Morbus epidemicus: or, the danger of self-seeking; discovered in a sermon preached before the right honorable, the Lord Major of the city of London, at Mercers-Chappel, Novemb. 18. 1649. By John Cardell.
And after his Salutation of them (wherein he wishes them Grace and peace from God our Father, and from the Lord Jesus Christ) in the next place he gives solemn Thanks unto God,
And After his Salutation of them (wherein he wishes them Grace and peace from God our Father, and from the Lord jesus christ) in the next place he gives solemn Thanks unto God,
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for their constant fellowship in the Gospel: In the 3d, 4th and 5th verses, I thank my God, says he, upon every remembrance of you, always in every prayer of mine for you all, making request with joy for your fellowship in the Gospel, from the first day until now.
for their constant fellowship in the Gospel: In the 3d, 4th and 5th Verses, I thank my God, Says he, upon every remembrance of you, always in every prayer of mine for you all, making request with joy for your fellowship in the Gospel, from the First day until now.
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It is certainly matter of great joy and rejoycing (and that unto others, as well as unto themselves ) to see Believers constant and unwearied in the fellowship of the Gospel: There are other fellowships that a man may soon be weary of, by reason of the many sad Distempers and Distractions that are to be found in them;
It is Certainly matter of great joy and rejoicing (and that unto Others, as well as unto themselves) to see Believers constant and unwearied in the fellowship of the Gospel: There Are other fellowships that a man may soon be weary of, by reason of the many sad Distempers and Distractions that Are to be found in them;
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but the fellowship of the Gospel (where it is rightly apprehended, and accordingly imbraced ) that's so easie a yoke, and so well lined with love, that it can be offensive to none,
but the fellowship of the Gospel (where it is rightly apprehended, and accordingly embraced) that's so easy a yoke, and so well lined with love, that it can be offensive to none,
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and that he should be so serious in it, as to call God himself to bear witness unto the truth of his heart herein, saying, God is my record, how greatly I long after you all, in the bowels of Jesus Choist:
and that he should be so serious in it, as to call God himself to bear witness unto the truth of his heart herein, saying, God is my record, how greatly I long After you all, in the bowels of jesus Choist:
he tells us of a great strait that he was in, and his strait lay between these two things, He knew not well whether he should desire to be with Christ in heaven, fully and absolutely; or to continue still among the Philippians; I am in a strait between two, says he, having a desire to depart,
he tells us of a great strait that he was in, and his strait lay between these two things, He knew not well whither he should desire to be with christ in heaven, Fully and absolutely; or to continue still among the Philippians; I am in a strait between two, Says he, having a desire to depart,
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Like some tender-hearted Mother, that hath her Children about her in one Countrey, and her Husband inviting her to a place of very great honor with himself in another Countrey;
Like Some tender-hearted Mother, that hath her Children about her in one Country, and her Husband inviting her to a place of very great honour with himself in Another Country;
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she is willing to go to her Husband, but loth to leave her Children: such was the Apostles strait here in this place; the Philippians loss on the one side,
she is willing to go to her Husband, but loath to leave her Children: such was the Apostles strait Here in this place; the Philippians loss on the one side,
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and which of these two he should chuse, he could not easily determine: which was another rare unheard of demonstration of his love and good affection towards them, in that he was so far from being inticed to leave them, by any small part of this Worlds glory, that the glory of heaven it self could not easily gain, or take him away from them.
and which of these two he should choose, he could not Easily determine: which was Another rare unheard of demonstration of his love and good affection towards them, in that he was so Far from being enticed to leave them, by any small part of this World's glory, that the glory of heaven it self could not Easily gain, or take him away from them.
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But farther yet, and in the third place, another Discovery of the Apostles great love unto these Philippians (united and walking together in the fellowship of the Gospel) is here in this Chapter, about the words now read unto you,
But farther yet, and in the third place, Another Discovery of the Apostles great love unto these Philippians (united and walking together in the fellowship of the Gospel) is Here in this Chapter, about the words now read unto you,
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and it was this, That now, when he could not come to them himself (being a Prisoner at Rome under Nero ) he was very careful to visit them by another, that might very sufficiently supply his place in his absence:
and it was this, That now, when he could not come to them himself (being a Prisoner At Room under Nero) he was very careful to visit them by Another, that might very sufficiently supply his place in his absence:
And that his great care and love might so much the more appear, in the sending of this Messenger, he tells them in the following verses, what a one he was (An extraordinary Messenger) and not onely one, of whose fidelity they had formerly had experience (at the 22 ver.
And that his great care and love might so much the more appear, in the sending of this Messenger, he tells them in the following Verses, what a one he was (an extraordinary Messenger) and not only one, of whose Fidis they had formerly had experience (At the 22 ver.
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Thirdly, the maner how this is done, how men do seek their own things inordinately, they always do it with a neglect (at least) of better things, All seek their own, and not the things which are Jesus Christs.
Thirdly, the manner how this is done, how men do seek their own things inordinately, they always do it with a neglect (At least) of better things, All seek their own, and not the things which Are jesus Christ.
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That I may endeavor fully to open the nature of this Disease, and shew you the bottom of it, Let this be the foundation or Ground-work of that which follows:
That I may endeavour Fully to open the nature of this Disease, and show you the bottom of it, Let this be the Foundation or Groundwork of that which follows:
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Confusion of face belongs to us, we have a just Right and Title to it, it is our own; as Christ says of him that is the Father of Lyes, that when he speaketh a lye, he speaketh of his own, John 8.44. or as 'tis said of Judas, that when he dyed, he went NONLATINALPHABET, to his own place, Acts 1.25.
Confusion of face belongs to us, we have a just Right and Title to it, it is our own; as christ Says of him that is the Father of Lies, that when he speaks a lie, he speaks of his own, John 8.44. or as it's said of Judas, that when he died, he went, to his own place, Acts 1.25.
So whatever is good in us, that's Gods, and whatever is evil, that's our own. Look how far forth our thoughts, or our words, or our ways, are evil and sinful, so far forth are they said to be our own thoughts, and our own words, and our own ways in Scripture:
So whatever is good in us, that's God's, and whatever is evil, that's our own. Look how Far forth our thoughts, or our words, or our ways, Are evil and sinful, so Far forth Are they said to be our own thoughts, and our own words, and our own ways in Scripture:
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and shalt call the Sabbath a delight, &c. not finding thine own pleasure, nor speaking thine own words, Isa. 58.13. The backslider in heart shall be filled with his own ways, Prov. 14.14. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee, Jer. 2.19.
and shalt call the Sabbath a delight, etc. not finding thine own pleasure, nor speaking thine own words, Isaiah 58.13. The backslider in heart shall be filled with his own ways, Curae 14.14. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee, Jer. 2.19.
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But more particularly and properly, that's here in this place said to be a mans own, wherein he himself hath a civil propriety, or a civil interest, and that either does,
But more particularly and properly, that's Here in this place said to be a men own, wherein he himself hath a civil propriety, or a civil Interest, and that either does,
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and a mans Family his own, together with all those several appurtenances that may serve to render any of these either comfortable or conspicuous: These things I calls a mans own, his Life, his Liberty, his Estate, his Good Name, his Family, not because of any absolute irrespective interest that a man hath in any of these things, for so God alone is the great and absolute Proprietary, he is the mighty God, the supreme Landlord of all the whole World, and we are all but his Stewards or Tenants at will,
and a men Family his own, together with all those several appurtenances that may serve to render any of these either comfortable or conspicuous: These things I calls a men own, his Life, his Liberty, his Estate, his Good Name, his Family, not Because of any absolute irrespective Interest that a man hath in any of these things, for so God alone is the great and absolute Proprietary, he is the mighty God, the supreme Landlord of all the Whole World, and we Are all but his Stewards or Tenants At will,
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But yet I say, People have a civil interest, or a civil propriety in all those things already mentioned, from that God who hath given the Earth to the children of men;
But yet I say, People have a civil Interest, or a civil propriety in all those things already mentioned, from that God who hath given the Earth to the children of men;
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He gives men their Lives, and their Liberties, and their Estates, and their Good Names, and Families; and as for such as walk honestly, and unblameably (and that do not make a forfeiture of them, by any sinful unworthy miscarriage ) these things ought to be preserved, and kept inviolably unto such;
He gives men their Lives, and their Liberties, and their Estates, and their Good Names, and Families; and as for such as walk honestly, and unblamably (and that do not make a forfeiture of them, by any sinful unworthy miscarriage) these things ought to be preserved, and kept inviolably unto such;
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and if any one shall go about to wrong or prejudice his Neighbor, either in his Life, or in his Liberty, or in his Estate, or in his Good Name, or Family, the party wronged, may and ought to plead Exemption, from the present Oppression: And they that have Power and Authority in their hands, have it purposely given them, to vindicate all such;
and if any one shall go about to wrong or prejudice his Neighbour, either in his Life, or in his Liberty, or in his Estate, or in his Good Name, or Family, the party wronged, may and ought to plead Exemption, from the present Oppression: And they that have Power and authority in their hands, have it purposely given them, to vindicate all such;
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and what hurt is there in that? Is it not lawful enough for a man to seek, and look after that which is his own? May we not without any danger, seek to maintain, seek to preserve, yea seek to increase that which is our own? Does not the Apostle himself elswhere say, that If any provide not for his own, especially for those of his own house, that he hath denied the faith,
and what hurt is there in that? Is it not lawful enough for a man to seek, and look After that which is his own? May we not without any danger, seek to maintain, seek to preserve, yea seek to increase that which is our own? Does not the Apostle himself elsewhere say, that If any provide not for his own, especially for those of his own house, that he hath denied the faith,
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now he walks inordinately; and this is done principally or especially three ways: 1. Either when a man seeks his own, with detriment to his Neighbor. 2. Or when he seeks his own, with disparagement to his Neighbor. 3. Or when he seeks his own, with discouragement to his Neighbor.
now he walks inordinately; and this is done principally or especially three ways: 1. Either when a man seeks his own, with detriment to his Neighbour. 2. Or when he seeks his own, with disparagement to his Neighbour. 3. Or when he seeks his own, with discouragement to his Neighbour.
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Christians especially should be innocent, as well as wise; holy within, and harmless without; their Consciences should be void of offence towards men, as well as towards God:
Christians especially should be innocent, as well as wise; holy within, and harmless without; their Consciences should be void of offence towards men, as well as towards God:
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which was Pauls daily exercise, and the same that should be ours; Herein, says he, do I exercise my self, to have always a conscience void of offence, towards God and towards men, Acts 24.16.
which was Paul's daily exercise, and the same that should be ours; Herein, Says he, do I exercise my self, to have always a conscience void of offence, towards God and towards men, Acts 24.16.
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so on the other side, nothing does more adorn or beautifie the Doctrine of God our Savior in all things, or render it more savoury and acceptable among men,
so on the other side, nothing does more adorn or beautify the Doctrine of God our Saviour in all things, or render it more savoury and acceptable among men,
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as he would have others careful not to defame him; he will be as tender of anothers Good Name, as he would have another tender of his Good Name; he will be afraid to walk with slanders towards others,
as he would have Others careful not to defame him; he will be as tender of another's Good Name, as he would have Another tender of his Good Name; he will be afraid to walk with slanders towards Others,
It is reported of Austin, by him that Writes his Life, That he would not endure any at his Table, that should shew any malice against others by Backbitings or Detractions; and to that purpose he had two Verses written over his Table, to admonish those that sate with him, that in such cases that Table was not for them:
It is reported of Austin, by him that Writes his Life, That he would not endure any At his Table, that should show any malice against Others by Backbitings or Detractions; and to that purpose he had two Verses written over his Table, to admonish those that sat with him, that in such cases that Table was not for them:
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If the same course were generally taken, to admit of no such talk, either at our tables, houses or shops, there would certainly be more peace, and quietness, and love amongst us,
If the same course were generally taken, to admit of no such talk, either At our tables, houses or shops, there would Certainly be more peace, and quietness, and love among us,
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3. When a man seeks his own, with discouragement to another, now he walks inordinately, and not with a right foot to the Gospel, or so as he ought to walk: Christians in this, should be as Christ himself was;
3. When a man seeks his own, with discouragement to Another, now he walks inordinately, and not with a right foot to the Gospel, or so as he ought to walk: Christians in this, should be as christ himself was;
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and it is even admirable to consider, how careful he hath always been to cherish small beginnings, and to encourage yong beginners, to lift up the hands that were ready to hang down, and to strengthen the feeble knees; Isa. 40.11.
and it is even admirable to Consider, how careful he hath always been to cherish small beginnings, and to encourage young beginners, to lift up the hands that were ready to hang down, and to strengthen the feeble knees; Isaiah 40.11.
