Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	abuse_v	moses_n	48	3	6.3884	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62154	An expedient for peace, or some Christian and reasonable proposals, once more renewed and offered again to Friends of Reading conducing to an amicable composure of differences among them: with a healing epistle to them from Friends of Bristol, on both sides, tenderly advising them to meet all together again in their ancient publick meeting house. As also a seasonable expostulation and a persuasive to a reconciliation, with some remarkable testimonies added to promote the same and several objections against it answered, which may tend to a general service.	Sandilands, Robert.	1692 (1692)	Wing S658; ESTC R222483	58,787	79

tho' many others were very hearty and really much inclined to it And to help to answer the second part How shall it be carried on This is proposed let all such Friends on both sides whose hearts the Lord has inclined hereunto and who are very willing to comply with the aforesaid or any other Christian reasonable Proposals they may see needful to be concluded on and added with joynt consent it s hoped that there are divers such and if they please they may signifie the same by Word or Writing to any Friend or Friends they think fit to acquaint therewith tho' its but meet that those also should know it whom they believe are like-minded with them in this Concern And likewise those who have so far proceeded in it as to publish some Proposals in order to promote the same if they please they may apply themselves to any of us herein concerned and they may be further satisfied about it Now by this Method it may bee seen plainly who are free willing and desirous after a Reconciliation and who are not who are the Obstructers and who the Incouragers of the said on both sides and so even let the fault and blame herein be laid on those to whom it belongeth and who do let and hinder such a good Work And as to the third part of the Objection viz. That both Parties plead their Innocency and neither willing to confess to be in the fault or the cause of the Difference but both shift it off from themselves and throw it upon one another little need be said of this for if there be any others beside some particular Persons that do apprehend so that one side only ●s altogether to be blamed and the other wholly blameless they must needs be certainly either very Ignorant of matters or else too deeply engaged more to a Party than the naked Truth and swayed by some more sinister self-interest or by private affection which blinds the Judgment and darkens the Understanding than by sound Reason or an impartial Examination and fair Hearing of things so take all upon meer trust believe implicity what such a one says or reports see with others eyes and not by their own and besides too much to be feared which is very bad they are likewise plunged too deeply into that dangerous and hurtful thing called Prejudice c. But besides were it needful or serviceable to any as at present it is not the contrary might be fully evinced by too plain Particulars to be much lamented and that by undeniable matters of Fact too that both sides less or more are blameable and have been in the wrong have been Imprudent and Indiscreet in managing Matters have been too Uncharitable Harsh and Sower c. one towards another This is so palpable and so well known even to the World that to mention the same in the Particulars how far some on each side have digressed from both that Golden Rule from that Royal Law of Love and Kindness and from many other Excellent and Blessed Laws also Professed equally by both would be as well too tedious and large as it might tend to exasperate each Party which all along herein from first to last of this Work is avoided as much and as carefully as possibly can be as to any personal and particular Reflections that so neither Partiality nor Uncharitableness might in the least appear However it may be safely said and without any breach of Charity reasonably and modestly concluded as being what is but impartial and according to Truth that it has been visible to all and even plain to a demonstration to all the unbyassed That neither the one nor the other side can justly plead themselves wholly clear but that both less or more have offended and given occasion to each other of Provocations and of causing a Disreconciliation and this unhappy Separation either in the first Fomenting or Raising or Heightning and keeping up the Differences and Controversies to this day amongst Friends And those who may reckon themselves clearest or least concerned herein have no cause if all things be duly and calmly considered to upbraid others saying had it not been for the too hot ungoverned heat or Zeal of one or the Impatience and Imprudence of another or the indiscreet Conduct or the Moroseness Sraitness Sullenness and Shiness of others c. it had never been so or so amongst us Now Friends were it not really more Christian like to lay aside all manner of aggravations or personal reflections and learn now to be of that excellent Charitable Temper which we find Moses and David were of that they were not provoked neither to upbraid or be revengeful against those who had so insolently affronted and abused them when they had an opportunity to do either or both towards them Moses it is said Numb 12.13 cryed unto the Lord to heal Miriam saying heal her now O God I beseech thee she appears with Aaron had murmured and reflected foolishly upon him which highly provoked the Lord and when his Hand was laid on her for it It was then that Moses intreated and interceeded for her he was so far from insulting over her or desiring the punishment to be either Continued Increased or heightned And as concerning David Sacred History gives a large account how merciful and how exceeding tender hearted he was even towards his great outward Adversary Saul and would never by any means take revenge upon him tho' he might of ten have easily done it had he been so disposed Another great instance we have of his princely Clemency and good nature after he was restored again to his Kingdom Abishai was mighty importunate that Shimei should be put to Death because saith he he cursed the Lords anointed and indeed he railed at him and that when he was under adversity 2 Sam. 19.21 22. and that was base indeed most bitterly and extravagantly saying Come out come out thou Bloody Man and thou Man of Belial c. yet for all this David that good Man was so far from revenging himself or remembring old faults so as to bear any hatred or improve them to the disadvantage of his offenders that he reproved those smartly and counted them as his adversaries that laboured to stir him up to the same What have I says he to do with you ye Sons of Zerviah that ye should this day be Adversaries to me c. therefore the King said unto Shimei thou shalt not die and he swear unto him So we may see here was no upbraiding or raking up of old Misdemeanors or faults of one another nor the least appearance of a revengeful Spirit or retaliating again and therefore it is well advised and O that all would take the good Counsel in Prov. 24.29 Say not I will do so to him as he hath done to me I will render to the Man according to his work We are to leave that to the Lord tho' it s said he giveth to all

