in loc but because hee was a thief and had the bag and bare what was put therein Joh. 12.5 6. Thus many men wee see pretend the publick good when it is their own private benefit and advantage that they onely aim at they are very zealous and active instirring up others to contribute liberally and such and such good uses they pretend but it is that they may steal for themselves which is evident in that they convert so much of what they receive to their own use afterwards 7 The Scribes and Pharisees made long prayers but it was but for a pretence while they devoured widows houses Matth. 23.14 Thus many make great shews of holiness that others taking them to be conscientious and honest men may trust them with their estates and then they will bee sure to cheat them But that no imputation in case it should bee divulged may fasten upon them they still continue their long prayers and other religious exercises trusting thereupon that what-ever is laid to their charge they having so great a name for prosession it will never bee credited This then is one way of Selfes answering the question by propounding something which is evil in it self under the notion of good There is another and that is 2 By propounding something which is good in it self under the notion of the chief good Self never propounds that which is the chief good in deed for its end in any good work but some other inferiour good under the notion of the chief good God is the chief good and in this sense there is nothing good but God Matth. 19.17 But Self never propounds God for its end It often propounds him for a means in order to some other good beneath him but it never propounds him for himself It is something besides God that Self acts for in all that it doth but that which it acts for it acts for it as it 's God because what ever it acts for it acts for it as it 's chief good That which Self acts for as its chief end in any thing that it doth that it acts for as its chief good for as to be an end and to bee good are all one so to bee the chief end and to bee the chief good Now whatsoever Self acts for besides God as all that it acts for is something besides God it acts for it as its chief end therefore whatsoever it acts for it acts for it as it 's chief good and consequently as its God The chief thing that the Glutton acts for is the filling of his belly and therefore his belly is said to bee his God Phil. 3.19 The chief thing that the Covetous acts for is his Money therefore Money is his God therefore Covetousness is said to bee Idolatry Col. 3.5 and a covetous man is called an Idolater Eph. 5.5 And this is not onely true of covetousness but of every other vice that it is n Unusquisque adorat sua vitia Every one Idolizeth his own vice Jerom on Amos. The Politician idolizeth his brain the Heretick his fantastical opinion the Glutton his belly the Wanton his Mistriss the Ambitious his honour the Covetous his money c. See more in Eng. Annot. on Eph. 5.5 2d Ed. Idolatry because thereby Self acts for something besides God as its chief good and therefore as its God To act for something besides God in subordination unto God as the supreme end hath nothing of Self in it such an end is not to bee deemed a self-end But then it is a self-end when a man acts for something besides God as his chief end when something besides God though good in it self and that which may lawfully bee aimed at is the chief thing that moves him to and carries him through the performance of any duty so that were it not for that thing hee would not set about it hee would not persevere in it Thus it is whensoever Self hath the determining of the Question That such a thing is the will of God and makes for the glory of God and that communion with God is to bee had in it are arguments that can do nothing with Self but this consideration that it makes for ones worldly profit or pleasure or honour prevails presently Come to a selfish man and tell him that this is his duty that the Law of God requires it that God will be well-pleased with it and that hee will reward it hereafter in heaven these things make no impression upon him but tell him that hee shall get in with such a party as will promote him to honour that hee shall have a place of preferment a good office that will bring him in so much by the year and this wins him presently This hath won off a great many in our dayes to a form of godliness which before they could never endure and the power whereof for the present they still deny Convictions from the word are pretended but convictions from the world are the cause Where one is wrought upon by convictions from the word there are hundreds that are wrought upon by convictions onely from the world The glory and honour the pleasures and profits of the world are the onely things that many of those that seem most zealous in the Profession of Religion do most zealously follow after There are many whose faces are Christ-wards but like Skullers they row