The sum of all is this therefore, A man may lawfully seek his own in a more private way of acting (for we are not yet come to the publique ) Provided, That this be not done either to the oppressing of others,
The sum of all is this Therefore, A man may lawfully seek his own in a more private Way of acting (for we Are not yet come to the public) Provided, That this be not done either to the oppressing of Others,
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But then withal, this Caution must here be entred, before we leave this, That if a man be seeking his own lawfully, or doing his Masters will faithfully and sincerely, in a way that is commanded, and that is of Divine Appointment; If in such a case, some men do suffer, by being either injured in their Estates, or defamed in their Credits, or disheartned in their proceedings, A mans seeking his own lawfully, or doing his Masters work faithfully, is no more to be blamed for this,
But then withal, this Caution must Here be entered, before we leave this, That if a man be seeking his own lawfully, or doing his Masters will faithfully and sincerely, in a Way that is commanded, and that is of Divine Appointment; If in such a case, Some men do suffer, by being either injured in their Estates, or defamed in their Credits, or disheartened in their proceedings, A men seeking his own lawfully, or doing his Masters work faithfully, is no more to be blamed for this,
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or to defame others, or to dishearten others, by seeking your own; if any such thing fall out casually, contingently, or unavoidably from your lawful actings, in such a case, they that finde themselves agrieved, must be content to bear their own burthens, and study to make a good use of what they suffer, and not blame others for doing that which was their duty to do.
or to defame Others, or to dishearten Others, by seeking your own; if any such thing fallen out casually, contingently, or avoidable from your lawful actings, in such a case, they that find themselves aggrieved, must be content to bear their own burdens, and study to make a good use of what they suffer, and not blame Others for doing that which was their duty to do.
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But secondly, Men seek their own inordinately (as I told you before) not onely when they do it, to the prejudice of any private interest, but especially when they do it to the prejudice of the publique-Interest of that Nation, or Commonwealth wherein they live.
But secondly, Men seek their own inordinately (as I told you before) not only when they do it, to the prejudice of any private Interest, but especially when they do it to the prejudice of the publique-Interest of that nation, or Commonwealth wherein they live.
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Now this publique-Interest (that I tell you of, and that is indeed chiefly considerable in this business) it is either Civil or Sacred; it is either that Civil publique-Interest that men have as men, or else it is that Sacred publique-Interest that Jesus Christ himself hath in each particular Nation.
Now this publique-Interest (that I tell you of, and that is indeed chiefly considerable in this business) it is either Civil or Sacred; it is either that Civil publique-Interest that men have as men, or Else it is that Sacred publique-Interest that jesus christ himself hath in each particular nation.
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The Civil publique-Interest of men, or of Inhabitants in each particular Nation, it lies in those Laws, Constitutions or Orders, that are either made, or to be made, Enacted, or to be Enacted, in ordine ad salutem Populi, in order to the common safety, or publique welfare of the whole Body of the People;
The Civil publique-Interest of men, or of Inhabitants in each particular nation, it lies in those Laws, Constitutions or Order, that Are either made, or to be made, Enacted, or to be Enacted, in Order ad salutem People, in order to the Common safety, or public welfare of the Whole Body of the People;
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so equally and indifferently administred, that they may from time to time be a terror to those that do evil, and a protection to those that do well; and not like Cobwebs, to catch little flyes, and let the great ones break through;
so equally and indifferently administered, that they may from time to time be a terror to those that do evil, and a protection to those that do well; and not like Cobwebs, to catch little flies, and let the great ones break through;
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Then the Sacred publique-Interest that Jesus Christ hath, is to call as many as he pleases, or as many as were ordained unto eternal life, out of every kindred, and nation, and tongue, and people, making them willing in the day of his power, to take his yoke upon them, and to accept of his Government, and to keep his Laws, and to observe his Statutes, and to acknowledge no other Law-giver but himself, in things that are of a Divine, and of a Spiritual nature;
Then the Sacred publique-Interest that jesus christ hath, is to call as many as he Pleases, or as many as were ordained unto Eternal life, out of every kindred, and Nation, and tongue, and people, making them willing in the day of his power, to take his yoke upon them, and to accept of his Government, and to keep his Laws, and to observe his Statutes, and to acknowledge no other Lawgiver but himself, in things that Are of a Divine, and of a Spiritual nature;
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for so the Apostle tells us, that in ordine ad spiritualia, there is but one Law-giver, who hath potestatem vitae & necis, power to save and to destroy, Jam. 4.12.
for so the Apostle tells us, that in Order ad spiritualia, there is but one Lawgiver, who hath potestatem vitae & necis, power to save and to destroy, Jam. 4.12.
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Now (mark ye) when men shall go about (any men whatsoever) to set up their own Lusts, their own Wills, their own Ends, their own Advancements, their own Party, any thing in the world that is their own, either above common safety, or above the Throne and Scepter of Jesus Christ (as Popery does in the very formality of it,
Now (mark you) when men shall go about (any men whatsoever) to Set up their own Lustiest, their own Wills, their own Ends, their own Advancements, their own Party, any thing in the world that is their own, either above Common safety, or above the Throne and Sceptre of jesus christ (as Popery does in the very formality of it,
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and every thing else that is Antichristian) or else when men do but onely pretend to common safety, or to the things of Jesus Christ, meerly for their own Ends, and for the advancement, or lifting up of their own things, this is most abominable Self-seeking, and that which utterly ruines or pulls down all,
and every thing Else that is Antichristian) or Else when men do but only pretend to Common safety, or to the things of jesus christ, merely for their own Ends, and for the advancement, or lifting up of their own things, this is most abominable Self-seeking, and that which utterly ruins or pulls down all,
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and unto the Worm, Thou art our mother and our sister? The Angels of God that kept not their first estate, but left their own habitation, and that are now reserved in everlasting chains under darkness, to the judgement of the great day, they fell by pride, and so do men always; every sin hath its rise from pride, for upon what other account do men sin, but because (through the pride of their hearts ) they either know not, or neglect, or else contemn the counsel of the most High God? All sin goes along with pride, and All pride with sin; but where there is any thing of piety, there must be something of humility, for God resists the proud, and he gives grace to none but to the humble, Jam. 4.6. He scorns the scorners, and he gives grace to to none but to the lowly, Prov. 3.34. To none but such as Christ was, meek and lowly in heart, Matth. 11.28. The special habitation or dwelling-place of God, the two Thrones of God, are the highest Heaven, and the lowest Heart: O how good, and amiable, and honorable a thing is it, to be upon the Throne with God! to dwell where God dwells!
and unto the Worm, Thou art our mother and our sister? The Angels of God that kept not their First estate, but left their own habitation, and that Are now reserved in everlasting chains under darkness, to the judgement of the great day, they fell by pride, and so do men always; every sin hath its rise from pride, for upon what other account do men since, but Because (through the pride of their hearts) they either know not, or neglect, or Else contemn the counsel of the most High God? All sin Goes along with pride, and All pride with since; but where there is any thing of piety, there must be something of humility, for God resists the proud, and he gives grace to none but to the humble, Jam. 4.6. He scorns the Scorner's, and he gives grace to to none but to the lowly, Curae 3.34. To none but such as christ was, meek and lowly in heart, Matthew 11.28. The special habitation or dwelling-place of God, the two Thrones of God, Are the highest Heaven, and the lowest Heart: Oh how good, and amiable, and honourable a thing is it, to be upon the Throne with God! to dwell where God dwells!
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Thus saith the high and lofty One, that inhabiteth Eternity, whose Name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
Thus Says the high and lofty One, that Inhabiteth Eternity, whose Name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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or abhor it self? Can any thing work beyond the Spheare of its own activity? Can that which is filthy, make it self holy? or that which is unclean, make it self clean? Can the creature first break or unmake it self quite,
or abhor it self? Can any thing work beyond the Sphere of its own activity? Can that which is filthy, make it self holy? or that which is unclean, make it self clean? Can the creature First break or unmake it self quite,
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and then afterwards repair or make it self up again, and be in a better condition then ever? Is it in the power of the creature to bring light out of darkness, or good out of evil, or something out of nothing? No surely;
and then afterwards repair or make it self up again, and be in a better condition then ever? Is it in the power of the creature to bring Light out of darkness, or good out of evil, or something out of nothing? No surely;
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Secondly, Another Lesson that Religion or true Piety teaches, is that of Contentation; Godliness with contentment is great gain, or Godliness with self-sufficiency: 1 Tim. 6.6. Let your conversation be without covetousness, and be content with such things as ye have;
Secondly, another lesson that Religion or true Piety Teaches, is that of Contentation; Godliness with contentment is great gain, or Godliness with self-sufficiency: 1 Tim. 6.6. Let your Conversation be without covetousness, and be content with such things as you have;
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for he hath said, I will never leave thee nor forsake thee, Heb. 13.5. Paul had exactly learned this Lesson; Piety had made him perfect, Religion had made him very skilful in the Lesson of Contentation: Phil. 4.11, 12. I have learned, says he, in whatsoever state I am, therewith to be content;
for he hath said, I will never leave thee nor forsake thee, Hebrew 13.5. Paul had exactly learned this lesson; Piety had made him perfect, Religion had made him very skilful in the lesson of Contentation: Philip 4.11, 12. I have learned, Says he, in whatsoever state I am, therewith to be content;
I pray mark, I have learned, says Paul, I know, and am instructed, he speaks experimentally; as Laban said to Jacob in another case, Gen. 30.27. I have learned by experience, that the Lord hath blessed me for thy sake:
I pray mark, I have learned, Says Paul, I know, and am instructed, he speaks experimentally; as Laban said to Jacob in Another case, Gen. 30.27. I have learned by experience, that the Lord hath blessed me for thy sake:
so Paul knew by experience, That although of himself he was as apt to murmure and be discontented, as any other man, yet that the God of all Grace, had now given him so much Grace, as to be contented with his portion.
so Paul knew by experience, That although of himself he was as apt to murmur and be discontented, as any other man, yet that the God of all Grace, had now given him so much Grace, as to be contented with his portion.
