WE may observe of CHRIST, that usually when there appeared in him any evidences of humane frailtie, lest his servants should thereat bee offended and stumble, hee was pleased at the same time to give some notable demonstration of his divine Power: hee was born weak and poor, as other Infants,
WE may observe of CHRIST, that usually when there appeared in him any evidences of humane frailty, lest his Servants should thereat be offended and Stumble, he was pleased At the same time to give Some notable demonstration of his divine Power: he was born weak and poor, as other Infants,
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and found none, and so shewed the infirmitie of an humane ignorance; but withall immediately did manifest his divine power in drying it up from the roots.
and found none, and so showed the infirmity of an humane ignorance; but withal immediately did manifest his divine power in drying it up from the roots.
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He was crucified (as the Apostle telleth us) in weaknesse; and yet withall he did even then manifest himself The Lord of glory, by rending the rocks, opening the graves, darkning the Sun, converting the thief and the Centurion,
He was Crucified (as the Apostle Telleth us) in weakness; and yet withal he did even then manifest himself The Lord of glory, by rending the Rocks, opening the graves, darkening the Sun, converting the thief and the Centurion,
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On the other side, we may observe when holy men in Scripture have been in any notable manner honoured by God, he hath been pleased so to order it, that some intercurrent providence or other should fall out to humble them,
On the other side, we may observe when holy men in Scripture have been in any notable manner honoured by God, he hath been pleased so to order it, that Some intercurrent providence or other should fallen out to humble them,
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It was so with David: After his Kingdom setled, and great Victories over enemies obtained, steps in a great sin, which humbled and afflicted him all his life after.
It was so with David: After his Kingdom settled, and great Victories over enemies obtained, steps in a great since, which humbled and afflicted him all his life After.
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and a sentence of death, hee falls into a sin of pride and vainglory, upon which the Lord revealed unto him his purpose of leading his people and children into captivity,
and a sentence of death, he falls into a since of pride and vainglory, upon which the Lord revealed unto him his purpose of leading his people and children into captivity,
but withall there was given him a thorn in the flesh, the messenger of Satan to buffet him, left he should be exalted above measure through the abundance of the revelations.
but withal there was given him a thorn in the Flesh, the Messenger of Satan to buffet him, left he should be exalted above measure through the abundance of the revelations.
for other foundation can no man lay, then that is laid, which is Christ Iesus, 1 Cor. 3. 11. And a Doctrinal foundation; for the Church is said to be built upon the foundation of the Prophets and Apostles, Ephes. 2. 20. and so we read of Twelve foundations in the new Jerusalem, Revel. 21. 14. Now, amongst these,
for other Foundation can no man lay, then that is laid, which is christ Iesus, 1 Cor. 3. 11. And a Doctrinal Foundation; for the Church is said to be built upon the Foundation of the prophets and Apostles, Ephesians 2. 20. and so we read of Twelve foundations in the new Jerusalem, Revel. 21. 14. Now, among these,
and gather a Church unto Christ after his Resurrection, as we finde he did, Acts 2. In which respect haply it is, that the Gospel of the Circumcision is said to have been committed unto Peter, Gal. 2. 7, 8. because the Gospel was by Christs appointment to be first of all preached to the Jews, who were God's first-born, Acts 3. 26. and 13. 46. Exod 4. 22.
and gather a Church unto christ After his Resurrection, as we find he did, Acts 2. In which respect haply it is, that the Gospel of the Circumcision is said to have been committed unto Peter, Gal. 2. 7, 8. Because the Gospel was by Christ appointment to be First of all preached to the jews, who were God's firstborn, Acts 3. 26. and 13. 46. Exod 4. 22.
whereat Peter is presently offended, and taketh upon him to advise his Master, and rebuke him, Be it far from thee, this shall not be unto thee. Hereupon Christ sharply reprehends him:
whereat Peter is presently offended, and Takes upon him to Advice his Master, and rebuke him, Be it Far from thee, this shall not be unto thee. Hereupon christ sharply reprehends him:
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that is, Thou hast a carnal and corrupt judgment of me, and of my Kingdom, conceiving of it according to the common apprehensions and expectations of men,
that is, Thou hast a carnal and corrupt judgement of me, and of my Kingdom, conceiving of it according to the Common apprehensions and Expectations of men,
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teaching his Disciples and the people, That all they who would (as Peter had done) own him for the Messiah and King of the Church, must not promise themselves great things under him in the world,
teaching his Disciples and the people, That all they who would (as Peter had done) own him for the Messiah and King of the Church, must not promise themselves great things under him in the world,
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but must resolve to walk in the steps which he would tread out before them, viz. To deny themselves as he did, Matth. 26. 42. and to bear a Crosse, as he also did, Iohn 19. 17. and so to follow him. And to take off all prejudice and scandall, he assures them, That whatever their fears and suspicions might be of so hard a service,
but must resolve to walk in the steps which he would tread out before them, viz. To deny themselves as he did, Matthew 26. 42. and to bear a Cross, as he also did, John 19. 17. and so to follow him. And to take off all prejudice and scandal, he assures them, That whatever their fears and suspicions might be of so hard a service,
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yet thus to deny themselves was the onely way to save themselves, vers. 25, 26. and thus to bear a Cross the only way to a Crown and glorious reward, vers. 27. which,
yet thus to deny themselves was the only Way to save themselves, vers. 25, 26. and thus to bear a Cross the only Way to a Crown and glorious reward, vers. 27. which,
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lest it should seem an empty promise without evidence and assurance, he undertakes to confirme shortly after by an ocular and sensible demonstration, vers. 28. which we may understand either of his glorious transfiguration the week after, Matth. 27. 1, 2. or of his glorious Ascension in their sight, Acts 1. 9. or of his pouring forth the holy Spirit upon them in fiery Tongues, Acts 2. 2, 3. or of his more full manifestation of his Kingdom and Glory unto his servant Iohn by the ministery of Angels, in his glorious Revelation, Apoc. 1. 1. Unto all which (though the context seeme to relate principally unto the first) may that promise of our Saviour be understood to refer.
lest it should seem an empty promise without evidence and assurance, he undertakes to confirm shortly After by an ocular and sensible demonstration, vers. 28. which we may understand either of his glorious transfiguration the Week After, Matthew 27. 1, 2. or of his glorious Ascension in their sighed, Acts 1. 9. or of his pouring forth the holy Spirit upon them in fiery Tongues, Acts 2. 2, 3. or of his more full manifestation of his Kingdom and Glory unto his servant John by the Ministry of Angels, in his glorious Revelation, Apocalypse 1. 1. Unto all which (though the context seem to relate principally unto the First) may that promise of our Saviour be understood to refer.
but thorowly, and in all things, so far as suffering, and suffering to the uttermost, Pain, Death, Shame, for those three things are contained in the Cross; and all this,
but thoroughly, and in all things, so Far as suffering, and suffering to the uttermost, Pain, Death, Shame, for those three things Are contained in the Cross; and all this,
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wherein, having in two or three words considered what is meant by Denying, and what by a mans self, I shall briefly dispatch the Doctrinal part according to those premises.
wherein, having in two or three words considered what is meant by Denying, and what by a men self, I shall briefly dispatch the Doctrinal part according to those premises.
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For the first, the Original word NONLATINALPHABET is emphatical, as Chrysostome notes, and signifieth not simply negare, but pernegare, or prorsus negare, totally, utterly to deny, not at all to spare or regard, NONLATINALPHABET,
For the First, the Original word is emphatical, as Chrysostom notes, and signifies not simply negare, but pernegare, or prorsus negare, totally, utterly to deny, not At all to spare or regard,,
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as a man doth a graceless son, whom he will not owne any more for his, which is the same thing in a Family with that which the Law calls Ignominiosa missio in an Army.
as a man does a graceless son, whom he will not own any more for his, which is the same thing in a Family with that which the Law calls Ignominiosa Dismissal in an Army.
