Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	good_a	seed_n	sow_v	1,957	5	9.8778	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81927	A peace-maker without partiality and hypocrisie. Or The gospel-way to make up the present breaches of brotherhood, and heale the divisions, whereby some of the reforming professors and ministers of the kindome at the time, sadly dishonour their profession, mainley obstruct our reformation, utterly destroy the safe constitution both of church and state. Wherein are handled, 1. How the meanes of Christian peace, as well civill as ecclesiasticall, may bee found and ought to bee followed, both by pastors and people. 2. What are the speciall lets of Ecclesiasticall reconciliation, and what the causes of divisions are, and how to be remedied. 3. What are the grounds, termes and motives of brotherly unitie and forbearance, which the ministers and members of the churches of England ought ot professe and practise one towards another for the gospels sake. / All written upon severall occasions and at severall times by Mr. John Dury, one of the assembly of divines, &c. and now published by Samuel Hartlib, to whom they were sent.	Dury, John, 1596-1680.	1648 (1648)	Wing D2877; Thomason E458_19; ESTC R205070	94,791	118

follow that which is good hath not yet applyed himself unto the dutie but I am obliged to goe before him in the way thereof and therefore I must expresse my love to him first although hee hath not done his dutie to mee If then I would have another to trust me it is cleere by this rule that I must first shew that I doe trust him but if I shew not this then I provoke him to the contrary namely not to trust mee And if but the Law which the Gentiles by common nature knew were heeded in this case it would take away the causes of our differences and jealousies and teach us to follow that which is good Quod tibifieri non vis alteri ne feceris What thou wouldest not have done to thy self doe not thou to any Is it that thou wouldest not have any feare thee or suspect thee or arme himselfe against thee then doe not thou feare and suspect him or arme thy selfe against him Wouldst thou not have all thy faults ript up and all advantages taken against thee to bring thee into discredit then rip not up the faults of others and take no advantages against them to discredit them Wouldst thou not be judged condemned and disarmed doe not judge condemne and endeavour to disarme others For with what judgement thou judgest Matth. 7.2 thou shalt be judged and with what measure thou dost mete it shall bee measured unto thee againe and if thou wilt disarme others and keepe them as captives under thy power Rev. 13.10 Esa 33.1 thou must expect to bee disarmed and led captive under the power of others for God doth render to every one according to his workes Wilt thou then follow that which is good doe not make thy selfe terrible unto any because thou wouldest have none to be terrible unto thee cure thine owne distempers meane well towards others and as thou hast opportunitie make the power which thou hast in thine hand serviceable unto others for good for hee that hath power to doe good to those that are under his power and doth it not is foolish and weake and by not using his power to the end for which it is given doth overthrow himselfe by it Summisque negatum stare diu things at the height stand not long Therefore if a man hath not learned of Christ to deny himselfe in the use of his power hee must fall under the weight of it now the weight of it is nothing else but the jealousie of State which it begets in others that are equalls or inferiors I have done with the causes hindering others to confide in us 2. The way to finde out such as we ought to deale withall is The second thing to bee considered is How wee shall finde out those that are fittest to entertaine and receive the good which wee doe follow and in case of aversion from us how to make them susceptible of better impressions For to conquer the world it is not enough to meane well and to doe that which in it selfe is good but the good which is done must bee well placed also A good seed should be sowen in fruitfull ground else how will it multiply Now to doe this let me offer these thoughts 1. To free our selves from prejudice towards all 1 No man is able exactly to discerne his owne farre lesse other mens hearts our prejudicate opinions deceive us no where more then in the thoughts of persons the imaginations which wee frame to our selves of others and of their principles insnare our affections and shut us up from that freedome of spirit towards them which might bee a meanes either to gaine or to discover them to us for they byas our proceedings and corrupt that ingenuitie without which wee are darkned and neither can discerne others nor be discerned by them in truth For when wee apply our selves to one this way and to another that way and doe not walke equally by the plain Rule of the new creature towards all wee must needs be intangled and lose our strength which is upheld by nothing so much as by that plainnesse wherein it is alwayes like it selfe Our various presumptions of men and of their different designes cause us to be with child and when they have put