The stil-destroyer or, Self-seeking discovered. Together with the curse it brings, and the cure it requires. A sermon preached before the Right Honourable the Lord Maior and Court of Aldermen of the city of London, upon occasion of a solemne anniversary meeting, April 9th 1645. / By William Ienkyn Master of Arts, and minister of Gods word at Christ-Church London.
First, in that of spirituall ioy, secondly, of spirituall desire. His ioyes were so abundant, that hee expresseth them neare twentie severall times in this no long Epistle;
First, in that of spiritual joy, secondly, of spiritual desire. His Joys were so abundant, that he Expresses them near twentie several times in this no long Epistle;
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never made he so frequent mention of death, bonds and dissolution, as in this Epistle, nor ever made he more frequent expressions of Divine joyes and comforts;
never made he so frequent mention of death, bonds and dissolution, as in this Epistle, nor ever made he more frequent expressions of Divine Joys and comforts;
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He still loves to feed his people through the grate, and when hee sends them a great journey of trouble and ••derling, to bid them once and againe, up and eat: and will the Lord keepe us from soul-straitnings? what matters it how strict and close the confinements of our bodies are?
He still loves to feed his people through the grate, and when he sends them a great journey of trouble and ••derling, to bid them once and again, up and eat: and will the Lord keep us from soul-straitnings? what matters it how strict and close the confinements of our bodies Are?
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his only griefe was that of compassion; throughout all this rejoycing Epistle I find him weeping but once, and that was from apprehensions of their dangers.
his only grief was that of compassion; throughout all this rejoicing Epistle I find him weeping but once, and that was from apprehensions of their dangers.
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His desire of benefiting their souls could have made him content at one time almost, to stay a while longer from Jesus Christ, and (as Bernard speakes of another) rather to stand at the dore a begging with his children in the raine,
His desire of benefiting their Souls could have made him content At one time almost, to stay a while longer from jesus christ, and (as Bernard speaks of Another) rather to stand At the door a begging with his children in the rain,
Tis not limited or confined within the bounds of selfe concernments. Oh the greatnesse of a Soule widened, with desires to advance the Kingdome of Iesus Christ! Pauls zeale in this respect puts him upon contriving some way of making a supply of his necessitated absence from the Philippians; what he could not doe by himselfe, he desires to doe by another,
This not limited or confined within the bounds of self concernments. O the greatness of a Soul widened, with Desires to advance the Kingdom of Iesus christ! Paul's zeal in this respect puts him upon contriving Some Way of making a supply of his necessitated absence from the Philippians; what he could not do by himself, he Desires to do by Another,
Paul being about to give a Commission to Timothie for this purpose, sends first a commendation of him. Hee commends him from his carefulnesse of the Philippiuns state. NONLATINALPHABET, from his holy solicitousnes, the word importeth a soul-cutting care.
Paul being about to give a Commission to Timothy for this purpose, sends First a commendation of him. He commends him from his carefulness of the Philippiuns state., from his holy solicitousnes, the word imports a soul-cutting care.
'Tis then happy with the Church of God, when they who are employ'd in it, have endowments sutable to their employments, especially that of caring for soules.
It's then happy with the Church of God, when they who Are employed in it, have endowments suitable to their employments, especially that of caring for Souls.
How unfitly are many Congregations in this distracted England called Cures? many there are that cut the soules of their people, few that cut their owne soules with caring for their people;
How unfitly Are many Congregations in this distracted England called Cures? many there Are that Cut the Souls of their people, few that Cut their own Souls with caring for their people;
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This care in Timothie toward the Philippians, Paul commends for its sincerity, its naturalnes; He careth for your state naturally (saith he) that is, heartily, truely, not paintedly, appearingly, artificially, or (as some) willingly, not constrainedly;
This care in Timothy towards the Philippians, Paul commends for its sincerity, its naturalness; He Careth for your state naturally (Says he) that is, heartily, truly, not paintedly, appearingly, artificially, or (as Some) willingly, not constrainedly;
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I have none, faith hee, like-minded, equally-hearted to Timothie in this cause of Christ, I have divers Ministers with me, but onely one Timothy, the rest are far inferiour to him in integrity,
I have none, faith he, like-minded, equally-hearted to Timothy in this cause of christ, I have diverse Ministers with me, but only one Timothy, the rest Are Far inferior to him in integrity,
and of a lower forme in Ministeriall fitnes to be employed, hee is the most choicely spirited man that I know in all Rome; I have not his fellow left when hee is gone, Paul had no regard to his owne private losse of so precious a companion;
and of a lower Form in Ministerial fitness to be employed, he is the most choicely spirited man that I know in all Rome; I have not his fellow left when he is gone, Paul had no regard to his own private loss of so precious a Companion;
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how dost thou shame those, who boasting that they succeed in the place of Apostleship, are (were at least) yet so farre from the grace of it, that if Philippi had beene in their Dioces, would rather have taken away from Philippi an hundred Timothies and not have left one,
how dost thou shame those, who boasting that they succeed in the place of Apostleship, Are (were At least) yet so Far from the grace of it, that if Philippi had been in their Diocese, would rather have taken away from Philippi an hundred Timothies and not have left one,
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then have sent one to Philippi, though there had beene a hundred by them desirous to goe? 2. Paul to make the Philippians value Timothie the more, tels them that such Timothies were very rare a motive likely to be prevalent to move respect to Timothie. The rarity of godly Minister• height en• the esteeme of them.
then have sent one to Philippi, though there had been a hundred by them desirous to go? 2. Paul to make the Philippians valve Timothy the more, tells them that such Timothies were very rare a motive likely to be prevalent to move respect to Timothy. The rarity of godly Minister• height en• the esteem of them.
When our Timothies were rare how frequently were they beloved? but now they are by the blessing of God in greater abundance (in these parts) how commonly are they loathed? And this is occasioned by the plentie of their labours, under which cost of a good God we grow more luxuriant and rank in weeds, more propense to libertie, pride, contentions,
When our Timothies were rare how frequently were they Beloved? but now they Are by the blessing of God in greater abundance (in these parts) how commonly Are they loathed? And this is occasioned by the plenty of their labours, under which cost of a good God we grow more luxuriant and rank in weeds, more propense to liberty, pride, contentions,
Take heed, if raritie be a meanes to procure love to Ministers, the Lord may soon remove from you these now (as they are counted) Antichristian burdens, and by their raritie teach you to esteeme them;
Take heed, if rarity be a means to procure love to Ministers, the Lord may soon remove from you these now (as they Are counted) Antichristian burdens, and by their rarity teach you to esteem them;
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Paul endeavours to heighten the Philippians esteeme of Timothy, by declaring the unusualness of such Timothies; I have none equally minded, &c. Paul gives the reason of this raritie in the 21. vers. the words that I chuse in my following discourse to insist upon;
Paul endeavours to heighten the Philippians esteem of Timothy, by declaring the unusualness of such Timothies; I have none equally minded, etc. Paul gives the reason of this rarity in the 21. vers. the words that I choose in my following discourse to insist upon;
What is the cause that there are few or none besides Timothie that regard the things, the state of the Church? because others seek their own things, therefore not Christs things. Their affections are full flood earth-ward, selfe-ward; therefore ebbing heaven-ward, Christ-ward.
What is the cause that there Are few or none beside Timothy that regard the things, the state of the Church? Because Others seek their own things, Therefore not Christ things. Their affections Are full flood earthward, selfe-ward; Therefore ebbing heavenward, Christward.
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as Hymeneus, Philetus, &c. but of those who were Brethren and fellow labourers: Nor yet doth hee intend that simply all these were so neglective of the things of Christ,
as Hymenaeus, Philetus, etc. but of those who were Brothers and fellow labourers: Nor yet does he intend that simply all these were so neglective of the things of christ,
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& in common speech it is used, that is, not as importing its full extent, and as it is most comprehensive, but as importing the generalitie, the many, the most;
& in Common speech it is used, that is, not as importing its full extent, and as it is most comprehensive, but as importing the generality, the many, the most;
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as riches, health, pleasures, &c. though Christ cals these anothers (Luk. 16.12.) & those onely our own which are our souls, Grace being the NONLATINALPHABET, your own, spoken of in that place,
as riches, health, pleasures, etc. though christ calls these another's (Luk. 16.12.) & those only our own which Are our Souls, Grace being the, your own, spoken of in that place,
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and indeed spirituall blessings onely deserve this title of our own, because they are onely qualified for that part of a man, that is the man, the soule, and they onely continue.
and indeed spiritual blessings only deserve this title of our own, Because they Are only qualified for that part of a man, that is the man, the soul, and they only continue.
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but in regard of our civill propriety in them among men, and in regard of the opinions of carnally minded men, using and desiring them as if their souls could be satisfied with them,
but in regard of our civil propriety in them among men, and in regard of the opinions of carnally minded men, using and desiring them as if their Souls could be satisfied with them,
Not the things of Iesus Christ ] What he had called the state and things of the Church in the fore-going verse, he here calls the things of Iesus Christ, in regard that Christ hath a true interest in the Church and all that belongs to it.
Not the things of Iesus christ ] What he had called the state and things of the Church in the foregoing verse, he Here calls the things of Iesus christ, in regard that christ hath a true Interest in the Church and all that belongs to it.
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Not ] That is, Comparatively to Timothy; they were not equally hearted to him for the Church, not that they did simply throw off all care of the Church; but their owne private proper profits and interests did so take them up, that they had not at that time hearts suited to so difficult an imployment for Christ;
Not ] That is, Comparatively to Timothy; they were not equally hearted to him for the Church, not that they did simply throw off all care of the Church; but their own private proper profits and interests did so take them up, that they had not At that time hearts suited to so difficult an employment for christ;
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To seek the things of Christ is to make the glory of Christ principally in our ay••es, to employ our parts and endeavours chiefly for advancing his Honour, preferring him to all our private conveniences,
To seek the things of christ is to make the glory of christ principally in our ay••es, to employ our parts and endeavours chiefly for advancing his Honour, preferring him to all our private conveniences,
Contrarily, not to seek him is not onely not to regard him at all, and purely to throw off all looking after the things of Christ, but not to seek them in the first place,
Contrarily, not to seek him is not only not to regard him At all, and purely to throw off all looking After the things of christ, but not to seek them in the First place,
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First, by she wing what it was to be carelesse of the state of the Church; t'was to neglect the things even of Christ himself: it is a considerable person that is neglected with the Church.
First, by she wing what it was to be careless of the state of the Church; was to neglect the things even of christ himself: it is a considerable person that is neglected with the Church.
In prosecution of this second division sundry fruitfull observations in every branch would offer themselves, as, from the first part the offence as considered,
In prosecution of this second division sundry fruitful observations in every branch would offer themselves, as, from the First part the offence as considered,
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First, observe as this eager act of seeking was bestowed upon things that were licita non inhonesta, owne things permitted by God to be sought after, that wee are very liable to offend in lawfull things.
First, observe as this eager act of seeking was bestowed upon things that were Licita non inhonesta, own things permitted by God to be sought After, that we Are very liable to offend in lawful things.
Secondly, as these things were privata non publica, their own private, not the Publike things, that it is a very ignoble temper of soule for Christians in times wherein the Publike wants them, to regard immoderately their owne private affairs.
Secondly, as these things were Privata non Public, their own private, not the Public things, that it is a very ignoble temper of soul for Christians in times wherein the Public Wants them, to regard immoderately their own private affairs.
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that it is ordinary, but very discommendable for Christians, under pretence of seeking the things of the Church, to regard mainly themselves and their own things.
that it is ordinary, but very discommendable for Christians, under pretence of seeking the things of the Church, to regard mainly themselves and their own things.
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Secondly, that this interest which Christ hath in his Church, and the things thereof, doth much heighten the offence of neglecting the Church, in regard it imports,
Secondly, that this Interest which christ hath in his Church, and the things thereof, does much heighten the offence of neglecting the Church, in regard it imports,
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Thirdly, from the cause of this neglecting the things of Christ, it is observable that the seeking our owne things, binders the seeking of the things of Christs.
Thirdly, from the cause of this neglecting the things of christ, it is observable that the seeking our own things, binders the seeking of the things of Christ.
Secondly, to Timothy, by whom it notes commendablenesse in differing from the generality. Thirdly, to the self-seekers; who were brethren and fellowlabourers;
Secondly, to Timothy, by whom it notes commendableness in differing from the generality. Thirdly, to the self-seekers; who were brothers and fellowlabourers;
But I shall in this first part onely prosecute the last particular in the second branch, viz. the cause of the neglect of the things of Christ, and in that the forenamed point which the context compared with the words themselves, clearly shew us was the Apostles scope;
But I shall in this First part only prosecute the last particular in the second branch, viz. the cause of the neglect of the things of christ, and in that the forenamed point which the context compared with the words themselves, clearly show us was the Apostles scope;
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There is a lawfull and an allowed seeking our owne things; A diligent, Christian, providentiall labour in looking after them, is by the Scripture commanded and commeuded, there being no repugnancie at all betweene it and seeking the things of Christ; A Christian is not exempted from all kind of socking their owne things, which as they are to be sought for from God,
There is a lawful and an allowed seeking our own things; A diligent, Christian, providential labour in looking After them, is by the Scripture commanded and commeuded, there being no repugnancy At all between it and seeking the things of christ; A Christian is not exempted from all kind of socking their own things, which as they Are to be sought for from God,
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when we hang in suspence for the event of our enquiries, and are like Meteors in the aire tossed up and downe, hîther and thither, at the pleasure of every blast.
when we hang in suspense for the event of our Enquiries, and Are like Meteors in the air tossed up and down, hîther and thither, At the pleasure of every blast.