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For the second, Man is taken most ordinarily three wayes in Scripture, either in respect to his Creation, or to his Traduction, or to his Renovation; the Natural man, the Old man, and the New man; and so consequently by a man's self I understand,
For the second, Man is taken most ordinarily three ways in Scripture, either in respect to his Creation, or to his Traduction, or to his Renovation; the Natural man, the Old man, and the New man; and so consequently by a Man's self I understand,
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first, a man's sinfull self; (to put that branch in the first place for our method of proceeding) which the Apostle calls the Old man, Ephes. 4. 22. The Earthly Adam, 1 Cor. 15. 47, 48. The Body of Death, Rom. 7. 24. The Carnal minde, Rom. 8. 7. Our Earthly members, Col. 3. 5. in which sense to Deny a mans self, is in the Apostles phrase, to Deny ungodliness and worldly lusts, Tit. 2. 12.
First, a Man's sinful self; (to put that branch in the First place for our method of proceeding) which the Apostle calls the Old man, Ephesians 4. 22. The Earthly Adam, 1 Cor. 15. 47, 48. The Body of Death, Rom. 7. 24. The Carnal mind, Rom. 8. 7. Our Earthly members, Col. 3. 5. in which sense to Deny a men self, is in the Apostles phrase, to Deny ungodliness and worldly Lustiest, Tit. 2. 12.
Secondly, A man's natural self: and that 1. in regard of Being and substance, and so it imp•orts our life, which is the continuance and preservation of Being: And the faculties and powers of nature, our understanding, will, appetites, senses, fleshly members. 2. In regard of Wellbeing, or the outward Ornaments and Comforts of life, which may all be reduced unto three heads;
Secondly, A Man's natural self: and that 1. in regard of Being and substance, and so it imp•orts our life, which is the Continuance and preservation of Being: And the faculties and Powers of nature, our understanding, will, appetites, Senses, fleshly members. 2. In regard of Wellbeing, or the outward Ornament and Comforts of life, which may all be reduced unto three Heads;
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and as the first Adam begets us after his image, Gen. 5. 3. so the second Adam regenerates us after his Image, Col. 3. 10. 1 Cor. 15. 49. Rom. 8. 29. From the one we receive Lust for Lust,
and as the First Adam begets us After his image, Gen. 5. 3. so the second Adam regenerates us After his Image, Col. 3. 10. 1 Cor. 15. 49. Rom. 8. 29. From the one we receive Lust for Lust,
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Now these things being thus premised, according unto this threefold Self, there are three branches of this duty of Self-Denial: For some things are to be denied simply and absolutely;
Now these things being thus premised, according unto this threefold Self, there Are three branches of this duty of Self-Denial: For Some things Are to be denied simply and absolutely;
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first, Generally, as it importeth the whole Body of Corruption and Concupiscence, which we are to mortifie and subdue, to crucifie and revenge the Blood of Christ against it, Colos. 3. 5. Rom 8. 13. whereunto is required a formal and perpetual endeavour by actual exercise of grace,
First, Generally, as it imports the Whole Body of Corruption and Concupiscence, which we Are to mortify and subdue, to crucify and revenge the Blood of christ against it, Colos 3. 5. Rom 8. 13. whereunto is required a formal and perpetual endeavour by actual exercise of grace,
because things Natural (as Lust is) though they be never so much altered and abated for the time, will yet ex se, return and reduce themselves to their original state and strength again,
Because things Natural (as Lust is) though they be never so much altered and abated for the time, will yet ex se, return and reduce themselves to their original state and strength again,
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But the workings of Grace, though partly ab intus, when vitall principles and spiritual habits are infused, do yet require an actual concurrence, cooperation,
But the workings of Grace, though partly ab intus, when vital principles and spiritual habits Are infused, do yet require an actual concurrence, cooperation,
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And therefore though there be no need of labour for Lust to recover strength, (because it is naturally apt to return thereunto of it self) yet there is need of much diligence,
And Therefore though there be no need of labour for Lust to recover strength, (Because it is naturally apt to return thereunto of it self) yet there is need of much diligence,
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and earnest waiting upon Christ by Faith and Prayer, for the continued supplies of his Spirit, whereby the Graces which are in us may be kept on work in the constant mortifying and subduing of our Lusts,
and earnest waiting upon christ by Faith and Prayer, for the continued supplies of his Spirit, whereby the Graces which Are in us may be kept on work in the constant mortifying and subduing of our Lustiest,
Secondly, Specially, in regard of these personal Corruptions which we in our particulars are more notably carried unto, which David calls the keeping of himself from his own iniquity, Psal. 18. 23. for,
Secondly, Specially, in regard of these personal Corruptions which we in our particulars Are more notably carried unto, which David calls the keeping of himself from his own iniquity, Psalm 18. 23. for,
though natural corruption, where-ever it is, be a Seminary of all sin, yet in particular persons it usually putteth it self forth more notably in some particular sins.
though natural corruption, wherever it is, be a Seminary of all since, yet in particular Persons it usually putteth it self forth more notably in Some particular Sins.
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We read of National sins, the lying and laziness of the Cretians, Tit. 1. 12. the curiosity and inquisitiveness of the Athenians, Acts 17. 21. the pride and cruelty of the Babylonians, Isai. 47. the robbery of the Sabeans and Caldeans, Iob 1. 15. 17. And we read of Personal sins, the stubbornness of Pharaoh, the gainsaying of Corah, the envy of Saul, the churlishness of Nabal, the ambition of Absolom, the intemperance of Felix, the sorcery of Simon Magus, &c. Thus particular persons have their more proper sins, whereby they have most of all dishonoured God, withstood his Spirit, neglected and resisted his Grace, and defiled their own Consciences;
We read of National Sins, the lying and laziness of the Cretians, Tit. 1. 12. the curiosity and inquisitiveness of the Athenians, Acts 17. 21. the pride and cruelty of the Babylonians, Isaiah 47. the robbery of the Sabeans and Chaldaeans, Job 1. 15. 17. And we read of Personal Sins, the stubbornness of Pharaoh, the gainsaying of Corah, the envy of Saul, the churlishness of Nabal, the ambition of Absalom, the intemperance of Felix, the sorcery of Simon Magus, etc. Thus particular Persons have their more proper Sins, whereby they have most of all dishonoured God, withstood his Spirit, neglected and resisted his Grace, and defiled their own Consciences;
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He allows us, yea, he requires us to seek the good of our souls, to seek any thing without the which we cannot be happy, to promote by all means our own salvation, to seek our selves out of our selves, in Christ and in his Righteousness.
He allows us, yea, he requires us to seek the good of our Souls, to seek any thing without the which we cannot be happy, to promote by all means our own salvation, to seek our selves out of our selves, in christ and in his Righteousness.
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Secondly, because he never calls us unto any either morose and cruel, or superstitious Self-Denial, such as is that of the covetous worldling, who when he wanteth nothing that he desires, wanteth power and an heart to eat thereof,
Secondly, Because he never calls us unto any either morose and cruel, or superstitious Self-Denial, such as is that of the covetous worldling, who when he Wants nothing that he Desires, Wants power and an heart to eat thereof,
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and bereaveth himself of good, though the things which God gives, he gives them unto us to enjoy, Eccles. 4. 8. & 6. 2. 1 Tim. 6. 17. or as that of Baal's Priests, and the Sect of the Flagellantes, who cut and whip'd themselves in their frantick devotions,
and bereaveth himself of good, though the things which God gives, he gives them unto us to enjoy, Eccles. 4. 8. & 6. 2. 1 Tim. 6. 17. or as that of Baal's Priests, and the Sect of the Flagellantes, who Cut and whipped themselves in their frantic devotions,
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as Saire the Cafuist telleth us of Francis and Benedict, two Founders of the regular Devotions or Superstition in the Church of Rome, that they were wont to cast themselves naked into Snow,
as Saire the Cafuist Telleth us of Francis and Benedict, two Founders of the regular Devotions or Superstition in the Church of Rome, that they were wont to cast themselves naked into Snow,
A notable Relation of which kinde of Self-Deniall (I know not whether more nastie or superstitious) a learned and grave Divine of ours hath largely collected out of Climacus and Lewes of Granada, in the fourth part of his Christian Warfare.
