and a conviction of our unworthiness, and a just abhorrency of our natural corrupt desires: There are others proper for the superstructure and finishing of the work;
and a conviction of our unworthiness, and a just abhorrency of our natural corrupt Desires: There Are Others proper for the superstructure and finishing of the work;
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he that shall affect the Love of God before the Mortification of Nature, a Zeal for Religion before the condescentions of Charity, a sort of spiritual Saintship before a moral Change;
he that shall affect the Love of God before the Mortification of Nature, a Zeal for Religion before the condescensions of Charity, a sort of spiritual Saintship before a moral Change;
As to the First, I take these words, Blessed are the poor in Spirit, to bear a parallel sense to those we meet with Psal. 15. where the Psalmist having put the question, Lord, who shall dwell in thy Tabernacle,
As to the First, I take these words, Blessed Are the poor in Spirit, to bear a parallel sense to those we meet with Psalm 15. where the Psalmist having put the question, Lord, who shall dwell in thy Tabernacle,
In which expression we know that by Eyes, is meant the inward sight of Imagination, that faculty of the Soul, wherein we form our Images and conceptions of Things, and value them accordingly;
In which expression we know that by Eyes, is meant the inward sighed of Imagination, that faculty of the Soul, wherein we from our Images and conceptions of Things, and valve them accordingly;
and denote a person that is Little in his own conceit or esteem, that is, (in a word) an Humble Man. I confess that the word Spirit is most frequently used to signifie the Irascible or passionate part of the Soul;
and denote a person that is Little in his own conceit or esteem, that is, (in a word) an Humble Man. I confess that the word Spirit is most frequently used to signify the Irascible or passionate part of the Soul;
which as we cannot easily guess to have been intended, so we must reasonably conclude that by Poor in Spirit in the Text, is meant no other than the Humble Man. I come to the second Question, viz. What is meant by the Kingdom of Heaven, to which the poor in Spirit are intitled?
which as we cannot Easily guess to have been intended, so we must reasonably conclude that by Poor in Spirit in the Text, is meant no other than the Humble Man. I come to the second Question, viz. What is meant by the Kingdom of Heaven, to which the poor in Spirit Are entitled?
It is evident from many passages in Scripture that this Phrase The Kingdom of Heaven, does signifie not only the Future blessed State where the Faithful are said to reign with Christ in a full participation of Immortality and Glory,
It is evident from many passages in Scripture that this Phrase The Kingdom of Heaven, does signify not only the Future blessed State where the Faithful Are said to Reign with christ in a full participation of Immortality and Glory,
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but it likewise signifies the present Christian state, where Christ is said to reign over the Faithful by the influences of his Grace and the discipline of his Gospel:
but it likewise signifies the present Christian state, where christ is said to Reign over the Faithful by the influences of his Grace and the discipline of his Gospel:
Whether First, To suggest one principal point of Wisdom, that is, That we should never think of our Happiness, but we should at the same time think of our Duty too,
Whither First, To suggest one principal point of Wisdom, that is, That we should never think of our Happiness, but we should At the same time think of our Duty too,
As therefore the Kingdom of Heaven may justly ravish our thoughts with the notion it bears of the Beatifick presence of God, of the Company of Angels, of Glory, Pleafures and Joys that are unmixt and eternal;
As Therefore the Kingdom of Heaven may justly ravish our thoughts with the notion it bears of the Beatific presence of God, of the Company of Angels, of Glory, Pleasures and Joys that Are unmix and Eternal;
so it may as justly serve to awaken our Care and diligence and strict Inspection of our selves, to consider that this very Kingdom must be begun within us;
so it may as justly serve to awaken our Care and diligence and strict Inspection of our selves, to Consider that this very Kingdom must be begun within us;
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Secondly, Because the single vertue of Humility cannot by it self be intitled to Glory, but only in conjunction with those other vertues that must be built upon it:
Secondly, Because the single virtue of Humility cannot by it self be entitled to Glory, but only in conjunction with those other Virtues that must be built upon it:
particularly that in St. Luke 18. 17. where our Saviour says that Except a man receive the Kingdom of Heaven as a little Child, he shall in no wise enter therein ;
particularly that in Saint Lycia 18. 17. where our Saviour Says that Except a man receive the Kingdom of Heaven as a little Child, he shall in no wise enter therein;
so by the Kingdom of Heaven that must be Received, that must be taken into us, cannot possibly be meant any thing but the Discipline of Grace in our hearts:
so by the Kingdom of Heaven that must be Received, that must be taken into us, cannot possibly be meant any thing but the Discipline of Grace in our hearts:
1. I shall shew the nature and reasonableness of the Duty of Humility. 2. I shall shew its influence, usefulness and necessity in order to attaining the true Christian state.