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Secondly, the seeking our owne things with the beight of raised expectation to sinde comfort and supplies and sufficiencie in them, hinders from seeking the things of Iesus Christ; when wee thinke of our owne things above what they are;
Secondly, the seeking our own things with the beight of raised expectation to sinde Comfort and supplies and sufficiency in them, hinders from seeking the things of Iesus christ; when we think of our own things above what they Are;
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when we blesse our selves securely in the hopes or possessions of them, and trust and confide in them, as Christ speakes, Mar. 10.24. Making gold our confidence, trusting in the abundance of riches.
when we bless our selves securely in the hope's or possessions of them, and trust and confide in them, as christ speaks, Mar. 10.24. Making gold our confidence, trusting in the abundance of riches.
when the heare i• for upon them, and sold unto them, there being no moder•tion to held the raines of our industrie, wee being carried not with the g••tle gales of indifferencie,
when the hear i• for upon them, and sold unto them, there being no moder•tion to held the reins of our industry, we being carried not with the g••tle gales of indifferency,
when wee doe not exevcise our limbes, but cra••• out sinewes 〈 ◊ 〉 them, not dip the tip of our rod in tasting the honey o• profit, ple•sure, honour, &c. but thrust it in even all over,
when we do not exevcise our limbs, but cra••• out sinews 〈 ◊ 〉 them, not dip the tip of our rod in tasting the honey o• profit, ple•sure, honour, etc. but thrust it in even all over,
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resolving to have these things, what even they cost us; as the Apostle speaks of some, who will berich; who will through five and water, and difficulties;
resolving to have these things, what even they cost us; as the Apostle speaks of Some, who will berich; who will through five and water, and difficulties;
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Fourthly, The seeking our own things unleas•nably, bastowing houres upon them that are due to other things, is a seeking which makes us neglect the things of Iesus Christ, when weroh the 〈 ◊ 〉 of her opportunities, pil•er from God, clip the Sabbath, our Prayer•, Religion, the Church and Cause of Christ; when the senlofeth here, that so it may gaine upon our owne things: which we will seeke through Christ in his Saints, and cause requires the contrary;
Fourthly, The seeking our own things unleas•nably, bastowing hours upon them that Are due to other things, is a seeking which makes us neglect the things of Iesus christ, when weroh the 〈 ◊ 〉 of her opportunities, pil•er from God, clip the Sabbath, our Prayer•, Religion, the Church and Cause of christ; when the senlofeth Here, that so it may gain upon our own things: which we will seek through christ in his Saints, and cause requires the contrary;
Is this a time, said the Prophet to Gehazi, to receive money and garments? So might Paul have said to these tender delicate brethren, that were so unlike to Timothie; Is this a time to minde case,
Is this a time, said the Prophet to Gehazi, to receive money and garments? So might Paul have said to these tender delicate brothers, that were so unlike to Timothy; Is this a time to mind case,
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even to an earnest soliciting him sometimes to depart out of their •••sts, Matth. 8.34. Sometimes it made people fearefull to acknowledge him, Iohn 9.22. At other time•openly to 〈 ◊ 〉 him;
even to an earnest soliciting him sometime to depart out of their •••sts, Matthew 8.34. Sometime it made people fearful to acknowledge him, John 9.22. At other time•openly to 〈 ◊ 〉 him;
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Twas this that derided him in the 〈 ◊ 〉 Pharis••s, Luke 16.14. Twas this that persecuted him in the Ruler••• Twas this that 〈 … 〉, M••. 19. 2•. Danyed him (so far as it prevailed) in Peter, Matth, •6. 30. That bewayed him in Indas, Matth. 26.47. That conirived his death in the chief Priests, they were wholly bent upon presetving their owne place and their nation, Iohn 11.48. Twas this that conde•ned him in Pilate, Luke 23.24.
It this that derided him in the 〈 ◊ 〉 Pharis••s, Luke 16.14. It this that persecuted him in the Ruler••• It this that 〈 … 〉, M••. 19. 2•. Danyed him (so Far as it prevailed) in Peter, Matthew, •6. 30. That bewayed him in Indus, Matthew 26.47. That conirived his death in the chief Priests, they were wholly bent upon presetving their own place and their Nation, John 11.48. It this that conde•ned him in Pilate, Lycia 23.24.
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Secondly, Inordinate self-regarding hath ever caused and expressed a neglect of Christ and his things, in mens cariage toward his servants; What was it but this which made them accounted the burdens of the earth, the wondermen? of the world, the plagues of their severall ages? they were against selfe, and selfe in every man was against them;
Secondly, Inordinate self-regarding hath ever caused and expressed a neglect of christ and his things, in Mens carriage towards his Servants; What was it but this which made them accounted the burdens of the earth, the wondermen? of the world, the plagues of their several ages? they were against self, and self in every man was against them;
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Twas seeking their owne things that made Diana's worshippers so loude in their out-cryes against Blessed Paul; that made Peter and Iohn threatned for that miracle of mercy;
It seeking their own things that made Diana's worshippers so loud in their Outcries against Blessed Paul; that made Peter and John threatened for that miracle of mercy;
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that moved Herod to kill James, and endeavour the murder of Peter. Self-regarding was the winde that ever raised stormes against the servants of Christ; at the best it made them lookt upon with neglect and contempt, it made people fearfull to accompany with them, or ioyne to their Societie;
that moved Herod to kill James, and endeavour the murder of Peter. Self-regarding was the wind that ever raised storms against the Servants of christ; At the best it made them looked upon with neglect and contempt, it made people fearful to accompany with them, or join to their Society;
What but this hath neglected Christ in his distressed members, often denying reliefe to them, st•rving Christ in his Saints? Was it not this that made Nabal branded with the name of a churle,
What but this hath neglected christ in his distressed members, often denying relief to them, st•rving christ in his Saints? Was it not this that made Nabal branded with the name of a churl,
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What but this kept Meroz back from helping the L•rd? What, if not this, detained R•nben among the sheep-folds, to hear the bleating of the ••ocks, when the cause of God was in •copa•dy? This t•ed D•n to his ships; This shut up the hearts and hands of the men of S•ccoth and Pennel against the Fai•ting bodies of the pur••ers of Gods and his •hurches 〈 ◊ 〉.
What but this kept Meroz back from helping the L•rd? What, if not this, detained R•nben among the sheepfolds, to hear the bleating of the ••ocks, when the cause of God was in •copa•dy? This t•ed D•n to his ships; This shut up the hearts and hands of the men of S•ccoth and Pennell against the Fai•ting bodies of the pur••ers of God's and his •hurches 〈 ◊ 〉.
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'Twas the seeking their own things that would have cursed the Church by B•l••••, Numb. 22. disturbed it by Cora•, Dathan, and Abir•••, N••••. 26.9. and 16.3. that abolished the purity of worship out of the kingdom of Israel by Jeroboam, 1 King. 12.26, 27. that hindered the full reformation of it in Jehu's time, 2 King. 10.19. that retarded the reformation after the Babylonish-captivity, Z•ch. 2.7.
'Twas the seeking their own things that would have cursed the Church by B•l••••, Numb. 22. disturbed it by Cora•, Dathan, and Abir•••, N••••. 26.9. and 16.3. that abolished the purity of worship out of the Kingdom of Israel by Jeroboam, 1 King. 12.26, 27. that hindered the full Reformation of it in Jehu's time, 2 King. 10.19. that retarded the Reformation After the babylonian captivity, Z•ch. 2.7.
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and errors in some, though persecuting the appearances of them in others; all these, with infinite more, have self-seeking in the Church for their source.
and errors in Some, though persecuting the appearances of them in Others; all these, with infinite more, have self-seeking in the Church for their source.
Fourthly, This seeking our own things, neglects the things of Christ in the preaching of the Word; Self-seeking hath made Ministers and people neglect Christ in his Word:
Fourthly, This seeking our own things, neglects the things of christ in the preaching of the Word; Self-seeking hath made Ministers and people neglect christ in his Word:
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At other times by corrupting and adulterating the truth with sinner-soothing words (as wine with water) not the words of wisdome, but the wisdome of words, as Paul speaks, 1 C•rin. 1.17.
At other times by corrupting and adulterating the truth with sinner-soothing words (as wine with water) not the words of Wisdom, but the Wisdom of words, as Paul speaks, 1 C•rin. 1.17.
all this while, they speaking three words for themselves, for one in the behalf of Christ; Sometime again Self-seeking hath corrupted the preaching of the Word, by putting Ministers upon perverting it,
all this while, they speaking three words for themselves, for one in the behalf of christ; Sometime again Self-seeking hath corrupted the preaching of the Word, by putting Ministers upon perverting it,
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for the upholding of impious opinions, gainfull to the purse, and hurtfull to the heart; thus the Apostle speaks of filthy lusre, that made some preach things which they ought not; •arthly mindednesse in others, that caused enmity to the crosse of Christ, (I conceive the Apostle means, their preaching the Law in a way of opposition to Christs satisfaction:) Covetousnesse and desire to make mer•h•ndise of souls, puts others upon bringing in d•••able heresies; At other times, self-regarding hath put Ministers upon preaching the Word, who are altogether uns••••full,
for the upholding of impious opinions, gainful to the purse, and hurtful to the heart; thus the Apostle speaks of filthy lusre, that made Some preach things which they ought not; •arthly Mindedness in Others, that caused enmity to the cross of christ, (I conceive the Apostle means, their preaching the Law in a Way of opposition to Christ satisfaction:) Covetousness and desire to make mer•h•ndise of Souls, puts Others upon bringing in d•••able heresies; At other times, self-regarding hath put Ministers upon preaching the Word, who Are altogether uns••••full,
and unprepared, workmen that may well be ashamed, never trained up to handle their spirituall atms, not like those •ilfull Beni•••ites able to shoot at a hairs breadth, though too like them in being left handed; attending to,
and unprepared, workmen that may well be ashamed, never trained up to handle their spiritual atms, not like those •ilfull Beni•••ites able to shoot At a hairs breadth, though too like them in being left handed; attending to,
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and preaching of exhortation, but unable to meddle with doctrine, though God commands both; tormenting the most innocent Texts, making them speak what they never intended;
and preaching of exhortation, but unable to meddle with Doctrine, though God commands both; tormenting the most innocent Texts, making them speak what they never intended;
Nor hath the Word fared better from self-seeking hearers; For how have they disregarded all the administrations of it? what have its threatnings been in allages to them but empty cracks? do they not blesse themselves in the saddest denuntiations of it? placing their prosecutions of their own things as a skreen between themselves and Gods wrath;
Nor hath the Word fared better from self-seeking hearers; For how have they disregarded all the administrations of it? what have its threatenings been in allages to them but empty cracks? do they not bless themselves in the Saddest denunciations of it? placing their prosecutions of their own things as a skreen between themselves and God's wrath;
yet their words they will not do, for their hearts run after their covetous inquiries; and the Apostle Peter, 1 Pet. 4.2. gives the reason in that place, where he implies that the lusts of men are flatly opposite to the will of God:
yet their words they will not do, for their hearts run After their covetous inquiries; and the Apostle Peter, 1 Pet. 4.2. gives the reason in that place, where he Implies that the Lustiest of men Are flatly opposite to the will of God:
A heart s•t upon seeking the world, gives that deportment to the Word, which Abraham gave to his servants who •id them stay behinde a while, till he and his sonne had gone to sacr•fi••, but then he comes again unto them:
A heart s•t upon seeking the world, gives that deportment to the Word, which Abraham gave to his Servants who •id them stay behind a while, till he and his son had gone to sacr•fi••, but then he comes again unto them:
so these (if they can spare so much time) will for an hour in a week bid their •arthly enquiries stay till they have heard what their precise instructer will deliver,
so these (if they can spare so much time) will for an hour in a Week bid their •arthly Enquiries stay till they have herd what their precise instructer will deliver,
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but then they'l after ward make up their constrained in•••••ission with a more •ager prosecution of all the services, and 〈 ◊ 〉 of self•• They who 〈 ◊ 〉 not •e bo•nded in their affections, by the 〈 ◊ 〉 of health or ••nength, or 〈 ◊ 〉,
but then They'll After ward make up their constrained in•••••ission with a more •ager prosecution of all the services, and 〈 ◊ 〉 of self•• They who 〈 ◊ 〉 not •e bo•nded in their affections, by the 〈 ◊ 〉 of health or ••nength, or 〈 ◊ 〉,
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or honour, shall we think that these will be restrained by precep•• Gods own immediat 〈 … 〉 Bal••••, how fr•itlesse was i•• up he gets him betim•• in •he morning,
or honour, shall we think that these will be restrained by precep•• God's own immediate 〈 … 〉 Bal••••, how fr•itlesse was i•• up he gets him betim•• in •he morning,
what are the precious ••ings of ••er•ity to him, but warm clothes to a dead c••casse? Would God but grant him (as 〈 ◊ 〉 read of one that pro•est it in words) a thousand 〈 ◊ 〉 respit, to follow his ••n things, and to find a certain proportion of honour, wealth,
what Are the precious ••ings of ••er•ity to him, but warm clothes to a dead c••casse? Would God but grant him (as 〈 ◊ 〉 read of one that pro•est it in words) a thousand 〈 ◊ 〉 respite, to follow his ••n things, and to find a certain proportion of honour, wealth,
D•th not Christ tell us, that they set light •y, and desire to be excused from the troublesome participation of the Evangelicall Supper• their stomacks are so clog'd with these own things, that the things of Christ have no room left for them;
D•th not christ tell us, that they Set Light •y, and desire to be excused from the troublesome participation of the Evangelical Supper• their stomachs Are so clogged with these own things, that the things of christ have no room left for them;
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but it is meer•ly a commendation upon hearsay, and to comply with the really taken with Christ. There are some hounds wh• in hunting make a very loud noise,
but it is meer•ly a commendation upon hearsay, and to comply with the really taken with christ. There Are Some hounds wh• in hunting make a very loud noise,
A heart eagerly set upon any lusting for self, in all its seeming deligh•••• h••ve•s, or Christ, or eter•ity, findes no true sweethes••in them, but 〈 ◊ 〉 rather in his estimate lock upon them as very poor things:
A heart eagerly Set upon any lusting for self, in all its seeming deligh•••• h••ve•s, or christ, or eter•ity, finds no true sweethes••in them, but 〈 ◊ 〉 rather in his estimate lock upon them as very poor things:
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It thinks the life of faith, dep••d•••• upon a sword• to bee •ich in reversion, &c. meer empty spe••d•tions and notions. The third branch of e•phcation.
