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
But the testimony or application is false for in spending in that manner hee is prodigal Now when we have found out wherein the fallacy lies whether in the principle or testimony we must have a care 2 To give a peremptory denial And though we should not be able to unriddle all the mysterious fallacies of Carnal reason yet we must by no means yeeld our assent to any thing that is brought against the Truth though I cannot dispute for the Truth yet I can burn for the Truth said that worthy Martyr in Queen Maries days But we shall be the better enabled with more confidence and resolution to give a denial to all those Objections that Self shall at any time make against the Truth the more careful wee bee in acquainting our selves with the Principles of the Gospel and the more serious we be in charging them home upon our own Consciences This indeed would be an effectual way of reasoning down Self when a man can set himself in the presence of God seriously seeking after his minde and will revealed in his Word and then bring all these Carnal principles of Self unto the Test and upon the discovery of their disagreement with the Principles of the Gospel discard them and charge it upon his Conscience to beleeve the other and walk by the other 'T is not the knowledge of Gospel-Principles that is sufficient to beat down Self but there must bee a charging them upon my Conscience I must make them my principles such and such principles I walked by formerly I but now I have found out better and these henceforth shall bee my principles I will walk by these So that when self urgeth Carnal Principles and Carnal Rules upon me I must answer Self those are not my principles I have now another rule to walk by those are destructive principles destructive to the purity and peace of my Conscience I will not walk by them Thus of this first kind of Self-denial by way of argumentation and reasoning Secondly there is another kinde of Self-denyal and that is a judicial denyal such a denyal as that of a Judge upon the bench when hee refuseth to shew mercy to the convicted malefactor Self must not only bee arraigned and convicted but also sentenced and condemned Sentence of death must bee pronounced upon Self Before Self was an Advocate and pleaded its own cause now it becomes a Solicitour and petitions for its life And thus it will do when it cannot prevail with all its subtilties and carnal reasonings but is foiled at its own weapon it will become an humble suitor it will come with tears in its eyes Now it dares not enter the lists of disputation as before there is so much convincing light in the Conscience but it goes another way to work it presents it self as an object of pitty it speaks the soul fair and flatters with it lest it should bee condemned Self in this case will bee content to lose much it will bee content to lose the name of Reason and Wisdome so that it may live And here many carnal hearts are at a stand they have so much light as stops the mouth of Self itdares not argue and reason the case they know it is guilty but yet they will not passe the fatal sentence upon it They are afraid to condemn it for if they should do that it would bee very difficult to recal the sentence and far more difficult to comply with Self afterwards it would breed far more guilt and horror in the Conscience it being a great aggravation of sin to do that for which a man is already self-condemned But it is not enough to reason down Self wee must bring the matter in debate to a Judgement after wee have debated throughly and heard what Self can say for it self wee must come to some resolution what to do with Self wee must debate it to destruction In Acts 3.13 14. it is said that the Jewes denyed Christ now turn to the 19th of Joh. v. 15. and wee shall see how they did it They cryed out away with him away with him crucifie him Even so must wee deny Self when it begs for its life saying away with it away with it crucifie it Many know that God hath decreed the destruction of Self and yet are afraid lest the decree should bring forth too soon yea they will pray for the killing of their lusts even while they are loath that God should hear their prayers As Augustine confesseth of himself r Confess l. 8. c. 7. Sect. 2. etiam petieram à te castitatem dixeram Da mihi castitatem continentiam sed noli modo Timebam enim ne me cito exaudires cito sanares à morbo concupiscentiae quem malebam expleri quam extingui I desired saith hee in the beginning of my youth that thou wouldst give mee chastity and I said give mee O Lord chastity and continency but not yet for I was afraid lest thou shouldest have heard mee too soon and healed my disease too soon which I had rather have had satisfied than extinguished What do they speak but that the work of conversion is yet very doubtful to say no more There is an hostile Self-denyal This is the actual execution of Self Self must not only bee convicted and condemned but actually crucified and throughly mortified Self is not to live in the soul it hath lain under the curse ever since its departure from God and this curse will eat out its very