too often has appeared and been manifested upon a Spiritual account in more secret and specious-like manner as in Envying Striving Opposing Rashly Judging and Condemning Yea and in Revening too one another XXVI Neither let us be like to those in the same Chapter above cited who were ready to grudg and complain against one whom they saw casting out Devils and tho' it was a very good work and done also in Christ's Name too yet they were so Zealously set against him that it is said they forbad him and why not that he did not do it in the name of Christ for they granted that but because said they he followeth not with us But hear what Jesus said Forbid him not for Mark he that is not against us is for us or on our part as Mark has it in Chap 9.39 Christ looked on them all that were not against his interest in the main as one party tho' others would seem to have rendered as two distinct parties XXVII But rather Friends let us all be of that generous noble and publick Spirit as Moses was of when he was told that two others viz. Eldad and Medad who were in the Camp Prophesied as well as the 70 Elders that went into the Tabernacle and said my Lord Moses forbid them But his answer was Enviest thou for my sake Here was envy upon a specious like pretence would God saith he That all the Lords People were Prophets Numb 11.27 and that the Lord would put his Spirit upon them And also we find the Apostle Paul was of the same noble excellent mind who was glad that Christ was preached Philip. 1.18 tho' it is as true that some as he says preached him even of Envy and strife and some also of good will not sincerely supposing to add to his Bonds It s like some may be ready to say That surely Paul had good reason rather to be offended with such envious and contentious fort of Preachers and that tho' they preached the truth which was Christ yet he might well have opposed or withstood them but he was not of such a hot Temper though he gave them not place by subjection neither as to some other more private concerns but was kept however out of both extreams in moderation What then says he Notwithstanding every way whether in pretence or in truth Christ is preached and therein do I rejoyce yea I will rejoyce XXVIII There fore Friends pray let that compassionate Temper moderate and most excellent Christian Vertue of Charity not only be pretended to or much talkt of as too many do but really seen and practically demonstrated by its Fruits that we are indeed indued therewith and that in Forgiving Embraching and receiving one another as Brethren who do agree in the main and substantial Points and Principles of Truth and wherein we differ in our Judgment of some things which are but Externals and Circumstantials let us not however continue still falling out by the Way about the same for why should we do so being as tender-hearted Joseph who said to his Brethren and so treated them as such with great Compassion and Affection notwithstanding they had greatly abused him Gen. 45.24 See that ye fall not out by the way And seeing we are Brethren or ought so to be and accounted as such however slighted undervalued and despised by one another why should we contend and quarrel We must all conclude it s of the Enemy and his work first to scatter and divide us and to lead into Separation Division and Contention and then the more both to weaken and rule over us XXIX And we find how early the Enemy begat differences even in Abels time he raised up a Spirit of Enmity and Envy in the Heart of Cain against his Brother and in Abrahams time he endeavoured to cause a Separation and Contention between him and his Brother Lot But if we do walk in the Steps of that faithful Patriarch we would be as careful as he was to prevent our Adversary that sows Discord amongst Brethren and we have the same reason to urge in the Case as he had and the same Argument to plead against it as he did For thus he Expostulated with his Brother upon some difference that was likely to happen between them Let there be no strife saith he I pray thee between me and thee between thy Herdsmen and my Herdsmen and why for we are Brethren and so they wisely and discreetly and like two loving Brethren composed the difference themselves between themselves and good Peacable Abraham that made the first offer was the better by it afterwards in many respects as may be seen in Gen. 13. XXX And in Acts 7.26 it s said that Moses that meek Man used the very same Plea as before he seeing two Hebrews striving together the next day its said he shewed himself unto them as they strove and would have set them at one again saying Sirs ye are Brethren Why do ye wrong one to another As indeed in all sorts of quarrellings and fallings out the wrong lies not only on the one parties side but is mutual and though both are to be partly blamed in one respect or other yet the one may be more in the wrong than the other and one more wronged too than another But it s certain they are most of all in the wrong and most to be blamed who will not admit of a Reconciliation or refuse to comply with such rational and Christian like Expedients that tend to it and as one well observes from the aforesaid Scripture he that would not hear of the putting a stop to the quarrel it was he that reproached Moses with the assistance he had given the Day before to an Israelite against an Aegyptian so enraged he was at the friendly Interposition of Moses in the Matter that he seems concerned for the Egyptian that was killed a publick Enemy being less hated than a Brother when these Domestick Feuds are raised to any height even then a Reconciler becomes more odious than an Alien as is observed by many XXXI And indeed it often happens that he who goes about to part a Frey in all likelyhood will have Blows on both sides especially where the Opposites and Combatants are Fierce and Violent he that is eager in any one side shall be sure to find some fast Friend but he that endeavours to be a Reconciler and as a Mediator betwixt both bewailing and being greatly grieved at the miserable Loss Hurt and Ruin that happens to the whole and doth but set a foot forward to make up the Breach will find few to take his part and that is one reason why there are not more Moderators and Reconcilors amongst People most love their ease too much and as they use to say to sleep in a whole skin but shall be sure to have many about his Ears and therefore we may observe that after it is said blessed are the Peace-makers it is