It thinks the life of faith, dep••d•••• upon a sword• to be •ich in reversion, etc. mere empty spe••d•tions and notions. The third branch of e•phcation.
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like an Interpreter that reacheth not the emphasis of the originall, cannot fully expresse the love it be a••th to Iesus Christ. 〈 ◊ 〉 Lord take it, saith hee, bee it life, limb•, wealth, &c. and oh that they were better for thy sake!
like an Interpreter that reaches not the emphasis of the original, cannot Fully express the love it be a••th to Iesus christ. 〈 ◊ 〉 Lord take it, Says he, be it life, limb•, wealth, etc. and o that they were better for thy sake!
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2. Self-seeking hindereth from seeking the things of Iesus Christ solely, and by themselves alone. A self-seeker regards not Christ unlesse his work hath some attendances of honour, wealth, pleasure;
2. Self-seeking hindereth from seeking the things of Iesus christ solely, and by themselves alone. A self-seeker regards not christ unless his work hath Some attendances of honour, wealth, pleasure;
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like little children that love not a lesson wherein there is not a gay; Plaine work and service which is not fring'd with honour, wealth, observation of the people, &c. hee goeth about very listlesly:
like little children that love not a Lesson wherein there is not a gay; Plain work and service which is not fringed with honour, wealth, observation of the people, etc. he Goes about very listlesly:
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see how different this temper is from that of a Christ. seeker: Could Paul but save souls, he regarded not his own profit or name, bee cared not whether that were present or no.
see how different this temper is from that of a christ. seeker: Could Paul but save Souls, he regarded not his own profit or name, be cared not whither that were present or no.
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A Saint saith as that noble Commander, who being to undertake an expedition of danger• and thereupon diss••aded, resolvedly answered, 'Tis not necessary I should live,
A Saint Says as that noble Commander, who being to undertake an expedition of danger• and thereupon diss••aded, resolvedly answered, It's not necessary I should live,
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David was not permitted to build the Temple, yet hee rejoyced at his own, and his people willingnesses, 1 Chron. 29. A self-seeker when he doth effect any thing advantagious to the cause of Christ, leaves all the joy of that service to him that loves Iesus Christ; the one laboureth,
David was not permitted to built the Temple, yet he rejoiced At his own, and his people willingnesses, 1 Chronicles 29. A self-seeker when he does Effect any thing advantageous to the cause of christ, leaves all the joy of that service to him that loves Iesus christ; the one Laboureth,
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this man shall bee punisht when hee refuseth the Covenant, not another; He aimes not at the doing the work of Christ to beauty, perfection, and exactnesse;
this man shall be punished when he Refuseth the Covenant, not Another; He aims not At the doing the work of christ to beauty, perfection, and exactness;
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the employment that is easie and safe he undertakes, withdraws from another more difficult, like to one that hath an unsound foot, who picks out the softest way to travell in,
the employment that is easy and safe he undertakes, withdraws from Another more difficult, like to one that hath an unsound foot, who picks out the Softest Way to travel in,
Many acts of Christs service are too high for selfe to carry us upon, too irrationall for self apprehension to submit unto, too dangerous for selfs tendernesse to adventure in;
Many acts of Christ service Are too high for self to carry us upon, too irrational for self apprehension to submit unto, too dangerous for selfs tenderness to adventure in;
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Every in ordinate lusting after any thing that concerns our selves, takes up, ingrosseth, and menopelizeth, as it were, the whole man, and gives way to it to attend upon nothing but its own satisfaction,
Every in ordinate lusting After any thing that concerns our selves, Takes up, engrosseth, and menopelizeth, as it were, the Whole man, and gives Way to it to attend upon nothing but its own satisfaction,
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if at all, in a way of •••serviencie to self, and at the allowance of lust? If honours for our selv••, wealth, pleasures, revenge, be the end we propound, the whole man will be employed for the accomplishment.
if At all, in a Way of •••serviencie to self, and At the allowance of lust? If honours for our selv••, wealth, pleasures, revenge, be the end we propound, the Whole man will be employed for the accomplishment.
For the will and affections, they will bee employed about the prosecution of the thing principally sought after, •ither wealth, or honour, or the like;
For the will and affections, they will be employed about the prosecution of the thing principally sought After, •ither wealth, or honour, or the like;
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and there is such a twisting, and•nt wining of the affections within one another, that all will be entangled about that object which is principally pursued;
and there is such a twisting, and•nt winning of the affections within one Another, that all will be entangled about that Object which is principally pursued;
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the ioy in pleasing it self with it if o•••ained, the desire in craving it if wanted, the hope in expecting it if probable, the anger in overcomming if resisted, the grief in lamenting if removed;
the joy in pleasing it self with it if o•••ained, the desire in craving it if wanted, the hope in expecting it if probable, the anger in overcoming if resisted, the grief in lamenting if removed;
the afflictions of Ioseph will be forgotten, the welfare of Ierusalem, the safety of Sion will bee uninquired into, these own things will take up all the thoughts.
the afflictions of Ioseph will be forgotten, the welfare of Ierusalem, the safety of Sion will be uninquired into, these own things will take up all the thoughts.
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as what kinde of goods fill the shop within, will hang upon the stall without; so if the hearts searches be for self, the tongues enquiries will be so too;
as what kind of goods fill the shop within, will hang upon the stall without; so if the hearts Searches be for self, the tongues Enquiries will be so too;
The actions will bee employed, and steerd according to the motions of love. A self-minding-man will do nothing for Christ; If self have withdrawn the heart, 'twill wither the hand toe. There will be no contributing hand for Christ, or his truth, or his members, commonly 'tis employed in receiving onely;
The actions will be employed, and steered according to the motions of love. A self-minding-man will do nothing for christ; If self have withdrawn the heart, it'll wither the hand toe. There will be no contributing hand for christ, or his truth, or his members, commonly it's employed in receiving only;
when the cause of God craves his assistance, where's his helping hand? he had rather the Church should for ever stick in the mire of miserie then lend her it;
when the cause of God craves his assistance, where's his helping hand? he had rather the Church should for ever stick in the mire of misery then lend her it;
He is so worn out, and wearied in self-employments, that Christs things must be neglected; hee burns out the taper of his strength, wealth, parts, in doing his own works,
He is so worn out, and wearied in self-employments, that Christ things must be neglected; he burns out the taper of his strength, wealth, parts, in doing his own works,
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so there are ever more remaining desires, a reserve of desires (as I may say) in the heart, fresh supplies new raised, whensoever any old ones are cloyd or clogd; (for so they are rather then satisfied) It may be said of these lustings,
so there Are ever more remaining Desires, a reserve of Desires (as I may say) in the heart, fresh supplies new raised, whensoever any old ones Are cloyed or clogged; (for so they Are rather then satisfied) It may be said of these lustings,
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when wee endeavour to fill them, as 'twas of the Israelites, when the Egyptians endeavoured to suppresse and destroy them, they grew the more in numbers and strength, the more they were oppressed.
when we endeavour to fill them, as 'twas of the Israelites, when the egyptians endeavoured to suppress and destroy them, they grew the more in numbers and strength, the more they were oppressed.
and wealth sufficient for needfull provisions, nay sometime for delight, and as God saith to David, If this had not beenenough, thus and thus could I have done for thee• but a man that alloweth himselfe in his lusts and prosecutions for self, breaks over the hedge of sufficiency into the wide Common of excess, and there loseth himselfe.
and wealth sufficient for needful provisions, nay sometime for delight, and as God Says to David, If this had not beenenough, thus and thus could I have done for thee• but a man that alloweth himself in his Lustiest and prosecutions for self, breaks over the hedge of sufficiency into the wide Common of excess, and there loses himself.
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but the lusting is never tired, ther's a weariness perhaps of service in the members, but none of command in the Law; so the Prophet, Th•u art wearied in thy way, yet saidst thou not there is no hope; though thou art outwardly tired in the prosecutions of lusts, yet thou sayest not, Ise give over, my hopes are not yet at an end;
but the lusting is never tired, ther's a weariness perhaps of service in the members, but none of command in the Law; so the Prophet, Th•u art wearied in thy Way, yet Said thou not there is no hope; though thou art outwardly tired in the prosecutions of Lustiest, yet thou Sayest not, I'm give over, my hope's Are not yet At an end;
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concupiscence never groweth crazie in the weakest body, if the facultie could, lust would still rise up early, lie downe late, lade it selfe with thicke clay, how ever 'tis still wishing, woulding, seeking these owne things; what time is now left for the things of Iesus Christ? not so much as the dregs of sicknes or old age,
concupiscence never grows crazy in the Weakest body, if the faculty could, lust would still rise up early, lie down late, lade it self with thick clay, how ever it's still wishing, woulding, seeking these own things; what time is now left for the things of Iesus christ? not so much as the dregs of sickness or old age,
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Thirdly, The inordinate allowance of our industries in self-services, Reason 3. Lusting for self, is directly opposite to the things of Christ. Mat. 6.24.
Thirdly, The inordinate allowance of our industries in self-services, Reason 3. Lusting for self, is directly opposite to the things of christ. Mathew 6.24.
but neither will admit of a division, a parting of the height of our enquiries; there can be no accommodation betweene inordinate inquiries, and Christian.
but neither will admit of a division, a parting of the height of our Enquiries; there can be no accommodation between inordinate inquiries, and Christian.
When the Moone is at full its directly opposite to the Sun, when our hearts and enquiries are fully set upon selfe, they will then oppose Christ; Indeed tis not impossible to doe our owne things, or to delight in the blessings God bestowes upon us, and at the same to seek Christs things too, but then the maine aime and scope of the heart will be for God,
When the Moon is At full its directly opposite to the Sun, when our hearts and Enquiries Are Fully Set upon self, they will then oppose christ; Indeed this not impossible to do our own things, or to delight in the blessings God bestows upon us, and At the same to seek Christ things too, but then the main aim and scope of the heart will be for God,
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This is his condition that is a slave to himselfe, he's like the branches of a Vine fit for nouse in building a house, meet for doing no work, good for nothing but the fire;
This is his condition that is a slave to himself, he's like the branches of a Vine fit for nouse in building a house, meet for doing no work, good for nothing but the fire;
hee is one that diverteth himselfe from the scope to which God directs him, one that is drawne from the use agreed upon in heaven; (nothing in the creature being ordain'd for it sel•e,
he is one that diverteth himself from the scope to which God directs him, one that is drawn from the use agreed upon in heaven; (nothing in the creature being ordained for it sel•e,
as light in the sunne, water in the well, both are for man, and man for God.) When he is about these owne things, he is in Gods account as if he were doing nothing, as Christ tells his Disciples, they had hitherto asked nothing, because they had onely desired worldly greatnesse, honour, promotions, &c. So they that give over themselves to these selfe employments worke nothing, seeke nothing;
as Light in the sun, water in the well, both Are for man, and man for God.) When he is about these own things, he is in God's account as if he were doing nothing, as christ tells his Disciples, they had hitherto asked nothing, Because they had only desired worldly greatness, honour, promotions, etc. So they that give over themselves to these self employments work nothing, seek nothing;
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if it were for somthing els, neare as good that a man neglected Jesus Christ: If for another Christ, another Master that could love him as dearly, use him as kindly, provide for him as plentifully, reward him as liberally, employ him as nobly;
if it were for something Else, near as good that a man neglected jesus christ: If for Another christ, Another Master that could love him as dearly, use him as kindly, provide for him as plentifully, reward him as liberally, employ him as nobly;
But in not seeking Christ, know O man (if thou do'st not rather unman thy selfe by leaving thy God) that thou addictest thy selfe to those searchings and servings that thy owne lusts impose upon thee, thy lusts which are in number many, thou must be pester'd with many satanicall swarmes of them,
But in not seeking christ, know Oh man (if thou dost not rather unman thy self by leaving thy God) that thou addictest thy self to those searchings and servings that thy own Lustiest impose upon thee, thy Lustiest which Are in number many, thou must be pestered with many satanical swarms of them,
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Thon art one that invites lust to enter upon the goods of God himself, one that appropriates to that abomination what is dedicated to a holy use, worse then Belshazzar carousing in the golden vessells of the Temple,
Thon art one that invites lust to enter upon the goods of God himself, one that appropriates to that abomination what is dedicated to a holy use, Worse then Belshazzar carousing in the golden vessels of the Temple,
God hath bestowed a vessell, a spirit of gold, admirable abilities and endowments, and these are at the devotion of lust, upon which are bestowed Wells that they never digged, vineyards that they never planted, a soule,
God hath bestowed a vessel, a Spirit of gold, admirable abilities and endowments, and these Are At the devotion of lust, upon which Are bestowed Wells that they never dug, vineyards that they never planted, a soul,
and walks even hand in hand with Angels, and is busied in the employments of Christ, then is a sinner toiling in the vile drudgerie of lust, he is by a preposterous patience a true slavish Cham, a servant of servants,
and walks even hand in hand with Angels, and is busied in the employments of christ, then is a sinner toiling in the vile drudgery of lust, he is by a preposterous patience a true slavish Cham, a servant of Servants,
the uncertaine profits and pleasures which thou aimest at, are but appearing huskie goods, but the evils which necessarily attend, are true and reall evills and troubles.
the uncertain profits and pleasures which thou aimest At, Are but appearing husky goods, but the evils which necessarily attend, Are true and real evils and Troubles.