life in all that belong to God This wee must submit unto if ever wee mean to bee Christians indeed wee must bee content to let Christ do whatsoever hee pleaseth within us hee must have his will of us hee must bee suffered to say where and what hee will If wee will bee Saints wee must have fellowship with him in his death as well as in his resurrection wee must bee crucified as hee was crucified that the body of sin may bee destroyed and herein wee are not to bee passive only but active too wee must by the Spirit mortifie the deeds of the flesh Rom. 8.13 This implies a twofold act of Self-denyal 1. An act of retention or with-holding from Self those things that keep it alive Two things have I required of thee saith Agur Prov. 30.7 deny mee them not or with-hold them not from mee befor I dye So 1 King 20.27 Hee sent unto mee for my silver and my gold and I denyed him not Heb. I kept not back from him This then is to deny Self to with-hold and keep back from it those things it would have Wee must not fulfill the lusts of Self So the Apostle Rom. 13. ult make not provision for the flesh to fulfil the lusts thereof And truly wee may very well bee sparing unto Self it hath usurped much but nothing is its due Self is an hellish vorage that still cryes give give a bottomelesse gulf that sucks in all before it Where it lives
you to it which hee surely would not have done if your former opinions had not been erroneous Hee answered All those many sins that in the former part of my life I committed then did not so much trouble me for I trusted that God would not lay them to my charge but now having sinned against the Holy Ghost God brings all my sins to remembrance and thus guilty of one guilty of all and therefore it is no matter whether my sins be great or small they are such as Christs Bloud nor Gods Mercy belongs to mee God will have mercy on whom hee will have mercy and whom he will he hardneth this is it that gnaws my heart he hath hardned me and I finde that hee daily more and more doth harden me and therefore I am out of hope I feele it and therefore cannot but despair I tell you there was never such a Monster as I am I knew that Justification is to be expected by Christ and I denied and abjured it to the end I might keep this fraile life from adversity and my Children from poverty and now behold how bitter this life is to me and God only knowes what shall become of this my Family but surely no good is likely to betide it but rather daily worse and worse and such a ruine at length as that one stone shall not be left on another But why should you said f A Doctor that came to comfort him Gribaldus conceit so deeply of your sin seeing you cannot but know that many have denied Christ and yet never fell into despair Well said he I can see no ground of comfort for such neither can I warrant them from Gods revenging hand in Wrath though it pleaseth God yet to suffer such to be in peace and besides there will a time of change come and then they shall be thorowly tried and if it were not so yet God is just in making mee an example to others I assure you it is no small matter to deny Christ and yet it is more ordinary than commonly men doe conceive of as often as a Christian doth dissemble the knowne truth as often as he approves of false worship by presenting himself at it so often as he doth not things worthy of his calling or such things as are unworthy of his calling so often he denies Christ thus did I and therefore am justly punished for it Some time after this came in two Bishops one of them being Paulus Vergerius desired him to pray with him the Lords Prayer Spira consented and went on with some enlargement upon several Petitions to whom when hee had done they said You know that none can call Christ Jesus the Lord but by the Holy Ghost I perceive replied he that I call on him to my eternal Damnation They told him he was in a spiritual desertion and therefore should not beleeve what Sathan suggested to him but those rather whom hee judged to bee in a good estate and more able to discerne of him than himself beleeve us said they we tell you that God will bee merciful to you O here is the knot said he I would I could beleeve but I cannot Then hee began to reckon up what fearful Dreames and Visions he was continually troubled withall that hee saw the Devils come flocking into his Chamber and about his Bed terrifying him with strange Noises that these were not Fancies but he saw them as really as the standers by and that besides these hee felt continually a racking torture of his mind and a continual butchery of his Conscience being the very proper pangs of the Damned wights in Hell Desperation it self continually tortures me and now I count my present estate worse than if my Soul separated from my body were with Judas and the rest of the Damned and therefore I now desire rather to bee there than thus to live in the body After this againe one told him that hee was not to beleeve himself but rather him that was in a good estate and I testifie to you said hee that God will bee merciful to you Nay answered he for because I am in this ill estate therefore can I beleeve nothing but what is