A notable Relation of which kind of Self-Deniall (I know not whither more nasty or superstitious) a learned and grave Divine of ours hath largely collected out of Climacus and Lewes of Granada, in the fourth part of his Christian Warfare.
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But we are then called by God to Deny our selves, our Reason, Wisdom, Parts, Learning, Ease, Wealth, Lands, Houses, Honour, Favour, Credit, Applause, Father, Mother, Wife, Children, Life, whatsoever is dearest unto us, whensoever it stands in Opposition unto,
But we Are then called by God to Deny our selves, our Reason, Wisdom, Parts, Learning, Ease, Wealth, Lands, Houses, Honour, Favour, Credit, Applause, Father, Mother, Wife, Children, Life, whatsoever is dearest unto us, whensoever it Stands in Opposition unto,
In which sense we are to deny our selves Alwayes, in praeparatione animae: And Actually, whensoever any thing dear unto us is inconsistent with the Conscience of our duty to God.
In which sense we Are to deny our selves Always, in preparation Spirits: And Actually, whensoever any thing dear unto us is inconsistent with the Conscience of our duty to God.
nor Life, in comparison of the Gospel of Grace, and of the Name of the Lord Jesus, Acts 20. 24. Acts 21. 13. Nor Micaiah his safety or reputation in Ahab's Court, 1 Reg. 22. 14. Nor Levi his father or mother,
nor Life, in comparison of the Gospel of Grace, and of the Name of the Lord jesus, Acts 20. 24. Acts 21. 13. Nor Micaiah his safety or reputation in Ahab's Court, 1 Reg. 22. 14. Nor Levi his father or mother,
when God took her away with a stroke, and forbad him to mourn for her, Ezek. 24. 16, 17, 18. Nor Matthew his receipt of Custome, Luke 5. 27. Nor Iames and Iohn their Nets, their Ships, their Father,
when God took her away with a stroke, and forbade him to mourn for her, Ezekiel 24. 16, 17, 18. Nor Matthew his receipt of Custom, Lycia 5. 27. Nor James and John their Nets, their Ships, their Father,
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or the wife of thy bosome, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou,
or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other God's, which thou hast not known, thou,
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But thou shalt surely kill him, thine hand shall be first against him to put him to death, &c. Deut. 13. 6, 9. Though an Idol be made of Silver and Gold,
But thou shalt surely kill him, thine hand shall be First against him to put him to death, etc. Deuteronomy 13. 6, 9. Though an Idol be made of Silver and Gold,
yet being an Idol, it must be thrown away with detestation like a menstruous Cloth, Isai. 30. 22. If Simon Magus offered money for the gifts of the Spirit, the Apostle doth abhorr so abominable a negotiation, Acts 8. 20. Even the Brasen Serpent when it becomes a snare by the abuse of men, is no longer preserved as a Monument of mercy,
yet being an Idol, it must be thrown away with detestation like a menstruous Cloth, Isaiah 30. 22. If Simon Magus offered money for the Gifts of the Spirit, the Apostle does abhor so abominable a negotiation, Acts 8. 20. Even the Brazen Serpent when it becomes a snare by the abuse of men, is not longer preserved as a Monument of mercy,
and when Christ offers to come into his house, will not suffer Mammon to shut the door against him, Luke 19. 8. Restitution, as it is a most necessary,
and when christ offers to come into his house, will not suffer Mammon to shut the door against him, Lycia 19. 8. Restitution, as it is a most necessary,
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and being filled was grown too big to make an escape at the same passage, was constrained for saving his life to empty and starve himself again, that he might go out by the same way as he came in.
and being filled was grown too big to make an escape At the same passage, was constrained for Saving his life to empty and starve himself again, that he might go out by the same Way as he Come in.
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all our vessels, all our merchandize must be superscribed with a new title, Holiness to the Lord, Isa. 23. 18. Zech. 14. 20, 21. Then mens chief care will be to honour the Lord with their substance, Prov. 3. 9. to bring their Sons, their Silver, their Gold to the name of the Lord, the holy One of Israel, Isa. 60. 9. All we are,
all our vessels, all our merchandise must be superscribed with a new title, Holiness to the Lord, Isaiah 23. 18. Zechariah 14. 20, 21. Then men's chief care will be to honour the Lord with their substance, Curae 3. 9. to bring their Sons, their Silver, their Gold to the name of the Lord, the holy One of Israel, Isaiah 60. 9. All we Are,
unto the honour of our Master, from whose bounty we received it. III. Comparatively, and in some respect so we are to deny our Renewed self, our very vertues and graces.
unto the honour of our Master, from whose bounty we received it. III. Comparatively, and in Some respect so we Are to deny our Renewed self, our very Virtues and graces.
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and in comparison of Christ, so we must esteem all things losse for the excellency of the knowledg of Christ Iesus our Lord, Qui docet in opera confidere, is negat meritum Christi sufficere. Ferus in Act. 15. August.
and in comparison of christ, so we must esteem all things loss for the excellency of the knowledge of christ Iesus our Lord, Qui docet in opera confidere, is negate Merit Christ sufficere. Ferus in Act. 15. August.
Now whosoever will be in truth, what he is in promise and profession, must learn this fundamentall duty, to deny himself, willingly and obediently to forsake all sin, to subdue all general concupiscence, with his own proper and personal corruptions, absolutely, without any limitation or exception.
Now whosoever will be in truth, what he is in promise and profession, must Learn this fundamental duty, to deny himself, willingly and obediently to forsake all since, to subdue all general concupiscence, with his own proper and personal corruptions, absolutely, without any limitation or exception.
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I have done with the Doctrinal part of this point, and am sorry to have so long detained a learned Auditory with things so fully known unto them before. I now proceed to Application.
I have done with the Doctrinal part of this point, and am sorry to have so long detained a learned Auditory with things so Fully known unto them before. I now proceed to Application.
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It is said when Christ preached this Doctrine, that he called the people unto him with his Disciples, Mar. 8. 34. My Exhortation proportionably unto you and my self shall be double. One as we are the people of Christ, the other as we are his Disciples, and Ministers.
It is said when christ preached this Doctrine, that he called the people unto him with his Disciples, Mar. 8. 34. My Exhortation proportionably unto you and my self shall be double. One as we Are the people of christ, the other as we Are his Disciples, and Ministers.
To take heed of that sin which is formally opposite unto Self-denial, as a sin most pernicious and obstructive to salvation, which is the sin of Self-love, or self-estimation;
To take heed of that since which is formally opposite unto Self-denial, as a since most pernicious and obstructive to salvation, which is the since of Self-love, or self-estimation;
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and therefore it is set by the Apostle as Commander in chief in the head of a whole Regiment of sins, 2 Tim. 3. 1, 5. It branches it self into two great sins, Self-seeking, as an end,
and Therefore it is Set by the Apostle as Commander in chief in the head of a Whole Regiment of Sins, 2 Tim. 3. 1, 5. It branches it self into two great Sins, Self-seeking, as an end,
but are wholly taken up in serving their own wills and desires, Seeking their own things, and not the things of Iesus Christ, Phil. 2. 21. Like the Prophet's empty Vine, bringing fruit onely to themselves, Hos. 10. 1. Obeying their own wills against God's, Ier. 18. 12. 44. 17. giving ear to the temptation of their own lusts, Iames 1. 14. making their own eyes Judges of right and wrong, Iudg, 17. 6. whence arise proud reasonings and contendings against the Truth;
but Are wholly taken up in serving their own wills and Desires, Seeking their own things, and not the things of Iesus christ, Philip 2. 21. Like the Prophet's empty Vine, bringing fruit only to themselves, Hos. 10. 1. Obeying their own wills against God's, Jeremiah 18. 12. 44. 17. giving ear to the temptation of their own Lustiest, James 1. 14. making their own eyes Judges of right and wrong, Judge, 17. 6. whence arise proud reasonings and contendings against the Truth;
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Whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it, v. 25. Our love and our life should still go together;
Whosoever will save his life shall loose it, and whosoever will loose his life for my sake, shall find it, v. 25. Our love and our life should still go together;
Now the Apostle will tell us that Christ is our life, Col. 3. 4. Gal. 2. 20. (for, the life we have without him, is but gradus ad mortem) and therefore he must be our love too (as Ignatius called him.) His end, his will, his wisdome must be ours.