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What shall I say of that incessancy of toile which thou undergoest in these workes of crueltie? It's a true speech, Peccator nunquam feriatur, this cager pursuer of any inordinate lusting keepes no holy-dayes;
What shall I say of that incessancy of toil which thou undergoest in these works of cruelty? It's a true speech, Peccator Never feriatur, this cager pursuer of any inordinate lusting keeps no holy-days;
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'tis true, sometimes Satan gives (and God in justice permits) a dream of joy, a little of something like contentment, in the hope or acquiring of some vaine gaine, or pleasure:
it's true, sometime Satan gives (and God in Justice permits) a dream of joy, a little of something like contentment, in the hope or acquiring of Some vain gain, or pleasure:
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how cruell must those sleeps bee, which are upon the knees of a Delilah? and poured upon thee by an enemy? What-ever seeming good thou at tamest in this way, 'tis but an angry mercy, thou usest it as a meer bribe to the arests of conscience, which one day neverthelesse will do his office:
how cruel must those sleeps be, which Are upon the knees of a Delilah? and poured upon thee by an enemy? Whatever seeming good thou At tamest in this Way, it's but an angry mercy, thou usest it as a mere bribe to the arests of conscience, which one day nevertheless will do his office:
The raw-flesh that is laid to the Wolf in the breast, will not alway last, and when 'tis devoured, then that living disease gnawes upon the tortured patient;
The raw-flesh that is laid to the Wolf in the breast, will not always last, and when it's devoured, then that living disease gnaws upon the tortured patient;
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even to a neglect of Christ, will all leave thee, (had there been as much pains taken for Christs things, they would have followed thee) as Absaloms Mule did him, when hee was hang'd in the tree:
even to a neglect of christ, will all leave thee, (had there been as much pains taken for Christ things, they would have followed thee) as Absaloms Mule did him, when he was hanged in the tree:
and undergone as many deaths for the things of Iesus Christ, then by reason of a short and troublesome prosecution of thine own things, to lose thy God and self too? how true then will that speach bee found;
and undergone as many death's for the things of Iesus christ, then by reason of a short and troublesome prosecution of thine own things, to loose thy God and self too? how true then will that speech be found;
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Hee that loves himself above Christ, loves neither himself nor Christ? How gladly would'st thou then throw back with Iudas thy thirty peeces of silver, all those gains, which thou perhaps didst get in betraying the cause of Christ? then how wilt thou second Gods condemning thee with self-condemnation for thy folly, in preferring a childish gay before an advantagious conveyance;
He that loves himself above christ, loves neither himself nor christ? How gladly Wouldst thou then throw back with Iudas thy thirty Pieces of silver, all those gains, which thou perhaps didst get in betraying the cause of christ? then how wilt thou second God's condemning thee with self-condemnation for thy folly, in preferring a childish gay before an advantageous conveyance;
In being so deluded by Satan, who though heretofore he (like Solomons buyer) said, 'Tis naught, 'tis naught, Christ and Religion, &c. are nothing worth,
In being so deluded by Satan, who though heretofore he (like Solomons buyer) said, It's nought, it's nought, christ and Religion, etc. Are nothing worth,
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none buyeth so deare and selleth so cheap, as he that by seeking his owne things, will part with Iesus Christ; my last inference will more fully cleare this, I shall not here therefore prevent my selfe.
none buyeth so deer and Selleth so cheap, as he that by seeking his own things, will part with Iesus christ; my last Inference will more Fully clear this, I shall not Here Therefore prevent my self.
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1. The things of Iesus Christ as they respect his servants, his Ministers especially, how have they beene neglected? and oh that I could say but neglected and no more!
1. The things of Iesus christ as they respect his Servants, his Ministers especially, how have they been neglected? and o that I could say but neglected and no more!
Hath not Christ in his servants and Ministers beene summus Martyr, the greatest Martyr? As Luther once said in respect of the imputation of their sins, Christ was Summus peccator the greatest sinner;
Hath not christ in his Servants and Ministers been Summus Martyr, the greatest Martyr? As Luther once said in respect of the imputation of their Sins, christ was Summus peccator the greatest sinner;
may not we as confidently affirme that he hath ever been the sorest sufferer in his saints? Hath not our English soile been dyed with the blood of the Saints of Christ? hath it not bin the shambles of his innocent lambes in Queene Maries dayes, who was the rod upon the back of this poore Kingdom in the hand of God,
may not we as confidently affirm that he hath ever been the Sorest sufferer in his Saints? Hath not our English soil been died with the blood of the Saints of christ? hath it not been the shambles of his innocent Lambs in Queen Mary's days, who was the rod upon the back of this poor Kingdom in the hand of God,
for his Churches wantonnesse under his indulgencies, in godly King Edwards Reigne? since, though the quiet ashes of those blessed Martyrs could not be disturbed,
for his Churches wantonness under his Indulgences, in godly King Edwards Reign? since, though the quiet Ashes of those blessed Martyrs could not be disturbed,
yet hath not Martyrdome risen againe? 'Tis plaine it hath, I, & that sometime even to resistance unto blood; not to doubt but that it was even in the calmer reigne of that cruell Queenes two next Successors, (though it durst not appeare so publiquely,
yet hath not Martyrdom risen again? It's plain it hath, I, & that sometime even to resistance unto blood; not to doubt but that it was even in the calmer Reign of that cruel Queens two next Successors, (though it durst not appear so publicly,
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should I either doubt of, or deny it, you might aske me whether I am the onely stranger in Ierusalem? nay these things have not beene done or suffered in a corner, not our selves at home,
should I either doubt of, or deny it, you might ask me whither I am the only stranger in Ierusalem? nay these things have not been done or suffered in a corner, not our selves At home,
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who hath not heard of the whippings, the brandings, the banishments, and imprisonments of many precious Saints? how frequent was it for a Ceremonie which never searc• could get beyond the commendation of a tolerable triste, to deprive the most learned and godly Ministers of not living only,
who hath not herd of the whippings, the brandings, the banishments, and imprisonments of many precious Saints? how frequent was it for a Ceremony which never searc• could get beyond the commendation of a tolerable triste, to deprive the most learned and godly Ministers of not living only,
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but all livelyhood, health and habitation, (the beggering their wives and children, and the starving of their flockes being counted but a trifle) and what might be the cause why these things of Iesus Christ went so to the wrack? did Prelats thinke we offer these sacrifices to a dull drie Ceremonie a posture of the bodie,
but all livelihood, health and habitation, (the beggaring their wives and children, and the starving of their flocks being counted but a trifle) and what might be the cause why these things of Iesus christ went so to the wrack? did Prelates think we offer these Sacrifices to a dull dry Ceremony a posture of the body,
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higher promotions for selfe, more gratious lookes from Superiours, a more glittering attendance forselfe, these things put them upon these furious courses;
higher promotions for self, more gracious looks from Superiors, a more glittering attendance forselfe, these things put them upon these furious courses;
now Ceremonies and preferments are severed, there are not more forward men in the world (I speake upon knowledge) then many late admirers of Prelacie, to cry downe what heretofore they so eagerly voyced up;
now Ceremonies and preferments Are severed, there Are not more forward men in the world (I speak upon knowledge) then many late admirers of Prelacy, to cry down what heretofore they so eagerly voiced up;
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now the most strictly pious and couragious of them in times of Prelacie, who did not (durst not) leave their flockes to flie for more safetie and plentie elsewhere;
now the most strictly pious and courageous of them in times of Prelacy, who did not (durst not) leave their flocks to fly for more safety and plenty elsewhere;
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these (I say) who thorowout the whole Kingdome have been the greatest instruments of praying, weeping, preaching, living downe Anti-christ, must now be counted and called the limbes of Anti-christ; no disgraces thought enough to asperse them and their doctrine;
these (I say) who throughout the Whole Kingdom have been the greatest Instruments of praying, weeping, preaching, living down Antichrist, must now be counted and called the limbs of Antichrist; no disgraces Thought enough to asperse them and their Doctrine;
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either selfe thinks their doctrine too sharp, their lives too strict, their respect too great, their maintenance too burdensome, their gifts too eminent, their preaching too opposite to libertie of Conscience, publique exercise of every ones gifts,
either self thinks their Doctrine too sharp, their lives too strict, their respect too great, their maintenance too burdensome, their Gifts too eminent, their preaching too opposite to liberty of Conscience, public exercise of every ones Gifts,
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2. Let us take a sorrowfull view of the neglect of the things of Iesus in this present Cause of Reformation, and that will plainely appeare also to arise from seeking these owne things;
2. Let us take a sorrowful view of the neglect of the things of Iesus in this present Cause of Reformation, and that will plainly appear also to arise from seeking these own things;
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What if not self-seeking hath spun us such alasting thread of calamities, and made our woes so long lived, not to speake of the hurt it hath done by the professed opposers of Religion, whom it makes little better then devils in flesh and blood,
What if not self-seeking hath spun us such alasting thread of calamities, and made our woes so long lived, not to speak of the hurt it hath done by the professed opposers of Religion, whom it makes little better then Devils in Flesh and blood,
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but the Leech that hath suckt not the bad, but even the best blood out of English veines, the Moth that hath so stilly destroyed us, the rotten tooth, the broken stile of a poore abused nation;
but the Leech that hath sucked not the bad, but even the best blood out of English Veins, the Moth that hath so stilly destroyed us, the rotten tooth, the broken style of a poor abused Nation;
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self-seeking hath betrayed our Cities, Forts, Magazines, Armies, 'tis this that hath made a trad• of our miseries, that hath made Commanders over places of greatest Concernment cowardous and treacherous, I,
self-seeking hath betrayed our Cities, Forts, Magazines, Armies, it's this that hath made a trad• of our misery's, that hath made Commanders over places of greatest Concernment cowardous and treacherous, I,
'Tis this that hath revealed our Counsells, and retarded our Expeditions, coveting for self, revenging for self, ambition for self have done these things, and thereby undone us.
It's this that hath revealed our Counsels, and retarded our Expeditions, coveting for self, revenging for self, ambition for self have done these things, and thereby undone us.
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Are there not among us those to be found that desire to keep our flames still unquenched, that so in stead of putting out the fire, they may in a common confusion steale the goods out of the house for enriching of selves? If England be buried, may not this be written on her tombe, Self-seeking hath laid her here;
are there not among us those to be found that desire to keep our flames still unquenched, that so in stead of putting out the fire, they may in a Common confusion steal the goods out of the house for enriching of selves? If England be buried, may not this be written on her tomb, Self-seeking hath laid her Here;
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This monster hath aimed mostly at the hindering the things of Christ in that and all it's malice to the Commonwealth, was but in a manner in reference to the Church:
This monster hath aimed mostly At the hindering the things of christ in that and all it's malice to the Commonwealth, was but in a manner in Referente to the Church:
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what but self-seeking hath retarded the Churches Reformation? the which if advanced, would be so great a burden to malignant self in some, licentious self in others;
what but self-seeking hath retarded the Churches Reformation? the which if advanced, would be so great a burden to malignant self in Some, licentious self in Others;
like little children that are glad their mother is sick, that so they might play without controulment, 'Tis seeking our own things that opposeth a setling of Government, not withstanding the studies,
like little children that Are glad their mother is sick, that so they might play without controlment, It's seeking our own things that Opposeth a settling of Government, not withstanding the studies,
if separated from tyranny and treason against the State? This it is that would make Covenanting with God, which the godly in all ages used as a meanes to pacifio his wrath,
if separated from tyranny and treason against the State? This it is that would make Covenanting with God, which the godly in all ages used as a means to pacifio his wrath,
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What but this self-seeking lies at the bottome of all those (damnable some, distracting other) new opiniós with which the Church of Christ is so pestered? what but this founded and planted them? what but this favoureth and watereth them? did not seeking of self reputation and gaine (which could never have been attained by preaching or printing, good honest old Scripture truths in a giddie age) put the Founders of these opinions upon the first contriving of them? and since can it be any thing els but the seeking praise of men more then the praise of God that makes the furtherers to countenance them more then a godly Minister, who when hee preacheth them downe is not onely lookt upon with neglect, but with the suspect of Semi-Malignancie? Tell mee now, are the things of Christ in the Cause of Reformation beholding to self-seeking?
What but this self-seeking lies At the bottom of all those (damnable Some, distracting other) new opiniós with which the Church of christ is so pestered? what but this founded and planted them? what but this favoureth and Waters them? did not seeking of self reputation and gain (which could never have been attained by preaching or printing, good honest old Scripture truths in a giddy age) put the Founders of these opinions upon the First contriving of them? and since can it be any thing Else but the seeking praise of men more then the praise of God that makes the furtherers to countenance them more then a godly Minister, who when he Preacheth them down is not only looked upon with neglect, but with the suspect of Semi-Malignancie? Tell me now, Are the things of christ in the Cause of Reformation beholding to self-seeking?