1. I shall show the nature and reasonableness of the Duty of Humility. 2. I shall show its influence, usefulness and necessity in order to attaining the true Christian state.
And this intimates the Reason why the Softest Heads are always puft up the soonest. Humility therefore, though it be commonly esteemed the greatest piece of Self-denial in the world,
And this intimates the Reason why the Softest Heads Are always puffed up the soonest. Humility Therefore, though it be commonly esteemed the greatest piece of Self-denial in the world,
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But let not Man, the only Rebel in Nature, that stands distinguish'd from the rest of the Creation, not so much by his Reason as by his Guilt, the only Heir of Wrath, and Shame and Misery, let not him be Proud;
But let not Man, the only Rebel in Nature, that Stands distinguished from the rest of the Creation, not so much by his Reason as by his Gilded, the only Heir of Wrath, and Shame and Misery, let not him be Proud;
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but let us turn the Glass then, and look on him in his fairest and best Estate, let us look upon his Nature as ennobled with all the Perfections that it is capable of.
but let us turn the Glass then, and look on him in his Fairest and best Estate, let us look upon his Nature as ennobled with all the Perfections that it is capable of.
What hast thou (says St. Paul, directing his question to the Boaster) What hast thou, that thou hast not received? 'Tis God that, to the attainment of all Outward good things, gives both the Means and the use and the Issue;
What hast thou (Says Saint Paul, directing his question to the Boaster) What hast thou, that thou hast not received? It's God that, to the attainment of all Outward good things, gives both the Means and the use and the Issue;
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And therefore those Effects which proceed from the working of Natural Causes, and the deliberate use of Means, those Effects which we pretend to as Ours, are as much from God,
And Therefore those Effects which proceed from the working of Natural Causes, and the deliberate use of Means, those Effects which we pretend to as Ours, Are as much from God,
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as those whose productions are either Supernatural or Fortuitous, to which we do not pretend. (For Instance) In the Widdow of Sa•epta 's Oyl, that part which grew on her Tree was as much from God,
as those whose productions Are either Supernatural or Fortuitous, to which we do not pretend. (For Instance) In the Widow of Sa•epta is Oil, that part which grew on her Tree was as much from God,
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as their demolishing the Walls of Iericho with the blast of a Ram's-horn. No Man's Riches or Grandeur can be more his Own than Nebuchadnezzar 's was his;
as their demolishing the Walls of Jericho with the blast of a Ram's-horn. No Man's Riches or Grandeur can be more his Own than Nebuchadnezzar is was his;
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And if these Talents are still God's in Property, tho' they are Ours in Possession (as it appears by these Instances they are) much more are all Moral Perfections so, towards the attainment of which our faculties and dispositions are much weaker.
And if these Talents Are still God's in Property, though they Are Ours in Possession (as it appears by these Instances they Are) much more Are all Moral Perfections so, towards the attainment of which our faculties and dispositions Are much Weaker.
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than suffer us to acquire them to our selves? Why are all our Perfections Gifts? And why does God so frequently and so instantly put us in mind that they are so? We may learn the reason of all from the fore-mentioned place of the Apostle, 1 Cor. iv. 7. where he adds, Why then dost thou glory as if thou hadst not received? We receive for this very purpose that we should be Humble:
than suffer us to acquire them to our selves? Why Are all our Perfections Gifts? And why does God so frequently and so instantly put us in mind that they Are so? We may Learn the reason of all from the forementioned place of the Apostle, 1 Cor. iv. 7. where he adds, Why then dost thou glory as if thou Hadst not received? We receive for this very purpose that we should be Humble:
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as absurd as it were for a man to think himself rich, only because he has borrow'd a Sum. So long therefore as we keep our minds possest of this Truth, That all the good that belongs unto us is of God's Free Grace and arbitrary disposal;
as absurd as it were for a man to think himself rich, only Because he has borrowed a Sum. So long Therefore as we keep our minds possessed of this Truth, That all the good that belongs unto us is of God's Free Grace and arbitrary disposal;
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A profest Enemy to the Opinionative and the Disputer, and utterly inconsistent with the Pride of Understanding? So that we cannot so much as approach unto Truth but under the conduct of Humility. But this is not all;
A professed Enemy to the Opinionative and the Disputer, and utterly inconsistent with the Pride of Understanding? So that we cannot so much as approach unto Truth but under the conduct of Humility. But this is not all;
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Its first and strictest obligation to all its Followers, is that Advice of the Apostle, To be of the same mind, To walk by the same Rule, to speak the same thing.
Its First and Strictest obligation to all its Followers, is that advice of the Apostle, To be of the same mind, To walk by the same Rule, to speak the same thing.