Now the Apostle will tell us that christ is our life, Col. 3. 4. Gal. 2. 20. (for, the life we have without him, is but gradus ad mortem) and Therefore he must be our love too (as Ignatius called him.) His end, his will, his Wisdom must be ours.
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Self-depending is, when we put confidence (for Spirituall ends, which respect righteousnesse and salvation) in our graces, expecting pardon of sin, favour with God,
Self-depending is, when we put confidence (for Spiritual ends, which respect righteousness and salvation) in our graces, expecting pardon of since, favour with God,
as the Jews did, Rom. 10. 3. And when for other Civill and publick ends wee put confidence in Men, Counsels, Horses, Treasures, in an Arm of flesh, rising and sinking, confiding and drooping or desponding, according as second causes doe ebb or flow:
as the jews did, Rom. 10. 3. And when for other Civil and public ends we put confidence in Men, Counsels, Horses, Treasures, in an Arm of Flesh, rising and sinking, confiding and drooping or desponding, according as second Causes do ebb or flow:
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A sin which in these times wee are too much guilty of, and whereby God being so greatly provoked, might justly leave us to our selves, that when wee finde our selves fatherlesse, we might be driven more closely to finde mercy in him. It is a sin very injurious to the Love, Power, Wisdome, Mercy, Truth of God, upon which Attributes of his our confidence should cast anchor;
A since which in these times we Are too much guilty of, and whereby God being so greatly provoked, might justly leave us to our selves, that when we find our selves fatherless, we might be driven more closely to find mercy in him. It is a since very injurious to the Love, Power, Wisdom, Mercy, Truth of God, upon which Attributes of his our confidence should cast anchor;
when he humbleth us, let us fear, and yet still trust in him, because if we repent and return, hee will lift us up; (for, it is all one with him to help,
when he Humbleth us, let us Fear, and yet still trust in him, Because if we Repent and return, he will lift us up; (for, it is all one with him to help,
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for which purpose let us learn and put in use these few brief, but excellent Rules. 1. To exalt the Word and Counsel of God in our judgements. In matters of Faith, Worship,
for which purpose let us Learn and put in use these few brief, but excellent Rules. 1. To exalt the Word and Counsel of God in our Judgments. In matters of Faith, Worship,
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nor be wise in our own eyes, Prov. 23. 4. Isai. 5. 21. nor suffer natural and carnal reasonings to elude and shift off any Divine truth, whereby lust should be restrained,
nor be wise in our own eyes, Curae 23. 4. Isaiah 5. 21. nor suffer natural and carnal reasonings to elude and shift off any Divine truth, whereby lust should be restrained,
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and conscience guided. 2. To exalt the authority of God in our wills, to say as Paul did, Lord, what wilt thou have me to do? This is the great point upon which all duty hangs.
and conscience guided. 2. To exalt the Authority of God in our wills, to say as Paul did, Lord, what wilt thou have me to do? This is the great point upon which all duty hangs.
Conquer Will, and you conquer Hell. 3. To exalt the honour of God in all our aimes. Let us be willing that it go well or ill with our selves, according as the one or the other doth most make for God's glory,
Conquer Will, and you conquer Hell. 3. To exalt the honour of God in all our aims. Let us be willing that it go well or ill with our selves, according as the one or the other does most make for God's glory,
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But if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him, 2 Sam. 15. 25, 26. To say with Iob, cap. 1. 21. as well when he taketh away when he giveth, Blessed be his Name. To say with Paul, Let Christ be magnified in my body;
But if he thus say, I have no delight in thee, behold Here am I, let him do to me as seems good unto him, 2 Sam. 15. 25, 26. To say with Job, cap. 1. 21. as well when he Takes away when he gives, Blessed be his Name. To say with Paul, Let christ be magnified in my body;
whether it be by life or by death, Phil. 1. 20. It is fitter that he should have his honour, then that we should have our ease. It may be our prayer, that he would glorifie himself in our deliverance;
whither it be by life or by death, Philip 1. 20. It is fitter that he should have his honour, then that we should have our ease. It may be our prayer, that he would Glorify himself in our deliverance;
Lastly, To set up the love of Christ and his Church uppermost in our hearts: this love will constrain us, and make us willing to be offered up in the publick service:
Lastly, To Set up the love of christ and his Church uppermost in our hearts: this love will constrain us, and make us willing to be offered up in the public service:
and to receive garments, and olive-yards, and vine-yards, and sheep, and oxen, and men-servants, and maid-servants? 2 Kin. 5. 16. and as Ieremy to Baruch, The Lord is breaking down, and plucking up;
and to receive garments, and olive-yards, and vineyards, and sheep, and oxen, and manservants, and maidservants? 2 Kin. 5. 16. and as Ieremy to baruch, The Lord is breaking down, and plucking up;
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and seekest thou great things for thy self? seek them not, Ier. 45. 4, 5. Certainly, that man cannot without great repentance and restitution expect mercy from Christ, who,
and Seekest thou great things for thy self? seek them not, Jeremiah 45. 4, 5. Certainly, that man cannot without great Repentance and restitution expect mercy from christ, who,
cares not how he defraud, spoile, devoure, suck from the publick into his own Cisterne, regards not which way the Church or the State fall, back or edge, sinke or swim,
Cares not how he defraud, spoil, devour, suck from the public into his own Cistern, regards not which Way the Church or the State fallen, back or edge, sink or swim,
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and like a Fly, suck fatnesse and nourishment unto himself out of the wounds and sores, out of the blood and tears, out of the ruines and calamities of other men.
and like a Fly, suck fatness and nourishment unto himself out of the wounds and sores, out of the blood and tears, out of the ruins and calamities of other men.
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such men as these must expect that the wrath of God will mingle gall and bitternesse with such wages of iniquity, they are sure never to enjoy them in their lives with comfort,
such men as these must expect that the wrath of God will mingle Gall and bitterness with such wages of iniquity, they Are sure never to enjoy them in their lives with Comfort,
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Now then for the quickning of us to this necessary duty, there are two notable encouragements in the text. 1. It enableth us to take up our cross, meekly, willingly, obediently to accept,
Now then for the quickening of us to this necessary duty, there Are two notable encouragements in the text. 1. It enableth us to take up our cross, meekly, willingly, obediently to accept,
We are not moved at the breaking of an earthen or wodden vessel ▪ but if a Diamond or rich Jewel be defaced, it doth greatly affect us the more vile we are in our own eyes, the more unmoved we shall be when any bruize or breach is made upon us.
We Are not moved At the breaking of an earthen or wooden vessel ▪ but if a Diamond or rich Jewel be defaced, it does greatly affect us the more vile we Are in our own eyes, the more unmoved we shall be when any bruise or breach is made upon us.
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and to do before him? Did Christ bear a crosse to save me? and shall not I do the same to serve him? did he bear His, the heaviest that ever lay on the shoulders of a man? and shall not I bear mine, which he by his hath made so light and easie? Surely,
and to do before him? Did christ bear a cross to save me? and shall not I do the same to serve him? did he bear His, the Heaviest that ever lay on the shoulders of a man? and shall not I bear mine, which he by his hath made so Light and easy? Surely,
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The Apostles went away from the presence of the Counsel rejoycing, Act. 5. 41. NONLATINALPHABET, that they were honored with dishonor, or had the dignity conferred upon them to suffer shame for the name of Christ.
