, false verdicts, false Judgments. The hour would fail me to mention but the chief Heads of those falsehoods, that Are Common and notorious:
but no mans experience would serve him to comprehend, no mans breath to declare, the infinite variety of those more secret and subtil falsehoods, that are daily invented and exercised every where under the Sun.
but no men experience would serve him to comprehend, no men breath to declare, the infinite variety of those more secret and subtle falsehoods, that Are daily invented and exercised every where under the Sun.
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) and will prove in the end unprofitable to those that use them, and (without repentance) damnable. He that beguileth another, however he may please himself therewithal onward;
) and will prove in the end unprofitable to those that use them, and (without Repentance) damnable. He that beguileth Another, however he may please himself therewithal onward;
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yet shall finde at length that he hath most of all beguiled himself: deceiving and being deceived, as the Apostles words (though spoken to another purpose) are, According to that of Solomon, The wicked worketh a deceitful work;
yet shall find At length that he hath most of all beguiled himself: deceiving and being deceived, as the Apostles words (though spoken to Another purpose) Are, According to that of Solomon, The wicked works a deceitful work;
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31. The other kinde of Injury, here next mentioned, is Oppression: wherein a man maketh use of his power to the doing of wrong, as he did of his wits in defrauding. Which is for the most part the fault of rich and great men:
31. The other kind of Injury, Here next mentioned, is Oppression: wherein a man makes use of his power to the doing of wrong, as he did of his wits in defrauding. Which is for the most part the fault of rich and great men:
and swell them with pride ( Charge them that are rich in this world, that they be not high-minded, saith S. Paul: ) and pride bringeth on Oppression ( let not the proud oppress me, saith David, Psal. 119.) They are the large fat kine of Basan, (that is, the Princes,
and swell them with pride (Charge them that Are rich in this world, that they be not High-minded, Says S. Paul:) and pride brings on Oppression (let not the proud oppress me, Says David, Psalm 119.) They Are the large fat kine of Basan, (that is, the Princes,
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yet he doubteth not but to acquit himself before the whole congregation from having any wayes in all that so long a time abused his so vast power unto oppression.
yet he doubteth not but to acquit himself before the Whole congregation from having any ways in all that so long a time abused his so vast power unto oppression.
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Elihu speaketh of multitudes of Oppressions, Job. 35. How do the wealthy every where swallow up the needy: as in the forrests the greater beasts prey upon the lesser; and in the ponds the larger fishes eat up the smaller fry? Grinding the faces of the poor first,
Elihu speaks of Multitudes of Oppressions, Job. 35. How do the wealthy every where swallow up the needy: as in the forests the greater beasts prey upon the lesser; and in the ponds the larger Fish eat up the smaller fry? Grinding the faces of the poor First,
racking their rents, taking in their commons, overthrowing their tenures, diminishing their wages, encreasing their boones. In a word, (for it would be endless to run through particulars) taking advantage of their inability to help themselves,
racking their rends, taking in their commons, overthrowing their tenures, diminishing their wages, increasing their bones. In a word, (for it would be endless to run through particulars) taking advantage of their inability to help themselves,
34. Adde to the grievousness of this sin, the baseness of it also: and that methinks should work much upon every noble and generous spirit to abhor it. Alass!
34. Add to the grievousness of this since, the baseness of it also: and that methinks should work much upon every noble and generous Spirit to abhor it. Alas!
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who are they, you thus trample upon, and insult over? but these poor worms of the earth, who when they are trodden on, dare scarce so much as turn again: ( for as much as your treading is upon the poor, Amos 5.) and it is a poor and inglorious conquest, that is gotten by the foile of such an adversary.
who Are they, you thus trample upon, and insult over? but these poor worms of the earth, who when they Are trodden on, Dare scarce so much as turn again: (for as much as your treading is upon the poor, Amos 5.) and it is a poor and inglorious conquest, that is got by the foil of such an adversary.
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Rob not the poor, saith Solomon, because he is poor: neither oppress the afflicted &c. Prov. 22. These first words are capable of a double construction.
Rob not the poor, Says Solomon, Because he is poor: neither oppress the afflicted etc. Curae 22. These First words Are capable of a double construction.
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35. But herein especially may you behold the baseness of Oppression; that the basest people, men of the lowest rank and spirit, are evermore the most insolent, and consequently (according to the proportion of their power) the most oppressive. Asperius nihil est humili — in the Poet. But take it from Solomon rather:
35. But herein especially may you behold the baseness of Oppression; that the Basest people, men of the lowest rank and Spirit, Are evermore the most insolent, and consequently (according to the proportion of their power) the most oppressive. Asperius nihil est humili — in the Poet. But take it from Solomon rather:
who compareth a poor man, when he hath the opportunity to oppress another poor man, to a sweeping rain that leaveth no food Prov. 28. How roughly did that servant in the Parable deal with his fellow-servant, when he shook him by the throat for a smal debt, after his master had but newly remitted to him a sum incomparably greater? The reason of the difference was:
who compareth a poor man, when he hath the opportunity to oppress Another poor man, to a sweeping rain that Leaveth no food Curae 28. How roughly did that servant in the Parable deal with his Fellow servant, when he shook him by the throat for a small debt, After his master had but newly remitted to him a sum incomparably greater? The reason of the difference was:
Senties qui vir siem. If a mean man in any of our towns or hamlets be a little gotten up, to over-top most of his neighbours in wealth; or be put into some little authority to deal under some great man for the disposing of his farms or grounds;
Senties qui vir siem. If a mean man in any of our Towns or hamlets be a little got up, to overtop most of his neighbours in wealth; or be put into Some little Authority to deal under Some great man for the disposing of his farms or grounds;
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or have a little money lying by him to furnish another that for the supply of his present necessities must sell off somewhat of that little he hath though at an under-rate; or the like:
or have a little money lying by him to furnish Another that for the supply of his present necessities must fell off somewhat of that little he hath though At an underrate; or the like:
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it is scarce credible (did not every dayes experience make proof of it,) how such a man will skrew up the poor man that falleth into his hands, without all mercy, and beyond all reason.
it is scarce credible (did not every days experience make proof of it,) how such a man will Screw up the poor man that falls into his hands, without all mercy, and beyond all reason.
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which also concerned him more properly as a Iudge: to wit Bribery. [ Or of whose hands have I received a bribe, that I might blinde mine eyes therewith? ] In the place now last cited the Prophet Esay, speaking of an upright just man, describeth him amongst other things by this, that he shaketh his hands from h•l•ing of bribes:
which also concerned him more properly as a Judge: to wit Bribery. [ Or of whose hands have I received a bribe, that I might blind mine eyes therewith? ] In the place now last cited the Prophet Isaiah, speaking of an upright just man, Describeth him among other things by this, that he shakes his hands from h•l•ing of Bribes:
as Paul did at Mal a, Acts 28. The word that here in the text is rendred Munus, a gift or a bribe (NONLATINALPHABET) t•e Targum there rendreth NONLATINALPHABET ( Mammon dishqar: whereunto that Mammon of unrighteousness mentioned Luke 16. and wherewith our Saviour would have rich men make themselves friends, may very well seem to have reference.
as Paul did At Malachi a, Acts 28. The word that Here in the text is rendered Munus, a gift or a bribe () t•e Targum there rendereth (Mammon dishqar: whereunto that Mammon of unrighteousness mentioned Lycia 16. and wherewith our Saviour would have rich men make themselves Friends, may very well seem to have Referente.
