think more highly of themselves than is meet as if the world of worthiness had his whole globe comprised in their breasts And from this over-high conceit of themselves because of their Gifts proceeds 2 Their contempt of others that want Gifts They look downupon such as a company of poor silly contemptible things as having not for which they should bee regarded They will by no means allow they should have any respect given them they hold it an abasing of their persons to bee in their company r There is Tumor cerebrz as well as Tumor cordis as well a learned as a stubborn pride a pride against the weaknes as against the person of our brother a pride whereby wee will not stoop to the capacity and edification of him as whereby wee will not stoop to a yeelding and reconciliation with him that is the swelling of knowledge this of malice Reynold Treat of Pass an undervaluing of their parts to condescend to the lowness of their capacities they will not entertain conference with them unless now and then to make themselves sport with their ignorance they love to bee often reflecting upon such men and take great pleasure to make them ashamed of their weaknesses and to see them blush or hang down the head before them They will not allow of the commendation of their vertues or imitation of their graces though they bee never so Religious yet because they bee plaine Country-men or illiterate Mechanicks they are good for nothing and their Religion is but blinde devotion Thus the proud Pharisees upon a conceit of their own knowledge and learning contemned the common people that flocked after Christ and imbraced his Doctrine as a company of blinde silly ignorant wretches fit to bee cursed and destroyed This wee finde in that Reply of theirs to the High Priests Officers who instead of taking Christ as they had been commanded being very much taken with Christ approved of and commended him at their return Joh. 7.45 46. being asked the question why they had not brought him they returned this answer Never man spake as this man to which the Pharisees replied Are yee also deceived Have any of the Rulers or of the Pharisees beleeved on him But this people that know not the Law are cursed as if they had said They are onely some of the rude multitude unskilful and unlearned men that understand not the meaning of the Scriptures that run after him and these are devoted to destruction but as for the wise and learned as for the Pharisees who are knowing men such as shall be saved they are all against him not one of them beleeves on him Now if such as the Pharisees men of such judgement and understanding men so greatly in favour with God doe take no notice of him why should any one look after him As for the judgement of the multitude that follow him it is nothing worth hee is the rather to bee suspected because such as they doe think so well of him This was from that proud opinion and conceit that they had of themselves that they thus s Semper in allos contumeliosr sunt quicunque sibi plus justo placent immodicum nostri amorem sequitur fratrum despectus Calvin in 10 c. vilified and contemned others they thought themselves the only knowing men and therefore that none else were to bee regarded But it is not the simplicity of the Vulgar only that such men despise they know how to trample upon the learned also even those that have been trained up in the Schools of the Prophets together with themselves and have obtained a good measure of Learning so as to bee very useful and serviceable in the Church yet because they are not such general Schollars but it may bee very unskilful in some one or other of the Arts they make them the objects of their scorn and therefore will be sure to decry them in all companies where-ever they come There is one thing more wherein the pride of these men doth bewray it self and that is 3 Their enmity against others of like gifts with themselves Moralists say that likeness is a cause of love but experience sometimes tells us the contrary for where observe wee a greater enmity than betwixt men alike eminent in learning It is seldome seen that two such especially if they bee of the same Profession can approach the Gate of honour without justling for the entry that can hear of t Nec quenquam jam ferre potest Caesarve priorem Pompeiusve parem equality without repining or of priority without indignation Love runs not so easily in a collateral or retrograde as in a downright stream let men be uppermost and they 'l smile upon us let them conquer and the Conduits shall run with wine There is a u Third Epist of Joh. v. 9. Diotrephes in many mens breasts aspiring to a preheminence in every thing as if they alone were so many Suns in their particular Orbs to whom all the other Starres about them must be beholding for light and influence And therefore if they can help it there shall be none other near them but such as will humbly acknowledge their Primacy such as will bee content to see by their Spectacles and sayl by their Compass Of all others these are least able to suffer an Ecclipse which if at any time it happen as often by the w Validiorum exortu exilia obscurantur interposition of a greater light it doth it portends no small disturbance and confusion to the whole Society whereof they are members Wee see it in divers places where there are two Ministers how the merits of the one procures the enmity and opposition of the other if the people say of David hee hath slaine his ten thousands Saul cannot bear it but x 1 Sam. 18 8 9. eyes him from that day forward not only y Engl. Annot. second Edit carefully and curiously prying into all his actions to see to what end they tend but also beholding and censuring them with a malicious eye and aspect the heart no otherwise so plainly discovering it self as by the z Gen. 4.5 6. eye and countenance I saw Envie in that painting Had a wonderful looking For she looktd but awry Or over-thwart all baggingly And she had a foul visage Shee might look in no visage Of man or woman forth right plain But shut her one eye for disdain So for envie brenned shee When shee might any man see That fair or worthy were or wise Or else stood in folks prise Chaucer Romant of the Rose Fol. 121. And yet for a time it may bee hee dissembles his malice making courtesie the outside of mischief while secretly he attempts to work him out of the peoples affections which if upon trial he finde impossible to be effected the delight which hee took in meditating so wicked a revenge is turned into vexation and his rage doth swell in his heart so much the