The Apostles went away from the presence of the Counsel rejoicing, Act. 5. 41., that they were honoured with dishonour, or had the dignity conferred upon them to suffer shame for the name of christ.
When I can say, not my will, I shall quickly say, Thy will be done; I shall follow him as a Lord. No so necessary a qualification to service, as self-denial: Christ himself,
When I can say, not my will, I shall quickly say, Thy will be done; I shall follow him as a Lord. No so necessary a qualification to service, as self-denial: christ himself,
Joh. 5. 30. & 6. 38. I shall follow him as an example: for what he cōmands us to do, to the doing thereof he encourageth us by his own example, Ioh. 13. 15. Legal obedience is in hearing and doing; but Evangelical obedience for the most part is in hearing and imitating, 1 Pet. 2. 21. For this end we were predestinated,
John 5. 30. & 6. 38. I shall follow him as an Exampl: for what he commands us to do, to the doing thereof he Encourageth us by his own Exampl, John 13. 15. Legal Obedience is in hearing and doing; but Evangelical Obedience for the most part is in hearing and imitating, 1 Pet. 2. 21. For this end we were predestinated,
unto this we were called, that we might be conformed unto him, hear him in all things whatsoever he shall say, Act. 3. 22. and follow him wheresoever he shall go, Rev. 14. 4. To give up our selves in all things unto his wisdom to counsel,
unto this we were called, that we might be conformed unto him, hear him in all things whatsoever he shall say, Act. 3. 22. and follow him wheresoever he shall go, Rev. 14. 4. To give up our selves in all things unto his Wisdom to counsel,
This is the highest & noblest disposition of a child of God, and that wherein he most resembleth Christ, to exclude and prescinde all self-respects in every thing wherein his Master is to be served and glorified.
This is the highest & Noblest disposition of a child of God, and that wherein he most resembles christ, to exclude and prescind all self-respects in every thing wherein his Master is to be served and glorified.
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Worms, caterpillars, weezles, mice, rats, live and eat only for themselves; this is their basenesse. Lions, Wolves, Leopards, Tigers, prey and ravine onely for themselves;
Worms, caterpillars, weezles, mice, rats, live and eat only for themselves; this is their baseness. Lions, Wolves, Leopards, Tigers, prey and ravine only for themselves;
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upon Power, to be insolent and injurious: upon Wisdome, to be cunning and crooked: upon Learning, to be flatulent and aëry: upon Wealth, to be luxurious:
upon Power, to be insolent and injurious: upon Wisdom, to be cunning and crooked: upon Learning, to be flatulent and aery: upon Wealth, to be luxurious:
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then private self-seeking. One false tooth or notch in a wheele will spoile the motion of an exquisite instrument. One string in a Lute which hath a private tune of its own, dissonant and unharmonious to all the rest, will corrupt the whole Musick:
then private self-seeking. One false tooth or notch in a wheel will spoil the motion of an exquisite Instrument. One string in a Lute which hath a private tune of its own, dissonant and unharmonious to all the rest, will corrupt the Whole Music:
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one self-seeker who would be baited with a wedge of gold, and a Babylonish garment, had almost brought mischief upon the camp of Israel. Private Interest will ever obstruct publick duties:
one self-seeker who would be baited with a wedge of gold, and a Babylonish garment, had almost brought mischief upon the camp of Israel. Private Interest will ever obstruct public duties:
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It was private interest made Pharaoh oppresse Israel, that they might not grow too strong and potent a people, Exo. 1. 10. It was private interest made Ieroboam set up the Calves at Dan and Bethel, least unity of worship should reduce the ten tribes to the house of David again ▪ 1 Kin. 12. 26, 27, 28. It was private interest made the Iews crucifie the Lord of glory, If we let this man alone, the Romans will come and destroy our place and Nation, Ioh. 11. 48. (for indeed there was a publick fame and expectation of a great Prince to arise out of Iudea, who was to rule over all the world, which the Romans blindly believe was made good,
It was private Interest made Pharaoh oppress Israel, that they might not grow too strong and potent a people, Exo. 1. 10. It was private Interest made Jeroboam Set up the Calves At Dan and Bethel, least unity of worship should reduce the ten tribes to the house of David again ▪ 1 Kin. 12. 26, 27, 28. It was private Interest made the Iews crucify the Lord of glory, If we let this man alone, the Roman will come and destroy our place and nation, John 11. 48. (for indeed there was a public fame and expectation of a great Prince to arise out of Iudea, who was to Rule over all the world, which the Romans blindly believe was made good,
when Vespasian, who had been the Praefectus of that Province, came to the Empire.) It was private interest made Demetrius and the crafts-men cry up Diana, and cry down the Gospel, Act. 19. 24 27. As little ditches joyned to the sides of a great River, will draw it away from its own channell;
when Vespasian, who had been the Praefectus of that Province, Come to the Empire.) It was private Interest made Demetrius and the craftsmen cry up Diana, and cry down the Gospel, Act. 19. 24 27. As little ditches joined to the sides of a great River, will draw it away from its own channel;
the more low and useless we are in our own eyes, the fitter we are to be imploied by God, who powreth the oyl of his grace in vasa cōtrita, into brokē vessels.
the more low and useless we Are in our own eyes, the fitter we Are to be employed by God, who poureth the oil of his grace in vasa cōtrita, into broken vessels.
When God offred Mos. to destroy Israel, & make of him a great nation, he hath no heart to such preferment, his magistrate-affectiō to the people of God swallow'd up his family-affection,
When God offered Mos. to destroy Israel, & make of him a great Nation, he hath no heart to such preferment, his magistrate-affection to the people of God swallowed up his family-affection,
& had no portion allotted for himself till the publick was served, and that by the care of the people, Ios. 19. 48. when the pepole of God were afflicted in Nehemiah's time, he was so far from adding therunto by any act of oppression or violence, that he remitted much of his own right,
& had no portion allotted for himself till the public was served, and that by the care of the people, Ios. 19. 48. when the pepole of God were afflicted in Nehemiah's time, he was so Far from adding thereunto by any act of oppression or violence, that he remitted much of his own right,
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How low was David in his own eys, when God took him to feed his people? Who am I? what is my Father's house, that thou hast brought mee hitherto? 2 Sam. 7. 28. How doth Moses even to a sinful modesty, under-rate himself,
How low was David in his own eyes, when God took him to feed his people? Who am I? what is my Father's house, that thou hast brought me hitherto? 2 Sam. 7. 28. How does Moses even to a sinful modesty, underrate himself,
and a slow tongue, Ex. 3. 11. & 4. 10. It is true, there was in this declining of his, somthing of Self hid in his heart, to wit, the fear of enemies, which God took notice of,
and a slow tongue, Ex. 3. 11. & 4. 10. It is true, there was in this declining of his, something of Self hid in his heart, to wit, the Fear of enemies, which God took notice of,
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and yet that Apostle, who laboured more abundantly then all the rest, 1 Cor. 15. 10. Before we use great Timber in buildings, we lay it out in the Wind and Sun, to draw out all its own natural moisture:
and yet that Apostle, who laboured more abundantly then all the rest, 1 Cor. 15. 10. Before we use great Timber in buildings, we lay it out in the Wind and Sun, to draw out all its own natural moisture:
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we cannot make lime and mortar of Stones, so long as they retain their naturall hardnesse, till by the heat of fire they be made dissolvable, and so fit to temper:
we cannot make lime and mortar of Stones, so long as they retain their natural hardness, till by the heat of fire they be made dissolvable, and so fit to temper:
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God layes the foundation of great works in despised and selfe-despising instruments, in a day of small things, as it were, in a graine of mustard-seed, that he may have the greater honour.
God lays the Foundation of great works in despised and self-despising Instruments, in a day of small things, as it were, in a grain of Mustard seed, that he may have the greater honour.