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to note the falseness, deceitfulness, and uncertainty of these wordly riches, in opposition to spiritual riches a little after there called the true riches: for so the words Mammon dishquar do properly import;
to note the falseness, deceitfulness, and uncertainty of these wordly riches, in opposition to spiritual riches a little After there called the true riches: for so the words Mammon dishquar do properly import;
As wordly wise men, that have suits depending in the Courts, will attempt by bestowing gifts upon him or his servants, to make the Iudge their friend, that so the cause may be carried on their side when it cometh to an hearing:
As wordly wise men, that have suits depending in the Courts, will attempt by bestowing Gifts upon him or his Servants, to make the Judge their friend, that so the cause may be carried on their side when it comes to an hearing:
with the like wisdom should Christian men make themselves friends of the poor (who are Gods favourites ) by giving alms to them out of their worldly goods, that so they may finde favour with him at the day of judgement. The proverbial use of that phrase (which made me the rather observe it) sheweth what was the common opinion men held of gifts bestowed to procure favour in judgement:
with the like Wisdom should Christian men make themselves Friends of the poor (who Are God's favourites) by giving alms to them out of their worldly goods, that so they may find favour with him At the day of judgement. The proverbial use of that phrase (which made me the rather observe it) shows what was the Common opinion men held of Gifts bestowed to procure favour in judgement:
first, as the price of an unrighteous sentence, in the intention of the giver; and then as a piece of unjust and unrighteous gain in the receiver. Prohibited by the Lord in the Law, as well as the other two branches of Injustice were;
First, as the price of an unrighteous sentence, in the intention of the giver; and then as a piece of unjust and unrighteous gain in the receiver. Prohibited by the Lord in the Law, as well as the other two branches of Injustice were;
36. But it may be said, Since we have already comprehended all injuries under the two former heads, Fraud and Oppression: how cometh it to be here mentioned as a third thing and distinct from them both? Either we must free it from being injurious; or reduce it to one of the two, Fraud, or Oppression. I answer in short, that Bribery is properly a branch of Oppression. For if the bribe be exacted, or but expected; yet so,
36. But it may be said, Since we have already comprehended all injuries under the two former Heads, Fraud and Oppression: how comes it to be Here mentioned as a third thing and distinct from them both? Either we must free it from being injurious; or reduce it to one of the two, Fraud, or Oppression. I answer in short, that Bribery is properly a branch of Oppression. For if the bribe be exacted, or but expected; yet so,
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then is it a manifest oppression in the receiver: because he maketh an advantage of that power, wherewith he is intrusted for the administration of justice, to his own proper benefit, which ought not to be,
then is it a manifest oppression in the receiver: Because he makes an advantage of that power, wherewith he is Entrusted for the administration of Justice, to his own proper benefit, which ought not to be,
Which is one manifest cause (besides the secret and just judgement of God upon them) why oppressours seldom thrive in their estates, near the proportion of their gettings.
Which is one manifest cause (beside the secret and just judgement of God upon them) why Oppressors's seldom thrive in their estates, near the proportion of their gettings.
Even because so much of what cometh in by their oppressions, goeth out again for the upholding of their oppressions. It was not for nothing, you may well think, that Solomon so yoaked these two things together;
Even Because so much of what comes in by their oppressions, Goes out again for the upholding of their oppressions. It was not for nothing, you may well think, that Solomon so yoked these two things together;
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First, it might be specially mentioned, as a corruption more peculiarly incident to the office of Iudicature, in respect whereof especially Samuel now stood upon his justification:
First, it might be specially mentioned, as a corruption more peculiarly incident to the office of Judicature, in respect whereof especially Samuel now stood upon his justification:
that whereas all other whether Frauds and Oppressions are involuntary on one part, (for Volenti non fit injuria: no man is willing to be either defrauded or oppressed, if he knew it,
that whereas all other whither Frauds and Oppressions Are involuntary on one part, (for Volenti non fit injuria: no man is willing to be either defrauded or oppressed, if he knew it,
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but that it is still injurious. Because the injury that is hereby done, is not done to either of the parties thereunto consenting, (supposing the consent on both parts free and spontaneous; ) but it is done by them both to a third party, namely, to the adversary of him that giveth the bribe:
but that it is still injurious. Because the injury that is hereby done, is not done to either of the parties thereunto consenting, (supposing the consent on both parts free and spontaneous;) but it is done by them both to a third party, namely, to the adversary of him that gives the bribe:
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and the mischief it doth to the Common-wealth, when it is found in Iudges and Magistrates, I shall forbear to speak, (the time being withall now welnigh spent:) because out of the confidence I have of the sincerity of those that now hear me, I deem the labour needless.
and the mischief it does to the Commonwealth, when it is found in Judges and Magistrates, I shall forbear to speak, (the time being withal now Wellnigh spent:) Because out of the confidence I have of the sincerity of those that now hear me, I deem the labour needless.
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Only I cannot ( the Text offering it) but touch somewhat at that property, which Samuel here ascribeth to a bribe, of blinding the eyes. Solomon speaketh much of the powerful operation of guifts and bribes: how they pacifie anger, procure access into the presence of great persons,
Only I cannot (the Text offering it) but touch somewhat At that property, which Samuel Here ascribeth to a bribe, of blinding the eyes. Solomon speaks much of the powerful operation of Gifts and Bribes: how they pacify anger, procure access into the presence of great Persons,
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as Moses his words express.) as to stop their mouths, and binde their hands, and blinde their eyes; that they can neither speak, nor doe, nor see what is right.
as Moses his words express.) as to stop their mouths, and bind their hands, and blind their eyes; that they can neither speak, nor doe, nor see what is right.
40. But then what is it to blinde the eyes? or how can bribes do it? Iustice is not unfitly pourtrayed in the forme of a man with his right eye open, to look at the Cause; and his left eye shut or muffled, that he may not look at the Person. Now a guift putteth all this out of order,
40. But then what is it to blind the eyes? or how can Bribes do it? justice is not unfitly portrayed in the Form of a man with his right eye open, to look At the Cause; and his left eye shut or muffled, that he may not look At the Person. Now a gift putteth all this out of order,
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to look asquint upon the person: but putteth the right eye quite out, that it cannot discern the Cause. Even as in the next fore-going Chapter Nahash the Ammonite would have covenanted with the inhabitants of Iabesh-Gilead, upon condition he might thrust out all their right eyes. From this property of hood-winking and muffling up the eyes it is, that a Bribe is in the Hebrew ( the Text-word here) called NONLATINALPHABET Copher, of NONLATINALPHABET Caphar, to cover, to dawbe up,
to look asquint upon the person: but putteth the right eye quite out, that it cannot discern the Cause. Even as in the next foregoing Chapter Nahash the Ammonite would have covenanted with the inhabitants of Iabesh-Gilead, upon condition he might thrust out all their right eyes. From this property of hoodwinking and muffling up the eyes it is, that a Bribe is in the Hebrew (the text-word Here) called Copher, of Caphar, to cover, to daub up,
that (were it not apparently taken from the French Couurir, and that from the Latine Cooperire ) it might with some probability be thought to owe its Original to the Hebrew. But however it be for the word, the thing is clear enough:
that (were it not apparently taken from the French Couurir, and that from the Latin Cooperire) it might with Some probability be Thought to owe its Original to the Hebrew. But however it be for the word, the thing is clear enough:
and not tendred in the name, nor appearing in the likeness of Bribes, (for then wise and righteous men will reject them with disdain, and shake their hands and laps from receiving them;) but I say,
and not tendered in the name, nor appearing in the likeness of Bribes, (for then wise and righteous men will reject them with disdain, and shake their hands and laps from receiving them;) but I say,
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it is then no great mastery to doe the rest, and to surprise the judgment. The good Magistrate therefore, that would save his eyes, and preserve their sight, had need not only to hate bribes, but to be very jealous of presents: lest some of those things which he receiveth but as Gifts, be yet meant him for Bribes. But especially to suspect those gifts as so meant, where the quantity and proportion of the gift, considered and compared with the quality and condition of the giver, may cast any just cause of suspition upon them:
it is then no great mastery to do the rest, and to surprise the judgement. The good Magistrate Therefore, that would save his eyes, and preserve their sighed, had need not only to hate Bribes, but to be very jealous of presents: lest Some of those things which he receives but as Gifts, be yet meant him for Bribes. But especially to suspect those Gifts as so meant, where the quantity and proportion of the gift, considered and compared with the quality and condition of the giver, may cast any just cause of suspicion upon them:
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42. The only thing now remaining to be spoken to from the Text, and that but in a word or two, is Samuels Equity: in offering, in case any thing should be truly charged against him in any the premises, to make the wronged parties restitution. [ Whose oxe have I taken? or &c. And I will restore it you.