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But now it is a thing impossible, that ever created Self should be satisfied with it self, because the creature hath no self-sufficiency within its own bounds or limits; and therefore Zophar says of a wicked man, that Although his excellency mount up to the heavens,
But now it is a thing impossible, that ever created Self should be satisfied with it self, Because the creature hath no self-sufficiency within its own bounds or Limits; and Therefore Zophar Says of a wicked man, that Although his excellency mount up to the heavens,
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and his head reach unto the clouds, yet even in the fulness of his sufficiency he shall be in straits, Job 20.6, 22. God never ordained, or appointed the creature, to be the Center of its own felicity, but to go out of it self, and rest upon him alone, for all maner of satisfaction; according to that known saying of (p) Austins, Quoniam fecisti nos ad te Domine, &c. Because thou hast made us Lord unto thee,
and his head reach unto the Clouds, yet even in the fullness of his sufficiency he shall be in straits, Job 20.6, 22. God never ordained, or appointed the creature, to be the Centre of its own felicity, but to go out of it self, and rest upon him alone, for all manner of satisfaction; according to that known saying of (p) Austins, Quoniam fecisti nos ad te Domine, etc. Because thou hast made us Lord unto thee,
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therefore our heart is unquiet, till it rest it self in thee: and, Return unto thy rest, O my soul, says David, Psal. 116.7. that is, unto thy God, O my soul, and unto thy God in Christ, for there is no beholding God, but in the face of Jesus Christ;
Therefore our heart is unquiet, till it rest it self in thee: and, Return unto thy rest, Oh my soul, Says David, Psalm 116.7. that is, unto thy God, Oh my soul, and unto thy God in christ, for there is no beholding God, but in the face of jesus christ;
Thirdly, Another Lesson, or Doctrine of great concernment, that Religion presses and urges upon those that are Rich in this World, is, To be free, and to be liberal, to be open-hearted, and open-handed, to disperse, to give to the poor, to make friends of the Mammon of unrighteousness;
Thirdly, another lesson, or Doctrine of great concernment, that Religion presses and urges upon those that Are Rich in this World, is, To be free, and to be liberal, to be open-hearted, and openhanded, to disperse, to give to the poor, to make Friends of the Mammon of unrighteousness;
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But what says Self to this now, or the man that meerly seeks his own things? O no, says he, I must not be too free, I must not be too liberal, I must not give away all, or give away too much; by all means I must take heed of that,
But what Says Self to this now, or the man that merely seeks his own things? Oh no, Says he, I must not be too free, I must not be too liberal, I must not give away all, or give away too much; by all means I must take heed of that,
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Secondly, this inordinate seeking of our own things, as it is contrary to All Rules of Piety, so to All Rules of Unity, and Peace, and Concord: For what else is it, that divides people,
Secondly, this inordinate seeking of our own things, as it is contrary to All Rules of Piety, so to All Rules of Unity, and Peace, and Concord: For what Else is it, that divides people,
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and that does so mightily disquiet and distract them, but onely this, That Self carries them upon several Principles, unto several Ends, by several Rules, one against another? otherwise, were it not for this, there are Foundations enough of Unity and of Agreement, both in Civil things,
and that does so mightily disquiet and distract them, but only this, That Self carries them upon several Principles, unto several Ends, by several Rules, one against Another? otherwise, were it not for this, there Are Foundations enough of Unity and of Agreement, both in Civil things,
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For first, In Civil things, if I would have another to dwell securely, or to live quietly by me, must not I live quietly by him? If I would have him to practise no evil against me, must not I be sure to practise no evil against him? If I would have him careful not to injure me, must not I be careful not to injure him? If I would have him tender of my welfare, must not I be tender of his welfare? Does not the very Law of Nature, as well as the Law of God, lay this Injunction upon us, To do as we would be done by? And so long as ye keep within these Bounds, and are followers of that which is good, who is he that will harm you? says the Apostle, 1 Pet. 3.13.
For First, In Civil things, if I would have Another to dwell securely, or to live quietly by me, must not I live quietly by him? If I would have him to practise no evil against me, must not I be sure to practise no evil against him? If I would have him careful not to injure me, must not I be careful not to injure him? If I would have him tender of my welfare, must not I be tender of his welfare? Does not the very Law of Nature, as well as the Law of God, lay this Injunction upon us, To do as we would be done by? And so long as you keep within these Bounds, and Are followers of that which is good, who is he that will harm you? Says the Apostle, 1 Pet. 3.13.
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And I pray what is it, that puts us at any time upon exceeding the limits of that Golden Rule, of Doing as we would be done by, but our neglecting the publique good, and the things of Jesus Christ, and our being too eagerly bent upon our own things? We should agree well enough, if it were not for that, every man with his Neighbor, and every man with his Brother, and rather bear with one another, in case of wrongs and injuries, then be at daggers drawing strait, upon every small offence.
And I pray what is it, that puts us At any time upon exceeding the Limits of that Golden Rule, of Doing as we would be done by, but our neglecting the public good, and the things of jesus christ, and our being too eagerly bent upon our own things? We should agree well enough, if it were not for that, every man with his Neighbour, and every man with his Brother, and rather bear with one Another, in case of wrongs and injuries, then be At daggers drawing strait, upon every small offence.
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And so likewise in Sacred things, in matters of Faith, or of Christianity, there are so many fundamentals of Agreement in these things, that a man would wonder, how there should be any material difference among those, who are so many ways united, or fast glued together;
And so likewise in Sacred things, in matters of Faith, or of Christianity, there Are so many fundamentals of Agreement in these things, that a man would wonder, how there should be any material difference among those, who Are so many ways united, or fast glued together;
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or when they come to be managed and improved by those, that are no true living members of the mystical body of Christ (having onely some outer Room for a while in the Church ) there Self interposes, and troubles the waters, by putting several glosses or interpretations upon these things, no way consistent with the nature of them,
or when they come to be managed and improved by those, that Are not true living members of the mystical body of christ (having only Some outer Room for a while in the Church) there Self interposes, and Troubles the waters, by putting several Glosses or interpretations upon these things, no Way consistent with the nature of them,
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and so causes jars, and contentions, and quarrels, and several voyces to be heard, where there should be but one voyce; and the greatest discrepancy, where there should be the sweetest harmony.
and so Causes jars, and contentions, and quarrels, and several voices to be herd, where there should be but one voice; and the greatest discrepancy, where there should be the Sweetest harmony.
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or by mens poring too much upon their own things: Brethren that would dwell together in Unity, 1. They must love one another. 2. They must be faithful to one another. 3. They must bear with one another.
or by men's poring too much upon their own things: Brothers that would dwell together in Unity, 1. They must love one Another. 2. They must be faithful to one Another. 3. They must bear with one Another.
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that's a clear case, and a most sure Rule: And therefore the Apostle calls love, not onely A fulfilling of the Law, Rom. 13.10. and the end of the commandment, 1 Tim. 1.5. but he calls it likewise, The bond of perfectness, or The most perfect bond, by an usual Hebraism, Col. 3.14.
that's a clear case, and a most sure Rule: And Therefore the Apostle calls love, not only A fulfilling of the Law, Rom. 13.10. and the end of the Commandment, 1 Tim. 1.5. but he calls it likewise, The bound of perfectness, or The most perfect bound, by an usual Hebraism, Col. 3.14.
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it being that which cements, and soders, and holds us together more then any thing, even the Sacred bond of love: Neither is there any one duty, that the New Testament does more frequently or earnestly press upon us,
it being that which cements, and solders, and holds us together more then any thing, even the Sacred bound of love: Neither is there any one duty, that the New Testament does more frequently or earnestly press upon us,
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But now where Self prevails, or where there is an inordinate minding of our own things, there can be no love; for as the praeternatural heat in the body of a sick Feverish man, consumes the natural heat, and so destroys the man;
But now where Self prevails, or where there is an inordinate minding of our own things, there can be no love; for as the preternatural heat in the body of a sick Feverish man, consumes the natural heat, and so Destroys the man;
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so carnal sinful self-love, eats out the heart of all true love: He that loves no body but himself, can never be supposed to love his Neighbor as himself.
so carnal sinful Self-love, eats out the heart of all true love: He that loves no body but himself, can never be supposed to love his Neighbour as himself.
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they can never be firmly united one to another, that know not how to trust one another. No one thing does more strongly unite, or hold together a Commonwealth,
they can never be firmly united one to Another, that know not how to trust one Another. No one thing does more strongly unite, or hold together a Commonwealth,
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then Fidelity, says an Heathen Author: Answerable whereunto, is that of the Apostles, Eph. 4.25. Put away lying, and speak every man truth to his Neighbor;
then Fidis, Says an Heathen Author: Answerable whereunto, is that of the Apostles, Ephesians 4.25. Put away lying, and speak every man truth to his Neighbour;
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But who more unfaithful or treacherous, then selfish men, that meerly minde their own things? And that can easily turn either this way, or that way, to this side or to that, according as their own advantages or occasions shall at any time incline, or perswade them so to do;
But who more unfaithful or treacherous, then selfish men, that merely mind their own things? And that can Easily turn either this Way, or that Way, to this side or to that, according as their own advantages or occasions shall At any time incline, or persuade them so to do;
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yea, it is many times a matter of no great moment, an exceeding small matter, a very poor mean thing, that will turn these Weather-cocks about and about.
yea, it is many times a matter of no great moment, an exceeding small matter, a very poor mean thing, that will turn these Weathercocks about and about.
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if we would agree with them, we must of necessity bear with them, and give them their allowance; especially we should do this, that are called Christians: Bear ye one anothers burthens, says the Apostle, and so fulfil the law of Christ, Gal. 6.2.
if we would agree with them, we must of necessity bear with them, and give them their allowance; especially we should do this, that Are called Christians: Bear you one another's burdens, Says the Apostle, and so fulfil the law of christ, Gal. 6.2.
There are none that gain so much upon the hearts and affections of others, in order to their Eternal welfare, as they that are of a meek, and of a patient Spirit, enabling them to bear long with very much, that they may win souls to Christ: 2 Tim. 2.10. Therefore I endure all things (says the Apostle) for the Elects sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory.
There Are none that gain so much upon the hearts and affections of Others, in order to their Eternal welfare, as they that Are of a meek, and of a patient Spirit, enabling them to bear long with very much, that they may win Souls to christ: 2 Tim. 2.10. Therefore I endure all things (Says the Apostle) for the Elects sake, that they may also obtain the salvation which is in christ jesus, with Eternal glory.
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But how or which way must this be done? How shall a man attain to such a frame of spirit as this? The same Apostle gives you an excellent Rule for that, Rom. 15.1.
But how or which Way must this be done? How shall a man attain to such a frame of Spirit as this? The same Apostle gives you an excellent Rule for that, Rom. 15.1.
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as if he should have said, If we do go about to please our selves; if we do seek our own things meerly, and not the good of others, we shall not onely offend against the Example of Christ,
as if he should have said, If we do go about to please our selves; if we do seek our own things merely, and not the good of Others, we shall not only offend against the Exampl of christ,
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There is but one particular more to be opened, and that is to shew you, That an inordinate seeking of our own things, is not onely contrary to All Rules of Piety, and contrary to All Rules of Unity, but contrary to All Rules of Policy also.
There is but one particular more to be opened, and that is to show you, That an inordinate seeking of our own things, is not only contrary to All Rules of Piety, and contrary to All Rules of Unity, but contrary to All Rules of Policy also.
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as it betokens Order, or Discipline, or Government; a right composure, or disposition, or framing of humane Societies into such a way, wherein the Inhabitants or People may be mutually helpful, or advantageous, or useful unto one another.
as it betokens Order, or Discipline, or Government; a right composure, or disposition, or framing of humane Societies into such a Way, wherein the Inhabitants or People may be mutually helpful, or advantageous, or useful unto one Another.