He had respect to the low estate of his handmaid, Luke 1. 48. What graces doth Christ honour to be the Keyes of eternall life but self-denying Graces? Faith and Repentance.
He had respect to the low estate of his handmaid, Lycia 1. 48. What graces does christ honour to be the Keys of Eternal life but self-denying Graces? Faith and Repentance.
they must then shrink back into their wonted lower condition again. Others gaine by the crimes of men, by their sensuality, luxury, prodigality, excesse, malice, contentions;
they must then shrink back into their wonted lower condition again. Others gain by the crimes of men, by their sensuality, luxury, prodigality, excess, malice, contentions;
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We in our profession have our temptations too: If so much duty be required, so much preaching ▪ humiliation, thanksgiving, admonition, superintendency;
We in our profession have our temptations too: If so much duty be required, so much preaching ▪ humiliation, thanksgiving, admonition, superintendency;
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and resolve never more to have the power and possession of our selves. We might instance endlessely in things of this nature, from the Throne to the Plow.
and resolve never more to have the power and possession of our selves. We might instance endlessly in things of this nature, from the Throne to the Blow.
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Now then it much behooveth us who are the Lord's remembrancers, to pray earnestly unto him for a large spirit of self-denial upon all in publick service, both others and our selves, That God would preserve us all from this dangerous temptation, That he would take out of us all our own sap and lusts, whatever would make us warp,
Now then it much behooveth us who Are the Lord's remembrancers, to pray earnestly unto him for a large Spirit of self-denial upon all in public service, both Others and our selves, That God would preserve us all from this dangerous temptation, That he would take out of us all our own sap and Lustiest, whatever would make us warp,
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and taken as it were from her own former shape, before she became an Israelite. The Daughter of Pharaoh is no fit wife for Solomon, till she forget her own people and her father's house, Psalm 45. 10. Rahab, Babylon, Tyre, Ethiopia, Philistia, must renounce their naturall and Gentilitian honours,
and taken as it were from her own former shape, before she became an Israelite. The Daughter of Pharaoh is no fit wife for Solomon, till she forget her own people and her Father's house, Psalm 45. 10. Rahab, Babylon, Tyre, Ethiopia, Philistia, must renounce their natural and Gentilitian honours,
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For the King's Majesty, That God would fill his heart with this excellent grace, and with the love of the common welfare above all other respects or Interests, That he may bewail his poor people,
For the King's Majesty, That God would fill his heart with this excellent grace, and with the love of the Common welfare above all other respects or Interests, That he may bewail his poor people,
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as David did, What have these sheep done, that in a difference of mine they should suffer such bitter things? That God would mercifully preserve him from joyning with the Enemies of pure Religion (to the endangering thereof) for the promoting of such ends,
as David did, What have these sheep done, that in a difference of mine they should suffer such bitter things? That God would mercifully preserve him from joining with the Enemies of pure Religion (to the endangering thereof) for the promoting of such ends,
as those Enemies of God, even according to the principles and practices of their Religion, are much more likely in the conclusion to betray and destroy, then promote or preserve.
as those Enemies of God, even according to the principles and practices of their Religion, Are much more likely in the conclusion to betray and destroy, then promote or preserve.
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and as Mordecai did, to speak peace unto them, and to their seed, Ester 10. 3. That God would cause them still to speak comfortably unto the Levites, who teach the good knowledge of the Lord;
and as Mordecai did, to speak peace unto them, and to their seed, Ester 10. 3. That God would cause them still to speak comfortably unto the Levites, who teach the good knowledge of the Lord;
and to command them to carry forth all filthinesse out of the holy place, as good Hezekiah did, 2 Chron. 29. 5. & 30. 22. That no jealousies may ever break asunder,
and to command them to carry forth all filthiness out of the holy place, as good Hezekiah did, 2 Chronicles 29. 5. & 30. 22. That no jealousies may ever break asunder,
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but that piety and wisdom may most sweetly knit together the Civill and the Ecclesiasticall Dispensations in things pertaining to God and his House. For the Armies:
but that piety and Wisdom may most sweetly knit together the Civil and the Ecclesiastical Dispensations in things pertaining to God and his House. For the Armies:
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That God would pour out upon them the noble spirit of selfe-deniall, and carry them by his power and blessing with unwearied resolutions to the services they are intrusted withall.
That God would pour out upon them the noble Spirit of self-denial, and carry them by his power and blessing with unwearied resolutions to the services they Are Entrusted withal.
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as that the reverence of the persons and function of his Ministers should be as it were complicated and linked up together with his own honour, according as he hath said, He that heareth you, heareth me;
as that the Reverence of the Persons and function of his Ministers should be as it were complicated and linked up together with his own honour, according as he hath said, He that hears you, hears me;
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whosoever entertaine honourable thoughts of Christ by our Ministry, cannot but therewithall reverence us, and esteem the feet of those beautifull, who discover such glad tydings unto them.
whosoever entertain honourable thoughts of christ by our Ministry, cannot but therewithal Reverence us, and esteem the feet of those beautiful, who discover such glad tidings unto them.
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But though Christ hath joyned these things together, yet it is our duty in all our aimes and desires to abstract and prescinde our Master's interest from our own reward;
But though christ hath joined these things together, yet it is our duty in all our aims and Desires to abstract and prescind our Masters Interest from our own reward;
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I dare not think or suspect that in any of our humble advices and petitions to the honourable Houses of Parliament, we have at all pursued any private Interest of our own,
I Dare not think or suspect that in any of our humble advices and petitions to the honourable Houses of Parliament, we have At all pursued any private Interest of our own,
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but only that service which wee are perswaded Christ hath entrusted his Ministers withall, which I am fully assured hath been the only scope we have aimed at:
but only that service which we Are persuaded christ hath Entrusted his Ministers withal, which I am Fully assured hath been the only scope we have aimed At:
even of enemies themselves, that as we preach not our selves but Christ Iesus the Lord, so we seek not our selves or our own things, but the things of Iesus Christ;
even of enemies themselves, that as we preach not our selves but christ Iesus the Lord, so we seek not our selves or our own things, but the things of Iesus christ;
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I have done with the first part of my exhortation, to stir us up in behalf of our selves and others, to pray unto God to bestow this excellent grace upon all who are entrusted in publick services,
I have done with the First part of my exhortation, to stir us up in behalf of our selves and Others, to pray unto God to bestow this excellent grace upon all who Are Entrusted in public services,
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unto which (had I sooner thought of it) I would have subjoyned a-like exhortation unto every one of us in our Ministry, to presse and urge the practice of this duty upon our people, especially when we preach before those who are called unto publick trusts,
unto which (had I sooner Thought of it) I would have subjoined alike exhortation unto every one of us in our Ministry, to press and urge the practice of this duty upon our people, especially when we preach before those who Are called unto public trusts,
I now proceed unto my last part of my application, viz. An exhortation unto us our selves to practice this heavenly duty, wherin I can but offer a sceleton,
I now proceed unto my last part of my application, viz. an exhortation unto us our selves to practice this heavenly duty, wherein I can but offer a skeleton,
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I shall branch this exhortation likewise into two parts: One concerning our generall Ministry, the other concerning our particular Relation unto the service of this Assembly.
I shall branch this exhortation likewise into two parts: One Concerning our general Ministry, the other Concerning our particular Relation unto the service of this Assembly.