42. The only thing now remaining to be spoken to from the Text, and that but in a word or two, is Samuels Equity: in offering, in case any thing should be truly charged against him in any the premises, to make the wronged parties restitution. [ Whose ox have I taken? or etc. And I will restore it you.
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and partly for that it was possible, in so long time of his government, and amid so many causes as passed through his hands, that he might through mis-information, precipitancy, negligence, prejudice, or other humane frailty, have committed some oversight in judgment,
and partly for that it was possible, in so long time of his government, and amid so many Causes as passed through his hands, that he might through misinformation, precipitancy, negligence, prejudice, or other humane frailty, have committed Some oversight in judgement,
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and to give satisfaction to the world; and for the more assurance of the truth and sincerity of our repentance in the sight of God for the wrongs we have done.
and to give satisfaction to the world; and for the more assurance of the truth and sincerity of our Repentance in the sighed of God for the wrongs we have done.
43. There is an enforced Restitution; whereof perhaps Zophar speaketh in Iob 20. [ That which he laboured for, he shall restore, and not swallow it down:
43. There is an Enforced Restitution; whereof perhaps Zophar speaks in Job 20. [ That which he laboured for, he shall restore, and not swallow it down:
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so it is the Voluntary Restitution, that best pleaseth God, pacifieth the Conscience, and in some measure satisfieth the world. Such was that of Zacheus Luk. 19. in restoring fourefold to every man from whom he had gained any thing wrongfully.
so it is the Voluntary Restitution, that best Pleases God, pacifieth the Conscience, and in Some measure Satisfieth the world. Such was that of Zacchaeus Luk. 19. in restoring fourfold to every man from whom he had gained any thing wrongfully.
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It may be feared, if every Officer, that hath to doe in or about the Courts of Iustice, should be tied to that proportion, many one would have but a very small surplusage remaining, whereout to bestow the one moity to pious uses, as Zacheus there did.
It may be feared, if every Officer, that hath to do in or about the Courts of justice, should be tied to that proportion, many one would have but a very small surplusage remaining, whereout to bestow the one moiety to pious uses, as Zacchaeus there did.
44. There is scarce any one point in the whole body of Moral Divinity, that soundeth so harsh to the eare, or relisheth so harsh in the pala•e of a worldling, as this of Restitution doth.
44. There is scarce any one point in the Whole body of Moral Divinity, that soundeth so harsh to the ear, or relisheth so harsh in the pala•e of a worldling, as this of Restitution does.
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yet as hard as it seemeth to be, it is full of reason, and Equity. So full, that I dare confidently say, who ever he be, that complaineth of it as a hard imposition, when he is required to restore to the right owner that which he hath unjustly taken from him; that man is NONLATINALPHABET:
yet as hard as it seems to be, it is full of reason, and Equity. So full, that I Dare confidently say, who ever he be, that Complaineth of it as a hard imposition, when he is required to restore to the right owner that which he hath unjustly taken from him; that man is:
from the letter whereof though Christians be free, ( positive Laws binding none but those to whom they were given,) yet the Equity thereof still bindeth us as a branch of the unchangable Law of Nature. That whosoever shall have wronged his neighbour in any thing committed to his custody, or in fellowship, or in any thing taken away by violence or by fraud, or in detaining any found thing, or the like;
from the Letter whereof though Christians be free, (positive Laws binding none but those to whom they were given,) yet the Equity thereof still binds us as a branch of the unchangeable Law of Nature. That whosoever shall have wronged his neighbour in any thing committed to his custody, or in fellowship, or in any thing taken away by violence or by fraud, or in detaining any found thing, or the like;
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Not so only, but beside the principal, to offer some little overplus also, by way of compensation for the damage; if at least the wronged party have sustained any damage thereby,
Not so only, but beside the principal, to offer Some little overplus also, by Way of compensation for the damage; if At least the wronged party have sustained any damage thereby,
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as if he had wronged his neighbour to the value of twenty shekels, the restitution was to be after the rate of four and twenty. See the sixth of Leviticus, in the beginning of the Chapter.
as if he had wronged his neighbour to the valve of twenty shekels, the restitution was to be After the rate of four and twenty. See the sixth of Leviticus, in the beginning of the Chapter.
The assignment of that proportion belonged to the Iewish people, and the obligation thereof therefore expired together with that policy: but yet still reason and equity require that something be done.
The assignment of that proportion belonged to the Jewish people, and the obligation thereof Therefore expired together with that policy: but yet still reason and equity require that something be done.
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knowing that of the Lord the righteous Iudge we shall in our souls receive at the last great assize, according to what we have done in our bodies here,
knowing that of the Lord the righteous Judge we shall in our Souls receive At the last great assize, according to what we have done in our bodies Here,
1. IT being impossible for us to know God absolutely and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself:) the highest degree of knowledge we can hope to attain unto, (at least in this life,) is by way of comparison with our selves, and other creatures.
1. IT being impossible for us to know God absolutely and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself:) the highest degree of knowledge we can hope to attain unto, (At least in this life,) is by Way of comparison with our selves, and other creatures.
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Whereby it is possible for us, making the comparison right, and remembring ever the infinite disproportion of the things compared, to come to some little kinde of glimmering guess what he is; by finding and well considering what he is not.
Whereby it is possible for us, making the comparison right, and remembering ever the infinite disproportion of the things compared, to come to Some little kind of glimmering guess what he is; by finding and well considering what he is not.
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Because we fall for the most part either short, or over in that, from which we are to take our first rise towards the right knowledge of God: to wit, the right knowledge of our selves. We do not onely see very imperfectly at the best,
Because we fallen for the most part either short, or over in that, from which we Are to take our First rise towards the right knowledge of God: to wit, the right knowledge of our selves. We do not only see very imperfectly At the best,
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3. To rectifie this so absurd and dangerous an errour in us, (absurd in the ground, and dangerous in the consequents; ) and withal to bring us by a righter understanding of our selves to a better knowledge of God: useful (amongst other things) it is, to consider the wide difference that is betwixt Gods wayes and ours, betwixt our purposes and his.
3. To rectify this so absurd and dangerous an error in us, (absurd in the ground, and dangerous in the consequents;) and withal to bring us by a righter understanding of our selves to a better knowledge of God: useful (among other things) it is, to Consider the wide difference that is betwixt God's ways and ours, betwixt our Purposes and his.
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Weigh them the one against the other in the ballance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done unpartially:
Weigh them the one against the other in the balance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done unpartially:
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Secondly, in their different Number. Ours are devices in the plural number, and with the express addition of multiplicity also, Many devices: His but one, Counsel in the singular.
Secondly, in their different Number. Ours Are devices in the plural number, and with the express addition of Multiplicity also, Many devices: His but one, Counsel in the singular.
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First, when we have tossed many and various thoughts in our heads, amidst the throng of our hopes, and fears, and desires, and cares; cast this way, and that way;
First, when we have tossed many and various thoughts in our Heads, amid the throng of our hope's, and fears, and Desires, and Cares; cast this Way, and that Way;
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plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that designe, how to gratifie this friend, or advance that childe, how to counter-work or defeat this or that enemy or competitor; when we have summoned all our powers and set all our wits on work to manage the designe we have pitched upon,
plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that Design, how to gratify this friend, or advance that child, how to counterwork or defeat this or that enemy or competitor; when we have summoned all our Powers and Set all our wits on work to manage the Design we have pitched upon,
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or at least for some other secret ends agreeable to his wisdom and justice suffer them to take effect; they shall all come to nothing, and be as the untimely fruit of a woman, which after much pain and anguish to her that conceived it, perisheth in the wombe, and never seeth the Sunne.
or At least for Some other secret ends agreeable to his Wisdom and Justice suffer them to take Effect; they shall all come to nothing, and be as the untimely fruit of a woman, which After much pain and anguish to her that conceived it, Perishes in the womb, and never sees the Sun.