us in pain they make us bring forth as it were wind nor can wee at all worke any deliverance in the earth by them to our selves or others because we bring nothing but earthly wisedome with us to subdue the spirits of men before which the inhabitants of the world will never fall Therefore if wee would seeke out and find those that are fit to receive the good which wee would offer to them let us never take upon us to judge determinately of any man this or that way according to appearances but leaving him to God and himselfe let us judge righteous judgement as wee desire others to judge and presume of us by the Rules of Charity so let us apply our thoughts unto them for this will keep us in a frame of freedome within our selves and ingenuity towards them without which no safe addresse can bee made unto any 2. To addresse our selves to all by one rule observe by whom the good which is offered is resented 2 To discover then such as are capable of the good which wee doe follow wee must addresse our selves unto all alike by one and the same Rule of sincerity and truth and where wee finde that the good which wee have prosecuted is resented there we should apply our selves more particularly to multiply the manifestation thereof unto them and to fix more deeply the sense thereof into their apprehensions For where wee see that God doth cause the seed which is sowen to take root there wee may hope that being watered it will fructifie by his blessing 3. To make a more speciall application to those that are of note 3 And although our addresses should bee thus towards all yet this must not hinder a more speciall application of our selfe to some who are likely to bee more capable then others of good motions such then as are of good report for piety and parts such as are noted for temper and moderation from humane passions and such as are apparently zealous for the workes of Reformation ought to bee lookt upon with a speciall eye and sought out They ought to be dealt withall more plainly and more fully for the setting of their judgements aright and the clearing of doubts which they may have concerning our wayes and principles and then wee ought also to put an edge upon their affections to concurre with us towards a progresse in publike workes that the righteousnesse which doth reach alike unto the edification of all may bee advanced for the compleating of the work of our reformation 4. Not to bee much swayed with good or evill reports concerning any but to measure all by the true standard the life of Christ in the Spirit 4 And as

administration of their publick charges If then in all these acts the fundamentall rules whereby they are to be directed and managed are fully and satisfactorily the same and not unknowne but rather acknowledged by the professors of both sides it will follow that both sides ought to look upon each other therein as upon Brethren and practise the duties of Brotherhood one to another which are answerable unto this acknowledgment But if not withstanding this unitie and agreement in these rules and in the acknowledgment thereof the duties are neglected then the sentence of the Apostle Iames 4.16 is to be laid to heart To him that knoweth to doe good and doth it not to him it is sinne And that of our Saviour which is more full and plain Luke 12.47 The servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Now that in these Acts of the profession the sundamentall rules obliging us unto holy Communion are acknowledged on both sides to bee the same will appeare in these following particulars Sect. I. Of single Professors VVHen wee looke upon Professors such namely as wee have already described to bee beleevers of the doctrin forenamed and to have that relation unto Christ and his body which hath been formerly mentioned when I say we look upon these Professours as single that is as standing by themselves and not embodied into any particular societie yet we intend not to exempt them by this notion from either a visibilitie of their profession or a compliance in that wherein they ought to concurre with other Christians For they are to bee counted single not as if they might take up a single and fungular way of prosessing Christ by themselves alone which is neither common nor perceptible unto other Christians but they are to bee counted single onely as they are men not engaged as yet unto any particular Congregation to bee members thereof professedly Suppose then a man to be a true Christian and a meere stranger to all the men and Churches of a Nation where he findeth the name of Christ known and publikely professed by some and not at all known and profesled by others the question may bee concerning him threefold 1. Whether hee should make himselfe known to bee a professor yea or no 2. How be should manifest his Profession viz. Whether yea or no hee should not joyne with others in the Acts of publick worship And 3. What the Acts of publick service and worship are whereunto bee should joyne if he should apply himself to other Professors Now in the answer to these three questions I suppose that both sides will fully agree upon these rules as a directory for him to walk by in such a case and to the first the answer is this 1. Although a man stand single and is not embodied into any paertioular society yet he ought to make it appeare unto the world and to other Professors that be is a Christian that is be ought to appeare in publick as a Professor of Christianitie The grounds of this Rule are these command ements Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in beaven Phil. 2.15 16. Shine yee as lights in the world holding forth the word of life Ephes 5.7 Walke as children of light Vers 10. Prove what is acceptable unto the Lord. Vers 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reprove them Phil. 1.27 Let your conversation bee as it becommeth the Gospel of Christ Mark 8.38 Whosoever shall be ashamed of Mee and my Word in this adulterous and sinfull generation of him also shall the Sonne of man bee ashamed when be commeth in the glory of his Father with the holy Angels 2. To the second question whether yea or no hee should not joy ne with others in the Acts of publick worship the answer will be affirmative thus Hee that should appeare in publick as a Professor of Christianitie ought to assemble himself together to call upon the name of God in Christ with such as meet to that effect The grounds of this rule are these places of Scripture Heb. 10.24 25. Consider one another to provoke to love and to good workes Forsake not the assembling of your selves together as the manner of some is Act. 3.1 Peter and John went up together into the Temple at the houre of Prayer the ninth houre Act. 16.13 And on the Sabbath wee went out of the City by a river side where Prayer was wont to bee made and wee sate down and spake unto the woman which resorted thither Act. 17.1 2. Where was a Synagogue of the Jewes and Paul as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scripture 3. To the third question What the Acts of the Profession are in the publick service and worship whereunto hee should joyne if he should apply himselfe unto other Professors The answer will bee twofold The first is concerning the Acts of service belonging unto the communion of Saints wherein all Christians are bound to joyn together as Christians without respect of persons or societies grounded upon particular interests and it is that which the Apostle doth command Timoth. 2. Ephes 2.22 To follow righteousnesse faith charitie and peace with all such as call upon the Lord out of a pure heart The second concerning the publick Acts of divine worship in the assemblies whereunto Professors should resort of which these positions will be acknowledged by all 1. That the main and principall Acts of publick worship are the preaching and publishing of the Word of God and the offering up of Prayers and thanksgivings unto God which will bee found a truth in these places of Scripture Act. 6.4 Rom. 10.13 14 15 16 17. and 1 Cor. 14. per totum and 1 Tim. 2.1 2 3 4. and Chap. 4.11.16 Col. 3.16 Heb. 13.15 2. That these Acts should not bee ordinarily performed by every one that will put himself forward to speake but by some that are knowne to have the gift of prophecying and are approved set apart and called to that dutie Which will be evidenced in these places of Scripture Rom. 10.15 and Chap. 12.6 7 8. and 1 Cor. 12.18.27 28 29. and Chap. 14.29 30 31 32 33 34.40 Ephes 4.8.11 12. and 1 Tim. 3.1 2.10 and Chap. 5.22 Tit. 1.5 6.10 11. Hel. 5.1 2 3 4. and 1 Pet. 4.10.17 3. That those Acts should bee both for the matter and manner answerable to the Oracles of God and the rules of the word and done by those that performe them not formally and by rote but understandingly in spirit and truth as is clear by these places Rom 12.6 and 1 Pet. 4.11 1 Tim. 1.13 and 2.15 and 1 Cor. 14.19 20. John 4.23.24 4. That although it is not in the power of any men to prescribe unto or impose upon the Churches and

prejudice which many had against him Acts 21. vers 18. till 28. Another time Paul of his owne accord did circumcise Timothy by way of condescension to the Jewes who were weake and would have been offended if that had not been done Act. 18.1 2 3. but when the cause was altered and by condescending to circumcise Titus the libertie of the Gospel would have been prejudged towards the Gentiles he would not at all yeeld unto it Gal. 2.3.4 5. Thirdly there ought to bee a condescension in matters of indifferencie such as the Apostle doth mention Rom. 14. throughout to beare with the weake item in matters of offence which may bee foreseen wee are bound to prevent the same by yeelding unto the weake and ignorant lest either our good bee evill spoken of or our Brother be grieved at what wee doe or his conscience bee emboldned by our example whiles it wanteth light to discerne its owne libertie to sinne Rom. 14.15 16. and 1 Cor. 8.9 10 11 12 13. and chap. 10. vers 23. till the end Fourthly and lastly there ought to bee a condescension to beare with all men in that whereunto they have not yet attained that by the things whereunto they have attained and our friendly converse with them according to the rules of edification they may bee gained Concerning this way of condescension towards others these places are considerable Matth. 