Isa 63.8 Serm. before the Parl. Workman We are k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad priorem hominis creationem alludit utetiam David Psa 51.12 Pro nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caeteri omnes prorsus excluduntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quod Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in loc his workmanship saith the Apostle created in Christ Jesus unto good works Ephes 2.10 therefore if we attribute any thing to our selves l Sibbs Souls Conflict cap. 28. We commit either Sacriledge by robbing God of his due and so doe not praise him or mockery by praising him for that which wee hold to bee of our selves It is a most unreasonable thing to arrogate that to our selves as the principall cause in the effecting whereof wee were not so much as the instrumental and yet it is that which even the best of men are naturally prone to do Spiritual pride though it be one of their greatest infirmities yet it ariseth out of their chiefest excellencies namely their graces not that Grace breeds it but the flesh though it cannot endure the grace that is in the same heart with it self yet it is apt to bee proud of it it loves not the grace but the praise and honour that comes by it it loves right well and under that notion it will glory in it If we observe the workings of our hearts especially at such times when we compare our present condition with our former condition what a change there is and our selves in this condition with others in our former concondition what a difference there is nay when we compare our selves with others in the same condition with our selves how much wee doe excel wee shall often take notice how ready Self is to catch all the praise so that if wee bee not exceeding watchful it is presently gone with it and instead of admiring God we do nothing but admire our selves and go up and down glorying in our own thoughts as if we had made our selves to differ and had nothing that wee received from another Surely if what I have found by experience of the wickednes of my own heart in this particular be an argument of the like wickedness in other mens hearts as I think m Prov. 27.19 it is I must needs warn them to have a very watchful eye over themselves that while they take notice of the grace they have received there be no secret glorying in their thoughts as if they received it not Wee finde the Apostle more than ordinarily careful of this both when he speaks of the life of Grace in himself and in others in himself 1 Cor. 15.10 By the grace of God saith hee I am what I am I laboured more abundantly than they all yet not I but the grace of God which was with me And Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me In others Ephes 2.8 By grace yee are saved through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this not of your selves it is the gift of God This is the first thing not to attribute it to our selves as the efficient cause the next is 2 Not as the meritorious cause The work of Grace as it cannot be effected by any ability of our own so it cannot bee deserved by any worthiness of our own We are not worthy of the least of Gods mercies as humble Jacob said of himself Gen. 32.10 much less of this that is so great There was no such thing as deserving at Gods hands in the state of innocency Adam might impetrare but not mereri obtain by working but not deserve for works were never Suo jure in the first Covenant they were not made the condition of eternal life for any intrinsecal worth that was in them there being no proportion betwixt a finite obedience and an infinite reward it was an Act of Grace on Gods part to promise life eternal upon the performance of that to which man was obliged by his Creation though there had been no such promise how then can there bee any such thing in this state of degeneracy Then there was non-deserving but now not only non-deserving but ill-deserving too We are so farre from deserving any thing that is good that we deserve the quite contrary even all manner of evil to be inflicted upon us And therefore if God should deal with us according to our deserts hee might justly punish us not only by denying us grace to doe that which is good but by n Exod. 4.21 Rom. 19. hardning our hearts to doe that which is evil that so waxing worse and worse o 2 Chron. 