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Now in every outward Government (what Name soever ye put upon it, whether ye call it a Monarchy, or an Aristocracy, a Kingdom, or a Commonwealth, or whatever else ye please to call it) there are but two sorts of Things chiefly considerable in it, Salus Populi, and Res Christi, The publique Safety or Interest of the People, with all that comes under that, and The things of Jesus Christ;
Now in every outward Government (what Name soever the put upon it, whither you call it a Monarchy, or an Aristocracy, a Kingdom, or a Commonwealth, or whatever Else you please to call it) there Are but two sorts of Things chiefly considerable in it, Salus People, and Rest Christ, The public Safety or Interest of the People, with all that comes under that, and The things of jesus christ;
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whatsoever else is visible in any outward Government, it either is (or should be at least) subservient unto these two sorts of Great things: And therefore,
whatsoever Else is visible in any outward Government, it either is (or should be At least) subservient unto these two sorts of Great things: And Therefore,
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Bear up stoutly against the storm, thou hast Caesar in thy Vessel, and the fortune of Caesar: so we may say to those that sit at the Stern, and that Rule over Nations, See that your Tackling be strong, and tite, and good, having a mighty Charge committed to you;
Bear up stoutly against the storm, thou hast Caesar in thy Vessel, and the fortune of Caesar: so we may say to those that fit At the Stern, and that Rule over nations, See that your Tackling be strong, and tite, and good, having a mighty Charge committed to you;
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But now, if ye mark the disposition of the selfish man, you shall finde, That either he mindes not the publique good, and the things of Jesus Christ at all,
But now, if you mark the disposition of the selfish man, you shall find, That either he minds not the public good, and the things of jesus christ At all,
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First, I say, The natural man, the selfish man, the man that meerly seeks his own things, he frequently drives a trade below the publique-Interest, and the things of Jesus Christ; that is to say, Provided that he may but have liberty to buy and sell, and get gain, to feather his own nest, and to fill his own purse, and to make his own portion fat and plenteous, he never cares what becomes of the publique, or of the things of Jesus Christ;
First, I say, The natural man, the selfish man, the man that merely seeks his own things, he frequently drives a trade below the publique-Interest, and the things of jesus christ; that is to say, Provided that he may but have liberty to buy and fell, and get gain, to feather his own nest, and to fill his own purse, and to make his own portion fat and plenteous, he never Cares what becomes of the public, or of the things of jesus christ;
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see thou to that: And so, speak to the selfish man at any time, about any thing that concerns the publique, about any thing that concerns Religion, or the things of Jesus Christ, What's this to me? says he presently, let others look to that:
see thou to that: And so, speak to the selfish man At any time, about any thing that concerns the public, about any thing that concerns Religion, or the things of jesus christ, What's this to me? Says he presently, let Others look to that:
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And although this be a very great and shameful iniquity, yet this is not all the guilt that selfish men contract, by doting too much upon their own things, unto not onely a neglecting, but unto an undervaluing also,
And although this be a very great and shameful iniquity, yet this is not all the guilt that selfish men contract, by doting too much upon their own things, unto not only a neglecting, but unto an undervaluing also,
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for so you shall finde, that they do not onely drive a trade here below, quite beneath these things, but against them likewise, or clean contrary to them;
for so you shall find, that they do not only drive a trade Here below, quite beneath these things, but against them likewise, or clean contrary to them;
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This being the property of all such men, That if at any time any thing of their own, any profit of their own, any gain or advantage of their own, shall providentially competition with the publique good, or with the things of Jesus Christ;
This being the property of all such men, That if At any time any thing of their own, any profit of their own, any gain or advantage of their own, shall providentially competition with the public good, or with the things of jesus christ;
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men that have not yet learned to deny themselves, they must and can do no otherwise, then let go publique, and Christ, and all, meerly for the satisfaction of their own private concernments; Then which,
men that have not yet learned to deny themselves, they must and can do no otherwise, then let go public, and christ, and all, merely for the satisfaction of their own private concernments; Then which,
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And thus have I endeavored to lay open the Mystery of this great Iniquity, the nature of this dangerous Malady here complained of in the Text, by shewing you the inconsistency of an inordinate seeking of our own things, with all Rules either of Piety, or Unity, or Policy. The Application of this follows in some few short hints, and so we shall conclude.
And thus have I endeavoured to lay open the Mystery of this great Iniquity, the nature of this dangerous Malady Here complained of in the Text, by showing you the inconsistency of an inordinate seeking of our own things, with all Rules either of Piety, or Unity, or Policy. The Application of this follows in Some few short hints, and so we shall conclude.
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if Self be such a destroyer, and such a disturber, Then let no man bless himself in this, That he hath no outward Enemy to combat withal, no outward adversary to molest or trouble him;
if Self be such a destroyer, and such a disturber, Then let no man bless himself in this, That he hath no outward Enemy to combat withal, no outward adversary to molest or trouble him;
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Secondly, do not bless your selves in this neither, That no one can lay any open notorious crime to your charge, about matters that are generally known to be unlawful, for you may perish even under the abuse of lawful things:
Secondly, do not bless your selves in this neither, That no one can lay any open notorious crime to your charge, about matters that Are generally known to be unlawful, for you may perish even under the abuse of lawful things:
Though no body can lay any thing to your charge about the things of another, yet you may perish for ever, by reason of the inordinacy of your affections and endeavors about your own things; though ye never had any covetous, eager, griping desire in you, to get into your possession that which was anothers, yet you may be miserable enough, either by detaining, or seeking a farther inlargement of that which is your own: A man needs no other misery, neither is he capable of any greater misery,
Though no body can lay any thing to your charge about the things of Another, yet you may perish for ever, by reason of the inordinacy of your affections and endeavors about your own things; though you never had any covetous, eager, gripping desire in you, to get into your possession that which was another's, yet you may be miserable enough, either by detaining, or seeking a farther enlargement of that which is your own: A man needs no other misery, neither is he capable of any greater misery,
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For, The better our own things are, the worse do our corruptions make them; the fuller we are of bread, and all other outward enjoyments, the nearer many times to perdition, and eternal condemnation.
For, The better our own things Are, the Worse doe our corruptions make them; the fuller we Are of bred, and all other outward enjoyments, the nearer many times to perdition, and Eternal condemnation.
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Thirdly, let us from hence be admonished, to bewail the rifeness and frequency of this great Evil amongst us, that we are generally so inordinate in the pursuit of that which is our own; and that the good of the publique, and things of Jesus Christ, are no more heeded, nor no more regarded by us:
Thirdly, let us from hence be admonished, to bewail the rifeness and frequency of this great Evil among us, that we Are generally so inordinate in the pursuit of that which is our own; and that the good of the public, and things of jesus christ, Are no more heeded, nor no more regarded by us:
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Ever since the Fall we have continued the rise of that first Transgression. In all Times and Ages, Self hath been the great Diana, that all the world hath worshipped, and that hath still been ready to eat up all,
Ever since the Fallen we have continued the rise of that First Transgression. In all Times and Ages, Self hath been the great Diana, that all the world hath worshipped, and that hath still been ready to eat up all,
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Gifts, Parts, Victories, Deliverances, Prayings, Fastings, Thanksgivings, all made ready to bow down to this Idol Self, and to prostrate themselves at the feet thereof, by too many of us;
Gifts, Parts, Victories, Deliverances, Prayings, Fastings, Thanksgivings, all made ready to bow down to this Idol Self, and to prostrate themselves At the feet thereof, by too many of us;
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Seldom hath any great work been done in the world, but Self hath put in for a share; yea, its well if the whole hath not been drowned in that dead Sea of Creature-advancement, or Self-exaltation.
Seldom hath any great work been done in the world, but Self hath put in for a share; yea, its well if the Whole hath not been drowned in that dead Sea of Creature-advancement, or Self-exaltation.
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A man would admire to see what a narrow crevis Self will creep in at, and how insensibly it many times steals upon us, in the very best of our own performances: As for Example,
A man would admire to see what a narrow crevice Self will creep in At, and how insensibly it many times steals upon us, in the very best of our own performances: As for Exampl,
When a people set apart some days to Fast and Pray unto God, and other days to Rejoyce, and give Thanks unto God, one would think that Self should have nothing to do with these people, that say they meet purposely to humble and abase themselves first,
When a people Set apart Some days to Fast and Pray unto God, and other days to Rejoice, and give Thanks unto God, one would think that Self should have nothing to do with these people, that say they meet purposely to humble and abase themselves First,
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And yet mark the language that God himself uses to the Jews, after they had been a long time exercised in duties of this nature, Israel is an empty vine, says he;
And yet mark the language that God himself uses to the jews, After they had been a long time exercised in duties of this nature, Israel is an empty vine, Says he;
and when ye did drink, Did ye not eat for your selves, and drink for your selves? as if he should have said, Both when ye fasted, and when ye feasted, when ye had your days of Humiliation, and when ye had your days of Thanksgiving, was it not still your selves that ye aymed at therein,
and when you did drink, Did you not eat for your selves, and drink for your selves? as if he should have said, Both when you fasted, and when the feasted, when the had your days of Humiliation, and when the had your days of Thanksgiving, was it not still your selves that you aimed At therein,
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When Jehu marched so furiously against the Idolatries of the house of Ahab, and destroyed Baal out of Israel, and carried that business every way so nobly and honorably, that God himself gives this testimony of him, That he had done it according to all that was in his heart, 2 Kings 10.30.
When Jehu marched so furiously against the Idolatries of the house of Ahab, and destroyed Baal out of Israel, and carried that business every Way so nobly and honorably, that God himself gives this testimony of him, That he had done it according to all that was in his heart, 2 Kings 10.30.
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or one that took a direct course, in that very service to defile himself with blood? And yet, because it was not the Glory of God, but himself that Jehu aymed at in all this, therefore, Yet a little while, says God, and I will avenge the blood of Jezreel, upon the house of Jehu, Hos. 1.4.
or one that took a Direct course, in that very service to defile himself with blood? And yet, Because it was not the Glory of God, but himself that Jehu aimed At in all this, Therefore, Yet a little while, Says God, and I will avenge the blood of Jezrael, upon the house of Jehu, Hos. 1.4.
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that this evil seize not upon you mortally, or that it remain not amongst you to ruine you, either at this time, or at any other time; this capital vice,
that this evil seize not upon you mortally, or that it remain not among you to ruin you, either At this time, or At any other time; this capital vice,
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or grand iniquity, that turns all Blessings into Curses, and all Mercies into Miseries, and all Administration of Justice into Murthers, and all present Deliverances into farther Bondages, when Self is meerly aymed at in what ye do, and not the Glory of God.
or grand iniquity, that turns all Blessings into Curses, and all mercies into Misery's, and all Administration of justice into Murders, and all present Deliverances into farther Bondages, when Self is merely aimed At in what you do, and not the Glory of God.
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And yet I Appeal to the Experience of any sober, discreet, honest, impartial man, that does but transiently cast an eye upon the present actings of men, whether this be not a season, wherein the Apostles complaint here in the Text, both may and ought to be renewed amongst us,
And yet I Appeal to the Experience of any Sobrium, discreet, honest, impartial man, that does but transiently cast an eye upon the present actings of men, whither this be not a season, wherein the Apostles complaint Here in the Text, both may and ought to be renewed among us,
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And when we seriously minde, or think upon these things, how exceedingly should we commiserate or pity the poor Nation, that now lies languishing under this sad and dangerous infirmity;
And when we seriously mind, or think upon these things, how exceedingly should we commiserate or pity the poor nation, that now lies languishing under this sad and dangerous infirmity;
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that is now sick of such a Disease, then which there cannot be a greater Disease; for in the eye of any seeing man, what can there be more dangerous, then that which holds forth an absolute repugnancy or contrariety, both to All Rules of Piety, and to All Rules of Unity, and to All Rules of Policy? And as it is the greatest, so (as the case now stands with us) it is the onely Distemper that we have cause to fear, the onely Disease that hath for the present any face of Ruine, or any appearance of mortality in it, in reference to the publique.
that is now sick of such a Disease, then which there cannot be a greater Disease; for in the eye of any seeing man, what can there be more dangerous, then that which holds forth an absolute repugnancy or contrariety, both to All Rules of Piety, and to All Rules of Unity, and to All Rules of Policy? And as it is the greatest, so (as the case now Stands with us) it is the only Distemper that we have cause to Fear, the only Disease that hath for the present any face of Ruin, or any appearance of mortality in it, in Referente to the public.
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It is to this purpose a very considerable expression of that worthy Duke of Rohan 's, concerning this Nation of ours, in his Book of THE INTEREST OF THE STATES AND PRINCES OF CHRISTENDOM;
It is to this purpose a very considerable expression of that worthy Duke of Rohan is, Concerning this nation of ours, in his Book of THE INTEREST OF THE STATES AND PRINCES OF CHRISTENDOM;
when he comes to speak in particular concerning the Interest of England, he says, That England is a mighty Animal, which can never dye, except it kill it self:
when he comes to speak in particular Concerning the Interest of England, he Says, That England is a mighty Animal, which can never die, except it kill it self:
And therefore in the next place, let that be one of my last and utmost endeavors, to stir up a mighty Spirit in you that are the Fathers of this Famous City, and in us all, for the Publique, and the things of Jesus Christ.