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Secondly, what God hath in his everlasting counsell determined, either to do himself, or to suffer to bee done by any of his Creatures, shall whether we like it or dislike it,
Secondly, what God hath in his everlasting counsel determined, either to do himself, or to suffer to be done by any of his Creatures, shall whither we like it or dislike it,
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The Lord will be King, (Fremat licèt orbis) and do whatsoever pleaseth him in heaven and earth, in the sea and in all deep places, be the earth never so unquiet, and all the people that dwel therein never so impatient.
The Lord will be King, (Fremat licèt Orbis) and do whatsoever Pleases him in heaven and earth, in the sea and in all deep places, be the earth never so unquiet, and all the people that dwell therein never so impatient.
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6. Which two points, to wit the vanity of our devices, and the stability of Gods counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive light and confirmation either to and from other, are therefore very frequenly joyned together in sundry places of Scripture.
6. Which two points, to wit the vanity of our devices, and the stability of God's Counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive Light and confirmation either to and from other, Are Therefore very frequently joined together in sundry places of Scripture.
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how vain and ineffectual they are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely declared in the beginning of the Psalm: and then followeth in few words,
how vain and ineffectual they Are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely declared in the beginning of the Psalm: and then follows in few words,
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how effectual (notwithstanding all their imaginations and endeavours to the contrary) the purpose of God was in setting up the kingdom of Christ, Yet have I set my king upon my holy hill of Sion.
how effectual (notwithstanding all their Imaginations and endeavours to the contrary) the purpose of God was in setting up the Kingdom of christ, Yet have I Set my King upon my holy hill of Sion.
And the like doth David again in Psam 33. fully and in words agreeable to these of Solomon, even in terminis. The Lord bringeth the counsel of the heathen to nought, and maketh the devices of the people of none effect. That for the first point:
And the like does David again in Psam 33. Fully and in words agreeable to these of Solomon, even in terminis. The Lord brings the counsel of the heathen to nought, and makes the devices of the people of none Effect. That for the First point:
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Indeed all these expressions are but too high, to render to the full the extreme vacuity and nothingness of all humane devices. Very Chimeraes they are;
Indeed all these expressions Are but too high, to render to the full the extreme vacuity and nothingness of all humane devices. Very Chimaeras they Are;
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There are many fancies, (or fantastical devices) in a mans heart. Now the vanity of mens fancies may something appear in mad men: in whom the inflammation of bloud distempering the brain,
There Are many fancies, (or fantastical devices) in a men heart. Now the vanity of men's fancies may something appear in mad men: in whom the inflammation of blood distempering the brain,
as it hindereth the operation of the minde, and depriveth them of all solidity of judgment; so it addeth strength and nimbleness to the fancy. Whence it cometh to pass, that the sharpest Satyrical wits, with all the help of Art and study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them,
as it hindereth the operation of the mind, and depriveth them of all solidity of judgement; so it adds strength and nimbleness to the fancy. Whence it comes to pass, that the Sharpest Satyrical wits, with all the help of Art and study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them,
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10. But in nothing is the Vanity of mens fancies more apparent, then in our ordinary dreams. Wherein we often fancy to our selves golden mountains, and many other such things,
10. But in nothing is the Vanity of men's fancies more apparent, then in our ordinary dreams. Wherein we often fancy to our selves golden Mountains, and many other such things,
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and such as when we are awake, we doe not only finde to be void of all truth and reality, but we laugh at as ridiculous, and wonder how such senceless and inconsistent imaginations should ever come into our heads.
and such as when we Are awake, we do not only find to be void of all truth and reality, but we laugh At as ridiculous, and wonder how such senseless and inconsistent Imaginations should ever come into our Heads.
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or goe cross to, our natural desires. But when we awake, we many times can scarce well tell what we dreamed of, much less do we finde our selves possest of those things which in our dreams we fancied to be ours.
or go cross to, our natural Desires. But when we awake, we many times can scarce well tell what we dreamed of, much less doe we find our selves possessed of those things which in our dreams we fancied to be ours.
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such are all the plots and projects, the thoughts and purposes of men, wherewith they so much please or disquiet themselves about any thing that is done under the sun.
such Are all the plots and projects, the thoughts and Purposes of men, wherewith they so much please or disquiet themselves about any thing that is done under the sun.
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Of all which our Solomon, out of his great wisdom and much experience, pronounceth often and peremptorily, that they are but vanity, and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their wealth, power, strength, or policy;
Of all which our Solomon, out of his great Wisdom and much experience, pronounceth often and peremptorily, that they Are but vanity, and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their wealth, power, strength, or policy;
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and all the men of might (that is, that thought themselves such mighty men, whilest they continued in their dream, ) when they awaked, found nothing in their hands.
and all the men of might (that is, that Thought themselves such mighty men, whilst they continued in their dream,) when they awaked, found nothing in their hands.
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And the Prophet Esay saith concerning all the nations that fight against mount Sion, that they shall be even as when a hungry man dreameth that he is eating,
And the Prophet Isaiah Says Concerning all the Nations that fight against mount Sion, that they shall be even as when a hungry man dreameth that he is eating,
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Those devices which we applaud in our selves or others, as matters of a great reach, and contrived with deep policy, are no better then mere fancies or dreams: whimsies, as we call them.
Those devices which we applaud in our selves or Others, as matters of a great reach, and contrived with deep policy, Are no better then mere fancies or dreams: whimsies, as we call them.
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At the most, but as a Spiders web, (that is one of the Prophets comparisons too) a thing of great curiosity to the eye, spun of a most fine subtil threed, and in a most exact proportion: but a thing of no strength at all,
At the most, but as a Spiders web, (that is one of the prophets comparisons too) a thing of great curiosity to the eye, spun of a most fine subtle thread, and in a most exact proportion: but a thing of no strength At all,
for who hath been his Counsellor? Counsel importeth alwayes some debate with ones self or others, some deliberation, what is best to do or not to do, and how to do it:
for who hath been his Counsellor? Counsel imports always Some debate with ones self or Others, Some deliberation, what is best to do or not to do, and how to do it:
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and carry on without either fear or wit: so, (but infinitely more then so,) do the wise purposes and Counsels of God exceed the vain imaginations and devices of men. As the lightning, which is but a flash, and then vanisheth; so are these:
and carry on without either Fear or wit: so, (but infinitely more then so,) do the wise Purposes and Counsels of God exceed the vain Imaginations and devices of men. As the lightning, which is but a flash, and then Vanishes; so Are these:
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but those, like the Sun, which hath a fulness of durable light and heat within it self alwayes alike, howsoever it may appear to us sometimes more and sometimes less.
but those, like the Sun, which hath a fullness of durable Light and heat within it self always alike, howsoever it may appear to us sometime more and sometime less.
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but throw it away presently, as soon as they see another (perhaps a verier toy then it) and long as eagerly for that; ( Quod petiit spernit: ) There is a spice of this childishness remaining in all the sons of Adam even to their dying day.
but throw it away presently, as soon as they see Another (perhaps a verier toy then it) and long as eagerly for that; (Quod petiit spernit:) There is a spice of this childishness remaining in all the Sons of Adam even to their dying day.
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Whether it be from the natural fickleness of our mindes, longing after novelty; or from the unsufficiency of any thing in this world to satisfie the appetites of the soul;
Whither it be from the natural fickleness of our minds, longing After novelty; or from the unsufficiency of any thing in this world to satisfy the appetites of the soul;
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certain it is, that we cannot affect any thing long without some weariness and satiety. Whence it cometh to pass that we seek for that contentment in variety, which we cannot finde in any one thing though never so excellent and desirable.
certain it is, that we cannot affect any thing long without Some weariness and satiety. Whence it comes to pass that we seek for that contentment in variety, which we cannot find in any one thing though never so excellent and desirable.