with all their might to quite contrary objects Hence it is that they are said to go away backward Isa 1.4 Wee read of those that came along with Judas to apprehend Christ that as soon as hee spake unto them they went backward and fell to the ground Joh. 18.6 These came as professed enemies to Christ others though they come as professed friends yet are reall enemies to him and although natural conscience or some common works of the Spirit may drive them in an outward profession towards Christ yet so strong is their inbred enmity and secret antipathy against him and so powerfull their sympathy with the world that ere long they go backward and fall to the ground their proper place Dust to dust Earth to earth Ashes to ashes Many that for a long time together have seemed to walk hand in hand with Christ have in the interim been going backward and at last have fallen to the ground Men may bee a long time going back before they fall but observe it ordinarily they fall to ground This is a pretty fallacy whereby multitudes of Professours think to cheat their brethren amongst whom they live in their outward motion they go forward with the rest of the company and it may bee will bee Ring-leaders but in their inward motion they go backwards The Prophet saith of Israel Hee slideth back as a back sliding Heifer Hos 4.16 Sliding is sometimes an insensible motion and therefore backsliding is elsewhere called a drawing back such is the retrograde motion of these men many times one cannot perceive them going till they bee gone
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
are so frequently in the Scripture prest upon us 1 By our Saviour himself Take my yoak upon you and learn of mee for I am meek and lowly in heart Matth. 11.29 When the mother of Zebedees children desired that her two sons might sit the one on his right hand and the other on the left hand in his Kingdome and the other Disciples were moved with indignation against the two Brethren hee called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them but it shall not bee so among you but whosoever will bee great among you let him bee your minister and whosoever will bee chief among you let him bee your servant even as the Son of man came not to bee ministred unto but to minister and to give his life a ransome for many Matth. 20.27 28. So after hee had washed his Disciples feet Joh. 13.5 hee said unto them Know you what I have done to you Yee call mee Master and Lord and yee say well for so I am If I then your Lord and Master have washed your feet yee also ought to wash one anothers feet For I have given you an example that yee should do as I have done unto you vers 14 16. 2 By the Apostles Wee that are strong saith Paul ought to bear the infirmities of the weak and not to please our selves Let every one of us please his neighbour for his good to edification For even Christ pleased not himself Rom. 15.1 2 3. Again 2 Cor. 8.7 exhorting them to liberality hee thus presseth the exhortation vers 9. For yee know the grace of our Lord Jesus Christ that though hee was rich yet for your sakes hee became poor that yee through his poverty might bee rich And Phil. 2.2 pressing to love and concord thus hee perswades them vers 3.4 Let nothing bee done through strife or vain-glory but in lowliness of minde let each esteem other better than themselves Look not every man on his own things but every man also on the things of others Let this minde bee in you which was also in Christ Jesus who being in the form of God made himself of no reputation but humbled himself c. vers 5.6 7. Peter exhorting servants to bee subject to their Masters not onely to the good and gentle but also to the froward and that even when they do well and suffer for it they should take it patiently gives this reason 1 Pet. 2.21 for even hereunto were yee called because Christ also suffered for us leaving us an example that yee should follow his steps who did no sin neither was guile found in his mouth who when hee was reviled reviled not again when hee suffered hee threatned not but committed himself to him that judgeth righteously vers 22 23. Hee that saith hee abideth in him ought himself also so to walke even as he walked 1 Joh. 2.6 The Twentieth Direction 20 Bee much in Prayer After the putting on of the whole Armour of God to which the Apostle exhorts Eph. 6.16 17. hee prescribes Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance vers 18. in like manner after all the Directions that have been given to help you in the practice of Self-denial this I would commend unto you as without which all other means are ineffectual Consider u Self-denial is not of our selves but of God who only can take us out of our selves Dr. Sibbs Souls Conflict God must inable you or else you will never do it Self-denial is the gift of God Object 1. Why is it required then Answ Not because it is in your power but because it is your duty Object 2 Well then God can give it if he please Answ True hee can but will not unless hee bee sought to for it Yee have not because yee aske not Jam. 4.2 Object 3. But if I pray will hee hear mee Answ Try and see what will come of it Consider God is a God hearing prayer Psal 65.2 and hee hath said Aske and it shall bee given you Seek and yee shall finde Knock and it shall bee opened to you Matth. 