And Therefore in the next place, let that be one of my last and utmost endeavors, to stir up a mighty Spirit in you that Are the Father's of this Famous city, and in us all, for the Public, and the things of jesus christ.
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But here, in the very Entrance upon this great and necessary work, of perswading to publiqueness of Spirit: I confess I am (and may well be) at a stand in my own thoughts about it, having so much to say, that I know not well what to say;
But Here, in the very Entrance upon this great and necessary work, of persuading to publiqueness of Spirit: I confess I am (and may well be) At a stand in my own thoughts about it, having so much to say, that I know not well what to say;
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When a man hath the publique good before him, and the things of Jesus Christ before him, he hath rather too much then too little, having then all before him that is any way needful to be spoken to.
When a man hath the public good before him, and the things of jesus christ before him, he hath rather too much then too little, having then all before him that is any Way needful to be spoken to.
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First, that as nothing else hath heretofore been so dishonorable and destructive, unto Governors and others (whether among our selves or elswhere in the World) as when they have degenerated from the publique-Interest, to lay hold upon Principles and Practices of Cruelty and Disorder, and so have been ready Instruments in the hand of Satan, to persecute those that should have been protected by them.
First, that as nothing Else hath heretofore been so dishonourable and destructive, unto Governors and Others (whither among our selves or elsewhere in the World) as when they have degenerated from the publique-Interest, to lay hold upon Principles and Practices of Cruelty and Disorder, and so have been ready Instruments in the hand of Satan, to persecute those that should have been protected by them.
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How could there be any thing more sweet, or savory, or comfortable in your own bosoms, then this, That ye have put on high, and holy, and heavenly Resolutions, in the strength of God to live and dye to the Publique, and even to contemn or despise your own things, in comparison of the things of Christ? which is certainly the Duty both of Magistrates, and of Ministers, and of All that are called Christians, even thus to be,
How could there be any thing more sweet, or savoury, or comfortable in your own bosoms, then this, That you have put on high, and holy, and heavenly Resolutions, in the strength of God to live and die to the Public, and even to contemn or despise your own things, in comparison of the things of christ? which is Certainly the Duty both of Magistrates, and of Ministers, and of All that Are called Christians, even thus to be,
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That Magistrate loses his Honor, and extremely disgraces that high Place God hath called him unto, who hath not yet learned to prefer the publique good, before his own private good.
That Magistrate loses his Honour, and extremely disgraces that high Place God hath called him unto, who hath not yet learned to prefer the public good, before his own private good.
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That Minister is no Minister, no fit man for such an imployment, that is either wholly ignorant of the things of Christ, or that is but any way careless or negligent about them;
That Minister is no Minister, not fit man for such an employment, that is either wholly ignorant of the things of christ, or that is but any Way careless or negligent about them;
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or that hath not yet learned to prefer the things of Christ before his own things, yea the least and lowest of the things of Christ, before the greatest and highest of his own things.
or that hath not yet learned to prefer the things of christ before his own things, yea the least and lowest of the things of christ, before the greatest and highest of his own things.
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That Christian is no Christian, he hath but a name to live, and is dead, who hath not yet learned to deny himself in all his own things, and to take up his cross daily, and to follow the Lamb whithersoever he shall lead him;
That Christian is no Christian, he hath but a name to live, and is dead, who hath not yet learned to deny himself in all his own things, and to take up his cross daily, and to follow the Lamb whithersoever he shall led him;
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First, look upwards unto God, there being nothing better for any of us, then to have our thoughts often ascending, rather then descending; especially nothing safer for Magistrates, that are called to judge others,
First, look upward unto God, there being nothing better for any of us, then to have our thoughts often ascending, rather then descending; especially nothing safer for Magistrates, that Are called to judge Others,
And in your looking upwards unto God, do not any way straiten your selves, but look upon all the Three Persons in the ever blessed Trinity; look upon them severally, or look upon them joyntly, and you shall both ways finde them to be (what they in a due proportion would have you to be) a publique good.
And in your looking upward unto God, do not any Way straiten your selves, but look upon all the Three Persons in the ever blessed Trinity; look upon them severally, or look upon them jointly, and you shall both ways find them to be (what they in a due proportion would have you to be) a public good.
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Look upon them severally first, and then if your apprehensions of them be not phantastical, or vainly conjectural, but pure Evangelical apprehensions, ye cannot but look upon all and each of them as a publique good;
Look upon them severally First, and then if your apprehensions of them be not fantastical, or vainly conjectural, but pure Evangelical apprehensions, you cannot but look upon all and each of them as a public good;
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Secondly, look upon them joyntly, as they are three distinct Persons, and but one God, and so they are a publique good: (x) Hear O Israel, the Lord our God is one Lord, says Moses, Deut 6.4.
Secondly, look upon them jointly, as they Are three distinct Persons, and but one God, and so they Are a public good: (x) Hear Oh Israel, the Lord our God is one Lord, Says Moses, Deuteronomy 6.4.
And unto us there is but one God, says the Apostle, 1 Cor. 8.6. one God, and one Good; and that Good the chief Good; and therefore the chief Good, because a publique Good: with all due reverence be it spoken, God himself could not be the chief Good,
And unto us there is but one God, Says the Apostle, 1 Cor. 8.6. one God, and one Good; and that Good the chief Good; and Therefore the chief Good, Because a public Good: with all due Reverence be it spoken, God himself could not be the chief Good,
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And therefore this must needs be the Excellency of Excellencies, the most amiable excellency in all the world, to be of a publique Spirit; since there is not a greater excellency, no not in God Himself, then that which this amounts to.
And Therefore this must needs be the Excellency of Excellencies, the most amiable excellency in all the world, to be of a public Spirit; since there is not a greater excellency, no not in God Himself, then that which this amounts to.
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When ye have thus looked up unto God, then reflect or look back upon your selves; Look upon your selves as Christians, or look upon your selves but as reasonable men; and under both these Considerations, ye shall have mighty Arguments for a publique Spirit.
When you have thus looked up unto God, then reflect or look back upon your selves; Look upon your selves as Christians, or look upon your selves but as reasonable men; and under both these Considerations, you shall have mighty Arguments for a public Spirit.
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First, look upon your selves as Christians, and then what maner of persons ought ye to be, but such as Christ himself was? Godliness is God-likeness; Christianity is Christ-conformity; and if ye do throughly conform to him, ye must of necessity be of a marvellous large and publique Spirit:
First, look upon your selves as Christians, and then what manner of Persons ought you to be, but such as christ himself was? Godliness is Godlikeness; Christianity is Christ-conformity; and if you do thoroughly conform to him, you must of necessity be of a marvellous large and public Spirit:
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For never was the world acquainted with such another Example of Self-denyal, with such another President for publiqueness of Spirit, as that which Christ held forth;
For never was the world acquainted with such Another Exampl of Self-denial, with such Another President for publiqueness of Spirit, as that which christ held forth;
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which is plainly and clearly intimated or held forth unto us, by those expressions, where it is said, that he emptied himself, and that he gave himself for us, &c. that is, All that excellent glory that he was possessed of with the Father from all Eternity, he gave it all away, he emptied himself of it all,
which is plainly and clearly intimated or held forth unto us, by those expressions, where it is said, that he emptied himself, and that he gave himself for us, etc. that is, All that excellent glory that he was possessed of with the Father from all Eternity, he gave it all away, he emptied himself of it all,
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Let me for this, intreat you to cast your eyes more especially upon that one place of Scripture, 2 Cor. 8.9. The Apostle was there stirring up the Corinthians unto liberality, unto a liberal contribution towards the relief of the poor Saints of God:
Let me for this, entreat you to cast your eyes more especially upon that one place of Scripture, 2 Cor. 8.9. The Apostle was there stirring up the Corinthians unto liberality, unto a liberal contribution towards the relief of the poor Saints of God:
and utterance, and knowledge, and in all diligence, and in your love to us) see that ye abound in this grace also, this grace of liberality: And he uses the greatest Argument in the world to perswade hereunto, to perswade the Corinthians (and in them us) unto liberality; for says he, Ye know the grace of our Lord Jesus Christ, that though he was rich,
and utterance, and knowledge, and in all diligence, and in your love to us) see that you abound in this grace also, this grace of liberality: And he uses the greatest Argument in the world to persuade hereunto, to persuade the Corinthians (and in them us) unto liberality; for Says he, You know the grace of our Lord jesus christ, that though he was rich,
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How poor? so poor, that there was hardly ever any one poorer, in regard of outward things; for The foxes had holes, and the birds of the ayr had nests,
How poor? so poor, that there was hardly ever any one Poorer, in regard of outward things; for The foxes had holes, and the Birds of the air had nests,
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And all this poverty did he voluntarily subject himself unto, that we through his poverty might be made rich, or that we might be made the riches of God in him:
And all this poverty did he voluntarily Subject himself unto, that we through his poverty might be made rich, or that we might be made the riches of God in him:
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Now says the Apostle here in this Chapter to the Philippians, Phil. 2.5. (where he still speaks upon the same account, upon the very same ground or consideration) Let the same minde be in you, says he, that was also in Jesus Christ; and as he humbled himself,
Now Says the Apostle Here in this Chapter to the Philippians, Philip 2.5. (where he still speaks upon the same account, upon the very same ground or consideration) Let the same mind be in you, Says he, that was also in jesus christ; and as he humbled himself,
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Or if this were not, yet in the second place, if ye look but upon your selves as reasonable men, That also calls for publiqueness of Spirit: For I would but ask any man in this Congregation, or any man elswhere, that hath but a competency of Reason to guide him in his way, Do you think that he is a good Commonwealthsman, or a good Patriot, that prefers his own private wealth,
Or if this were not, yet in the second place, if you look but upon your selves as reasonable men, That also calls for publiqueness of Spirit: For I would but ask any man in this Congregation, or any man elsewhere, that hath but a competency of Reason to guide him in his Way, Do you think that he is a good Commonwealthsman, or a good Patriot, that prefers his own private wealth,
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before the good of the Commonwealth? There is no man that must dare to affirm this, who would not have his own Understanding to rise up in Judgement against him.
before the good of the Commonwealth? There is no man that must Dare to affirm this, who would not have his own Understanding to rise up in Judgement against him.
So that the Stone that I have all this while been rolling, it now comes down with all the weight of Heaven and Earth upon it, purposely to destroy Self among you, sinful, inordinate Self:
So that the Stone that I have all this while been rolling, it now comes down with all the weight of Heaven and Earth upon it, purposely to destroy Self among you, sinful, inordinate Self:
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And I pray take heed, for by the Fall of it (which is very great) it must of necessity either destroy that, or destroy you; either it must grinde that to powder, or else grinde you to powder. The sum of all being this, That if there be any thing of God in you,
And I pray take heed, for by the Fallen of it (which is very great) it must of necessity either destroy that, or destroy you; either it must grind that to powder, or Else grind you to powder. The sum of all being this, That if there be any thing of God in you,
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or any thing of Christ, or any thing of the Spirit, or any thing of Christianity, or any thing of Humanity, Then ye must not any longer minde your own things, or seek your own things any otherwise, then in a way of humble subserviency unto the publique good, and the things of Jesus Christ.
or any thing of christ, or any thing of the Spirit, or any thing of Christianity, or any thing of Humanity, Then you must not any longer mind your own things, or seek your own things any otherwise, then in a Way of humble subserviency unto the public good, and the things of jesus christ.