28.22 2 Tim. 3.13 notwithstanding all that he should doe to reclaime us our Damnation might bee the greater We have had our portion already but we have played the Prodigals and have broken and therefore cannot demand a second setting up Therefore if wee will return to our Father if we will have the best robe brought forth and put upon us at our return wee must come with the Language of the Prodigal in our mouthes Luke 15.21 Father we have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are no more worthy to be called thy Sons the Childrens bread belongs not to us even the crumbs that fall from thy Table are too good for us and thou mightest justly suffer us to pine away in our iniquities This is the way to obtaine grace if we would have it but Self hardly stoops to terms of so great Self-abascment Papists and Arminians know not how to speak in this humble Dialect Merit of congruity and merit of condignity are continually in their mouthes merit of congruity in respect of p Vid. Henric a Diest Mellific Catech. par 3 Grace merit of condignity in respect of Glory The latter of these we shall speak to q See Subsect 3. following afterwards to the first here Their Opinion and r Meritum de congruo hominis nonrenati seu ante primam gratiam acceptam operibus tribuunt Meritum de congruo nominant quod congruum sit ut Deus homini seeundum virtutem suam operanti plae mium Wolleb conversionem a Diest reddat Doctrine concerning it is That works going before conversion may of congruity promerit grace that is if a man doe but make a due improvement of his reason a good use of his natural endowments if hee doe but as much as he can which many they say doe it is fit that God should give him grace Where not only the supposition but the inference also is false and contrary to the Scriptures for 1 Here is supposed that which is not to be supposed and that which will never be proved namely that some men as yet not converted who for the present are in an unregenerate estate doe doe as much as they can certainly
to the o There is required to an action truly good that at least virtually it bee referred to God as to the chief end Ames Marrow of Divin l. 2. cap. 3. glory of God 1 Cor. 10.31 Therefore when ever Self propounds any thing besides God as the chief motive to perswade us to any duty wee must reject it Though never so many worldly advantages bee offered us wee may not much regard them Wee must do our duty upon another account nay though they should bee denied us wee may not neglect our duty Therefore wee must serve God with as much zeal in private where no man can behold us as wee would do in publick where the multitude may observe us Wee must bee as lively and active in time of adversity when wee are destitute of all things as we would be in time of prosperity when wee have all that our heart can wish for God is attainable still in all places and in all conditions and it should not much trouble us that wee miss of the less principal end so that wee obtain that which is the principal And thus much of the first particular The denying all Self-ends in the intention The next is the Denying 2 All Self-sufficiency in the undertaking If wee have any well-grounded evidence of a spiritual power in our selves to do any thing that is good wee may not deny that wee have it as I have shewn p Sub-sectl pag. 45. before but yet wee must deny that wee have it of our selves Not that wee are sufficient of our selves saith Paul to think any thing as of our selves but all our sufficiency is of God 2 Cor. 3.5 without a fresh income and supply of grace from him who is full of grace wee can do nothing as Joh. 15.5 And therefore wee must not go about any thing with Self-confidence as if wee could do it without him but still look up unto him for more grace In every action as there must bee an expression of our obedience so likewise of our dependence As we must live unto God so likewise wee must live upon God and wee must live upon him that wee may bee able to live unto him Wee cannot glorifie God in any thing that wee do unless wee make him both the Alpha and Omega of it That cannot bee to him as the end that is not from him as the cause and therefore they must needs refer all that they do unto themselves that begin all that they do from themselves Such men out of the just judgement of God do often meet with the most shamefull disappointment being not able many times after their greatest preparations to answer either their own or other mens expectations in their publick undertakings It is but just that God should leave us when wee leave him first Hee is a jealous God and will not suffer it that his glory should bee given to another If wee cannot bee content but wee must have the glory of a God it is not fit wee should bee allowed the honour of a man When Nebuchadnezzar began to talk of the might of his power and of the glory of his Majesty God drove him from men and turned him a grazing amongst beasts This may bee the reason therefore why so many men of great parts and learning are now and then smitten with madness God would have us to see that wee are beholding to him for our working as well as for our being The serious consideration whereof would keep us from trusting in our selves and make us look up to him as the first mover in all that wee have to do by which means wee should engage him to bee with us and then wee should bee sure not to miscarry Thus of this second particular The denying all Self-sufficiency in the undertaking Wee are to deny 3 All Self-Rules in the Direction As 1 Tradition This was that which the Pharisees observed as the rule of their good works as wee may see Matth. 15.2 3. Mark 7.3 and Gal. 1.14 The q Pharisaeorum hoc primum fuit dogma quod negarunt omnia quae spectant ad religionem scripta esse id quod Josephus disertis verbis notavit l. 13. Antiq. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camero Praelect ad Matth. cap. 19. Operum fol. 166. first and principal thing they taught and indeed that which made way for all the rest both of their principles and practices was this That all things that concerned Religion were not written and that the word of God was not a sufficient rule of life They held there was a two-fold Law one written which they called Thorah Schebichtah the other unwritten which they called Thorah Begnalpe This latter they called Deuteronomy or the second Law and received it as a Comment or Exposition of the former And herein they differed from the Sadduces for the Sadduces stuck stifly to the five books of Moses but the Pharisees said r Godwin Mos and Aaron l. 1.38 Let us maintain the Law which our Fore-fathers have delivered into our hands expounded by the mouth of wise men who expounded it by tradition So that they observed the Law of Moses but according to a Law of their own whereby as Christ plainly told them notwithstanding they pleaded it was but a genuine exposition of it they made void the Law of God This principle being granted which the Papists very much contend for there is a door wide open for all manner of humane inventions and fopperies to enter in and justle out the Commands of God The Papists alledge the obscurity of Scripture and s Nos asserimus in Scriptur is non contineri expresse totam doctrinam necessariam sive de fide sive de moribus pro inde praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum i. e. Divinas Apostolicas Traditiones Bellarm. de Sufficient Scripturae l. 4. Tom. 1. the insufficiency of it as not containing all that is necessary to bee known either for faith or manners and hence infer a necessity of something to bee added as a supplement of it and hereupon challenge an awfull respect to their Traditions as the unwritten word of God This they learned from the Pharisees whose Religion was nothing else but a medly of superstition consisting of such observances for the most part as were not onely besides but contrary to the express Commands of God which was the main reason why our Saviour was so bitter in his invectives against them calling them Fools Hypocrites Blinde-guides Serpents and a Generation of Vipers and threatning them with wrath and vengeance above all other sorts of people with whom hee had to do Wee read of eight Woes that hee denounced against them in one Chapter Matth. 23.13 14 15 16 23 25 27 29. verses And indeed there is nothing whereby a people do more provoke the Lord to anger than this that they make the teachings of men though handed down unto them by never so
none of that in the service of God IX Amongst Buyers That dis-commend the Commodity before they have bought it saying It is naught it is naught that they may get it at an undervalue but when they are gone their way then they boast Prov. 20.14 glorying and applauding themselves in the good bargain they have made That say in their hearts and in their words too it being their Principle Let the Seller look to himself I le buy as cheap as I can That doe wish for their Neighbours goods that they might have them either for nothing or for half the worth and if it could be so would count it the best Market that ever they made That get some to intice the Seller bribing Servants c. that hee may by that means bee the more easily perswaded to part with his commodity That take advantage of the Sellers ignorance or necessity That swallow up the poore and needy even to make the poore of the Land to faile That borrow other mens money and pay them out of extorted Purchases gotten by that money That doe ingtosse Commodities and fore-stall the Market That joyn house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth Isa 5.8 That will out-bid another purposely to get the bargaine from him before they know his mind whether hee will not give the same price That buy stollen goods or things which the Seller has no power to alienate That buy upon the Sabbath Day X. Amongst Sellers That over-commend their Commodities saying They are so good or of such a sort that they gave so much for them and were offered so much for them when their Consciences in the meane while tell them that they doe but lye That raise up false reports saying that they are grown scarce that there is like to be Warre c. which they know to be false purposely to make them go off the sooner That promise to use men kindly and to sell cheaper than others when they intend no such matter purposely to draw men in That invite men into their houses and give them good entertainment but afterwards set it down in the prizes of the Commodities that they buy That raise an ill report of their neighbour Trades-men to get off their Customers That goe to the Ale-houses and spend so much upon their Chapmen till they make them drunk that they may make a better bargaine That make a great profession of Religion that they may be the rather trusted That sell one thing for another That say When will the New Moon bee gone that wee may sell Corn and the Sabbath that wee may set forth Wheat making the Ephah small and the Shekle great and falsifying the ballances by deceit That wee may buy the poor for silver and the needy for a pair of shooes yea and sell the refuse of the Wheat Amos 8.5 6. That sell unlawful Commodities as Cards and Dice Beauty spots c. That aske double the price that so they may abate That make this their Principle Let the buyer look to himself That sell good Commodities at first that they may put off bad afterwards That sophisticate their Wares That keep false Accompts That keep all till a dear time That murmur when God sends a plentiful year because they cannot sell so dear as before That rejoyce at the newes of a Shipwrack wherein some store of the Commodity that they sell is cast away because then that which they have will not lye upon their hands but goe off at any rate That will allow no time for Family prayer and reading of the Word lest they should lose some Customers in the mean while That will not keep up Family duties for fear of displeasing such Customers as doe not affect religion If we set aside all these how few will there be left that doe in deed and in truth deny themselves and consequently how few that doe come after Christ Obj. But must all these bee set aside for such as doe not deny themselves Are