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For the former, there are in this age of Liberty (for, usually such men do Captare Tempora impacata & inquieta, as Petrus Aerodius a learned Civilian telleth us) very many itching and wanton wits, men of an Athenian temper, who spend all their time in nothing else but to hear and to tell some New Theology, who flie after too high notions, and abstruse, metaphysicall, unheard-of fancies;
For the former, there Are in this age of Liberty (for, usually such men do Capture Tempora impacata & inquieta, as Peter Aerodius a learned Civilian Telleth us) very many itching and wanton wits, men of an Athenian temper, who spend all their time in nothing Else but to hear and to tell Some New Theology, who fly After too high notions, and abstruse, metaphysical, unheard-of fancies;
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and of all Learning, none more dangerous then a Projector in Theology; the likeliest piece of timber of any other, out of which to shape first a Sceptick, and after that an Heretick, and at last an Atheist; such were the Ancient Hereticks of old, Valentinus, Basilides, Montanus, Marcus, and therest, who as Eusebius telleth us, were wont to amuse the people with strange words,
and of all Learning, none more dangerous then a Projector in Theology; the likeliest piece of timber of any other, out of which to shape First a Sceptic, and After that an Heretic, and At last an Atheist; such were the Ancient Heretics of old, Valentinus, Basilides, Montanus, Marcus, and therest, who as Eusebius Telleth us, were wont to amuse the people with strange words,
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and such were in our later age of the Church, Faustus Socinus, and Conradus Vorstius, and divers others, whose corrupt and bold doctrines, have spread like a gangrene,
and such were in our later age of the Church, Faustus Socinus, and Conrad Vorstius, and diverse Others, whose corrupt and bold doctrines, have spread like a gangrene,
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And many such are likely enough to arise and multiply in these Kingdoms (heretofore famous for unity in Doctrine) if the fancies of New Light, and Liberty of Conscience (falsely so called) should go on and prevail:
And many such Are likely enough to arise and multiply in these Kingdoms (heretofore famous for unity in Doctrine) if the fancies of New Light, and Liberty of Conscience (falsely so called) should go on and prevail:
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one sad example whereof wee have already in the prodigious and most execrable blasphemies of a Socinian Heretick, to say nothing of any other distempers.
one sad Exampl whereof we have already in the prodigious and most execrable Blasphemies of a Socinian Heretic, to say nothing of any other distempers.
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I do not doubt, but when the prophecies of Scripture, touching the affaires of the Church which are yet future (of which I beleeve there are many) shall be fulfilled, there will by that meanes bee much more light in understanding such predictions,
I do not doubt, but when the prophecies of Scripture, touching the affairs of the Church which Are yet future (of which I believe there Are many) shall be fulfilled, there will by that means be much more Light in understanding such predictions,
then it is possible yet to have of them while they are unfulfilled; (for, the accomplishment of prophecies are the best and surest expositions of them.) But in things Doctrinall, and Evangelicall, in matters of Faith, Duty,
then it is possible yet to have of them while they Are unfulfilled; (for, the accomplishment of prophecies Are the best and Surest expositions of them.) But in things Doctrinal, and Evangelical, in matters of Faith, Duty,
In this therefore let ministeriall prudence and zeale for the souls of our hearers, and for the peace of the Church, teach us to deny all pride and wantonnesse of wit, which would offer to tempt and transport us into by wayes, and make us busie our selves in finding out a Northwest passage (if I may so speak) unto heaven;
In this Therefore let ministerial prudence and zeal for the Souls of our hearers, and for the peace of the Church, teach us to deny all pride and wantonness of wit, which would offer to tempt and transport us into by ways, and make us busy our selves in finding out a Northwest passage (if I may so speak) unto heaven;
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but let us content our selves with the words of truth and sobernesse, with the wholesome forme of sound words, that we may be wormen who need not be ashamed, rightly dividing the word of truth;
but let us content our selves with the words of truth and soberness, with the wholesome Form of found words, that we may be wormen who need not be ashamed, rightly dividing the word of truth;
and making manifest the will of God to the consciences of our hearers by demonstrations of the spirit and of power, that they being convinced, and the secrets of their hearts discovered, may fall downe and worship God,
and making manifest the will of God to the Consciences of our hearers by demonstrations of the Spirit and of power, that they being convinced, and the secrets of their hearts discovered, may fallen down and worship God,
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2. Let us learne to deny our selves in the affectation of new senses and meanings of Scripture, in indulging a liberty to our own wits and fancies, to pick exceptions at the pious and solid expositions of other learned men.
2. Let us Learn to deny our selves in the affectation of new Senses and meanings of Scripture, in indulging a liberty to our own wits and fancies, to pick exceptions At the pious and solid expositions of other learned men.
which is no small sinne in the Apostle Peter's judgement, 2 Pet. 3. 16. Dic ubi cubas in meridie, you know what a wilde and proud sense the Donatists put upon that place to maintaine their African Schisme.
which is no small sin in the Apostle Peter's judgement, 2 Pet. 3. 16. Die ubi cubas in meridie, you know what a wild and proud sense the Donatists put upon that place to maintain their African Schism.
But as Iuvenal said of children, Naxima debetur pueris reverencia, I may say in another sense of the holy Scriptures, that wee owe much reverence and veneration unto them,
But as Juvenal said of children, Naxima debetur pueris reverencia, I may say in Another sense of the holy Scriptures, that we owe much Reverence and veneration unto them,
though unobserved by others before us, (that may be revealed to another which sitteth by, which a former had not discovered;) But I dislike the affectation of finding something new and strange in every thing we read,
though unobserved by Others before us, (that may be revealed to Another which Sitteth by, which a former had not discovered;) But I dislike the affectation of finding something new and strange in every thing we read,
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Secondly, let us in this case take heed of departing vel latum vnguem from the analogy of faith, and that knowledge which is according unto godlinesse, into diverticles of fancy, or criticall curiosity;
Secondly, let us in this case take heed of departing vel latum vnguem from the analogy of faith, and that knowledge which is according unto godliness, into diverticles of fancy, or critical curiosity;
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In these and the like cases it becomes us, and it is our duty to maintaine and vindicate Iura Ministerii and decentiam Statûs; wee cannot without unworthy cowardize betray the rights which belong unto our places.
In these and the like cases it becomes us, and it is our duty to maintain and vindicate Jerusalem Ministerii and decentiam Statûs; we cannot without unworthy cowardice betray the rights which belong unto our places.
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and by our humility, meekness, innocency, wisdome, contempt of the world, and all the pleasures and vanities thereof, using it as if wee used it not, without vanity, without levity, without excesse, by our bounty and charity,
and by our humility, meekness, innocency, Wisdom, contempt of the world, and all the pleasures and vanities thereof, using it as if we used it not, without vanity, without levity, without excess, by our bounty and charity,
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and ministring to the necessities of the Saints, and making all our substance appear to have written on it, Holinesse to the Lord, we may put to silence the ignorance of foolish,
and ministering to the necessities of the Saints, and making all our substance appear to have written on it, Holiness to the Lord, we may put to silence the ignorance of foolish,
2. The weaknesses of divers men, who are but babes in knowledge, men of low and narrow capacities, will likewise call upon us to deny our selves in our parts and learning;
2. The Weaknesses of diverse men, who Are but babes in knowledge, men of low and narrow capacities, will likewise call upon us to deny our selves in our parts and learning;
though we could set forth a feast of strong meats, of wine, of fatted things; yet we must descend and provide milk, and cibum praemansum for such as these;
though we could Set forth a feast of strong Meats, of wine, of fatted things; yet we must descend and provide milk, and Food praemansum for such as these;
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Paul had strong arguments when he disputed with the Philosophers at Athens; and easie, low exhortations when he instructed the servants and children at Ephesus.
Paul had strong Arguments when he disputed with the Philosophers At Athens; and easy, low exhortations when he instructed the Servants and children At Ephesus.
Our relations unto them, our dependencies upon them, will tempt us to forbare unwelcome truths, lest we forfeit our reputation with them, our supplies from them.
Our relations unto them, our dependencies upon them, will tempt us to forbore unwelcome truths, lest we forfeit our reputation with them, our supplies from them.
Lastly, the sad condition of the Church of God in these times of distraction and distress, doth mainly call upon us for this duty of Self-deniall, that wee would set our selves more to seek the welfare of the whole,
Lastly, the sad condition of the Church of God in these times of distraction and distress, does mainly call upon us for this duty of Self-denial, that we would Set our selves more to seek the welfare of the Whole,
Let it never enter into the desires of any of us to wish, or be contented that the troubles continue, that the breaches and differences be kept still open till parties be balanced, till wee can by time work out more probable meanes to advance our owne interests.