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And as for matter of Advice or Counsel herein, how to attain unto this publiqueness of Spirit, I shall say no more to that but onely this, That certainly it is in this respect a very sad thing to be left unto our own Spirits, and a very blessed thing to be acted by Gods holy Spirit, in all our ways and walkings: This being the main Difference between the Spirit of God, and mans Spirit, That the Spirit of man is a private narrow Spirit,
And as for matter of advice or Counsel herein, how to attain unto this publiqueness of Spirit, I shall say no more to that but only this, That Certainly it is in this respect a very sad thing to be left unto our own Spirits, and a very blessed thing to be acted by God's holy Spirit, in all our ways and walkings: This being the main Difference between the Spirit of God, and men Spirit, That the Spirit of man is a private narrow Spirit,
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but the Spirit of God is a large publique Spirit, and such as will every way reach or extend it self to all the concernments of a Christian, in one kinde and another:
but the Spirit of God is a large public Spirit, and such as will every Way reach or extend it self to all the concernments of a Christian, in one kind and Another:
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And if God Himself once put this holy Spirit of his within you (which is one of his often-repeated Promises unto his People) Then so long as ye are acted thereby, ye must and can do no other,
And if God Himself once put this holy Spirit of his within you (which is one of his often-repeated Promises unto his People) Then so long as you Are acted thereby, you must and can do no other,
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then prefer the Good of the publique, and the things of Jesus Christ, before any thing else, that does but meerly respect or concern your selves. FINIS.
then prefer the Good of the public, and the things of jesus christ, before any thing Else, that does but merely respect or concern your selves. FINIS.
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Boni scilicet Domini bonus famulus, & singularis magistri praeclarus imitator: qui in vestigiis Domini sui ambulans, patentiora quodammodo & expressiora pedibus suis fecit Domini sui esse vestigia. Salvian. de Gubern. Dei lib. 3.
Boni scilicet Domini bonus famulus, & singularis magistri praeclarus imitator: qui in vestigiis Domini sui Ambulans, patentiora quodammodo & expressiora pedibus suis fecit Domini sui esse vestigia. Salvian. de Gubern. Dei lib. 3.
NONLATINALPHABET Quantoperè expetam: Mihi videtur in gevere vehementissimū in illos amorem suum Apostolus hoc verbo significare ex Hebraeorum idiotismo: ut autem significet ex quo fonte promanet affectus iste, & quò etiam feratur, additam visceribus nomen, magnum pondus addit seutentiae, ut intimus am•r significetur: Solent enim Hebrai NONLATINALPHABET rachamim id est viscera, omnes teneros ac veluti maternos affectus vocare. Bez. in loc.
Quantoperè expetam: Mihi videtur in gevere vehementissimū in Illos amorem suum Apostles hoc verbo significare ex Hebrews idiotismo: ut autem significet ex quo Fonte promanet affectus iste, & quò etiam feratur, additam visceribus Nome, magnum pondus Addit seutentiae, ut intimus am•r significetur: Solent enim Hebrew Rachamim id est viscera, omnes teneros ac Veluti maternos affectus vocare. Bez in loc.
NONLATINALPHABET Neminem habeo aequè animatum ad res vestras curan•as: Petius onim cum allis Timotheum Paulus comparat quam secum, & quidem eo cousilio singulare et clogium tribuit, ut propter raritatem majore fit in pretio. Calv. in loc. Text divided into 3 parts.
Neminem habeo aequè animatum ad Rest Vestras curan•as: Petius onim cum allis Timothy Paulus Comparat quam secum, & quidem eo cousilio singular et clogium tribuit, ut propter raritatem Major fit in Precio. Calvin in loc. Text divided into 3 parts.
All that is good in us, that's Gods, & all that is evil, that's Satans first, and by his means our own. Cum ergo Deus •a sit per fectè bonus, ut ••us omn•a exc•llenti quodam modo bona sint, quaesitum olim est & gravissime disputatum, unde illud milum natum sit, quod tam latè m••averat, & quaenam huyus mali cause extiterit. Hoc malum nos à Diabolo invectum esse dicimus, qui eisi erat bonus à Domino factus initio, tamen liberá voluntate à Domino defecit, & pecca•tt, & homini, ut peccaret, persuasit, author { que } fuit: Hine quicquid est peceiti vel in damonibus, vel in hominibus totum flaxit. Whitaker. Respons. ad Rat. 8. Campian. Tom. 1. eper. p•g 33.
All that is good in us, that's God's, & all that is evil, that's Satan First, and by his means our own. Cum ergo Deus •a sit per fectè bonus, ut ••us omn•a exc•llenti Quodam modo Bona sint, quaesitum Once est & gravissime disputatum, unde illud milum natum sit, quod tam latè m••averat, & quaenam huyus mali cause extiterit. Hoc malum nos à Diabolo invectum esse dicimus, qui Eisi erat bonus à Domino factus initio, tamen liberá voluntate à Domino defecit, & pecca•tt, & Homini, ut peccaret, persuasit, author { que } fuit: Hine quicquid est peceiti vel in damonibus, vel in hominibus totum flaxit. Whitaker. Response. ad Rat. 8. Campian. Tom. 1. eper. p•g 33.
Admonentur ex hoc versu, Potestates, & Judices terrae, & quotquot terram incolunt, ut agnoscant Regem suum in caelis, à quo acceperunt, quicquid in hac terrâ possidēt, sint { que } illius verbo obcdicutes & subjecti: Nam is est, qui regna mutat, potentes sed thus deponit, & regiones fertiles mutat in steriles. Musc. in loc. vid. Plura ibid. observ. valdè digna.
Admonentur ex hoc versu, Potestates, & Judges terrae, & quotquot terram incolunt, ut Agnoscant Regem suum in Caelis, à quo acceperunt, quicquid in hac terrâ possident, sint { que } Illius verbo obcdicutes & Subject: Nam is est, qui regna Mutat, potentes sed thus Deposit, & Regiones fertiles Mutat in steriles. Music in loc. vid. Plura Ibid. observe. valdè Digna.
Meminerit Magistratus sibi gladtum datum esse à Deo, non ut illum gest•t frustrà: sed ut eo utatur ad vindictam sceleratorum, ac defensionem bonorum. Piscator. in Rom. 13.4. Magistratus vice Dei sungitur, cum in Praemiis dandis obedientibus, tùm in Paenis instigendis contumacibus. Nicol. Heming ibid. Inductus est ita { que } Magistratus, ut leges quàm diligentissimè conserventur, sontes puntantur, & boni juventur ac soveantur: Et sanè lexest mutus Magistratus, & victssim Magistratus lex animata & loquens. Pet. Martyr. in cap. 19. lib. Iud.
Rememberit Magistratus sibi gladtum datum esse à God, non ut Ilum gest•t frustrà: sed ut eo utatur ad vindictam sceleratorum, ac defensionem Bonorum. Piscator. in Rom. 13.4. Magistratus vice Dei sungitur, cum in Praemiis dandis obedientibus, tùm in Paenis instigendis contumacibus. Nicol. Heming Ibid. Inductus est ita { que } Magistratus, ut leges quàm diligentissimè conserventur, sontes puntantur, & boni juventur ac soveantur: Et sanè lexest Mutus Magistratus, & victssim Magistratus lex animata & Speaking. Pet. Martyr. in cap. 19. lib. Iud.
Quaerenda sunt quae Christi, sed interim negligenda non sunt quae sunt nostra, & quae c•rare à Deo jubemur. Zinc. in Text. Our own things inordinately sought two maner of ways
Quaerenda sunt Quae Christ, sed interim negligenda non sunt Quae sunt nostra, & Quae c•rare à God jubemur. Zinc. in Text. Our own things inordinately sought two manner of ways
Ubi sublimi. or est praerogativa, major est culpa, & ideò hoc ipso Christiani deteriores sunt, quia melioresesse deberent: Non enim probant quod fatentur, & impugnant Professionem suam moribus suis: Magis enim damnabilis est malitia, quam titulus Bonitatis accusat, & reatus impii est pium nomen: Cùm { que } ipse Salvator noster ad nos quotidiè clamet,
Ubi sublimi. or est Praerogativa, Major est culpa, & ideò hoc ipso Christians deteriores sunt, quia melioresesse deberent: Non enim probant quod fatentur, & impugnant Professionem suam moribus suis: Magis enim damnabilis est malitia, quam titulus Bonitatis accusat, & Rheatus Impious est pium Nome: Cùm { que } ipse Salvator Noster ad nos quotidiè clamet,
Sic luceat lux vestra coram homiuibus, ut videant filii hominum opera vestra bona, & MAGNIFICENT Patr•m vestrum qui est in caelis: Nos ita vivimus è contrario, ut silii hominum videant opera nostra mala, & BLASPHEMENT Patrem nostrum qui est in caelis: Praeter enim paucissimos quosdam qui mala fugiunt, quid est aliud penè omnis caetus Christianorum quàm sentina vitiorum? Salvian. de Gubern. Dei lib. 4.
Sic luceat lux Vestra coram homiuibus, ut See Sons hominum opera Vestra Bona, & MAGNIFICENT Patr•m Vestrum qui est in Caelis: Nos ita vivimus è contrario, ut silii hominum See opera nostra mala, & BLASPHEMENT Patrem nostrum qui est in Caelis: Praeter enim paucissimos Quosdam qui mala fugiunt, quid est Aliud penè omnis Caetus Christians quàm Sentina Vitiorum? Salvian. de Gubern. Dei lib. 4.
Quicuriosè trqui•unt in aliena facta, ea { que } reprehendūt tenerè, & odio quodam preximi ut racliores sarctiorcs { que } oideantur: tlli vicissim judicia aliorum, & imprimis judicium Dei non effugiunt. Polan. Syntag. Theol. •b. to cap. 41.
Quicuriosè trqui•unt in Aliena facta, ea { que } reprehendunt tenerè, & odio Quodam preximi ut racliores sarctiorcs { que } oideantur: tlli Vicissim Judicia Aliorum, & imprimis judicium Dei non effugiunt. Polan. Syntag Theology •b. to cap. 41.
In ipsá mensâ magis lectionem vel disputationen, quam Epulationem potationem { que } diligebat, & contra pestilentiam humanae consuetudinis in ea ita scriptum habebat. Quisquis amat dictis absentum rodere famam, Hanc mensam indignam noverit esse sibi. Possid. de vit. Aug. cap. 22.
In ipsá mensâ magis lectionem vel disputationen, quam Epulationem potationem { que } diligebat, & contra pestilentiam humanae consuetudinis in ea ita Scriptum habebat. Quisquis amat dictis absentum rodere famam, Hanc Mensam indignam Know esse sibi. Possid. de vit. Aug. cap. 22.
In bonis temporalibus tenetur quis { que } personam publicam vel communitatem sibimetipsi praferre. Benum cuim to••us pluris faciendum est, quam bonum un•us alicujus partis: Personis autem public is an•umerandi sunt•il•i, quos consta• valde utiles esse Re•-publica Ames. de Conscient. l. 5. c 7.
In bonis Temporalibus tenetur quis { que } Personam publicam vel communitatem sibimetipsi praferre. Benum cuim to••us Pluris faciendum est, quam bonum un•us alicujus partis: Persons autem public is an•umerandi sunt•il•i, quos consta• Valde utiles esse Re•-publica Ames. the Conscient. l. 5. c 7.
Cum lex sit regula humanorum actuum quorum ultimus finis est beatitudo, & quidem communis: necesse est eum ad bonum commun•e semper ordinari. Aquin 1. 2 qu. 90. Art. 2.
Cum lex sit regula humanorum Acts quorum Ultimus finis est beatitudo, & quidem Communis: Necessary est Eum ad bonum commun•e semper ordinari. Aquinas 1. 2 queen. 90. Art. 2.
Est enim legislator universalis judex, & lex universal• judicium, cui omnia omnium jud••ia subjici & adaptari debent. Davenant. de Iud. & Nor. sid. cap. 3.
Est enim legislator Universalis Judge, & lex universal• judicium, cui omnia omnium jud••ia subjici & adaptari debent. Davenant. de Iud. & Nor. sid. cap. 3.