none such to be taken for Self-denying persons Answ None such as doe live in any of the fore-mentioned Evils either of Omission or Commission are to be taken foâ— Self-denying persons To live in any one sin is inconsistent with Self-denial for that consists in integrity l Vires on Numb 14. Serm. before the Parl. of aversion from sin and conversion to God Quoad Assensum conatum though it doth not exclude all sin yet it excludes all reigning sin it will not endure that a man should cast off some sins and retaine fome other in deliciis nor will it allow that one should plough here and make a bawk there though one should doe never so many things with Herod Mar. 6.20 yet if there be but one thing lacking as in the young man Luke 18.22 such an one doth not truly deny himself in any thing and though hee abandon never so many evils yet if hee continue in the allowed practise of but one known sin with Naaman 2 King 5.18 hee doth but deceive himself his religion is in vain Jam. 1.26 As hee doth not come after Christ in the way of holiness so hee cannot come after him to eternal happiness Obj. I but when all these are set aside it may bee those that are left namely those that doe in deed and in truth deny themselves will for all that bee found to bee the greater number Answ No for the Apostle tells us that All seek their owne not the things which are Jesus Christs Phil. 2.21 which I am sure is true of all Natural men and they are the greatest number even under the Gospel for many are called but few are â—hosen Mat. 20.16 therefore there are but few that doe deny themselves and consequently but few that doe come after Christ Obj. Well suppose there are but few that doe come after Christ what follows then Answ Why then it follows 1 That the greatest part are Hypocrites for to professe to come after Christ as all that call themselves Christians doe and in the mean while to seek themselves and not Christ is to play the Hypocrites and you know what is their portion Job 8.13 14 15 16 17 18 19. and Chap. 15.34 and Mat. 24.51 2 That every one hath cause to bee jealous of himself and to try what manner of person hee is But of this beneath Sect. 2. Subsect 2. 3 That there is great need of preaching and pressing this Doctrine of Self-denial and therefore I shall apply it secondly by way SECT II. Of Exhortation TO all you who have not as yet begun to deny your selves that you would now begin to doe it You have yeelded long enough yea too long the time past of your life may suffice you to have wrought the will of the Gentiles when yee walked in lasciviousnesse lusts excesse of wine Witch-craft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murders Gal.
of Mans heart of Presumptuous and reigning sins and of Hypocrisie and Formality in Religion in 42. Sermons By Anthony Burgess Pastor of Sutton-Colfield in Warwickshire Folio A brief Exposition on the twelve Small Prophets By George Hutcheson Minister of Gods word at Edenborough Folio Physiologia Epicuro-Gassendo-Charltoniana or a Fabrick of Science Natural upon the Hypothesis of Atoms founded by Epicarus repaired by Gassendus augmented by Walter Charlton Dr. in Medicine and Physitian to the late King Charles Folio A Choice Garden of all sorts of rarest Flowers with their nature place of birth time of flowring names and vertues to each plant useful in Physick admired for beauty As also a Kitching-garden furnished with all manner of Herbs Roots and Fruits for Meats or Sawce with the Art of planting an Orchard with all sorts of Fruit-trees c. By John Parkinson Herbarist to the late King Folio The Lusiad or Portugal's Historical Poem written in the Portugal Language By Luis de Camoens and put into English by Richard Fanshaw Esq Folio Elise or Innocency become guilty a New Romance made English by Jo. Jennings Gent. Folio Trigonometrie or the manner of calculating the sides and Angle of Triangles by the Mathematical Canon Demonstrated by Mr. Will. Oughtred in Quarto both in Latine and English A clear and full Vindication of the Church and Universities of England in their Orthodox Tenets and Righteous Practises against the Calumnies of the Anabaptist and other Sectaries By Jeffery Wats B. D. and Rector of Much Leighes in Essex 4o. Universal Redemption Asserted and Cleared from the Restrictions of Mr. John Owen in his Book called The Death of Death in the Death of Christ By John Horn Preacher of the Gospel at Lyn in Norfolke 4o. The Fulness and Freeness of Gods Grace in Christ declared 1 In the point of Election by a middle way between Calvin and Arminius and different from them both 2 How God orders and appoints men to their final end Some to honour some to dishonour to Eternity In an uniform body of Divinity By Francis Duke 4o. Will. Bagnals Ghost or a Continuation of that Witty Poem the Counter-scuffle with some Characters By William Gayton Esq 4o. The English Parnassus or a Help to English Poesie containing a short Introduction to that Art a Collection of all Rhyming Monosyllables the Choicest Epithets and Phrases with some general forms upon all occasions Subjects and Theams Alphabetically digested By Joshua Pool M. A. of Clare-Hall Camb. Author of the English Accidence The History of the French Academy erected at Paris by the late famous Cardinal de Richileiu and consisting of the most refined Wits of that Nation shewing its Original and Establishment its Statutes Dayes Places and manner of Assemblies c. With the names of its Members a Character of their Persons and a Catalogue of their works written in French by Mr. Paul Pellison Counsellor and Secretary to the King of France 8o. Theses Sabbaticae or the Doctrine of the Sabbath wherein its Morality Change Beginning Sanctification are clearly discussed By Tho. Shepherd Pastor of the Church of Christ at Cambridge in New England 8o. Subjection to Christ in all his Ordinances and Appointments the best means to preserve our Liberty With a Treatise of ineffectual hearing the Word by the same Author 8o. The Art of Short-writing by Characters fair short swift easie and legible First invented by J. Willis afterwards more illustrated by H. Dix and now more largely composed and compleated With an additional table of words and every way made easie to the meanest capacity By Tho. Retcliff 8o. A Treatise concerning Euthusiasme as it is an effect of Nature but is mistaken by many for either Divine Inspiration or Diabolical Possession by Meric Casanbon D. D. 8o. Martial's Epigrams translated with sundry Poems and Fancies By R. Fletcher 8o. The Rogne or the Life of Guzman de Alfarache the Witty Spaniard in two parts 8o. Diatrita fidei Justificantis qua Justificantis or a discourse of the Object and office of Faith as justifying distinct from other Objects Acts and Offices of the same Faith as sanctifying wherein the Lutheran and Protestant Doctrine is asserted against the Pontificians Socinians Arminians and others By John Warner Pastor of the Church of Christ at Christ Church in Hampshire A View of the Jewish Religion containing the manner of Life Rites Ceremonies and Customes of the Jewish Nation throughout the world at this present time together with the Articles of their Faith as now received By A. R. 8o. The Triumph and Unity of Truth in two Treatises Intended as a preservative against the many Errors and unhappy Divisions of these times By Jo. Robinson M. A. and Minister of Gods Word The Birth of a Day or a Treatise representing the Vicissitudes of all humane things with their Causes and sacred uses by the same Author Brachy-Martyrologium or a Breviary of all the greatest persecutions that have befallen the Saints and people of God from the Creation to our present times Composed for the help of memory into English verse By Nich. Billingsley of Mart. Col. Oxon. A Copy of the Covenant of Grace with a discovery of several false pretenders to that eternal Inheritance and of the right Heire thereunto with such safe instructions as will inable him to clear his title and to make it unquestionable By Robert Bidwell Minister of Gods word c. Englands Warning-peece or the Prophetical Trumpeter sounding an Allarm to England exhibiting the fate of Great Britain past present and to come such wonderful things to happen in these seven years following as have not been heard of heretofore By John Huydon Gent. 8o. The Examination and Trial of Old Father Christmas at the Assizes held at the Town of Difference in the County of Discontent Written according to Legal proceedings by Josiah King of Modbury in Devon 8o. A Grave opened or a View of the Chambers of Death a Poem alluding to Weaving intituled The Silver Shuttle and other Divine Fancies and Epigrams by the same Author Tabulae Suffragiales de terminandis fidei litibus ab Ecclesia Catholica fixae c. Authore Thoma Anglo ex Albtis East-Saxonum 12o. A Manual of Divine Considerations in English by the same Author A Treatise of Spiritual Infatuation being the present visible disease of our English Nation Delivered in several Sermons at the Hague by W. Stamp D.D. Sometimes Minister of Gods word at Stepney near London 12o. Mans inbred Malady or the Doctrine of Original sin maintained As also the Necessity of Infant-baptisme By George Burches late Rector of Wood-church in Cheshire The Academy of Eloquence or a Compleat English Rhetorick c. By Tho. Blount Gent. 12o. Mount-Ebal levell'd or Redemption from the Curse by Jesus Christ maintained and practically improved By the Reverend Mr. Elk. Wales Minister of the Word at Pudzey in Yorkshire in 8o. Now in the Press AN INDEX Directing unto the Principal words and things in the fore-going TREATISE A.
Deliciae humani generis 270 Delight God gives not onely for necessity but delight also 167 Delilah-sin 327 Delusion of those that begin to reforme upon a conceit of their own ability to do good 58 Denyal threefold argumentative judicial and hostile 22 Deserving in the state of innocency there was non-deserving but now not onely non-deserving but ill-deserving too 65 Desire wee have an itching desire to have every thing wee do made publick 356 Devil what his first sin was 126. what his first temptation ibid. hee can keep his supremacy notwithstanding an outward complyance with God 150. a self-denying man can overcome him 267. what ever hee effects in any temptation is by consent from self 291. all sin is his vel per modum imaginis vel per modum servitutis 324 Devil's Generalissimo 322 Devotion blind devotion to grace 75 Dignity Self-denyal a Christians dignity 279 Diligence in our particular callings reasons for it 171 172 c. Discontent Self is not so well pleased with what it hath as discontented at what it wants 84 Disease the first step to a cure is to finde out the disease 310 Dispensation none in the duty of Self-denyal 7 Do Self-denyal inables a man to do the greatest good 305 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76 Drunkard what bondage hee is in 299 Dulce bellum inexpertis 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268 Duty Wee may not neglect our duty for fear of any evil that may accidentally come thereof 80 E ELzearius a Noble man his saying to his Wife 216 Employments there is many times as much self-seeking in refusing as in accepting of great imployments 174 End Not thinking of the end makes us go out of the way 371. Self never propounds God for its end 142. what is to bee accounted a self-end and what not 143. A wicked man may change his way but he can never change his end 147 Ends Self-ends 137 Enemies bad Judges but quick discerners 314. Christ and Self the greatest