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Thirdly, the things of Iesus Christ in his Ordinances have been infinitely neglected, by seeking these own things. First, Ministers have neglected the Word, as well as people; and all through self-seeking. For Ministers:
Thirdly, the things of Iesus christ in his Ordinances have been infinitely neglected, by seeking these own things. First, Ministers have neglected the Word, as well as people; and all through self-seeking. For Ministers:
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(holding of ones peace, being then the strongest, though the basest tenure of holding ones living by;) Sometime self seeking hath caused self-silencing, by a wretched necessity of non-residencie; (more places then one, requiring presence at the same time,) when 'twas said that Ministers laboured more to fish for tithes, then for soules; and hence principally those termes of disgrace in their severall times, were cast upon them:
(holding of ones peace, being then the Strongest, though the Basest tenure of holding ones living by;) Sometime self seeking hath caused self-silencing, by a wretched necessity of Non-residency; (more places then one, requiring presence At the same time,) when 'twas said that Ministers laboured more to Fish for Tithes, then for Souls; and hence principally those terms of disgrace in their several times, were cast upon them:
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This kinde of self-seeking, made Bernard cnmplain in his time, That more ambition then devotion, employed those that should have been most carefull of the Church;
This kind of self-seeking, made Bernard cnmplain in his time, That more ambition then devotion, employed those that should have been most careful of the Church;
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and this abuse by Pluralities, as severely reproved by many learned Papists, nay opposed even to eagernesse, in the Councell of Trent, is in part redressed,
and this abuse by Pluralities, as severely reproved by many learned Papists, nay opposed even to eagerness, in the Council of Trent, is in part Redressed,
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the neglect of the Word, by the want of which reformation deserving to bee thought with the neglecting of it by Pluralities, to spring from the same root of self-seeking. Nor hath self-seeking caused timerous ones,
the neglect of the Word, by the want of which Reformation deserving to be Thought with the neglecting of it by Pluralities, to spring from the same root of self-seeking. Nor hath self-seeking caused timorous ones,
If these can startle some well meaning people into an admiration of them, or into a contribution to them, they never care for informing their understandings, by principling and grounding them in the fundamentalls of Religion, but raising by loud voices,
If these can startle Some well meaning people into an admiration of them, or into a contribution to them, they never care for informing their understandings, by principling and grounding them in the fundamentals of Religion, but raising by loud voices,
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and strange gestures, wonderment and passion in their hearers, leave these poor ignorant soules as a prey to the subtill adversary, who taking advantage by their present tendernesse and affrightments, (as Simeon and Levi destroyed the Shechemites when they were sore) abuse and seduce them into wayes of error,
and strange gestures, wonderment and passion in their hearers, leave these poor ignorant Souls as a prey to the subtle adversary, who taking advantage by their present tenderness and affrightments, (as Simeon and Levi destroyed the Shechemites when they were soar) abuse and seduce them into ways of error,
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At other times self-seeking hath made the Word suff•r by Ministers, through their corrupting and depraving of it, sometime with the mixtures of a trifling wittinesse,
At other times self-seeking hath made the Word suff•r by Ministers, through their corrupting and depraving of it, sometime with the mixtures of a trifling wittiness,
What but self-seeking, hath heretofore turned our Churches into Stages, and Preachers almost into players, when as the Minister who should onely account the tears, the sobs, the groans of his hearers his commendations, was wont to stop (as at the end of his stage) for a humming at the close of every point?
What but self-seeking, hath heretofore turned our Churches into Stages, and Preachers almost into players, when as the Minister who should only account the tears, the sobs, the groans of his hearers his commendations, was wont to stop (as At the end of his stage) for a humming At the close of every point?
Hath not the Word among us, sometimes been depraved by erroneous glosses, tortured by violent interpretations? how frequently have men made it speak according to their mindes? not bringing their hearts to the Word,
Hath not the Word among us, sometime been depraved by erroneous Glosses, tortured by violent interpretations? how frequently have men made it speak according to their minds? not bringing their hearts to the Word,
hath not out of the sweet fountain of truth, the bitter streames of error been made to proceed? are there not some who have laboured to turne these waters into bloud, and to kill those by them, who should have lived in them? Surely 'tis so;
hath not out of the sweet fountain of truth, the bitter streams of error been made to proceed? Are there not Some who have laboured to turn these waters into blood, and to kill those by them, who should have lived in them? Surely it's so;
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the most prodigious heresies pretend to a Scripture, and the worst will be wicked by a Law; But is there not the hand of self-seeking in all this? Certainly this it is that hereby to draw many admirers to self, cares not how many it withdraws from God,
the most prodigious heresies pretend to a Scripture, and the worst will be wicked by a Law; But is there not the hand of self-seeking in all this? Certainly this it is that hereby to draw many admirers to self, Cares not how many it withdraws from God,
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and so as it may but be a gainer, cares not though precious souls be the merchandize which it puts off for base pelf, for filthy lucre, to Satan himself.
and so as it may but be a gainer, Cares not though precious Souls be the merchandise which it puts off for base pelf, for filthy lucre, to Satan himself.
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There are some who say, they are above Ordinances, ('twere far better if they were fruitfull under them) nay that question whether there bee any Ordinances or no? and these are not called self-seekers, but seekers; others that Hanun-like have cut off the Word by the middle, the old Testament;
There Are Some who say, they Are above Ordinances, ('twere Far better if they were fruitful under them) nay that question whither there be any Ordinances or no? and these Are not called self-seekers, but seekers; Others that Hanun-like have Cut off the Word by the middle, the old Testament;
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and what ever the truth bee, that is urged from that, it is branded with the name of legall, which in their sense is as much as illegall; and the faithfull reprovers of sin,
and what ever the truth be, that is urged from that, it is branded with the name of Legal, which in their sense is as much as illegal; and the faithful reprovers of since,
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but 'tis easie to see how slight and shallow the impressions are, which the Word leaves upon their consciences, and conversations: They being like some herbes, which Physitians tell us are,
but it's easy to see how slight and shallow the impressions Are, which the Word leaves upon their Consciences, and conversations: They being like Some herbs, which Physicians tell us Are,
so though upon occasion their words are fiery, yet their lives, their feet, are little better then recantations of the Sermons they hear, the old solid Christianity, the life of self-deniall, faith and the new creature, being turn'd into a kinde of spruce, slight, notionall, out-side profession;
so though upon occasion their words Are fiery, yet their lives, their feet, Are little better then recantations of the Sermons they hear, the old solid Christianity, the life of self-denial, faith and the new creature, being turned into a kind of spruce, slight, notional, outside profession;
and there must be such a latitude for Christian liberty in discoursing, trading, eating, drinking, passions, antique habits, that some begin to think, people may bee known by these things, even to be professors.
and there must be such a latitude for Christian liberty in discoursing, trading, eating, drinking, passion, antique habits, that Some begin to think, people may be known by these things, even to be professors.
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2. For the Sacraments, how are they in most places almost cast off, and forgotten, and people are very willing to stay without them? that of the Supper being now accounted an indifferent thing:
2. For the Sacraments, how Are they in most places almost cast off, and forgotten, and people Are very willing to stay without them? that of the Supper being now accounted an indifferent thing:
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and for that other of Baptism, 'tis by some esteemed null, fond, and groundlesse, who deride, through ignorance, that condescension of Christ which they should praise with thankfulnesse.
and for that other of Baptism, it's by Some esteemed null, found, and groundless, who deride, through ignorance, that condescension of christ which they should praise with thankfulness.
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What? is self here too? yes. This proceeds from the same root with that, 1 Cor. 11.21. a love of division; from others, an overweening opinion of our selves, and way;
What? is self Here too? yes. This proceeds from the same root with that, 1 Cor. 11.21. a love of division; from Others, an overweening opinion of our selves, and Way;
or, an admiring of a selfe-contrived, and unscripturall sanctity, it being the most pleasing thing in the world to self, to have opinions of out own breed, especially if they teach and plead for holinesse in others;
or, an admiring of a selfe-contrived, and unscriptural sanctity, it being the most pleasing thing in the world to self, to have opinions of out own breed, especially if they teach and plead for holiness in Others;
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for one discourse of the hearts which they themselves should receive withall. Others neglect the Sacrament in the manner of their comming, not in their keeping away,
for one discourse of the hearts which they themselves should receive withal. Others neglect the Sacrament in the manner of their coming, not in their keeping away,
but in comming with little raisednesse of soule, dead affections, narrow hearts to entertaine a great good, not with empty hands to take Iesus Christ in the Sacrament.
but in coming with little raisednesse of soul, dead affections, narrow hearts to entertain a great good, not with empty hands to take Iesus christ in the Sacrament.
with no sutable sanctity to a glorious God, to whose entertainment they pretend adventuring like Mephibosheth, who when he went to meet David, went untrimmed, undressed, unwashed;
with no suitable sanctity to a glorious God, to whose entertainment they pretend adventuring like Mephibosheth, who when he went to meet David, went untrimmed, undressed, unwashed;
they love to go so dressed, as they may be ever in a readinesse to serve self. The wedding garment is to them like Sauls armour to David, too burdensome and heavy, too great a hinderance from earthly enquiries.
they love to go so dressed, as they may be ever in a readiness to serve self. The wedding garment is to them like Saul's armour to David, too burdensome and heavy, too great a hindrance from earthly Enquiries.
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Lay the foundation of mortification deep, even deeper then ever was thy delight in thy most eagerly prosecuted comforts, not in a meer abstinence from the use of,
Lay the Foundation of mortification deep, even Deeper then ever was thy delight in thy most eagerly prosecuted comforts, not in a mere abstinence from the use of,
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alas, what's this, as long as the heart is uncleansed, the affection uncrucified? A man that desires to shun sicknesse, must not onely be watchfull, in keeping himself from the sharpnesse of the ayre,
alas, what's this, as long as the heart is uncleansed, the affection uncrucified? A man that Desires to shun sickness, must not only be watchful, in keeping himself from the sharpness of the air,
The bird which is tied by the legge with a siring to a stone, perhaps with some strugling gets loose from the stone, to which the string on the other end was fastned,
The bird which is tied by the leg with a siring to a stone, perhaps with Some struggling gets lose from the stone, to which the string on the other end was fastened,
This imperfect aim at self-subduing, is the cause of self-seeking, and very dangerous are these semi-renouncings of self; If there be any lust unsubdued, it will plead its interest,
This imperfect aim At self-subduing, is the cause of self-seeking, and very dangerous Are these semi-renouncings of self; If there be any lust unsubdued, it will plead its Interest,
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Secondly, Make a right discovery of the ravishing delights, and the satisfying benefits which every beleever hath in Iesus Christ, who infinitely ••t-bids all that self is so eager in prosecution of.
Secondly, Make a right discovery of the ravishing delights, and the satisfying benefits which every believer hath in Iesus christ, who infinitely ••t-bids all that self is so eager in prosecution of.
and have onely so much of substance, as they have of Christ in them. Hitherto you have asked nothing, saith Christ, though they had asked honours, and wealth.
and have only so much of substance, as they have of christ in them. Hitherto you have asked nothing, Says christ, though they had asked honours, and wealth.
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Therefore when Christ speaks of himself, and his own things, he calls them, things indeed, as if other things were but phantasticall; but here's the misery, wee speake of the things of Christ, as dreames and sp•culations;
Therefore when christ speaks of himself, and his own things, he calls them, things indeed, as if other things were but fantastical; but here's the misery, we speak of the things of christ, as dreams and sp•culations;
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2. View the comforts of Christ, as full, abundant, not as scanty, sutable to all thy exigencies, so that thou needest not goe to any thing here below, to eek them out withall;
2. View the comforts of christ, as full, abundant, not as scanty, suitable to all thy exigencies, so that thou Needest not go to any thing Here below, to eke them out withal;
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and propensities by which all the things in the world are with greatest vehemencie carried to their severall obiects, centers, and rests. A Christian should labour to gather together all his dispersed and scattered desires, that have run out upon other by-comforts,
and propensities by which all the things in the world Are with greatest vehemency carried to their several objects, centers, and rests. A Christian should labour to gather together all his dispersed and scattered Desires, that have run out upon other by-comforts,
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for thou (said he) art not Themistocles. Hee that looks earnestly upon the Sunne, will have his eyes so dazled, that hee can see nothing upon the sudden.
for thou (said he) art not Themistocles. He that looks earnestly upon the Sun, will have his eyes so dazzled, that he can see nothing upon the sudden.
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It is therefore by some thought, that the pleasures of the Saints in Scripture, are said to be at Gods right hand, in regard of the strength and power (that being the embleme of strength) which God bestowes upon them, to relieve and uphold their soules.
It is Therefore by Some Thought, that the pleasures of the Saints in Scripture, Are said to be At God's right hand, in regard of the strength and power (that being the emblem of strength) which God bestows upon them, to relieve and uphold their Souls.
the comforts of eternity are living waters; quick, and quickning, and enlivening comforts. The consolations the Apostle speaks of are strong consolations, i. e. strengthening.
the comforts of eternity Are living waters; quick, and quickening, and enlivening comforts. The consolations the Apostle speaks of Are strong consolations, i. e. strengthening.