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So that he that will fix upon Truth, must necessarily be humble in this respect, that is, He must content himself to think as others do, to agree with the vulgar notion,
So that he that will fix upon Truth, must necessarily be humble in this respect, that is, He must content himself to think as Others do, to agree with the Vulgar notion,
And to this purpose it might easily appear from the particular History of all Errours and Heresies that ever sprung up to the disturbance of the Church and the World, that not one of a hundred of them did ever spring from Invincible Ignorance and want of Light,
And to this purpose it might Easily appear from the particular History of all Errors and Heresies that ever sprung up to the disturbance of the Church and the World, that not one of a hundred of them did ever spring from Invincible Ignorance and want of Light,
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Either Ambition of Greatness, or the Thirst of Glory, or Impatience of a Defeat, or some other designing Intrigue of humane Pride, will appear to have been at the bottom of every Dissention.
Either Ambition of Greatness, or the Thirst of Glory, or Impatience of a Defeat, or Some other designing Intrigue of humane Pride, will appear to have been At the bottom of every Dissension.
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All these (I say) do no way argue either the failure or Limitation of God's promise to his Church, That he would send his Holy Spirit to guide her into all Truth ;
All these (I say) do not Way argue either the failure or Limitation of God's promise to his Church, That he would send his Holy Spirit to guide her into all Truth;
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The Humble man therefore though he may Err, yet he will never be a Heretick (as the Father distinguishes upon his own case;) He will never add Malice to his Infirmity, nor Contumacy to his Mistake;
The Humble man Therefore though he may Err, yet he will never be a Heretic (as the Father Distinguishes upon his own case;) He will never add Malice to his Infirmity, nor Contumacy to his Mistake;
But where Pride once twists it self with Errour, there a Man's case looks as one sinking with a Weight at his Heels, which will be sure never to let him rise again.
But where Pride once twists it self with Error, there a Man's case looks as one sinking with a Weight At his Heels, which will be sure never to let him rise again.
as I may call those Instances, where they teach how a man may dissemble, prevaricate and falsifie in case of preserving the reputation either of himself or of his Cause:
as I may call those Instances, where they teach how a man may dissemble, prevaricate and falsify in case of preserving the reputation either of himself or of his Cause:
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And it was too grosly exemplifi'd in those Measures of the Roman Court (by which the Council of Trent was over-born) where when it came to be debated whether or no they should comply with the publick Vote of Christendom and proceed to a Reformation,
And it was too grossly exemplified in those Measures of the Roman Court (by which the Council of Trent was overborne) where when it Come to be debated whither or no they should comply with the public Vote of Christendom and proceed to a Reformation,
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and make her lose more of her Worship. Thus Humility is assisting to Wisdom, the first perfection of the Christian state. The second is Righteousness;
and make her loose more of her Worship. Thus Humility is assisting to Wisdom, the First perfection of the Christian state. The second is Righteousness;
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and moderate in Use, and faithful in Trust, and careful in Business, and always more aw'd in his thoughts with the future account and charge of high Fortunes,
and moderate in Use, and faithful in Trust, and careful in Business, and always more awed in his thoughts with the future account and charge of high Fortune's,
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and this makes him discontented and envious, and so highly injust as to think his private disappointments a sufficient title for him to quarrel and move and overturn the World:
and this makes him discontented and envious, and so highly injust as to think his private disappointments a sufficient title for him to quarrel and move and overturn the World:
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he never perswades himself that the World was made for him, and therefore how little soever be the share he has in it, he finds sufficient argument of Content in considering how little it is that a Compound of Sin and Ignorance and Frailty can deserve.
he never persuades himself that the World was made for him, and Therefore how little soever be the share he has in it, he finds sufficient argument of Content in considering how little it is that a Compound of since and Ignorance and Frailty can deserve.