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Thus it fareth with us, according to what our Saviour said of Martha, NONLATINALPHABET, We are troubled, (or rather we trouble our selves) about many things: or what our Solomon saith of men in general, that they have sought out many inventions. Many fancies we entertain:
Thus it fareth with us, according to what our Saviour said of Martha,, We Are troubled, (or rather we trouble our selves) about many things: or what our Solomon Says of men in general, that they have sought out many Inventions. Many fancies we entertain:
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And therefore are there thousands of horses and men prepared for the managing of a war, because one or a few are presumed to be unsufficient for the work.
And Therefore Are there thousands of Horses and men prepared for the managing of a war, Because one or a few Are presumed to be unsufficient for the work.
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By this very Argument the Apostle in the Epistle to the Hebrews proveth the insufficiency of the legal Priesthood and Sacrifices: the Priests were many,
By this very Argument the Apostle in the Epistle to the Hebrews Proves the insufficiency of the Legal Priesthood and Sacrifices: the Priests were many,
17. It is no commendation then, but rather a disparagement to mens devices that they are so many. But it is the honour of God, that his Counsel is but one, and unchangeable.
17. It is no commendation then, but rather a disparagement to men's devices that they Are so many. But it is the honour of God, that his Counsel is but one, and unchangeable.
yet) is it most certain in it self, and altogether unchangeable. We follow our own devices many times, which we afterwards repent: and truly our second thoughts are most an end the wiser.
yet) is it most certain in it self, and altogether unchangeable. We follow our own devices many times, which we afterwards Repent: and truly our second thoughts Are most nias end the Wiser.
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he knoweth not any such thing as repentance; it is altogether hid from his eyes. He is indeed sometimes in the Scriptures said to repent, as Genesis 6. and in the business of Niniveh, and elsewhere.
he Knoweth not any such thing as Repentance; it is altogether hid from his eyes. He is indeed sometime in the Scriptures said to Repent, as Genesis 6. and in the business of Nineveh, and elsewhere.
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So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose spirit and tongue was at that time guided by the God of truth, Numbers 23.19. God is not a man that he should lye;
So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose Spirit and tongue was At that time guided by the God of truth, Numbers 23.19. God is not a man that he should lie;
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18. Followeth the third Difference, which consisteth in their Efficacy, and is expressed in the Text by their different manner of Existing. Many devices may be in a mans heart, but it is not in his power to make them stand: unless God will, they shall never be accomplished.
18. Follows the third Difference, which Consisteth in their Efficacy, and is expressed in the Text by their different manner of Existing. Many devices may be in a men heart, but it is not in his power to make them stand: unless God will, they shall never be accomplished.
so as to comprehend the whole soule, in all its faculties, as well the apprehensive as the appetitive; and consequently taketh in the Thoughts, as well as the Desires of the Soule.
so as to comprehend the Whole soul, in all its faculties, as well the apprehensive as the appetitive; and consequently Takes in the Thoughts, as well as the Desires of the Soul.
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The meaning then is, that multitudes and variety of devices may be in a mans head or in his heart, in his thoughts and desires, in his intentions and hopes: but unless God give leave, there they must stay.
The meaning then is, that Multitudes and variety of devices may be in a men head or in his heart, in his thoughts and Desires, in his intentions and hope's: but unless God give leave, there they must stay.
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Psalm 94. And this he knoweth, not only for the NONLATINALPHABET, that it is so, by his omniscience and prescience; but for the NONLATINALPHABET too (which is the most perfect kinde of knowledge,) why it is so:
Psalm 94. And this he Knoweth, not only for the, that it is so, by his omniscience and prescience; but for the too (which is the most perfect kind of knowledge,) why it is so:
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and of Princ•s too, as it is added in some translations) to be of none effect. Psalm 33. 20. Possibly the heart may be so full, that it may run over, make some offers outward by the mouth, (for out of the abundance of the heart the mouth speaketh ) and the tongue may boast great things, and talk high.
and of Princ•s too, as it is added in Some Translations) to be of none Effect. Psalm 33. 20. Possibly the heart may be so full, that it may run over, make Some offers outward by the Mouth, (for out of the abundance of the heart the Mouth speaks) and the tongue may boast great things, and talk high.
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So are all the imaginations and devices that are conceived in the heart of man, blasted when the Lord bloweth upon them, and then they come to nothing.
So Are all the Imaginations and devices that Are conceived in the heart of man, blasted when the Lord blows upon them, and then they come to nothing.
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What he hath purposed either himself to doe, or to have done by any of his creatures, shall most certainly and infallibly come to pass in every circumstance, just as he hath appointed it.
What he hath purposed either himself to do, or to have done by any of his creatures, shall most Certainly and infallibly come to pass in every circumstance, just as he hath appointed it.
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It is established in the heavens: and though all the powers in earth and hell should joyn their forces together, set to all their shoulders and strength against it, and thrust sore at it to make it fall; yet shall they never be able to move it or shake it, much less to remove it from the place where it standeth, or to overthrow it.
It is established in the heavens: and though all the Powers in earth and hell should join their forces together, Set to all their shoulders and strength against it, and thrust soar At it to make it fallen; yet shall they never be able to move it or shake it, much less to remove it from the place where it Stands, or to overthrow it.
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His name is Iehovah: it signifieth as much as essence or being. 1. Not only because of the eternity of his own being, and that from himself, and underived from any other;
His name is Jehovah: it signifies as much as essence or being. 1. Not only Because of the eternity of his own being, and that from himself, and underived from any other;
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and I will doe all my pleasure. Esay 46.10. 22. The consideration of these differences hath sufficiently discovered, the weakness frailty and unsuccessfulness of Mens devices on the one side;
and I will do all my pleasure. Isaiah 46.10. 22. The consideration of these differences hath sufficiently discovered, the weakness frailty and unsuccessfulness of Men's devices on the one side;
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and on the other side, the stability unchangablenesse and unfailingnesse of Gods Counsels. Whereof, the consideration of the Reasons of the said differences will give us yet farther assurance:
and on the other side, the stability unchangablenesse and unfailingnesse of God's Counsels. Whereof, the consideration of the Reasons of the said differences will give us yet farther assurance:
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and as it were instruments to doe his will. Now the first cause hath such a necessary influence into all the operations of second causes, that if the concurrence thereof be with-held, their operations must cease.
and as it were Instruments to do his will. Now the First cause hath such a necessary influence into all the operations of second Causes, that if the concurrence thereof be withheld, their operations must cease.
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The providence of God in ordering the world, and the acting of the creatures by his actuation of them, is Rota in rota, (so represented to Ezekiel in a vision:
The providence of God in ordering the world, and the acting of the creatures by his actuation of them, is Rota in rota, (so represented to Ezekielem in a vision:
and in his hands are the hearts of the greatest Kings, (and how much more then of meaner persons;) which he turneth & bendeth which way soever he pleaseth, Prov. 21.1.
and in his hands Are the hearts of the greatest Kings, (and how much more then of meaner Persons;) which he turns & bendeth which Way soever he Pleases, Curae 21.1.
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24. So vain are all mens devices, as to the serving of their own ends, and the accomplishment of their own desires. Yet doth Almighty God so order these otherwise vain things by his over-ruling providence, as to make them subservient to his everlasting counsels.
24. So vain Are all men's devices, as to the serving of their own ends, and the accomplishment of their own Desires. Yet does Almighty God so order these otherwise vain things by his overruling providence, as to make them subservient to his everlasting Counsels.