The soul answers the unlawfull offers that the world makes to it of honors, riches, &c. like the contented Shunamite, when she had offers of Court courtesies, I dwell with mine own Christ, I desire not to alter my condition;
The soul answers the unlawful offers that the world makes to it of honours, riches, etc. like the contented Shunamite, when she had offers of Court courtesies, I dwell with mine own christ, I desire not to altar my condition;
What's the reason that the worlds offers prevail with us more then Christs? the world comes with money in hand, we look upon it as neere, we think that God asks too long day for payment;
What's the reason that the world's offers prevail with us more then Christ? the world comes with money in hand, we look upon it as near, we think that God asks too long day for payment;
we look not with the Prospective of faith upon the things of heaven, did we so, we should see them hard by, and a few moneths and yeers would be counted as Iacobs staying for Rachel but a very short time;
we look not with the Prospective of faith upon the things of heaven, did we so, we should see them hard by, and a few months and Years would be counted as Iacobs staying for Rachel but a very short time;
and me you have not alwayes; no, me you shall have alway, and povertie no longer; joyes alwayes, teares no longer; fulness alway, hunger no longer; glory alway, shame no longer:
and me you have not always; no, me you shall have always, and poverty no longer; Joys always, tears no longer; fullness always, hunger no longer; glory always, shame no longer:
as he did Balaam to keepe thee from going on in thy eager prosecutions, so many breakings downe of the bridges to hinder thy passage, use holy upbraiding• of thy self when thou sufferest from God.
as he did balaam to keep thee from going on in thy eager prosecutions, so many breakings down of the bridges to hinder thy passage, use holy upbraiding• of thy self when thou sufferest from God.
4. A holy moderating of thy lusting out-running heart, in the offers and enjoyments of those lawfull objects with which thy lusts have been most taken.
4. A holy moderating of thy lusting outrunning heart, in the offers and enjoyments of those lawful objects with which thy Lustiest have been most taken.
so is a mans heart allowing himselfe boldly abundance of outward comforts, with difficultie carried off to the employments of Christ from self-attendances.
so is a men heart allowing himself boldly abundance of outward comforts, with difficulty carried off to the employments of christ from self-attendances.
A man should in this case even stop up the wells, as they did when they would doe the enemies a discourtesie, and marre every good peece of ground, every naturally bewitching object with a sober heedfull sparing enjoyment of it, pare off superfluities and abundance, set this taskmaster of warines over thy gadding idle soule; Make not provision, Rom. 13.14. for the flesh.
A man should in this case even stop up the wells, as they did when they would do the enemies a discourtesy, and mar every good piece of ground, every naturally bewitching Object with a Sobrium heedful sparing enjoyment of it, pare off superfluities and abundance, Set this taskmaster of wariness over thy gadding idle soul; Make not provision, Rom. 13.14. for the Flesh.
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let not thy life be the life of a Mushrum, as if thou hadst no other soule but a vegetative; ever be willing to deny thy selfe som what of that thou mayst doe or enjoy,
let not thy life be the life of a Mushroom, as if thou Hadst no other soul but a vegetative; ever be willing to deny thy self Some what of that thou Mayest do or enjoy,
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as the Iewes in punishing Malefactors, were allowed to give fourtie stripes, but they gave but 39. so let thy care be to cut thy selfe short in many things thou mayst doe.
as the Iewes in punishing Malefactors, were allowed to give fourtie stripes, but they gave but 39. so let thy care be to Cut thy self short in many things thou Mayest do.
If any thing sweet and amiable presented it selfe to thee, thou wouldest presently say and think, Oh what is there in my beloved if there be so much in these things!
If any thing sweet and amiable presented it self to thee, thou Wouldst presently say and think, O what is there in my Beloved if there be so much in these things!
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these things below would not fallere, but monere; not be witch thee from him, but admonish thee of and to him, they would be so many steps to raise up thy soule more to Jesus Christ; they would be but Phylacteries to make thee mindful of his wil and pleasure in them,
these things below would not fallere, but monere; not be witch thee from him, but admonish thee of and to him, they would be so many steps to raise up thy soul more to jesus christ; they would be but Phylacteries to make thee mindful of his will and pleasure in them,
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7. Labour daily to encrease thy humble and sweet familiaritie with Iesus Christ, never stand at a stay in taking in his comforts, labour to have them come in fresh every morning, endeavour that thy flame of loves and desires may daily bee supplied with fresh fuell, please not thy selfe in any degrees of his comforts, grace, manifestations;
7. Labour daily to increase thy humble and sweet familiarity with Iesus christ, never stand At a stay in taking in his comforts, labour to have them come in fresh every morning, endeavour that thy flame of loves and Desires may daily be supplied with fresh fuel, please not thy self in any Degrees of his comforts, grace, manifestations;
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Christ hath war•ety of blessed employments, flie from flower to flower, rejoycing in the varietie of his precious promises, deceive thy nauseating nature with intermixing one holy service with another, sometime heare, other while pray, frequently meditate, be not seldome in godly company;
christ hath war•ety of blessed employments, fly from flower to flower, rejoicing in the variety of his precious promises, deceive thy nauseating nature with intermixing one holy service with Another, sometime hear, other while pray, frequently meditate, be not seldom in godly company;
Is there not a God in Jsrael, that thou shouldst go to Baal-z•bub the God of Ekron? Is there never a promise in the Scripture? never a Saint of my acquaintance? never a mercie to be thankfull for? never a lust to be striving with? no beautie and glory in heaven to be panting after?
Is there not a God in Israel, that thou Shouldst go to Baal-z•bub the God of Ekron? Is there never a promise in the Scripture? never a Saint of my acquaintance? never a mercy to be thankful for? never a lust to be striving with? no beauty and glory in heaven to be panting After?
Now in this first consideration, viz. the ground of peoples search, there be three notable disswasions to take us off from seeking these things, upon that ground that they are our owne.
Now in this First consideration, viz. the ground of peoples search, there be three notable dissuasions to take us off from seeking these things, upon that ground that they Are our own.
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1. To seek other things beside the things of Iesus Christ as our own, is to be false to our selves, to deceive our selves, (self-seeking is self-deceiving in this respect) for they are not our owne, they want that for the which we so eagerly prosecutE them;
1. To seek other things beside the things of Iesus christ as our own, is to be false to our selves, to deceive our selves, (self-seeking is Self-deceiving in this respect) for they Are not our own, they want that for the which we so eagerly prosecutE them;
1. They are not our souls things, and therefore not our own things, they are thy carkasses not thy soules, thy purses, thy shops, thy chests, not thy soules.
1. They Are not our Souls things, and Therefore not our own things, they Are thy carcases not thy Souls, thy purses, thy shops, thy chests, not thy Souls.
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They are not proportioned in respect of abundance, or largeness to thy capacious soul, the whole world is not to thy soul so much as a drop to the belly of an Elephant;
They Are not proportioned in respect of abundance, or largeness to thy capacious soul, the Whole world is not to thy soul so much as a drop to the belly of an Elephant;
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It againe may be said of all the Creation as 'twas once upon another occasion, Among all the creatures there was not found an help meet, &c. Among all the things here below there's not to be found a meet companion for the soule;
It again may be said of all the Creation as 'twas once upon Another occasion, Among all the creatures there was not found an help meet, etc. Among all the things Here below there's not to be found a meet Companion for the soul;
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3. They are not things that will stay with us, therefore not our owne, they are like lo•eph when his Mistris laid hold upon him, be gave her the slip This night said God to the rich fool shall thy soule be taken from thee,
3. They Are not things that will stay with us, Therefore not our own, they Are like lo•eph when his Mistress laid hold upon him, be gave her the slip This night said God to the rich fool shall thy soul be taken from thee,
and then whose shall these things be that thou reckonest upon? All creature comforts are like those enemies of Christ, that passed by him when he was upon the crosse, all transitorie;
and then whose shall these things be that thou reckonest upon? All creature comforts Are like those enemies of christ, that passed by him when he was upon the cross, all transitory;
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and then what will become of thee that hast lent them, nay bestowed upon them thy loves and affections, which are all thou art worth? if they breake thou must needs lose too:
and then what will become of thee that hast lent them, nay bestowed upon them thy loves and affections, which Are all thou art worth? if they break thou must needs loose too:
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2. It argues an unworthy unchristian temper, for a man to lay out his prosecutions upon his owne private employments, is infinitely below a true Saintlike soule;
2. It argues an unworthy unchristian temper, for a man to lay out his prosecutions upon his own private employments, is infinitely below a true Saintlike soul;
but to regard these owne things of the body, Christ tells us 'tis the disposition of a heathen; the advancing of Christs name in the world must be our scope;
but to regard these own things of the body, christ tells us it's the disposition of a heathen; the advancing of Christ name in the world must be our scope;
our desire must be onely to be conduits of Christs favours, to be stewards of his goods, to lay out our very selves in his praise, unserviceablenes must be a Saints greatest burden.
our desire must be only to be conduits of Christ favours, to be Stewards of his goods, to lay out our very selves in his praise, unserviceablenes must be a Saints greatest burden.
The most famous Saints in the world were made so by publique spiritednes; how glorious will Moses be to posteritie, that he was not willing to be happie alone either in Pharaohs Court or Gods favour: so Nehemiah, and David, and Paul with the r•st, they were all made noble by this being above their owne things;
The most famous Saints in the world were made so by public spiritedness; how glorious will Moses be to posterity, that he was not willing to be happy alone either in Pharaohs Court or God's favour: so Nehemiah, and David, and Paul with the r•st, they were all made noble by this being above their own things;
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and the gulfe of his owne comforts? Cast (saith Christ) that unprofitable servant into utter darknes, & then there's gurges in gurgite, one gulfe in another;
and the gulf of his own comforts? Cast (Says christ) that unprofitable servant into utter darkness, & then there's gurges in gurgite, one gulf in Another;
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They did eat and drinke, they married, &c. 'Twas the abuse of lawfull things, buying and selling, &c. that kept them from the Supper; so 1 Cor. 10.7. We see what the people offended in, they sat down to eat and drink, and rose up to play.
They did eat and drink, they married, etc. 'Twas the abuse of lawful things, buying and selling, etc. that kept them from the Supper; so 1 Cor. 10.7. We see what the people offended in, they sat down to eat and drink, and rose up to play.
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Food, apparell, acquaintance, marriage, callings, recreations all lawfull, and doe not thousands miscarry in the sinfull using of them? Satan commonly lyeth in ambush against out soules, behind our lawfull liberties.
Food, apparel, acquaintance, marriage, callings, recreations all lawful, and do not thousands miscarry in the sinful using of them? Satan commonly lies in ambush against out Souls, behind our lawful Liberties.
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2. Others cannot easily discover it in us, or reprove and taxus for these searches, they may thinke perhaps 'tis needfull provision for family, wife, children, health, supportation of rank,
2. Others cannot Easily discover it in us, or reprove and taxus for these Searches, they may think perhaps it's needful provision for family, wife, children, health, supportation of rank,
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as uncleannesse, swearing, sabbath-breaking, &c. and therefore haply others may have a good opinion of us in the midst of our most sinfull self-seeking, hence the condition of a self-seeker is worse then of one more openly prophane, who like a man that snorts,
as uncleanness, swearing, Sabbath-breaking, etc. and Therefore haply Others may have a good opinion of us in the midst of our most sinful self-seeking, hence the condition of a self-seeker is Worse then of one more openly profane, who like a man that snorts,
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and never wakes till hell wakes him; the devill can tempt him without fear. Iesus Christ, indeed who knew the heart bestowed the most of his jogs, and threatnings,
and never wakes till hell wakes him; the Devil can tempt him without Fear. Iesus christ, indeed who knew the heart bestowed the most of his jogs, and threatenings,
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were not all these like a company of swift Dromedaries, traversing the wayes of self? when in performance of any thing for God, how dull are we? when for self, how nimble? how hearty in begging our daily bread? how faint in desiring Gods kingdom• may come? wee can more easily give our bloud for earth, then our breath for heaven; when we are about any thing for God, we do it but as it were fainedly,
were not all these like a company of swift Dromedaries, traversing the ways of self? when in performance of any thing for God, how dull Are we? when for self, how nimble? how hearty in begging our daily bred? how faint in desiring God's kingdom• may come? we can more Easily give our blood for earth, then our breath for heaven; when we Are about any thing for God, we do it but as it were fainedly,
There's the first disswasive consideration, from seeking these things, in regard of the principle, or ground, upon which we are so eager in seeking them, viz. these being our own; which argues,
There's the First dissuasive consideration, from seeking these things, in regard of the principle, or ground, upon which we Are so eager in seeking them, viz. these being our own; which argues,
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'Tis observable, that Paul commonly greatens offences, by shewing how they reflect upon Iesus Christ: If any man love not the Lord Iesus Christ, let him be Anathema Maranatha;
It's observable, that Paul commonly greatens offences, by showing how they reflect upon Iesus christ: If any man love not the Lord Iesus christ, let him be Anathema Maranatha;
to make Iesus Christ onely a cloak and shelter for our covetousnesse, as the Apostle speaks, 1 Thes. 2.5. Onely to make a shew of service, Gal. 6.12. NONLATINALPHABET, as the worshippers of Diana, had dolum in idolo, deceit in their service, eager for Diana outwardly, but their great gains lay under their great cries;
to make Iesus christ only a cloak and shelter for our covetousness, as the Apostle speaks, 1 Thebes 2.5. Only to make a show of service, Gal. 6.12., as the worshippers of Diana, had dolum in Idol, deceit in their service, eager for Diana outwardly, but their great gains lay under their great cries;
this meer outside complementall Christianity, that bowes to Christ, and yet mocks him, as the souldiers did, shall bee one day found to have had profession for the increasing of judgement, not for a remedy to wretchednesse;
this mere outside complemental Christianity, that bows to christ, and yet mocks him, as the Soldiers did, shall be one day found to have had profession for the increasing of judgement, not for a remedy to wretchedness;
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no more shall these glow-worms in religion, when Christ shall appear in the brightnesse of his presence, 'twill then bee evident, that Christ never sought such to serve him, nor ever regarded their performances;
no more shall these glowworms in Religion, when christ shall appear in the brightness of his presence, it'll then be evident, that christ never sought such to serve him, nor ever regarded their performances;
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and not we him? he sought us, when vile and wretched, shall not we him, that is so glorious and desireable? They can do no more but neglect Christ, that never had any comfort or benefit by him;
and not we him? he sought us, when vile and wretched, shall not we him, that is so glorious and desirable? They can do no more but neglect christ, that never had any Comfort or benefit by him;
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Paul, when he calls himself so frequently in his Epistles, the servant of Iesus Christ, is compared by Chrysostome to some great Prince, who writing to others, in the beginning of his letter, assumes some lofty title, the more to move respect in them that should read it.