enemies 24. A Self-denying man can overcome great enemies 267 Enemy Self the greatest enemy of all 268 Enjoy the onely way for a man to injoy himself is to deny himself 283 Enjoyments worldly enjoyments ranked under three heads 167. the opinion that Self hath of them 175. Self-denyal gives a man the sweetest enjoyments 284 Envy what it is 85. the evil of it 86. Ministers apt to envy one another 101 Eternal life described 369 Evidence of inherent grace the danger of being confident of the goodness of our spiritual estate without looking after it 52 Evil of selfishness discovered in several particulars 321 322 Examination wee should be exact in the examination and tryal of our own hearts and waies for the finding out of the selfishness that is in them 308. Helps in it 316 Example the most compendious way of teaching is by example 16. Example of fore-fathers not to be the rule of our obedience 159. nor the example of great ones nor of the multitude 160. An example of Self-denyal given by Christ 417. the advantage of having it continually in our eyes 419 Excellency the excellency of any man lyes in his spirit 280. nothing wherein the excellency of a mans spirit doth more shine forth than in Self-denyal ibid. Excellent the more excellent any thing is the more taking it is 264. the most excellent duty of Self-denyal ibid. Exercise of grace the benefit of it 408 c. Expediency the rule to be observed in the use of things indifferent 340 Experiences former experiences must be kept in mind viz. experiences of the evil of self-seeking 392 393 c. Experiences of the waies and means whereby wee have been drawn to self-seeking 396. the benefit of remembring them ibid. Experiences of the good of Self-denyal 397 398. the benefit of keeping them in remembrance 399. experiences of the means whereby wee have been enabled to deny our selves 400 Extreames It 's dangerous being in the extreames 340 Eye evil eye why envy is so called 86 Eying the recompence of reward what 370 371 c. F FAith must be exercised 373. a special help to Self-denyal ibid. wherein the power of it lies to carry a man through the duty of Self-denyal 374. it deals much in the commands 375. stops the mouth of carnal reason and brings it to a non-plus 377. it's the evidence of things not seen 384. sets awork all other graces 385. it's the primum mobile 389. secures the other graces in their working 390. brings in auxiliary forces from Heaven 391 Families what hath been the cause of the ruine of many great families in England 173 Fashion-mongers 244 Fasts superstitious fasting 169 Fear many fear to follow Christ the unreasonableness of it 15. many fear to discover their graces when they doubt it will be to the prejudice of their worldly interess the evil of it 53 Filius lucis 278 Flectit non cogit 8 Foiles Other mens weaknesses and deformities serve as Foiles to set off the perfections of accomplish't men with greater lustre 97 Fore-Fathers their example not to be the rule of our obedience 159 Forme of godliness men may have it and yet be the veryest wretches in the world 4. what hath wonne so many off unto it in our daies 144 Francis Spira his story 220 c. G GAin Self-denyal a Christians gain 304 Gentry taxed for their voluptuousness 173 Gifts the excellency usefulness and necessity of gifts 75 76 77. honour to be given to such as have gifts for their gifts sake 78 79. Gifts must be industriously laboured after ibid. Christians should strive to excel in them 80. what gift it is that 's worth all the gifts in the world 83. those that have gifts are apt to grow proud of them 95. and to contemne others 97 c. and to envy others 100. God respects none for their gifts without grace ibid. the abuse of gifts wherein it consists 112 c. Glory what it is 280. Self-denyal a Christians glory ibid. Glorying in such as have gifts many prone to it the end that such aime at 87 88. the evil of it 89. wee must not glory in any thing that wee have done 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347 God the object of our happiness 177 Good Self-denyal enables a man to do the greatest good 305 Gospel what it is 176. it declares what mans happiness is wherein it doth consist and how it may be attained 176 177 multitudes that live under it perish eternally 1 Gospel-Obedience what is necessary to our entrance upon it and perseverance in it 4 Gospel-Principles wee should be careful to acquaint our selves with them and to charge them home upon our consciences 33 Grace wee must not deny the presence of it where it is 43. a little must be owned though in the midst of many corruptions 45. it is a powerful thing ibid. must be discovered 53. the work of grace is supernatural 54. Initial augmenting and consummating grace 59 60.
the conceit of the Massilienses about it ibid. Grace cannot be merited 64. preventing grace 69. benefit of living in the exercise of grace 408 Graces several graces required to any one act of Self-denyal 386. as there is a conjunction so likewise a dependance of the several graces one upon another 387 Grief a grievous evil not to be grieved when God brings any evil upon us 194 H HAbit such as the habit is such is the action that proceeds from it 240 Happy All men in the general desire to be happy 175 Happiness what a mans happiness is wherein it doth consist and how it may be attained fully declared in the Gospel 176 177. A great mistake in the most concerning that wherein our happiness doth consist 178 Hatred the unalterable object of it all manner of evil not onely that of deformity and sin but that also of destruction and misery 192 Heathens not acquainted with the lesson of Self-denyal 10 Hermetick learning 114 Hindrance the greatest hindrances in our way to Heaven are from within 301 Honour Self-denyal is a Christians honour 