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Happy, thrice happy, they that do him voluntary service; that can say with David, and in his sence, Behold O Lord, how that I am thy servant, Psal. 116. that have devoted themselves faithfully and accordingly bend their endeavours to do him true and laudable service, by obeying his revealed will. But certainly whether they will or no,
Happy, thrice happy, they that do him voluntary service; that can say with David, and in his sense, Behold Oh Lord, how that I am thy servant, Psalm 116. that have devoted themselves faithfully and accordingly bend their endeavours to do him true and laudable service, by obeying his revealed will. But Certainly whither they will or no,
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25. Another Reason of the differences aforesaid is from Gods Eternity. Man is but of yesterday, and his thoughts casual. They go and come, as it happeneth;
25. another Reason of the differences aforesaid is from God's Eternity. Man is but of yesterday, and his thoughts casual. They go and come, as it Happeneth;
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without any certain rule and order. And as himself is; mutable, fickle, and uncertain: so are the things he hath to do withal, and whereabouts he is conversant; subject to contingencies and variations.
without any certain Rule and order. And as himself is; mutable, fickle, and uncertain: so Are the things he hath to do withal, and whereabouts he is conversant; Subject to contingencies and variations.
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Tempora mutantur. So many new unexpected accidents happen every hour, which no wit of man could foresee; that may make it necessary for us many times to depart from our former most advised resolutions: as the Mariner must strike sail again, (perhaps when he hath but newly •oyst it up,) if the winde and weather change.
Tempora mutantur. So many new unexpected accidents happen every hour, which no wit of man could foresee; that may make it necessary for us many times to depart from our former most advised resolutions: as the Mariner must strike sail again, (perhaps when he hath but newly •oyst it up,) if the wind and weather change.
the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General or some Commander of special use) the battel is lost;
the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General or Some Commander of special use) the battle is lost;
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upon the issue of that battel may depend the state of a whole Kingdom, and in the state of that may the interest of so many Princes and Kingdoms be involved, that a very little oversight in a very mean person may occasion very great alterations in a great part of the world.
upon the issue of that battle may depend the state of a Whole Kingdom, and in the state of that may the Interest of so many Princes and Kingdoms be involved, that a very little oversight in a very mean person may occasion very great alterations in a great part of the world.
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So easily may mens devices be disappointed, and their expectations frustrated. 26. But the Counsels of God are, as himself is; Eternal, and unchangeable.
So Easily may men's devices be disappointed, and their Expectations frustrated. 26. But the Counsels of God Are, as himself is; Eternal, and unchangeable.
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All change is either for the better, or for the worse: but God cannot change for the better, because he is already best; nor for the worse, for then he should cease to be best. It is therefore impossible he should change at all.
All change is either for the better, or for the Worse: but God cannot change for the better, Because he is already best; nor for the Worse, for then he should cease to be best. It is Therefore impossible he should change At all.
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But to him that dwelleth in heaven, that inhabiteth Eternity, that knew from the beginning and before the beginning of the world all things that are done in heaven and earth;
But to him that dwells in heaven, that Inhabiteth Eternity, that knew from the beginning and before the beginning of the world all things that Are done in heaven and earth;
They know but a very small part of the things that are in the world: and those things they do know, they know but in part. Besides their natural ignorance;
They know but a very small part of the things that Are in the world: and those things they do know, they know but in part. Beside their natural ignorance;
through precipitancy, mis-information, prejudice, partial affections, and sundry other causes, they are subject to very many mist•kes and aberrations: whereby it cometh to pass, that the wisest men sometimes are foully overseen,
through precipitancy, misinformation, prejudice, partial affections, and sundry other Causes, they Are Subject to very many mist•kes and aberrations: whereby it comes to pass, that the Wisest men sometime Are foully overseen,
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NONLATINALPHABET — the onely wise God, 1 Tim. 1. As we are sure he will not deceive any, being of infinite goodness: so we may be sure he cannot be deceived by any, being of infinite wisdom. There is such a fulness of wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause,
— the only wise God, 1 Tim. 1. As we Are sure he will not deceive any, being of infinite Goodness: so we may be sure he cannot be deceived by any, being of infinite Wisdom. There is such a fullness of Wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause,
why he should not persist in the same minde still, and pursue that his said resolution. And yet there may a thousand impediments intervene, to obstruct the business;
why he should not persist in the same mind still, and pursue that his said resolution. And yet there may a thousand impediments intervene, to obstruct the business;
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For who hath ever resisted his will? Rom. 9. Doth he mean his revealed will think you? Surely not: thousands have resisted and daily do resist that will, the will, and the commandments of God.
For who hath ever resisted his will? Rom. 9. Does he mean his revealed will think you? Surely not: thousands have resisted and daily do resist that will, the will, and the Commandments of God.
and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that will. For otherwise there are thousands that offer resistance to that also, if their resistance could prevail.
and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that will. For otherwise there Are thousands that offer resistance to that also, if their resistance could prevail.
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31. Lay all these together, the Soveraignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified:) and you will see great reason,
31. Lay all these together, the Sovereignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified:) and you will see great reason,
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Even to let men see, in their disappointment, the vanity of all humane devices: that they might learn not to glory in, or trust to, their own wisdome, or strength, or any thing else in themselves,
Even to let men see, in their disappointment, the vanity of all humane devices: that they might Learn not to glory in, or trust to, their own Wisdom, or strength, or any thing Else in themselves,
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Though our purposes should be honest, and not any wayes sinfull either in Matter, End, Means, or other Circumstance: yet if we should be over-confident of their success, rest too much upon our own skill, contrivances, or any worldly help; like enough they may deceive us.
Though our Purposes should be honest, and not any ways sinful either in Matter, End, Means, or other Circumstance: yet if we should be overconfident of their success, rest too much upon our own skill, contrivances, or any worldly help; like enough they may deceive us.
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It may please God to suffer those that have worse purposes, propose to themselves baser ends, or make use of more unwarrantable means; to prosper to our grief and loss, yea possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making flesh our arme, and not relying our selves intirely upon him and his salvation.
It may please God to suffer those that have Worse Purposes, propose to themselves baser ends, or make use of more unwarrantable means; to prosper to our grief and loss, yea possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making Flesh our arm, and not relying our selves entirely upon him and his salvation.
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Who out of his tender care of their wel-doing, will sooner punish (temporally I mean) his own children, when they take pride in their own inventions, and sooth themselves in the devices of their own hearts;
Who out of his tender care of their welldoing, will sooner Punish (temporally I mean) his own children, when they take pride in their own Inventions, and sooth themselves in the devices of their own hearts;
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These he suffereth many times to goe on in their impieties, and to climbe up to the height of their ambitious desires: that in the mean time he may make use of their injustice and oppression for the scourging of those of his own howshold, and in the end get himself the more glory by their destruction.
These he suffers many times to go on in their impieties, and to climb up to the height of their ambitious Desires: that in the mean time he may make use of their injustice and oppression for the scourging of those of his own household, and in the end get himself the more glory by their destruction.
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And that, not with temporary punishments only, as he did correct his own: but (without repentance) evil shall hunt them to their everlasting destruction, that despise his knowen Counsels, to follow the cursed devices and imaginations of their own naughty hearts.
And that, not with temporary punishments only, as he did correct his own: but (without Repentance) evil shall hunt them to their everlasting destruction, that despise his known Counsels, to follow the cursed devices and Imaginations of their own naughty hearts.
that say in the pride of their hearts, ( with our tongues, with our wits, with our armes and armies we will prevail: We are they that ought to speak, and to rule:
that say in the pride of their hearts, (with our tongues, with our wits, with our arms and armies we will prevail: We Are they that ought to speak, and to Rule:
When they are in the top of their jollity, and gotten to the uppermost roundle of the ladder; then doth he put to his hand, tumble them down headlong at once ▪ and then how suddenly do they consume, perish,
When they Are in the top of their jollity, and got to the uppermost roundle of the ladder; then does he put to his hand, tumble them down headlong At once ▪ and then how suddenly do they consume, perish,
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and come to a fearful end? Then shall they finde, (but too late,) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the Counsel of the Lord must stand.
and come to a fearful end? Then shall they find, (but too late,) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the Counsel of the Lord must stand.
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but Thirdly, of most comfortable consideration to all those, that with patience and cheerfulness suffer for the testimony of God or a good conscience, and in a good cause, under the insolencies of proud and powerful persecutors.
but Thirdly, of most comfortable consideration to all those, that with patience and cheerfulness suffer for the testimony of God or a good conscience, and in a good cause, under the insolences of proud and powerful persecutors.