Paul, when he calls himself so frequently in his Epistles, the servant of Iesus christ, is compared by Chrysostom to Some great Prince, who writing to Others, in the beginning of his Letter, assumes Some lofty title, the more to move respect in them that should read it.
Goe saith God to Gad, and tell David; (giving him no title) But when Davids heart was set upon building God an house, then God bids Nathan go and tell David his servant, &c. It's a great honour,
Go Says God to Gad, and tell David; (giving him no title) But when Davids heart was Set upon building God an house, then God bids Nathan go and tell David his servant, etc. It's a great honour,
Every service of Christ is very honorable, as admission into the presence of the great King by prayer, praise, (the work of Angels) warring against sin,
Every service of christ is very honourable, as admission into the presence of the great King by prayer, praise, (the work of Angels) warring against since,
and Satan, principalities, and powers, saving of Kingdoms, of soules, helping the Spouse of the King of Kings, &c. 2. Every thing that Christ sets us about, is full of sweetnesse, and delight:
and Satan, principalities, and Powers, Saving of Kingdoms, of Souls, helping the Spouse of the King of Kings, etc. 2. Every thing that christ sets us about, is full of sweetness, and delight:
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that man who laboureth most for, and delighteth most in outward things, as honor, wealth, &c. (the things that abused self seeks) hath least inward heat of heavenly comfort.
that man who Laboureth most for, and delights most in outward things, as honour, wealth, etc. (the things that abused self seeks) hath least inward heat of heavenly Comfort.
Our sufferings have now but a quasi, an [ as ] as dying, as sorrowfull, as chastned, &c. The misery, the painfulnesse of every suffering, is taken away in the death of Iesus Christ. Death it self is a sword, that hath lost its edge, having been strucken against Christ, as against a R••k.
Our sufferings have now but a quasi, an [ as ] as dying, as sorrowful, as chastened, etc. The misery, the painfulness of every suffering, is taken away in the death of Iesus christ. Death it self is a sword, that hath lost its edge, having been strucken against christ, as against a R••k.
All the woes in the world have left their stings in the sides of Christ. The common, ordinary, standing employments of Christ, are even in themselves refreshments,
All the woes in the world have left their stings in the sides of christ. The Common, ordinary, standing employments of christ, Are even in themselves refreshments,
and comforts to nature, as meeknesse, patience, temperance, contentation, love, as Chrysostome hath excellently observed, in his Sermon perswading to brotherly love:
and comforts to nature, as meekness, patience, temperance, contentation, love, as Chrysostom hath excellently observed, in his Sermon persuading to brotherly love:
How safe even outwardly, when God sees it safest for their soules, doth he keep them, keeping even their carcasses, which are but the cabinets, and cases of their soules, most tenderly from hurt and injury? but how ever, God will keep the soul which is more endangered in the sweetest employments of self, then in the hardest of Iesus Christ; The keeping of the spirit, is the gracious keeping;
How safe even outwardly, when God sees it Safest for their Souls, does he keep them, keeping even their carcases, which Are but the cabinets, and cases of their Souls, most tenderly from hurt and injury? but how ever, God will keep the soul which is more endangered in the Sweetest employments of self, then in the Hardest of Iesus christ; The keeping of the Spirit, is the gracious keeping;
and secret indeed, but yet it is, and is abundant too. For the present, so far forth as 'tis good for them, Saints shall bee rewarded, even in this life;
and secret indeed, but yet it is, and is abundant too. For the present, so Far forth as it's good for them, Saints shall be rewarded, even in this life;
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4. The neglecting of the tings of Iesus Christ, is of the things of one, that will one day call us to an account and reckoning, and require at our hands, all those neglects of himself,
4. The neglecting of the tings of Iesus christ, is of the things of one, that will one day call us to an account and reckoning, and require At our hands, all those neglects of himself,
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and wayes, and servants, and cause; so it argues regardlesnesse of account, fearlesnesse of reckoning. There's not one servant but 'twill be demanded of him, what he hath done;
and ways, and Servants, and cause; so it argues regardlessness of account, fearlesnesse of reckoning. There's not one servant but it'll be demanded of him, what he hath done;
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The second generall head in the Text, is the generality of the offenders. All (saith the Apostle) seek, &c. An expression, which I conceive, comprehends a threefold reference, or looks with a threefold Aspect; 1. Vpon Paul. 2. Vpon Timothy.
The second general head in the Text, is the generality of the offenders. All (Says the Apostle) seek, etc. an expression, which I conceive, comprehends a threefold Referente, or looks with a threefold Aspect; 1. Upon Paul. 2. Upon Timothy.
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A gracious person, deeply and sadly layes to heart the neglect of the things of Iesus Christ. Wee finde (as I said before) Saint Paul once weeping in this Epistle, but 'twas because of some that were not friends to Iesus Christ.
A gracious person, deeply and sadly lays to heart the neglect of the things of Iesus christ. we find (as I said before) Saint Paul once weeping in this Epistle, but 'twas Because of Some that were not Friends to Iesus christ.
and discountenanced to their hand, that perhaps, have few or none to plead for them; but the sinnes of the age and place, as suppose it be erroneousnesse in judgement,
and discountenanced to their hand, that perhaps, have few or none to plead for them; but the Sins of the age and place, as suppose it be erroneousness in judgement,
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In the foregoing verse he had commended Timothy for his uprightnesse and zeal for the Churches good, here hee amplifies that commendation, from setting down how opposite the generality was to him;
In the foregoing verse he had commended Timothy for his uprightness and zeal for the Churches good, Here he amplifies that commendation, from setting down how opposite the generality was to him;
3. As this word [ all ] here refers to the generality; who were Brethren, and •ellow-labourers, and professors, even together with Paul, and Timothy; it notes,
3. As this word [ all ] Here refers to the generality; who were Brothers, and •ellow-labourers, and professors, even together with Paul, and Timothy; it notes,
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Who is it almost that forsakes him not, and flies, when following him, is followed with dangers? Very few that continue with Christ in an hour of temptation. Christians for the most part, take up profession of Religion,
Who is it almost that forsakes him not, and flies, when following him, is followed with dangers? Very few that continue with christ in an hour of temptation. Christians for the most part, take up profession of Religion,
Si dives quispimulieri pauper•ulae dicat, Ingredere tu ad prandium me•um, sed quem gestas infantulum relinque for is, quoui• plorat et moles•us est nobis, nunquid faciet? nonne magis eliget jejunare, quam exposito pignore charo sola prandere cum divite? ita, &c. Bern. Serm. 12. in Cant. Verse 19.
Si dives quispimulieri pauper•ulae dicat, Ingredere tu ad prandium me•um, sed Whom gestas infantulum relinque for is, quoui• plorate et moles•us est nobis, Whether faciet? nonne magis eliget jejunare, quam exposito pignore Charo sola prandere cum Divine? ita, etc. Bern. Sermon 12. in Cant Verse 19.
If Peter were now at Rome, the Papists have little cause to boast of him, rather how doe they disgrace him, in saying was so? O triste et f••• dum Elog••••. Cal•. in. 〈 ◊ 〉.
If Peter were now At Room, the Papists have little cause to boast of him, rather how do they disgrace him, in saying was so? O triste et f••• dum Elog••••. Cal•. in. 〈 ◊ 〉.
Aliqu• m•do quarere quae sua sunt, non pugnat •um illo quod est quaerere quae sunt Iesu Christi. Quarenda quae sunt Christi sed non negligenda quae sunt nestra, Zanc. in loc. Nimiam solicttudinem probibet, operationem jubet. Aug.
Aliqu• m•do quarere Quae sua sunt, non Pugnat •um illo quod est quaerere Quae sunt Iesu Christ. Quarenda Quae sunt Christ sed non negligenda Quae sunt nestra, Zanci in loc. Nimiam solicttudinem probibet, operationem jubet. Aug.
2. Bran•• of Expli••tion. Secondly, the point opened, by she wing what things of Christ Self-seeking hinders us from seeking. 1. It hindred fró seeking and regarding Christ a himself.
2. Bran•• of Expli••tion. Secondly, the point opened, by she wing what things of christ Self-seeking hinders us from seeking. 1. It hindered fró seeking and regarding christ a himself.
4. And from seeking the things of Christ in his word, it hinders Ministers by making them to be sinfully silent. Ephes. 6.19. To adulterate it with humane wisedom, NONLATINALPHABET, 2 Cor. 2.17. NONLATINALPHABET semper in fames habit• quod mer•es adulterant. To wrack it for false opinions. Tit. 1.11. Phil. 3.19. 2 P••. 2.1, 2, 3.
4. And from seeking the things of christ in his word, it hinders Ministers by making them to be sinfully silent. Ephesians 6.19. To adulterate it with humane Wisdom,, 2 Cor. 2.17. semper in Fames habit• quod mer•es adulterant. To wrack it for false opinions. Tit. 1.11. Philip 3.19. 2 P••. 2.1, 2, 3.
2. Self-seeking hinders people from seeking the things of Christ in the word; hereby they contemn the threatnings of it. Deut. 29.19. Hos. 12.7, 8. Luk. 16.12. Per hoc quod amant coguntur ad hoc quod vitant. Greg. 1 Tim. 6.9. 2. The commands of it. Ezek. 33.31.
2. Self-seeking hinders people from seeking the things of christ in the word; hereby they contemn the threatenings of it. Deuteronomy 29.19. Hos. 12.7, 8. Luk. 16.12. Per hoc quod amant coguntur ad hoc quod vitant. Greg. 1 Tim. 6.9. 2. The commands of it. Ezekiel 33.31.
3. The comforts and promises of it. Non invideram Deo coelum s•••• Luk. 14. Convivae invitantur ad coelum & saturantur in terris. Concisam & informent creaturar••• b•nitatem quae divinae est vestigium diligunt & ad•rant; august•m ill•m, original••, imegram & pulcherrima• contem•unt. Nier. Litura placet, sed vivum & limpidum archetypum non delectat.
3. The comforts and promises of it. Non invideram God coelum s•••• Luk. 14. Convivae invitantur ad coelum & saturantur in terris. Concisam & informent creaturar••• b•nitatem Quae Divinae est vestigium Love & ad•rant; august•m ill•m, original••, imegram & pulcherrima• contem•unt. Nier. Litura placet, sed Vivum & limpidum archetypum non delectat.
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3. Branch of explication. What hinderance of the things of Christ the seeking of our own things causeth. 1. Self-seeking hinders from seeking the things of Christ Inwardly. Exod. 3.2. Ezek. 33.
3. Branch of explication. What hindrance of the things of christ the seeking of our own things Causes. 1. Self-seeking hinders from seeking the things of christ Inwardly. Exod 3.2. Ezekiel 33.
2. A slave to his lustings which are 1. Very many. Multitude of Persecutions. Quam multos babet Dominos qui unum non babet! NONLATINALPHABET. Ti•. 3.33. 2. Very vile. Hab. 2.6. Home ad m•talla damnatus.
2. A slave to his lustings which Are 1. Very many. Multitude of Persecutions. Quam multos babet Dominos qui Unum non babet!. Ti•. 3.33. 2. Very vile. Hab. 2.6. Home ad m•talla Damnatus.
Christus non dulce, c•t propter seipsum. Bern. See Hos. 10.11. 2 King. 3.14. Coelum apertum st, & Deum non quaerit, aurum abscousion est & terrae viscera recludit. 1 Cor. 10.30. Phil. 1.18. Valde perse•••rum est sic oftenso opere 〈 ◊ 〉 glori•• qu••rere ut de 〈 ◊ 〉 la•de priv••• n•sciant g•nd•re. Greg. 〈 ◊ 〉.
Christus non dulce, c•t propter seipsum. Bern. See Hos. 10.11. 2 King. 3.14. Coelum apertum Saint, & God non Query, aurum abscousion est & terrae viscera recludit. 1 Cor. 10.30. Philip 1.18. Valde perse•••rum est sic oftenso Opere 〈 ◊ 〉 glori•• qu••rere ut de 〈 ◊ 〉 la•de priv••• n•sciant g•nd•re. Greg. 〈 ◊ 〉.
Propter Christum & 〈 ◊ 〉 ecclesiam nolunt magna subire pericula, sed cum Christo volunt esse, coniunctas suas delicias. Zanc. in loc. Act. 20.24. 〈 ◊ 〉 Cor. 10.33.