7.7 Object 4. But will hee give this this gift of Self-denial Answ Hee is the giver of every good and perfect gift Jam. 1.17 and this is one of them Object 5. But my want is so great c. Answ Hee gives liberally bountifully Object 6. But I have nothing to move him Answ Hee gives freely Isa 55.1 Object 7. It may bee once or so but what if one come often again and again Answ Hee upbraideth not Object 8. But it is onely to some that hee gives thus liberally and freely hee will not do so to such an one as I am Answ To all men Hee giveth to all men liberally Jam. 1.5 that is to all that ask of him all that ask in faith vers 6. Obj. 9. But what if he hath decreed not to give Answ What if hee hath decreed that hee will give the one is as likely as the other Bee not solicitous concerning the will of his decree but attend to the will of his Precept Object 10. But I have prayed and yet cannot deny my self Answ Yee ask and receive not because yee ask amiss Jam. 4.3 Ask in faith ask importunately ask again and again Paul prayed thrice against the thorn in the flesh that it might depart from him and at length obtained a gracious answer 2 Cor. 12.8 9. Therefore pray continually pray without ceasing and it will not bee long ere thou get the victory Draw mee wee will run after thee Cant. â— 4 Turn thou mee and I shall bee turned Jer. 31.18 A vv It was no ill wish of him that desired God to free him from an ill man himself Dr. Sibbs Souls Conflict cap. 5.62 malo homine meipso Libera me Domine Luther THE END Books Printed and sold by Tho. Johnson at the Golden Key in St. Pauls-Church-yard THe History of Fourfooted Beasts and Serpents deseribing at large their true and lively figure their several names conditions kindes Verâ—ues Countries Of their breed and the wonderful work of God in their creation preservation and destruction Together with the Theatre of Insects or Lesser living Creatures as Bees Flies Caterpillars Spiders Worms c. A most elaborate work By T. Muffet Dr. of Physick in Folio The Lord Francis Bacon's Natural History in Folio Lexicon Auglo-graco-latinum Novi Testamenti or a Compleat Alphabetical Concordance of all the words in the New Testament both English Greek and Latine in three distinct Tables Shewing also the several significations Etymons Derivations force emphasis and divers acceptations of each word in Scripture A work of very great use for the furtherance of Scripture-knowledge Spiritual refinings in two parts The first treating of Grace and Assurance both practically and controversally delivered in 120. Sermons The second treating of Sin with its Causes Differences Mitigations and Aggravations the deceitfulness
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.
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
ABCdaries there are many such in the Church of God 127 Abilities Pretended denial of our own parts and abilities The causes of it in divers sorts 92 93 94 Ability the delusion of those that begin to reform their lives upon a conceit of their own ability to do good 58 59 Abuse of gifts wherein it doth consist 112 Abuses in Preaching 117 118 c. Acti agimus 351 Action in every action as there must bee an expression of our obedience so likewise of our dependance 152. The Scripture is a sufficient rule to direct us in all particular actions 161 Adam hee might in the state of innocency impetrare but not mereri obtain by working but not deserve 64. hee was to to exercise himself in the work of a Gardiner in that state 173 Adversity we must be as lively and active in adversity as in prosperity 151 Adulterer how he is inthralled 298 Affectation of high mysteries 126 Affections they must be exercised sutably to all Gods dispensations 193. the workings of natural affection not to be denied 220 Affirmation Self will affirm that which is not to bee affirmed both of sins and duties 28. speakes many times in bare affirmations onely without arguing the case or urging what it saies by the strength of seeming roason 29 Afflictions they can do us no good of themselves 192. wee may lawfully hate and decline them ibid. but we may not judge them to be the greatest evil 195. nor indeavour by any sinful means to decline them 196. nor be impatient under them 204 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid per initia designaverit 269 Ambitio scenam desiderat 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 Ann Askew martyr her saying at the stake 219 Angels their excellency what 307 Antinomians their doctrin concerning fetching comfort from good works refuted 133 Arminians boast of a power within