12.18 19 20. and 1 Cor. 9.19 till the end Gal. 4.12 and 6.1 2 Tim. 2.24 25 26 and 1 Thes 5.14 15.20 21. Phil. 3.15 16. And all things which flow from the principles of Charitie Gentlenesse meeknesse and humilitie with prudency and discretion for the good of those that erre and are ignorant may bee called a condescension and ought to bee practised in imitation of Christ and his Apostles from whom the rules of forbearance are to bee learned Col. 3.13 Concerning the third which is the way to draw forth the spirits of men to discover the things whereunto they shal be willing of themselves to condescend unto others I shall offer an expedient which I suppose none who desireth to walke in the light will thinke unreasonable or unconscionable and that is this That all such as would be borne withall in any thing by others should offer first unto those from whom they expect a brotherly forbearance all that condescension which they intend to use and the rules of forbearance by which they purpose to walke towards them for this is according to Christs fundamentall rule of justice Matth. 7.12 Whatsoever things you would have men doe to you doe yee even so to them for this is the Law and the Prophets If this one rule were rightly applyed and followed there would bee no great difficultie in transacting this matter chiefly if wee take up the practise of it not upon the grounds of humane policie but of Christian obedience to the dutie which is commanded Heb. 3.12 Exhort one another daily whiles it is called to day and Heb. 10.24 Let us consider one another to provoke unto love and to good workes and Phil. 2.15 16. Bee ye blamelesse and harmelesse the sonnes of God without rebuke shine as lights in the world bold forth the word of life From all which this expedient will follow towards the finding out of the rules of condescension that every one who doth delight to goe before others in good workes and walke in the light ought in obedience to the will of God revealed in these commandements of his owne accord to offer unto his neighbour with whom hee doth desire to walke in peace and unitie a full discovery of those principles and rules by which hee doth find himselfe obliged in conscience according to Gods will to walke towards every one in the wayes of condescension If every one would doe this freely and fully it would bee easie without any danger of disagreement or of debates about particular interests which continually trouble the wayes of our profession to set downe the rules of condescension and forbearance for that might bee taken as a rule to bind every one which hee should offer freely and acknowledge to bee an obligation upon his conscience or which being offered unto him by others should by the Law of love bind him to practise the like unto them For I conceive this to be equall that what another doth yeeld unto mee supposing the matter in it selfe to be lawfull I should yeeld unto him in like manner even as I would have him yeeld unto mee that which I offer unto him as then I would not have any to presse upon mee any thing of a Religions concernment further then my light from the Word doth lead mee to embrace it so I ought not to intend to presse upon others any thing of that nature further then their light doth lead them but as I would bee born withall so I should beare with another till God give in more light to either of us by private meditations or regular conferences In the meane time let that which is yeelded on all sides bee setled as a rule of agreement to walke by and improved to the best advantage of peace and unitie Thus wee see that if every one would but hold forth his principles of light and life unto others and would bind himselfe as in the presence of God to walke answerable thereunto wee might easily come to the settlement and observation of the rules of condescension CHAP. XI Concerning the causes of disaffection and of breaches how they should bee removed by common consent THe first and originall causes of disaffection and of breaches are for the most part not taken notice of and hardly discerned by many even then when they are discovered because they lie very close to our nature for they are commonly nothing else but the neglect of charitable inclinations and duties and the unadvised admitting of prejudices and entertaining of evill surmises which not being observed and cured fester in the mind and first breed a shinesse or warinesse of him against whom they are conceived then a distance from him afterwards a strangenesse to his wayes and lastly a breach of unitie with opposition The causes of prejudice are very many in all sorts of men those which the ungodly and naturall man doth entertaine against a conscionable and religious walking with God I need not here to meddle withall * Viz. R. Junius in two Treatises the one called The cure of Prejudice the other The cure of Misprision another hath handled that subject profitably at large and shewed the cure thereof but those which godly and religious men through humane frailtie entertaine one against another are the matter which here is to bee considered to make the way of unitie and forbearance plaine and easie and I shall now onely name them and point at the cure thereof in a word or two because I doe intend to speak to men of understanding onely to whom God hath committed the charge of soules and my aime towards