Propter Christ & 〈 ◊ 〉 Church Nolunt Magna subire pericula, sed cum Christ volunt esse, coniunctas suas Delicias. Zanci in loc. Act. 20.24. 〈 ◊ 〉 Cor. 10.33.
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Quitquid propon•tur tanquam finis quaeritur •ulla adhibita m••sura. 1. Pet. 4.4. Es. 55.2. Oblitus Dei voluntatem occupas, non imples; •reaturae non sunt ad occupandum volumatem, sed ad •uvandum memoriam. Admonen• mentem, non satisfaciunt •mori.
Quitquid propon•tur tanquam finis Quaeritur •ulla adhibita m••sura. 1. Pet. 4.4. Es. 55.2. Forgetful Dei voluntatem occupas, non imples; •reaturae non sunt ad occupandum volumatem, sed ad •uvandum memoriam. Admonen• mentem, non satisfaciunt •mori.
1. Sam. 5.5. Aguosce dignitatem tuam Christiane, & factus consors divina naturae noli te in tantam vilitatem deijcere. Vbiar•orist• antiq•us pr•mo co••taneus homini cum voluit esse si•ut Deus? Cohaeres Christi, collega Angelorum, congaudet socictatipecorum, Dei gremio & dulci amplexu se abjungit. Nier. Praepostera patientia. Mend. Privilegio quodam patientiae honoramus damna nostra adversus nos. Nunqua• liber a compodibus que s•mper in crimenibus. Greg.
1. Sam. 5.5. Aguosce dignitatem tuam Christian, & factus consors Divine naturae noli te in Tantam vilitatem deijcere. Vbiar•orist• antiq•us pr•mo co••taneus Homini cum voluit esse si•ut Deus? Cohaeres Christ, Colleague Angels, congaudet socictatipecorum, Dei gremio & Dulce amplexu se abjungit. Nier. Praepostera patientia. Mend. Privilegio Quodam patientiae Honoramus Damna nostra Adversus nos. Nunqua• liber a compodibus que s•mper in crimenibus. Greg.
An tu hunc honun•m seli••m vocas, qui in suam mo•tem fort is est? cui pro•entuum fallax umbra prae•entiam aeternas congregat causas maloram? quis beatam d•xerit validam in su•m ingulum dexteram? Nier. Ultrix misericordia. Bern. Vo•o Domine irascaris ira qua corrigis devium, non qua extrudis de via. Aug.
an tu hunc honun•m seli••m vocas, qui in suam mo•tem fort is est? cui pro•entuum fallax umbra prae•entiam Eternal congregate causas maloram? quis Beatific d•xerit validam in su•m ingulum Dexteram? Nier. Ultrix misericordia. Bern. Vo•o Domine Be angry ira qua corrigis devium, non qua extrudis de via. Aug.
Vitam nostram centies potius opponere debemus, quam brevem nes•io quot dicrum usuram timi do filentio redimere. Calv ep. Quisque seipsion prae Deo amat, nec seipsum, nec Deum amat. Aug. Per hoc quod aman• coguntur ad hoc quod vitan•. Greg.
Vitam nostram Centuries potius opponere debemus, quam brevem nes•io quot dicrum usuram timi doe filentio redimere. Calvin Epistle. Quisque seipsion Prae God amat, nec seipsum, nec God amat. Aug. Per hoc quod aman• coguntur ad hoc quod vitan•. Greg.
Hoskins: s. Tenu•sse silentia clerum? By sinfull nonresiding. Inveniar superbus, •varus, adulter, homicida, antipapa & omuium vitiorum reus, modo impii silemii non arguar. Luth. ad Staup. Ut praesint, non ut pros•nt. Piscatores de•imarum, non animarum. An non limina Apostolorion plus ambitio quam devotio terit? Bern. In vit. Bonif. 3. Quaeritur quantum Episcopatus reddat, non quot sint oves. Plat.
Hoskins: s. Tenu•sse Silence clerum? By sinful nonresiding. Inveniar Superbus, •varus, adulter, Homicide, antipapa & omuium Vitiorum Rhesus, modo Impious silemii non arguar. Luth. and Staup. Ut praesint, non ut pros•nt. Piscatores de•imarum, non animarum. an non Liman Apostolorion plus ambitio quam Devotion terit? Bern. In vit. Bonif 3. Quaeritur quantum Episcopate reddat, non quot sint Owes. Plat.
Non voluptas relinquenda, sed voluntas depo nenda, non abscindunt, sed ab scondunt peccata Tert. Quando a me ipso alienabor 〈 ◊ 〉 perdam? Bern. Revelle •e ateips• ut Deo inserari divid• te a teips• ut cum creatore n•iaris, extirpa•• a te pessimo ut in om•• bono radiceris. Tu qui om nia relinquere disponis, te qu•que inter relinquenda numera•e memento. Bern. Nescivit suis par•ere, quia 〈 ◊ 〉 no. it 〈 ◊ 〉
Non voluptas relinquenda, sed Voluntas depo nenda, non abscindunt, sed ab scondunt Peccata Tert Quando a me ipso alienabor 〈 ◊ 〉 Perdam? Bern. Revelle •e ateips• ut God inserari divid• te a teips• ut cum creatore n•iaris, extirpa•• a te pessimo ut in om•• Bono radiceris. Tu qui om nia Relinquere disponis, te qu•que inter relinquenda numera•e memento. Bern. Nescivit suis par•ere, quia 〈 ◊ 〉 no. it 〈 ◊ 〉
Omnium inclinationum quibus res ad su• centus proru•nt, debitra re• te exis•imeo-Fortior sit gra•s. tia quam natura-Omnes dispersiones inclinationum, omnes errores ••piditatum in te congregare ••ram in Deum conten• as. Ioh. Eus. Nier.
Omnium inclinationum quibus Rest ad su• centus proru•nt, debitra re• te exis•imeo-Fortior fit gra•s. tia quam natura-Omnes dispersiones inclinationum, omnes Errors ••piditatum in te Congregare ••ram in God conten• as. John Eus Nier.
3. View them as perci•us, not as vile. De•i•it se de •dmine genera sitatis qui admirari al•quid post D•um potest. Cypr de spee. Ethrici reliquerum mun dum. 〈 … 〉 Omnium rerum colliquata vonustas ad divinam pulchritudirem comparata ri•il 〈 … 〉 mundus amat crux mibi sunt, quae mundus reput•• ••ucent illis affixus •um toto affect••. Bern. S• hunc mundum tuguriolum Adami, crgastulum pe••atorum, ca••am brutorum, •am adminabi••m 〈 ◊ 〉 Deus, quid erit d•mus propria & a al Dei?
3. View them as perci•us, not as vile. De•i•it se de •dmine genera sitatis qui admirari al•quid post D•um potest. Cyprus de spee. Ethrici reliquerum must dum. 〈 … 〉 Omnium rerum colliquata vonustas ad divinam pulchritudirem Comparata ri•il 〈 … 〉 World amat crux mibi sunt, Quae World reput•• ••ucent illis affixus •um toto affect••. Bern. S• hunc Mundum tuguriolum Adam, crgastulum pe••atorum, ca••am brutorum, •am adminabi••m 〈 ◊ 〉 Deus, quid erit d•mus propria & a all Dei?
Quaedam a se peregrinati•, mors voluntaria. Ios. Nie. de arte vol. Si ista terrena diligitis ut subjecta diligate, ut munera amici, ut beneficia Domini ut arrham sponsi. Aug. med. Occurrit aliquid amoenum? statim valadum clypeum oppone Christum. Quale hoc in s•onso meo erit! nolo occupari in hac mi•a venustatis, in hoc atomo duleoris, sed totam amoenitalem hauriam in Deo, ita praevaricabere appetitus his veneno, omnia bona Phylacteria tua sunt, ut Deum ames & nihil adores aliud.
Quaedam a se peregrinati•, mors Voluntary. Ios. Nie. de arte vol. Si ista Terrena diligitis ut subjecta diligate, ut Munera Friends, ut Benefices Domini ut arrham sponsi. Aug. med. Occurrit Aliquid amoenum? Immediately valadum clypeum oppone Christ. Quale hoc in s•onso meo erit! nolo occupari in hac mi•a venustatis, in hoc atomo duleoris, sed Whole amoenitalem hauriam in God, ita praevaricabere Appetitus his veneno, omnia Bona Phylacteria tua sunt, ut God ames & nihil adores Aliud.
1. Consideration, upon what ground men seeke these things, viz. because they are their own containing a 3. fold disswasion. 1. The deceit of this ground, these things being not our own in a 3. fold respect not our owne. Luke 16.12. Hab. 2.6.
1. Consideration, upon what ground men seek these things, viz. Because they Are their own containing a 3. fold dissuasion. 1. The deceit of this ground, these things being not our own in a 3. fold respect not our own. Luke 16.12. Hab. 2.6.
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1. Not large enough for the soule. Concija bonitas creaturam quae mutatio nostri generis, ut solam divinitat•m •am fastidiat. Cupiditas nostra •amelica omnium niss e•us in quo solo satiart potest.
1. Not large enough for the soul. Concija bonitas creaturam Quae Change Our Generis, ut Solam divinitat•m •am fastidiat. Cupiditas nostra •amelica omnium niss e•us in quo solo satiart potest.
3. Not things that will stand by us, therefore not our own. Impatientia amoris nostri. Quid mag•t agam si re••nquam pro •e rem •am v••em quae propter se, aut propter me re•inquenda esser• Mat. 6.20. NONLATINALPHABET. Tantum quisque valet quantum am•t. Quiequid amico accidit •ibi accidit.
3. Not things that will stand by us, Therefore not our own. Impatientia amoris Our. Quid mag•t Agam si re••nquam Pro •e remembering •am v••em Quae propter se, Or propter me re•inquenda esser• Mathew 6.20.. Tantum Quisque valet quantum am•t. Quiequid Friend accidit •ibi accidit.
2. Disswasion. Vnworthinesse of this temper in respect of private spiritednesse. Matth. 6.32. Disce perire ut vivat Christi gloria. Mallet pro aliis occidi quam sibi v•vere. Amb. in obit. Satyri. Aliquid habui •ui Christum praeferrepotu•. Moses causam populi apud Deum pre•ibus ••iamsi causam Dei apud populum glad•is all•• ga•it. Greg. Mot. Fa• aliquando quod si •elicisstmus fueris fact•• us e; in 〈 … 〉.
2. Dissuasion. Unworthiness of this temper in respect of private spiritedness. Matthew 6.32. Disce perire ut vivat Christ gloria. Mallet Pro Others occidi quam sibi v•vere. Ambassadors in obit. Satyri. Aliquid habui •ui Christ praeferrepotu•. Moses Causam People apud God pre•ibus ••iamsi Causam Dei apud Populum glad•is all•• ga•it. Greg. Mot. Fa• aliquando quod si •elicisstmus fueris fact•• us e; in 〈 … 〉.
1 Tim. 6.9. Ferventissimi in terrenis, frigidissimi in coelestbus. Praecep•o non est opus ut se qui•que diligat, quoniam id quod s•mus & id quod infra nos est inconcussa naturae lege diligimus. Ambr. It a afflcicha•tur qu•••ceibus cultum deae reparaturi. NONLATINALPHABET. Omnia quae horribilia audis, servire, mori expiata & sa•cta sunt amori. Nier. Tu nisi singeres sic ageres. Otiamur in quibus laborandum, laboramus in quibus o•iandion
1 Tim. 6.9. Ferventissimi in terrenis, frigidissimi in coelestbus. Praecep•o non est opus ut se qui•que diligat, quoniam id quod s•mus & id quod infra nos est Inconcussa naturae lege diligimus. Ambrose It a afflcicha•tur qu•••ceibus cultum Goddess reparaturi.. Omnia Quae horribilia audis, Serve, Mori expiata & sa•cta sunt amori. Nier. Tu nisi singeres sic ageres. Otiamur in quibus Laborandum, laboramus in quibus o•iandion
2. Main disswasive consideration. The things of Christ himself are neglected, which argueth, 1 Cor. 1•. 22. R•m. 16.17. Phil. 3.18. 1. Insincerity •f aimes. 〈 … 〉. quo plus nos qu. in virtu •e erigimus, •o in gloriae inanis soveam prosundius •ademus. Greg. Gentes ag•nt sub nomine Christi. Tert. Christian•• nomen adjudicium, non ad remed•um Aug. Mat. 7.23. NONLATINALPHABET Deus non 〈 ◊ 〉 it obsequiorum speciem sed affectus puritatem. Amb. in 9. Luc. Divina judi•ia meritum justi ex mentis habitu, non ex actionum eventu metiuntur. Id. Cum perversa intentione si quid vel rectum agatur, quamvis coram hominibus splendere cer•itur, apud examen tamen interni judicis obscuratur. Greg.
2. Main dissuasive consideration. The things of christ himself Are neglected, which argue, 1 Cor. 1•. 22. R•m. 16.17. Philip 3.18. 1. Insincerity •f aims. 〈 … 〉. quo plus nos queen. in virtue •e erigimus, •o in Glory inanis soveam prosundius •ademus. Greg. Gentes ag•nt sub nomine Christ. Tert Christian•• Nome adjudicium, non ad remed•um Aug. Mathew 7.23. Deus non 〈 ◊ 〉 it obsequiorum Specimen sed affectus puritatem. Ambassadors in 9. Luke Divine judi•ia Merit Justi ex mentis habitu, non ex actionum eventu metiuntur. Id. Cum perversa intention si quid vel rectum agatur, Quamvis coram hominibus splendere cer•itur, apud examen tamen interni Judges obscuratur. Greg.