themselves to make themselves new creatures 54 55. their condemnation if they perish will be of all mens most just they will have least to plead for themselves 57 Assurance the sense of the least grace sufficient to it 47 B. BAcksliding what it is and the manner of it opened 145 Baptismal covenant the frequent renewing of it pressed 412 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 273 Baynham Martyr his abjuration and trouble of conscience for it 199 Beauty what it is 269. three things required to a perfect beauty 272. self-denial a Christians beauty 269 Beleever hee hath the best right of any unto the creatures 168 Bilney Martyr his abjuration 197. and trouble of conscience for it 198 Boasting for a man to boast of that which is not his own is very uncomely and unjust 103 Body it is to be kept under 345. Every man if hee know himself will finde that in respect of the temper and constitution of his body hee is more or lesse inclined to some particular sin or other 346. It is the soules Instrument ibid. Bondage not a selfish man in the World but is in Worse than Egyptian or Turkish bondage 295 Bradford Martyr his saying 220. 230 Broachers of false doctrin a wretched generation of self-seekers 122 Burden a self-denying man can bear great burdens 265 Buyers a discovery of their selfish in divers particulars 253 C. CAlling several reasons why we are to be diligent in our particular callings 171 172 c. Catechisme the rotten charters pleaded by many against it what they are 127. one of the most necessary points of Catechism wherein wee should bee well instructed 350 Cathedram habet in coelis qui corda docet 261 Censure its hard escaping a censure when blind zeal is to be judge 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275 Chief good mans judgement depraved concerning it 180 Children they must be corrected 226 Christ hee was not a pencilin his tongue and a sponge in his life and conversation but a walking Commentary upon his own doctrin 17 Christians they should strive to excel not onely in grace but in gifts also 80 Chymists 115 Cleernesse requisite to a perfect beauty 278 Comming after Christ two things meant by it 11 Command of superiours not to bee the rule of our obedience 158 Commands of God not the measure of our Power but of our Duty 7. 422. If God command wee must look more at the Quis than the Quid. 159 Commodities unlawful to be sold 256 Conceitednesse 96 Confidence It is not our Confidence but the ground of it that argues our estate to bee good 48. the danger of being confident of the goodnesse of our spiritual condition without looking after the evidence of inherent grace 52 Conscience several waies of silencing it prescribed by self 25 26. Nothing will so furiously fly in it's face at the last as the horrid sin of self-seeking 286 Consent what ever the Devil effects in any temptation is by consent had from sinfull self first 291 Consideration of the evil of selfishnesse a special help to self-denial 319 320 Consummating grace 59.60 Contests the greatest contests amongst professours many of them do arise from hence that they will not allow one another their just liberty in things indifferent 170 Contradiction To come after Christ without denying self is a contradiction 240 Conversion natural men can do nothing to prepare themselves for it 68 Conviction from the Word and from the world 144 Co-operation to expect that God should john his strength with ours and co-operate with us hath not more of ignorance than of arrogance in it 61 Corruption attributed in scripture not onely in general to the whole man but to every part of it in particular 239 Covenant wee are frequently to renew our covenant with God 412. the benefit of making a particular covenant for self-denial 415 Covetous man how he is inthralled 299 Counsel in a selfish heart the first and great engine that moves all the lesser wheeles of opposition against Christ 24. what counsel self gives shewn in two particulars 25 Cranmer Martyr his recantation 212 Creatures a beleever hath the best right of any unto the creatures 168 Cross the custome of carrying unto the place of execution 13. several acceptions of the word 14. Every man must begin at his Christ's Cross before hee can be a good proficient in Christs school ibid. Cultus non institutus non est acceptus 337 Cure the first step towards a cure is to finde out the disease 301 D DAmnation It is impossible for any one without comming after Christ in the way of holiness to escape eternal damnation in Hell fire 235 Darling-sin 327 Debt the covenant of works being broken man stands bound unto God in a twofold debt 71 Deceit wee may bee deceived in thinking that wee have denyed our selves 311 312 Deformity Other mens deformities serve as foiles to set off the perfections of accomplish't men with greater lustre and glory 97 Deliberation necessary things come not under deliberation 262. Wee may not deliberate in a case already determined by God 336