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Loquimur d• Pontifice ratione solius Pontificatus, ac dicimus cum, etiamsi ditionem temporalem nullam haberet, non posse ullo modo judicari, in terris, ab ullo principe Christiano, five seculari, sive Ecclesiastico, ne { que } ab omnibus simul in concilio congregatis. Bellarm de Rom Pontif. lib. 2. cap. 26. Romani Pontifices ad imitationem Luciferi adorari volunt ut Dii, ne { que } reputant se subditos esse cuiquam, ficut filii Belial fine jugo; ne• sibi posse dici, Cur ita facis? nec Deum timent, nec homines reverentur. Gers. consid. 4. post tract. de unit. Eccles. citante Field, lib. 3. de Eccles cap. 2.
Loquimur d• Pontifice ratione Solius Pontificate, ac dicimus cum, Even if ditionem temporalem Nullam haberet, non posse ullo modo judicari, in terris, ab ullo principe Christian, five seculari, sive Ecclesiastic, ne { que } ab omnibus simul in Concilio Assembled. Bellarmine de Rom Pontiff lib. 2. cap. 26. Romani Pontifices ad imitationem Luciferi adorari volunt ut Gods, ne { que } reputant se Subject esse cuiquam, ficut Sons Belial fine Jugo; ne• sibi posse dici, Cur ita facis? nec God Timent, nec homines reverentur. Gers. Consider. 4. post tract. de unit. Eccles. citante Field, lib. 3. de Eccles cap. 2.
Quid tu igitur superbis terra & cinis? Si superbientibus Angelis Deus non pepercit: quanto magis tibi putredo & vermis? Bern. de Advent. Dom. Serm. 1. Gen. 18.27.
Quid tu igitur superbis terra & Cinis? Si superbientibus Angels Deus non pepercit: quanto magis tibi putredo & vermis? Bern. de Advent. Dom. Sermon 1. Gen. 18.27.
Fugite superbiam fratres mei (quaeso) multum fugite, Initium omnis peccati superbia: quae tam velociter ipsum quo { que } syderibus cunctis clariùs micantem aeternâ caligine obtenebravit Luciferum: quae non modo Angelum, sed Angclorum primum in Diabolum commutavit Bern ibid.
Fugite Superbiam Brothers mei (quaeso) multum fugite, Initium omnis peccati superbia: Quae tam Velociter ipsum quo { que } syderibus cunctis clariùs micantem aeternâ caligine obtenebravit Luciferum: Quae non modo Angelum, sed Angclorum primum in Diabolum commutavit Bern Ibid.
August. Conf. lib. 1. cap. 1. Vae animae audaci quae speravit si à te recessisset, se aliquid melius habituram: versa & reversa in tergum, & in latera, & in ventrem, & dura sunt omnia, & tu solus requies. Idem Confess. lib. 6. cap. 16.
August. Confutation lib. 1. cap. 1. Vae Spirits audaci Quae speravit si à te recessisset, se Aliquid Better habituram: versa & reversa in tergum, & in Latera, & in ventrem, & dura sunt omnia, & tu solus Requies. Idem Confess. lib. 6. cap. 16.
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Pulchritudo divitiarum non in sacculis divitam, sed in alimentis pauperum est: In illis infirmls & egeuis melius opes lucent: Discant ita { que } pecuniosi, non sua, sed ea quae sunt Christi quaerere, ut illos & Christus requirat, ut illis sua largiatur. Ambros. Epist. l. 3.
Pulchritudo divitiarum non in sacculis divitam, sed in alimentis Pauperum est: In illis infirmls & egeuis Better opes lucent: Discant ita { que } pecuniosi, non sua, sed ea Quae sunt Christ quaerere, ut Illos & Christus requirat, ut illis sua largiatur. Ambos Epistle l. 3.
Violence offered by Self unto that excellent Rule of Doing as we would be done by, Mat. 7.12. See M. Perkins on the place, in his Exposition of Christ, Serm. in the Mount.
Violence offered by Self unto that excellent Rule of Doing as we would be done by, Mathew 7.12. See M. Perkins on the place, in his Exposition of christ, Sermon in the Mount.
Eph. 4.4, 5, 6. Vid. Piscat hic. Mr. Cartwr. Answer to the Rhem. Annota. Non habent Dei charitatem, qui Ecclesiae non diligunt unitatem, Aug de Baptism. lib. 3. cap. 16. Vid. Cypr. de unit. Eccles. Gregor. Nazianz. Orat. 14. Euseb. de vit. Constant. lib. 2. cap. 68. & lib. 3 cap. 13. Whitaker. contr. 3. quaest. 4. Davenant Epist Pacificat. Iren. Ier. Burr. & Al.
Ephesians 4.4, 5, 6. Vid. Physical hic. Mr. Cartwright. Answer to the Rhem Annotate. Non habent Dei charitatem, qui Ecclesiae non Love unitatem, Aug de Baptism. lib. 3. cap. 16. Vid. Cyprus de unit. Eccles. Gregory. Nazianz Orat 14. Eusebius de vit. Constant. lib. 2. cap. 68. & lib. 3 cap. 13. Whitaker. Contr. 3. Question. 4. Davenant Epistle Pacificat. Iren Jeremiah Burr. & Al.
Christi extraordinaria gubernatio, & Spiritus sancti salutifera illuminatio, illos respicit, qui sunt vera & viva membra ecclesia: non autem ill is alligatur qui obtinent tantummodo locum externum in Ecclesiâ: Si enim pertinent ad Synagogam Satanae (quod quando { que } accidit) illu• unum corpus, & unus Spiritus, & Christus est caput Ecclesiae, ad cos emnino non pertingit, Davenant. Disp. de Iud. & norm. fid. cap. 18.
Christ Extraordinaria gubernatio, & Spiritus sancti Salutifera illuminatio, Illos respicit, qui sunt vera & viva membra Church: non autem ill is alligatur qui obtinent tantummodo locum externum in Ecclesiâ: Si enim pertinent ad Synagogue Satan (quod quando { que } accidit) illu• Unum corpus, & Unus Spiritus, & Christus est caput Ecclesiae, and cos emnino non pertingit, Davenant. Disp de Iud. & norm. fid. cap. 18.
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Amor impenetrabil is est lorica, respuit jacula, gladios excutit, periculis insultat, mortem ridet, si amor est vincit omnia: Chrysol. de bono Past. Serm. 40.
Amor impenetrabil is est lorica, Respuit jacula, gladios excutit, Periculis insultat, mortem ridet, si amor est vincit omnia: Chrysol. de Bono Past. Sermon 40.
Hic est ille Farellus qui nullis difficultatibus fractus, nul lis minis, convitiis, verberibus deui { que } inflict is territus Mompelgardenses, Aqutleienses, Lausanenses, Genevenses, Novocomenses Christo lucrifecit. Mel. Adam. Decad. in vitâ Farel.
Hic est Isle Farellus qui nullis difficultatibus fractus, nul Lies minis, convitiis, verberibus Deui { que } inflict is territus Mompelgardenses, Aqutleienses, Lausanenses, Genevenses, Novocomenses Christ lucrifecit. Mel. Adam. Decad. in vitâ Farel.
Placere sibi dicitur, qui effertur & gloriatur: de quo non agit hic propriè Apostolus, sed de co potius qui caeteris contemtis sui unius rationem habet, id { que } unum spectat, ut animo suo morem gerat. Beza in loc. Vide etiam Gualther. & Willet. ibid.
Placere sibi dicitur, qui effertur & gloriatur: de quo non agit hic propriè Apostles, sed de counterfeit potius qui caeteris contemtis sui unius rationem habet, id { que } Unum spectat, ut animo Sue morem gerat. Beza in loc. Vide etiam Gualtherus. & Willet. Ibid.
Cur enim per universos populos diversa & varia jura sunt condita, nisi quod unaquae { que } gens, id sibi sanxit, quod putavit rebus suis utile? Lactant. de Ver. Cult. lib. 6. cap. 9.
Cur enim per universos populos diversa & Varia jura sunt Condita, nisi quod unaquae { que } gens, id sibi sanxit, quod putavit rebus suis utile? Lactant. de Ver. Cult. lib. 6. cap. 9.
De Rerumpubl. form. carum { que } Administrat. Vide Arist. Polit. lib. 4. cap. 7. Platon. Greg. Tholos. de Rep. Bodin. Keckerman. System. Polit. Polan. Syntag. Theol. l. 7. c 19 Two sorts of things chiefly considerable in every outward Government. Caesars speech to the Marriner in a storm.
De Rerumpubl. from. carum { que } Administrat. Vide Arist. Politic lib. 4. cap. 7. Plato. Greg. Tholos. de Rep. Bodin. Keckerman. System. Politic Polan. Syntag Theology l. 7. c 19 Two sorts of things chiefly considerable in every outward Government. Caesars speech to the Mariner in a storm.
Mat. 27.4. Quid ad nos, hoc est, quid nostra refert, nocentem prodideris an innocentem? Cornel. Iansan. in Concord Evang. Ad modum Caini loquuntur, vera progenies Caini. Hug. Grot. Annotat. in lib. Evang.
Mathew 27.4. Quid ad nos, hoc est, quid nostra refert, nocentem prodideris an innocentem? Cornelius. Iansan. in Concord Evangelist Ad modum Caini loquuntur, vera progenies Caini. Hug. Grot. Annotated in lib. Evangelist
Vae autem illi cui Christus dicet, Quasivisti commodum tuum non meum: Il lud obtinuisti: Accepisti igitur mercedem tuam. Olevian. in cap. 14. Epistol ad Rom
Vae autem illi cui Christus dicet, Quasivisti commodum tuum non meum: Il lord obtinuisti: Accepisti igitur mercedem tuam. Olevian. in cap. 14. Epistle ad Rom
Qui mavult benè vivere in aeternum malè vivet ad tempus, & qui maluerit benè vivere ad tempus, malè vivet in aeternum: Damnabitur enim sententiá Dei ad aternam panam, qui coelestibus bonis terrena praeposuit. Lactant. de Divin. Praem. lib. 7 cap 5.
Qui Mavult benè vivere in aeternum malè Vivet ad Tempus, & qui maluerit benè vivere ad Tempus, malè Vivet in aeternum: Damnabitur enim sententiá Dei ad aternam panam, qui coelestibus bonis Terrena praeposuit. Lactant. de Divine. Praem. lib. 7 cap 5.
Inward enemies our greatest enemies. Quid nos decipimus? non est extrinsecus malum nostrum, intra nos est: in visceribus ipsis sedet, & ideò difficulter ad sanitatem pervenimus, quia nos aegrotare nescimus. Sen. Ep. 50
Inward enemies our greatest enemies. Quid nos decipimus? non est extrinsecus malum nostrum, intra nos est: in visceribus Ipse sedet, & ideò Difficult ad sanitatem pervenimus, quia nos aegrotare nescimus. Sen. Epistle 50
Quid ergo horum facimus Christiani, quod Christus, an quod Apostolus jubet? Puto omnino, quod neutrum: Nam tantum abest, ut aliorum commodis aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum aliorum incommodo consulamus Salvian. de Gubern. Dei lib. 3. Serpit hodic putida rabies per omne corpus Ecclesiae, & quò latius cò desperatius, có { que } periculosius quò interiùs: Nam si infurgeret apertus inimicus hareticus mitterctur for as & arescerct: si violentus inimicus, absconderet se forsitan ab co. Nunc verò quem ejiciet, aut à quo abscondet se? omnes am•ci, & omnes inimici: omnes necessarii, & om•es adversarii: omnes d•m•stici, & nulli pacifici: omnes proximi, & omnes quae sua sunt quaerunt: Ministri Christi sunt, & serviunt Antichristo; Honorati incedunt de bonis Domini, qui Domino honorem non deferunt. Bern. super Cantic. Serm. 33.