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God can, (and as he seeth it instrumental to his everlasting counsels will,) infatuate all their counsells, elude all their devices and stratagems, bring all their preparations and enterprizes to nought,
God can, (and as he sees it instrumental to his everlasting Counsels will,) infatuate all their Counsels, elude all their devices and stratagems, bring all their preparations and Enterprises to nought,
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and turn them all to their destruction, his own glory, and the welfare of his servants. 1. Either by turning their counsels into folly, as he did Achitophels. 2. Or by diversion; finding them work elsewhere:
and turn them all to their destruction, his own glory, and the welfare of his Servants. 1. Either by turning their Counsels into folly, as he did Achitophels. 2. Or by diversion; finding them work elsewhere:
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as Saul was fain to leave the pursuit of David, when he and his men had compassed him about and were ready to take him, upon a message then brought him of an invasion of the land by the Philistines. And as he sent a blast upon Senacherib, by a rumour that he heard of the King of Ethiopia's coming forth to war against him;
as Saul was fain to leave the pursuit of David, when he and his men had compassed him about and were ready to take him, upon a message then brought him of an invasion of the land by the philistines. And as he sent a blast upon Sennacherib, by a rumour that he herd of the King of Ethiopia's coming forth to war against him;
which caused him to desert his intended siege of Ierusalem. 3. Or by putting a blessing into the mouth of their enemies, instead of a curse: as he guided the mouth of Balaam, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kinde of compassion, or cause them to relent,
which caused him to desert his intended siege of Ierusalem. 3. Or by putting a blessing into the Mouth of their enemies, instead of a curse: as he guided the Mouth of balaam, contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kind of compassion, or cause them to relent,
even in the midst of his fullest career: Or as a skilful fisher, when some great fish hath caught the bait, letteth it tumble and play upon the line awhile,
even in the midst of his Fullest career: Or as a skilful fisher, when Some great Fish hath caught the bait, lets it tumble and play upon the line awhile,
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he letteth them go on in the pleasing devices of their own seduced hearts, and suffereth them to prosper in their mischievous imaginations, (according to the old, or as the new translation rendreth it Psal. 140.) in their wicked devices, till they be even covered over with pride and violence.
he lets them go on in the pleasing devices of their own seduced hearts, and suffers them to prosper in their mischievous Imaginations, (according to the old, or as the new Translation rendereth it Psalm 140.) in their wicked devices, till they be even covered over with pride and violence.
and his bridle into their lips, (they are both his own expressions by the Prophet, in the case of Hezekiah and Senacherib, ) and so defeateth all their malicious purposes for the future.
and his bridle into their lips, (they Are both his own expressions by the Prophet, in the case of Hezekiah and Sennacherib,) and so defeateth all their malicious Purposes for the future.
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Whereof, besides sundry examples in Scripture•, God hath given us of this nation some remarkable experiments: especially in two never to be forgotten defeats, the one of the Invincible Armado in eighty eight, the other of the Gunpowder-Treason since.
Whereof, beside sundry Examples in Scripture•, God hath given us of this Nation Some remarkable experiments: especially in two never to be forgotten defeats, the one of the Invincible Armado in eighty eight, the other of the Gunpowder treason since.
when we are either over-burdened under the pressures of our own sufferings, or overgrieved at the prosperous successes of our cruel enemies. The comfort is;
when we Are either overburdened under the pressures of our own sufferings, or overgrieved At the prosperous Successes of our cruel enemies. The Comfort is;
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The reason was because in the eternal counsel of God Christ was to dye, and to rise again: therefore God suffered them to have power to procure his Death; but they had no power at all to hinder his Resurrection.
The reason was Because in the Eternal counsel of God christ was to die, and to rise again: Therefore God suffered them to have power to procure his Death; but they had no power At all to hinder his Resurrection.
and resigning our wills and desires to his wisdom and goodness. It is the fondest thing in the world to think to redeem our selves out of troubles by our own wit or power alone, without his leave.
and resigning our wills and Desires to his Wisdom and Goodness. It is the fondest thing in the world to think to Redeem our selves out of Troubles by our own wit or power alone, without his leave.
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the Apostle hath given us an excellent Rule, and our Saviour an excellent Example. The Rule is Phil. 4.6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
the Apostle hath given us an excellent Rule, and our Saviour an excellent Exampl. The Rule is Philip 4.6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
He taketh no pleasure either in fools, or slugards. But here is the danger, lest we should rest in our own counsels, without asking counsel at his mouth; or trust to our own endeavours, without seeking help at his hand. We are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done besides, both before and after. Before we use them, we must pray unto God, that he would direct us in our Counsels, and bless us in our Endeavours: and when we have used them, we must by our prayers again commend the success of both to him, who is able to save us;
He Takes no pleasure either in Fools, or slugards. But Here is the danger, lest we should rest in our own Counsels, without asking counsel At his Mouth; or trust to our own endeavours, without seeking help At his hand. We Are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done beside, both before and After. Before we use them, we must pray unto God, that he would Direct us in our Counsels, and bless us in our Endeavours: and when we have used them, we must by our Prayers again commend the success of both to him, who is able to save us;
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Now since the Eternal Counsel of God, which is nothing else but his secret will (though it be properly the Counsel meant in the Text,) yet is not proper for us to meddle withall,
Now since the Eternal Counsel of God, which is nothing Else but his secret will (though it be properly the Counsel meant in the Text,) yet is not proper for us to meddle withal,
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Secretum meum mihi. When we are called to be of his Counsel, but not before, we may look into the ark of his decrees, and enquire into his secret will. But till then (which will never be) it is happiness enough for us,
Secretum meum mihi. When we Are called to be of his Counsel, but not before, we may look into the Ark of his decrees, and inquire into his secret will. But till then (which will never be) it is happiness enough for us,
and an unspeakable favour from him, if we may be admitted to be of his Court (though not of his Counsel ) and thereby to have some good knowledge of his revealed will. That is all that belongeth to us:
and an unspeakable favour from him, if we may be admitted to be of his Court (though not of his Counsel) and thereby to have Some good knowledge of his revealed will. That is all that belongeth to us:
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to that therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is lockt up in the Cabinet of his secret will: so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed will. Ask we counsel at Gods mouth;
to that Therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is locked up in the Cabinet of his secret will: so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed will. Ask we counsel At God's Mouth;
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consult we the Oracles of his holy Word; let his testimonies be our guides and counsellors; and let our thoughts and purposes be conformed to the Counsels and directions given us therein:
consult we the Oracles of his holy Word; let his testimonies be our guides and counsellors; and let our thoughts and Purposes be conformed to the Counsels and directions given us therein:
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41. Whereunto that you may give the better credit, take it upon the word of three creditable witnesses. First, our Solomon Prov. 16. Commit thy works unto the Lord:
41. Whereunto that you may give the better credit, take it upon the word of three creditable Witnesses. First, our Solomon Curae 16. Commit thy works unto the Lord:
That thousands of men that have harkened to the Counsels of God in his holy word, made their requests known to him by Prayer, and committed their wayes to him by a holy dependance upon his good providence;
That thousands of men that have hearkened to the Counsels of God in his holy word, made their requests known to him by Prayer, and committed their ways to him by a holy dependence upon his good providence;
For it was not said, that such thoughts and purposes shall infallibly have the desired success: but that it is the most probable way for the obtaining thereof, amidst the great uncertainty of all humane affairs and devices. Many times there may some sinister respects and corrupt affections mingle with our best intentions, or devotions: or there may lurke in our hearts some secret noysome lust undiscovered, and so unsubdued:
For it was not said, that such thoughts and Purposes shall infallibly have the desired success: but that it is the most probable Way for the obtaining thereof, amid the great uncertainty of all humane affairs and devices. Many times there may Some sinister respects and corrupt affections mingle with our best intentions, or devotions: or there may lurk in our hearts Some secret noisome lust undiscovered, and so unsubdued:
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or there may be a leaning too much upon our own devices, or other inferiour helps, without casting our selves upon the providence of God so entirely as we ought:
or there may be a leaning too much upon our own devices, or other inferior helps, without casting our selves upon the providence of God so entirely as we ought:
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First, that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely according to the tenour of the words in the utmost extent;
First, that all temporal promises Are to be understood cum exception crucis: that is to say, not absolutely according to the tenor of the words in the utmost extent;
but so far forth, as God in his infinite wisdome shall see it expedient to deal with his servants, either in Mercy or Iustice, according to the present temper of their hearts,
but so Far forth, as God in his infinite Wisdom shall see it expedient to deal with his Servants, either in Mercy or justice, according to the present temper of their hearts,
Give up thy self faithfully to follow the good counsel of God in his revealed will: and then give up thy desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire.