Let it never enter into the Desires of any of us to wish, or be contented that the Troubles continue, that the Breaches and differences be kept still open till parties be balanced, till we can by time work out more probable means to advance our own interests.
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2. Our private judgements and opinions, so farr forth as not to widen the wounds and encrease the divisions of a Bleeding Church, by an unseasonable venting and contending for them, they being not in themselves matters of faith and morall duty,
2. Our private Judgments and opinions, so Far forth as not to widen the wounds and increase the divisions of a Bleeding Church, by an unseasonable venting and contending for them, they being not in themselves matters of faith and moral duty,
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but matters meerly problematicall, and of private perswasion, wherein godly men may be differently-minded, without breach of love, or hazard of salvation.
but matters merely problematical, and of private persuasion, wherein godly men may be differently-minded, without breach of love, or hazard of salvation.
that some being zealous on the one side, and others on the other, they might never want matter for their power, having objects both for their frownes and for their favours to worke upon.
that Some being zealous on the one side, and Others on the other, they might never want matter for their power, having objects both for their frowns and for their favours to work upon.
But what, or whence should the cause now be, that wee must still have a divided Ministry? That they who were formerly united in suffering, should like Petrus Alexandrinus, and Meletius, (as we find the story in Epiphanius) divide a sunder upon lesser differences,
But what, or whence should the cause now be, that we must still have a divided Ministry? That they who were formerly united in suffering, should like Peter Alexandrian, and Meletius, (as we find the story in Epiphanius) divide a sunder upon lesser differences,
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and make secessions one from another? Whose interest is hereby promoted? Who are they that are most pleased by these divisions? Are any more likely to make advantage by the divisions of brethren,
and make secessions one from Another? Whose Interest is hereby promoted? Who Are they that Are most pleased by these divisions? are any more likely to make advantage by the divisions of brothers,
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It were worth not onely our fasting and praying, but our studying, our sweating, our bleedng, our dying, to recover peace to the Church, and unity amongst Brethren againe.
It were worth not only our fasting and praying, but our studying, our sweating, our bleedng, our dying, to recover peace to the Church, and unity among Brothers again.
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Why should not the world say of us now, as they were wont to say of Christians heretofore, Vide ut se diligunt? Surely, biting, devouring, censuring, counter-working, spending the edge of prejudice, policies,
Why should not the world say of us now, as they were wont to say of Christians heretofore, Vide ut se Love? Surely, biting, devouring, censuring, counter-working, spending the edge of prejudice, policies,
though they may seem to have a pretence of humility and selfe-deniall in them. No single person by any disclaimer of his, may undertake to extinguish a common property.
though they may seem to have a pretence of humility and self-denial in them. No single person by any disclaimer of his, may undertake to extinguish a Common property.
In copartnercy or fellowship, the rule of the civill Law grounded upon cleare reason is this, Non id quod privatim interest unius ex sociis servari solet, sed quod societati expedit.
In copartnercy or fellowship, the Rule of the civil Law grounded upon clear reason is this, Non id quod Privately Interest unius ex Sociis servari Solent, sed quod Societati expedit.
No persons private interest, but the common advantage of the society is to be attended. And againe, In re communi nemo jure quicquam facit altero invito.
No Persons private Interest, but the Common advantage of the society is to be attended. And again, In re Communi nemo jure quicquam facit altero invito.
Therefore the Apostle, when upon great and weighty reasons he declined in his owne particular to receive maintenance from the Churches of Achata, he yet withall writes a whole Chapter to vindicate and assert the just claime of the Ministers of the Gospel unto maintenance,
Therefore the Apostle, when upon great and weighty Reasons he declined in his own particular to receive maintenance from the Churches of Achata, he yet withal writes a Whole Chapter to vindicate and assert the just claim of the Ministers of the Gospel unto maintenance,
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lest hee should by a private act of self-deniall (necessary hic & nunc for him himselfe to exercise) prejudice the common and perpetuall interest of all the Ministers of the Gospel.
lest he should by a private act of self-denial (necessary hic & nunc for him himself to exercise) prejudice the Common and perpetual Interest of all the Ministers of the Gospel.
I hope either modesty or piety would constraine me to learn of the Apostle to have such a perswasion to my self, and not by an unseasonable obtruding of it, to offend my brethren,
I hope either modesty or piety would constrain me to Learn of the Apostle to have such a persuasion to my self, and not by an unseasonable obtruding of it, to offend my brothers,
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Some men have excellent abilities of copious and fluent speaking, a felicity which I so much the more honour and admire whereever I finde it, by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions.
some men have excellent abilities of copious and fluent speaking, a felicity which I so much the more honour and admire wherever I find it, by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions.
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Yet considering the necessity of hastning the work which wee have before us, I humbly conceive it were fitter to speak Aristotle, then Cicero; concise arguments, then copious Orations:
Yet considering the necessity of hastening the work which we have before us, I humbly conceive it were fitter to speak Aristotle, then Cicero; concise Arguments, then copious Orations:
Passions are seldom friends unto serious affairs, having much of mist and darknesse in them. The more heavenly the minde is, the more calme and serene, and the lesse turbid;
Passion Are seldom Friends unto serious affairs, having much of missed and darkness in them. The more heavenly the mind is, the more Cam and serene, and the less turbid;
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Let the same mind be in you which was also in Christ Iesus, who being in the form of God, thought it no robbery to be equal with God, and yet he humbled himself, and emptyed himself, and made himself of no reputation, and took upon him the form of a servant:
Let the same mind be in you which was also in christ Iesus, who being in the from of God, Thought it no robbery to be equal with God, and yet he humbled himself, and emptied himself, and made himself of no reputation, and took upon him the from of a servant:
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And being Lord of all, became obedient; and Lord of Life, obedient unto Death; and Lord of Glory, obedient to the death of the Crosse. If our Lord and Master did so deeply deny himself to save and redeem his Church:
And being Lord of all, became obedient; and Lord of Life, obedient unto Death; and Lord of Glory, obedient to the death of the Cross. If our Lord and Master did so deeply deny himself to save and Redeem his Church:
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Non tantum u• arbor sit bona, scd ut faciat fructus bonos, eâdem gratiâ nacessarium est ut adjuvetur de Grat. Christi. lib. 1. cap. 19. Velle & currere meum est, sed ipsum meum fine Dei semper auxilio non erit meum. Hieron. •om. 2. epist. 197.
Non Tantum u• arbour fit Bona, scd ut Faciat fructus bonos, eâdem gratiâ nacessarium est ut adjuvetur de Grat. Christ. lib. 1. cap. 19. Velle & currere meum est, sed ipsum meum fine Dei semper Auxilio non erit meum. Hieron. •om. 2. Epistle. 197.
Nemo Deo displicet, nisi qui sibi, placet. Ber. de miser. Hom. Qui esse vult sibi ▪ non tibi, nihil esse incipit inter omnia, Idem. Ser. 20. in Cantic.
Nemo God displicet, nisi qui sibi, placet. Ber. de miser. Hom. Qui esse vult sibi ▪ non tibi, nihil esse incipit inter omnia, Idem. Ser. 20. in Cantic.
NONLATINALPHABET. Iliad. NONLATINALPHABET Summam aggressus ut in Ulysse facundiam, magnitudinem illi junxit, cui orationem nivibus hibernis & copiâ verborum atque impetu parem tribuit. Quintil. Orat. Instit. Lib. 12. cap. 10.
. Iliad. Summam aggressus ut in Ulysse facundiam, magnitudinem illi junxit, cui orationem nivibus Hibernis & copiâ verborum atque impetu Parem tribuit. Quintil Orat Institutio Lib. 12. cap. 10.