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And therefore St. Luke links them together (as genuine Cause and Effect) in that Character he has given of the Pharisees, Chap. xviii. 9. where he says, They were such as trusted in themselves (or rather) Such as were well perswaded of themselves, and despised others ;
And Therefore Saint Lycia links them together (as genuine Cause and Effect) in that Character he has given of the Pharisees, Chap. xviii. 9. where he Says, They were such as trusted in themselves (or rather) Such as were well persuaded of themselves, and despised Others;
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So that the same Act when done against a Prince, may be judged a Capital Offence, which if done against an Inferiour Person, would only be judged an Indecency:
So that the same Act when done against a Prince, may be judged a Capital Offence, which if done against an Inferior Person, would only be judged an Indecency:
Now look what Variety of measures an Injury admits of, in the Judgment of the Law, from the Difference of Persons, the same Variety it admits of, in our own Judgment, from the different Opinion that we have of our selves;
Now look what Variety of measures an Injury admits of, in the Judgement of the Law, from the Difference of Persons, the same Variety it admits of, in our own Judgement, from the different Opinion that we have of our selves;
And though Religion be the fairest Pretence, and that which does most Speciously engage Men in (what is most contrary to Religion) publick disturbance;
And though Religion be the Fairest Pretence, and that which does most Speciously engage Men in (what is most contrary to Religion) public disturbance;
The Apostle that sometimes compares our Body to a House because of its natural Inhabitant the Soul, does likewise sometimes compare it to a Temple, by reason of its Divine Guest of the Holy Spirit of God:
The Apostle that sometime compares our Body to a House Because of its natural Inhabitant the Soul, does likewise sometime compare it to a Temple, by reason of its Divine Guest of the Holy Spirit of God:
For the High and Holy One that inhabiteth Eternity, decleares that he has but two Residences, I dwell (says he) in the high and holy Place, with him also that is of an Humble and Contrite spirit.
For the High and Holy One that Inhabiteth Eternity, decleares that he has but two Residences, I dwell (Says he) in the high and holy Place, with him also that is of an Humble and Contrite Spirit.
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Because Humility is the sole Foundation of Commerce betwixt God and the Soul. For, first, As Humility implies in its notion a due sense of our want and insufficiency,
Because Humility is the sole Foundation of Commerce betwixt God and the Soul. For, First, As Humility Implies in its notion a due sense of our want and insufficiency,
so it carries in it the whole Reason of Prayer and Application and Dependance upon God: 'Tis the thirsty panting Hart that flies to the water brooks, 'Tis the empty voided Soul that flames out into desire;
so it carries in it the Whole Reason of Prayer and Application and Dependence upon God: It's the thirsty panting Heart that flies to the water brooks, It's the empty voided Soul that flames out into desire;
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'tis owing to the influence of this Vice that we see many Zealots advanced above the use of Ordinances and Sacraments, into a pretence of Illuminations and Transports,
it's owing to the influence of this Vice that we see many Zealots advanced above the use of Ordinances and Sacraments, into a pretence of Illuminations and Transports,
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for what possible consistency can we imagine between two such opposite dispositions of the mind? Prayer, the display of our wants, the imploring of succour, the humbling of our Selves as Dust and Ashes before the Lord our Maker and our Judge, What Agreement, what Room for Pride in this Holy Office? And yet even here Pride has iufinuated its Poyson,
for what possible consistency can we imagine between two such opposite dispositions of the mind? Prayer, the display of our Wants, the imploring of succour, the humbling of our Selves as Dust and Ashes before the Lord our Maker and our Judge, What Agreement, what Room for Pride in this Holy Office? And yet even Here Pride has iufinuated its Poison,
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or more sensibly exprest, or more wisely accommodated to all humane exigencies? And yet, this notwithstanding, we see it come to pass that the joyning in these Prayers is not only neglected by multitudes of people,
or more sensibly expressed, or more wisely accommodated to all humane exigencies? And yet, this notwithstanding, we see it come to pass that the joining in these Prayers is not only neglected by Multitudes of people,
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And now whence comes all this mischief but only from the Pride of those Men, who were resolv'd to withdraw all respect from the publique Prayers, that they might transfer it upon their own Gifts? Those who imagin'd that there were more Charms in their own Conceptions than the Publick,
And now whence comes all this mischief but only from the Pride of those Men, who were resolved to withdraw all respect from the public Prayers, that they might transfer it upon their own Gifts? Those who imagined that there were more Charms in their own Conceptions than the Public,
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But what? Are we still of the Lamian Fashion? have we never our Eyes open at home? Can we not see our own faults? or have we not sufficiently heard of the Pride of the Church of England? We have heard of it;
But what? are we still of the Lamian Fashion? have we never our Eyes open At home? Can we not see our own Faults? or have we not sufficiently herd of the Pride of the Church of England? We have herd of it;
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The Cynick Diogenes meeting one day with the Excellent Plato, habited (as he usually was) in the decent Garbe of the Court, snatches his Mantoe from his shoulders,
The Cynic Diogenes meeting one day with the Excellent Plato, habited (as he usually was) in the decent Garb of the Court, snatches his Mantoe from his shoulders,
and treads it into the dirt, and cries out, Thus I trample upon Plato's Pride; Plato gently takes up his Garment again, making only this Reply, 'Tis true, Diogenes, thou hast trampled upon my Pride,
and treads it into the dirt, and cries out, Thus I trample upon Plato's Pride; Plato gently Takes up his Garment again, making only this Reply, It's true, Diogenes, thou hast trampled upon my Pride,
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