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A50108 AnthrĊpasthenez, a good ground to cease from confidence in man discovered in a sermon upon Isaiah 2, verse 22 / preached at Clement Danes, the last day of the sixth moneth, 1651, by George Masterson. Masterson, Geo. (George) 1651 (1651) Wing M1072; ESTC R232253 18,712 31

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and he may be apprehended to glance at man in the sixth verse of the thirtieth Psalm In my prosperity I said I shall never be removed The ground of this is because Saints are sometimes led by sense carnal men are wholly sensual therefore is their hope answerable to their present visible help if there be more with them then against them they become confident of success if they march with Twenty thousand against him that comes forth but with Ten thousand they are ready to make their boast of Victory Eccles 9.11 But because the Race is not to the Swift nor the Battel to the Strong therefore saith the Spirit Cease from man whose breath is in his nostrils for wherein is he to be accounted of It is the Churches Duty and it will be the wisdom of her Enemies in the day that the Lord ariseth to shake the earth Doctrine to cease from man O Israel trust thou in the Lord he is their help and their shield O house of Aaron trust in the Lord he is their help and their shield Ye that fear the Lord trust in the Lord he is their help and their shield Psa 115.9 10 11. It is better to trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Psal 118.8 9. Put not your trust in Princes nor in the son of man in whom there is no help Psal 146.3 It will appear to be the Churches Duty to cease from man upon a three-fold Account The first Reason is founded upon the Relation in which the Church stands to God Reason 1. All her relations oblige her to cease from man and to put her confidence in God To instance but in two as he is her Lord as her Husband First as her Lord If I be a Master where is my fear Mal. 1.6 Confidence in God is an especial part of that fear the service which he requires at the hands of those that make profession of him as their Lord and Master Now unless we cease from man we can never give God that fear which he challengeth The Lord Christ tells us Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other He that holds to God despiseth man He that cleaves to man despiseth God Secondly As her Husband God hath married the Church unto himself every Believer is espoused to God by the Ministration of the Gospel I have espoused you to one husband 2 Cor. 11.2 'T is the first and great part of the wives conjugal duty to cease from all other men The Law of Marriage runs thus A man shall leave his Father and Mother and cleave unto his wife and they shall be one flesh Genes 2.24 As therefore a wife deals treacherously when she departs from her husband and cleaves to another man so are the Lords people said to deal very treacherously with him when they put their confidence in any thing but him Jerem. 3.20 compared with verse 23. At the twentieth As a wife treacherously departeth from her husband so have you dealt treacherously with me O house of Israel saith the Lord. Wherein her departure from God consisted is made manifest by her return at the 22th verse Behold we come unto thee for thou art the Lord our God And how come they In an humble Acknowledgement of their folly in cleaving to the Hills confiding in the multitude of Mountains Truly in vain is Salvation hoped for from the Hills and from the multitude of Mountains truly in the Lord our God is the Salvation of Israel That 's the first Account upon which it appears to be the Churches Duty to cease from man viz. because of the relation she stands in to God A second Accompt is Reason 2. that which is generally laid down by the Prophet because there is nothing in man to be accounted of nothing in man that you may rationally account a Ground of Confidence There are two things in man that pass for a sure foundation upon which others may build their Confidence in man his Wisdom his Strength his Wisdom to prevent dangers and inconveniences his Strength to repel them Thus Rabshakeh to Hezekiah Thou sayest I have Councel and Strength for the War 2 Kings 18.20 But I shall endeavor to render both these sandy foundations upon which the house that is built will not stand The wisdom of man first is not a sufficient foundation for us to build our Confidence on him The Spirit of God tells us That vain man would be wise Job 11.12 Caryl in loc It is not his vanity that he would be wise but that he would be thought wise that he affects the reputation of wisdom more then the reality of it There is a natural itch in man to be thought wise even fools would be judged wise and the wisest reputed wise beyond the line of what they have attained to And as it is natural with man earnestly to desire this so he cannot want those who will be exceeding prone to impute it to him very ready to set this Crown upon his head If a man be able to see any thing at a greater distance or in a clearer light then vulgar and common eyes do he apprehends himself and is judged by others to see beyond the Moon Irrefragable irrefutable invincible Doctor are but modest Epithetes Angelical and Seraphical are affected by and vainly attributed to some men One says of Thomas Aquinas h Cujus nomen non tam hominis quam sapientiae nomen est Strada prolus. Acad. l prol 4. That the Name which expresseth him might but serve to set forth wisdom And the same Author of Jerom That i Eo praeconio exornatus est ut diceretur Ab nullo hominum sciri quod Hieronymus ignoraret Idem l. prolus 1. the industry of a man could not attain the knowledge of that which he was ignorant of And the Lord Montaigne hath exalted Turnebus above the rate of Mortality when he leaves him under this character A man who knew all things But the spirit of God speaks of mans wisdom in a lower key Job 11. vers 12. Vain man would be wise Caryl in loc though man be born like a wilde asses colt The best have somewhat of the beast in them Every man is brutish by his knowledge Jeremy 51.17 and we experience it daily that it is with the greatest wits as with k Statium inter Poetas magnas virtutes magnis vitiis adaequasse Strada l. 2. prolus Acad. 2. Statius among the Poets or Alexander among the Heroes they miss as oft as his and the number of their follies are at least answerable to their rational productions and this comes to pass because strength of parts is accompanied with strong temptations lusts are not weakned or subdued wholly by the power of Nature hence