Quid ergo horum facimus Christians, quod Christus, an quod Apostles jubet? Puto Omnino, quod Neutral: Nam Tantum abest, ut Aliorum commodis Aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum Aliorum incommodo consulamus Salvian. de Gubern. Dei lib. 3. Serpent hodic putidam rabies per omne corpus Ecclesiae, & quò Latius cò desperatius, có { que } periculosius quò interiùs: Nam si infurgeret apertus Inimicus Hareticus mitterctur for as & arescerct: si Violentus Inimicus, absconderet se Perhaps ab counterfeit. Nunc verò Whom ejiciet, Or à quo abscondet se? omnes am•ci, & omnes Inimici: omnes necessarii, & om•es Adversaries: omnes d•m•stici, & None Pacifici: omnes proximi, & omnes Quae sua sunt quaerunt: Ministri Christ sunt, & serviunt Antichrist; Honorati incedunt de bonis Domini, qui Domino Honor non deferunt. Bern. super Cantic. Sermon 33.
Virtutes quae carnalibus delectationibus, vel quibuscun { que } commodis & emolument is temporalibus serviunt, verae prorsus esse non possunt: verae quippe virtutes Deo serviunt in hominibus, à quo donantur hominibus; Deo serviunt in Angelis, à quo donantur etiam Angelis; Quicquid autem bonum fit ab homine, & non propter hoc fit, propter quod fieri debere vera saptentia praecipit, ctsi officio vidcatur bonum, ipso non recto fine peccatum est. Tho Bradwa din de causa Dei lib. 1. cap. 39.
Virtues Quae carnalibus delectationibus, vel quibuscun { que } commodis & emolument is Temporalibus serviunt, Verae prorsus esse non possunt: Verae quip Virtues God serviunt in hominibus, à quo donantur hominibus; God serviunt in Angels, à quo donantur etiam Angels; Quicquid autem bonum fit ab homine, & non propter hoc fit, propter quod fieri Debere vera saptentia praecipit, ctsi Officio vidcatur bonum, ipso non recto fine peccatum est. Though Bradwa din de causa Dei lib. 1. cap. 39.
Quum audimus conquerentem Paulum, aurco illo secuto quo virtutes omnes, effloruerunt tam raros fuisse verè cordatos, ne animos despondeamus si hodie talis sit nostra conditio: tantum sibi quis { que } caveat, ne jure in hoc catalogo censeatur. Calv. in Text.
Whom audimus conquerentem Paulum, aurco illo secuto quo Virtues omnes, effloruerunt tam raros Fuisse verè cordatos, ne Animos despondeamus si hodie Talis sit nostra Condition: Tantum sibi quis { que } caveat, ne jure in hoc Catalogo censeatur. Calvin in Text.
Quod omnes dicit, non urgenda est particula universalis, ut nullam exceptionem admittas: erant enim alii quo { que }, qualis Epapbroditu•, sed pauci: verum omnibus tribuit, quod passim erat vulgare. Calv. & Beza in Text.
Quod omnes dicit, non urgenda est Particula Universalis, ut Nullam exceptionem admittas: Erant enim alii quo { que }, qualis Epapbroditu•, sed Pauci: verum omnibus tribuit, quod passim erat Vulgar. Calvin & Beza in Text.
Satis super { que } est ei qui non est captus oculis, ut videat facem praeferre; caco ad videndum non est satis, ut vel toto sole feriatur. Ioh. Camero Praelect. in Psal 68. Self the great & onely Distemper that we have now cause to fear.
Satis super { que } est ei qui non est Captus oculis, ut Videat facem praeferre; caco ad videndum non est satis, ut vel toto sole feriatur. John Chamber Praelect. in Psalm 68. Self the great & only Distemper that we have now cause to Fear.
Vincitur Sermo rei magnitudine, quanto { que } majus fuerit quod dicendum est; tantò magis obruitur qui magnitudinem rerum verbis non potest explicare. Hier. ad Heliod. de Mort. Nepot. epist. 3. Two ways propounded.
Vincitur Sermon rei Magnitude, quanto { que } Majus fuerit quod Dicendum est; tantò magis obruitur qui magnitudinem rerum verbis non potest explicare. Hier. ad Heliod. de Murder Nepotism. Epistle. 3. Two ways propounded.
Po• quam imperatores Romani caeperunt de industria Christianos atrocitate suppliciorum à Christo absterrere, nunquam illis bene fuit; aut pauci corum, aut nullus ferè, ficea morte descendit ad generum cereris. Camer. Prael. ct. de verb. Dei pag. 444. Col. 2.
Po• quam imperatores Romani caeperunt de Industria Christians atrocitate suppliciorum à Christ absterrere, Never illis bene fuit; Or Pauci corum, Or nullus ferè, ficea morte descendit ad generum Ceres. Camer. Prael. ct. de verb. Dei page. 444. Col. 2.
Inter homines egregium hominem esse convenit, qui mulitudini prasit: inter Christianos potestate functurus, non modo egregius homo, sed & egregius Christianus esse debet: Egregium autem Christianum veco, •on qui potentia, robore, & opibus, sed qui fide in Christum, dilectione erga fratres, zelo Dei, studio justitiae, & sanctimonia vitae caeteris sit Christianis praestantior; Quibus libertas est eligendi Magistratus, tales ex omni populo quaerant & eligant. Musc. loc. Com. tit. de Magist. p. 573. See Jethro 's advice to Moses, E•od. 18.21.
Inter homines Egregium hominem esse convenit, qui mulitudini prasit: inter Christians potestate functurus, non modo Egregius homo, sed & Egregius Christian esse debet: Egregium autem Christian veco, •on qui potentia, robore, & opibus, sed qui fide in Christ, dilectione Erga Brothers, Zeal Dei, study justitiae, & sanctimonia vitae caeteris sit Christianis praestantior; Quibus Libertas est eligendi Magistratus, tales ex omni populo Quaerant & eligant. Music loc. Come tit. de Magist. p. 573. See Jethro is Advice to Moses, E•od. 18.21.
Damnatur (sc. verbi Minister) si ita quae sua sunt curet, ut quae sunt Jesu Christi negligat: Hoc enim est quaererc quae sunt sua, non quae Jesu Christi: Damnatur ctiam, si ideo accedit ad ministerium, & illud exercet, ut sibi consulat, non autem Ecclesiae Christi: Hoc est enim quaerere quae sunt sua: Finis quem •ibi in tuis actionibus proponis, efficit ut dicaris quaerere, vel quae sunt Christi, vel quae sunt tua. Zanch. in Text.
Damnatur (sc. verbi Minister) si ita Quae sua sunt curet, ut Quae sunt Jesu Christ negligat: Hoc enim est quaererc Quae sunt sua, non Quae Jesu Christ: Damnatur ctiam, si ideo Accedit ad ministerium, & illud Exercet, ut sibi consulat, non autem Ecclesiae Christ: Hoc est enim quaerere Quae sunt sua: Finis Whom •ibi in tuis actionibus proponis, efficit ut dicaris quaerere, vel Quae sunt Christ, vel Quae sunt tua. Zanchius in Text.
Animad verte frater, non tibi licet de tuis quidquam habere rebus: omnis, inquit Dominus, qui non renuntiaverit cunctis, quae poss•det, non potest meus esse discipulus: Filius hominis non habet ubi caput reclinet, & tu amplas porticus, & ingentia rectorum spatia metiris? Haereditatem expectans s•••uli, cohaeres Christi •sse non poteris. Hieron. ad Heliodor. Epistol. •.
Animad verte frater, non tibi licet de tuis quidquam habere rebus: omnis, inquit Dominus, qui non renuntiaverit cunctis, Quae poss•det, non potest meus esse discipulus: Filius hominis non habet ubi caput reclinet, & tu amplas porticus, & Ingenuity rectorum Spatia metiris? Haereditatem Expectans s•••uli, cohaeres Christ •sse non poteris. Hieron. ad Heliodor. Epistle. •.
Quocun { que } te vocat Christus cundum est properè, altis omnibus relict•: ita rest icierda tibi est vocatio tut, ut ab omnibus avocamentis, sensus tuos omnes avertas: Jure tao cedendum est, ut officium facias: tut ratio Christi gloriae ne { que } praeferenda est, ne { que } aequanda. Calv. in Text.
Quocun { que } te vocat Christus cundum est properè, Altis omnibus relict•: ita rest icierda tibi est Vocatio tut, ut ab omnibus avocamentis, sensus tuos omnes avertas: Jure tao cedendum est, ut officium facias: tut ratio Christ Glory ne { que } praeferenda est, ne { que } aequanda. Calvin in Text.
Omnis intellectus qui phantasticâ quadam •ogitatio•e qu•si 〈 ◊ 〉 Dioinam natur•m apprehendit, s••u••••rum quidem Dei s••xit inmente, Deum autem non intellexit. Greg. Nyssen. de vit. Mosis.
Omnis Intellectus qui phantasticâ Quadam •ogitatio•e qu•si 〈 ◊ 〉 Dioinam natur•m apprehendit, s••u••••rum quidem Dei s••xit inmente, God autem non intellexit. Greg. Nyssen. de vit. Moses.
Qui amat quod verè putat •sse summum bonum, id unicè amat: Ita { que } ut id redimat, nihil non facit, nihil haber pensi: Exemplo sit in Evangelio, qui thesaurum reperit in agro, agrum emit, & qui scripsit — Inveni Portum, spes & fortuna valete, N•l mihi vobiscum, ludite nunc alios. Camer. Collat. cum T•len. pag. 650. col. 2. Minus te amat, qui tecum aliquid amat quod non pr•pter te am•t. Aug Confess. 〈 ◊ 〉 10. cap. 29.
Qui amat quod verè putat •sse summum bonum, id unicè amat: Ita { que } ut id redimat, nihil non facit, nihil haber pensi: Exemplo sit in Evangelio, qui Thesaurum reperit in Agro, agrum emit, & qui scripsit — Inveni Portum, spes & fortuna valete, N•l mihi vobiscum, ludite nunc Alioth. Camer. Collat. cum T•len. page. 650. col. 2. Minus te amat, qui tecum Aliquid amat quod non pr•pter te am•t. Aug Confess. 〈 ◊ 〉 10. cap. 29.
Nos autem ci•ites su• paupertate nul••te•us faceret, si pauper factus naturalis divir•••tis in se d••itias non haberet: Pauper ergo factus est, 〈 ◊ 〉 f•rmam servi• •ives per•••sit. secand•m 〈 ◊ 〉 T••i. Pulgent. contra Sermon. Fastid. cap. 13.
Nos autem ci•ites su• paupertate nul••te•us faceret, si pauper factus Naturalis divir•••tis in se d••itias non haberet: Pauper ergo factus est, 〈 ◊ 〉 f•rmam servi• •ives per•••sit. secand•m 〈 ◊ 〉 T••i. Pungent. contra Sermon. Fasted. cap. 13.
Possideart opes sub Christo paupere, quas sab locuplete Diab•lo non habuerant: & suspiret cos Ecclesia divites, quos tenuit mundus ante mendicos. Hier. ad Hel•odor. Epist 3.
Possideart opes sub Christ paupere, quas sab locuplete Diab•lo non habuerant: & suspiret cos Church divites, quos tenuit World ante mendicos. Hier. and Hel•odor. Epistle 3.
Christ (the Shepherd and the Stone of Israel, Gen. 49.24.) is in nothing so much concerned, as in that which is of publique concernment; and therefore in that respect especially, whosoever falleth on this Stone shall be broken, but on whomsoever it shall fall, it will grinde him to powder, Matth. 21.44.
christ (the Shepherd and the Stone of Israel, Gen. 49.24.) is in nothing so much concerned, as in that which is of public concernment; and Therefore in that respect especially, whosoever falls on this Stone shall be broken, but on whomsoever it shall fallen, it will grind him to powder, Matthew 21.44.
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