Give up thy self faithfully to follow the good counsel of God in his revealed will: and then give up thy Desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire.
Either in those very particulars thou cravest at his hands, if he see the same expedient for thee in order to his glory and thy good: or else in some other thing, which is in truth much more expedient,
Either in those very particulars thou cravest At his hands, if he see the same expedient for thee in order to his glory and thy good: or Else in Some other thing, which is in truth much more expedient,
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Translucida illa & versicolor quorundam elocutio, res ipsas effaeminat, quae illo verborum habitu vestiuntur. Quintil. 8 in proaem. — ni•iúmque depicta. •ic. in Oratore.
Translucida illa & versicolor quorundam elocutio, Rest Itself effaeminat, Quae illo verborum habitu vestiuntur. Quintil 8 in proem. — ni•iúmque depicta. •ic. in Oratore.
Quod est in dicendo pulcherrimum, sed quum sequitur, non cum affectatur. Quintil. 8. in proem Sententia sine pigmentis, fucóque puerili. Cic. 2. de orat.
Quod est in dicendo pulcherrimum, sed Whom sequitur, non cum affectatur. Quintil 8. in proem Sententia sine pigmentis, fucóque puerili. Cic 2. the Orat.
Vnguentis legatis, non tantùm ea legata videntur, quibus unguimur voluptatis causâ, sed et valetudinis. l. in argento. ff. de 9. au• & arg leg. —
Vnguentis Legatis, non tantùm ea legata videntur, quibus unguimur voluptatis causâ, sed et valetudinis. l. in argento. ff. the 9. au• & Argument leg. —
Phil. 4.8. Apostolici & praecepti est, & exempli, ut habeamus rationem non conscientiae tantùm, sed & famae. Hieron. (vel Paulin) Epist. 14. ad Celantiam.
Philip 4.8. Apostolic & Precepts est, & Exempli, ut habeamus rationem non conscientiae tantùm, sed & Famae. Hieron. (vel Paulin) Epistle 14. ad Celantiam.
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Quia collègium Episcopale nolunt nobiscum habere commune; non sunt Collegae, si nolunt: tamen fratres sunt. Optat. lib. 1. — praeceptum nobis divinitùs ut etiam ij qui negant se fratres nostros esse, dicamus, fratres nostri estis Aug. Epi. 203. NONLATINALPHABET. Nazi. orat. 33.
Quia collègium Episcopal Nolunt nobiscum habere commune; non sunt Collegae, si Nolunt: tamen Brothers sunt. Optat lib. 1. — Precept nobis divinitùs ut etiam ij qui negant se Brothers nostros esse, Dicamus, Brothers Our Ye are Aug. Epi. 203.. Nazi. Orat. 33.
Calvin. 1. Instit. 1. Huic duplici considerationi tota hac vestra vacatio tribuatur: sicut Sanctus orabat, Deus, Noverim me, Noverim te. Bernard. serm. 2. de diversis.
calvin. 1. Institutio 1. Huic Duplicity considerationi tota hac Vestra vacatio tribuatur: sicut Sanctus orabat, Deus, Novenum me, Novenum te. Bernard. sermon. 2. de diversis.
Quem magis admiraberis, quàm qui imperat sibi, quàm qui se habet in potestate? Gentes facilius est barbaras ▪ &c. Senec. 5. de benef. 7. Prov. 16.32. 2 Tim. 2.26.
Whom magis admiraberis, quàm qui Implead sibi, quàm qui se habet in potestate? Gentes Facilius est barbaras ▪ etc. Seneca 5. the Beneficence. 7. Curae 16.32. 2 Tim. 2.26.
Quae in medio sunt, & à Graecis tùm NONLATINALPHABET tùm NONLATINALPHABET appellantur, — per sese ipsa neque honesta, neque turpia. A. Gel. 2. noct. Attic. 7.
Quae in medio sunt, & à Graecis tùm tùm appellantur, — per seize ipsa neque Honesta, neque Turpia. A. Gel. 2. Night. Attic. 7.
Certè verum est, permissum esse quicquid non prohibetur. Chamier. 1 panstrat. Cathol. lib. 9. cap. 20.11. Licita sunt, quae nullo praecepto Dei prohibentur. Aug. de adulter. conjug. ca. 14. Omnia non prohibita licent. Cajettan. in 1 Cor. 6.
Certè verum est, permissum esse quicquid non prohibetur. Chamier. 1 Panstrat. Cathol. lib. 9. cap. 20.11. Licita sunt, Quae nullo praecepto Dei prohibentur. Aug. de adulter. conjugate. circa 14. Omnia non Prohibita licent. Cajettan. in 1 Cor. 6.
Quicquid non licet, certè non oportet, Cicer. pro Balbo. Potest aliquid licere, & non expedire: expedire autem, quod non licet, non potest. August. de adult. conjug. cap. 15. Constat in Christiana philosophia, non decere nisi quod licet, nec expedire, nisi quod & decet & licet. Bernard. de consid. lib. 3. Sin ii sumus, qui profecto esse debemus, ut nihil arbitremur expedire, nisi quod rectum honestumque fit — Cic. 4. fam. Epist. 3.
Quicquid non licet, certè non oportet, Cicer. Pro Balbo. Potest Aliquid licere, & non Expire: Expire autem, quod non licet, non potest. August. de adult. conjugate. cap. 15. Constat in Christian philosophia, non decere nisi quod licet, nec Expire, nisi quod & Deceit & licet. Bernard. de Consider. lib. 3. since ii sumus, qui profecto esse debemus, ut nihil arbitremur Expire, nisi quod rectum honestumque fit — Cic 4. fam. Epistle 3.
Tempori cedere, i.e. necessitati parere, semper sapientis habitum est. Cicer. 4. epist. fam. 9. Non est turpe, cum re, mutare consiliū. Senec 4. de benef. 38.
Tempori Cedere, i.e. Necessitati parere, semper sapientis habitum est. Cicer. 4. Epistle. fam. 9. Non est Turpe, cum re, mutare consiliū. Seneca 4. de Beneficence. 38.
— fidelis fa•ulus es, si de multâ gloriâ domini tui — transeunte per te, nil tuis manibus adhaerere contingat. Bernard. in Cant. Serm. 13. Heb. 1.3. Phil 2.6, 7. Heb 5.5. John 8.50. Prov. 25.27.
— Fidelis fa•ulus es, si de multâ gloriâ domini tui — transeunte per te, nil tuis manibus adhaerere contingat. Bernard. in Cant Sermon 13. Hebrew 1.3. Philip 2.6, 7. Hebrew 5.5. John 8.50. Curae 25.27.
NONLATINALPHABET. Arist. 6. Ethic. 13. Neminem malum esse, nisi stultum eundem, non modò à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.
. Arist. 6. Ethic. 13. Neminem malum esse, nisi stultum eundem, non modò à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.
Malum quod fit in nos, sive de nobis, non est imputandum nobis: caeterùm quod fit & à nobis, jam non sine culpâ est voluntatis. Bern. de grat. & lib. arb.
Malum quod fit in nos, sive de nobis, non est imputandum nobis: caeterùm quod fit & à nobis, jam non sine culpâ est voluntatis. Bern. the great. & lib. arb.
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