280 Hooper Martyr his saying to Sir Anthony Kingston 195. and at the stake when a pardon was set before him 219 Humiliation for the evil of selfishness a special help to Self-denyal 325 Hunting and hawking 173 Husbands a discovery of their selfish in divers particulars 249 Hypocrites 313. hypocritical Preacher ibid. the Hypocrite alwaies perverteth the practical as the Heretick doth the Theorical rules of Scripture 49 I IGnorance the Mother of presumption as well as of despaire 8 Imitation wee are to imitate Christ 417 Indifferent wee may sin in using things indifferent if wee observe not the rule of expediency 340. great contests amongst Professors from hence that they will not allow one another their just liberty in things indifferent 170 Initial grace 59 60 Integrity in a self-denying man 272 273 Ipse dixit 30 Justice what it is 322 Justification what it is opened 70. righteousness of sanctification cannot justifie 71 72. what the righteousness whereby wee are justified is ibid. K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 King a self-denying man the onely true King 303 others are so Kings that they are also slaves ibid. Kingdome impossible without Self-denyal to enter into the Kingdome of God 232 King-sin 328 L LAbour a self-denying man can indure great labours 266. the particulars enumerated ibid. Lex naturae peccati mortis 343 Liberty Ignorance of Christian liberty a cause of much trouble to young converts 168. Self-denyal a Christians liberty 295. never go to the utmost extent of our lawful liberty 339 Licitis perimus omnes 341 Life eternal described 369 Light the danger of sinning against light 328 Lines strong lines but slender matter 120 Living in sin to live in any one sin is inconsistent with Self-denyal 257 Longing wee have a kinde of longing that others should take notice of that which we our selves do 356. Looking-glass the Word is the Looking-glass wherein wee are to view our hearts and waies 315. It 's no flattering-glass ibid. Love what is the cause of it 184. it is of the nature of fire 185. Self-love and self-conceit do alwaies dwell together 95 96. Love runnes not so easily in a collateral or retrograde as in a down right stream 100 M MAchiavil his Principles 246 247 Madness the reason why so many men of great parts and learning are smitten with it 153 Magistrates a discovery of their selfish in divers particulars 242 Magistratus indicat virum 317 Man is not a self-sufficient creature 176. in his best estate hee was negatively poor now hee is privatively poor ibid. Marsh Martyr his saying 219 Means Men complain of nature when they neglect the means 83. It is lawful to use means to free our selves of our troubles but all means are not lawful to be used 218 Merchants an appeal to them concerning the greatest gain 356 Merit grace cannot be merited 64. no such thing as meriting in the state of innocency ibid. Merit of congruity the doctrine of Papists and Arminians concerning it confuted 66 67 Merit of condignity arguments against it 164 165 166 Middle twofold of participation and abnegation 339 340 Ministers apt to envy one another 101. A discovery of their selfish in divers of particulars 242. they should not scorne to be Ushers under Christ to teach his Petits their ABC 127 Missilia 76 Moon an emblem of all things here below 345 Moralities a shameful thing for those that profess not to be raised above moralities 277 Moral swasion 55 Mortification there is an affliction in it which whosoever means to be a Christian indeed must daily undergo though God should never call him to suffer persecution 14 Motions of the spirit the benefit of following them 403. the danger of neglecting them 406 407 Murmuring many murmure because that is denyed to themselves that is given to others 81. the unreasonableness of it 82 N NAme many contenting themselves with the bare name of Christians continue to live the lives of Pagans 3. 181 182 Natural men can do nothing formally good 67. nothing to prepare themselves for conversion 68 Nature men complain of nature when they neglect the means 83 Necessary things come not under deliberation 262. Necessity God gives not onely for necessity but delight also 167 Negative voice hee hath the royal power that hath the negative voice 302 Neighbour Self and Christ are two overthwart neighbours that can never agree 241 Non-entity our beings environed with it and border upon it 350 Non nobis Domine 354 Non posse pretenditur non velle in causa est 46 Nothing were wee once nothing in our own eyes wee should be content to be nothing in the eyes of others 357 Nothingness wee must study our own nothingness 347. our nothingness declared in several particulars 350 351 c. wee must study the nothingness of all worldly things their nothingness declared in sundry particulars 361 c. O OBedience what is not to be the rule of our obedience 156 157 158 c. what is to be the rule of it 161 Obsequium amicos c. 356 Occasions of self-pleasing carefully to be avoided 410 Opinion that self hath of worldly things 175 Operari not onely our esse but our operari is dependent upon a cause without our selves 351 Ordinance to pervert but a civil ordinance to the fulfilling of any sinful lust is a very great wickedness much more to pervert a spiritual ordinance 150 Original sin 326 327 Orpheus a Musitian a fiction concerning him applyed 260 Overtures those secret overtures that Self makes are carefully to be taken notice of 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66 P PAcem te poscimus omnes 290 Palmer Martyr his sayings to his Mother 228 c. Paradox 283 Parents must correct their children 226. the selfishness of Parents discovered in divers particulars 250 Parley never parley with a temptation 329. hee shoots in Satans bow that thinks by parleying