contrary to my Salvation and comfort But you that are so confident of your good estate look that it be true for it is no such small matter to bee assured of sincerity A man had need be exceeding strongly grounded in the truth before hee can bee able to affirme such a matter as you now doe it is not the performance of a few outward duties but a mighty constant labour with all intention of heart and affection with full desire and endeavour continually to set forth Gods glory there must bee neither fear of Legats Inquisitors Prisons nor any Death whatsoever Many think themselves happy that are not it is not every one that saith Lord Lord that shall goe to Heaven One that came to see him told him that he had been with him at Venice some eight weekes before O cursed day said Spira O cursed day O that I had never gone thither would God I had then dyed Afterwards came in a Priest bringing with him a Book of Exorcismes to Conjure the Devil out of him whom when Spira saw shaking his head he said I am verily perswaded indeed that God hath left me to the power of the Devils but such they are as are not to be found in your Letany To Vergerius by many Arguments exhorting him to beleeve Belike said hee you think I delight in this estate if I could conceive but the least spark of hope of a better estate hereafter I would not refuse to endure the most heavie weight of the Wrath of that great God yea for twenty thousand years so that I might at length attaine to the end of that misery which I now know will bee eternal but I tell you my will is wounded Hee exhorted the company that were present in this manner Take heed to your selves it is no light or easie matter to be a Christian it is not Baptisme or reading of the Scriptures or boasting of faith in Christ though even these are good that can prove one to be an absolute Christian You know what I said before there must bee a conformity in Life a Christian must bee strong unconquerable not carrying an obscure profession but resolute in expressing the Image of Christ and holding out against all opposition to the last breath Many there are that snatch at the Promises in the Gospel as if they did undoubtedly belong to them and yet they remaine sluggish and carelesse and being flattered by the things of this present World they passe on their course in quietnesse and security as if they were the only happy men whom neverthelesse the Lord in his providence hath ordained to eternal Wrath as you may see in Saint Lukes rich man thus it was with me therefore take heed He disdainfully refusing some meat that was brought him by one of his
particulars that follow SVBSECT I. Motives to Self-denial from the excellency of it The first Excellency of Self-denial 1 IT is a Christians strength and sufficiency there is no greater evidence and demonstration of strength than ability to deny ones selfe A Self-denying man is the strongest man in the world Fortior est qui se quam qui fortissima vincit Moenia-which is the same with that of Salomon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de irâ cohib Hee that is slow to anger is better because stronger than the mighty and hee that ruleth his spirit than hee that taketh a City Prov. 16.32 Strength is especially seen in three things in bearing great Burdens in enduring great Labours and in overcoming great Enemies A Christian while he denies himself can doe all these 1 Hee can bear great Burdens the more weight is laid upon him as it is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympos l. 8. said of the Date-tree the more hee riseth up under it hee can take up his Crosse and carry it with ease hee can undergoe the greatest sufferings without repining without murmuring under the heaviest affliction hee can say with Paul Our light affliction 2 Cor. 4.17 The reason why affliction is so burdensome is because wee are not enough humbled there is some proud flesh that cannot endure to be touched let that be mortified and affliction will not offend Compressisti a timore tuo superbiam meam mansuefecisti jugo tuo cervicem meam nunc porto illud leve est mihi saith c Confes l. 10. c. 36. Austin Thou hast taken downe my pride O Lord and tamed mee to thy yoke and now I carry it and it is very light 2 He can endure great Labours hee can walk and not faint run and not bee weary Isa 40.31 He is not weary in well-doing Gal. 6.9 hee never saith of any duty wherein he is exercised as they Mal. 1.14 Behold what a wearinesse is it Gods Commandements are not grievous to him 1 Joh. 5.3 Hee is not sloathful in business but fervent in spirit serving the Lord Rom. 12.11 hee labours in the Word and Doctrine if hee be a Minister 1 Tim. 5.17 and in Prayer Col. 4.12 gives himself continually to both Acts 6.4 hee continues instant in prayer though but a private Christian Rom. 12.12 Prayes without ceasing 1 Thes 5.17 three times a day with Daniel Dan. 6.10 Seven times a day with David Psalm 119.164 he can wrastle in prayer with Jacob Gen. 32.24 pray in prayer with Elias Jam. 5.17 offer up prayers and supplications with strong crying and tears as our Saviour Hebrews 5.7 Hee can meditate in the Word day and night Psal 1.2 Digge for knowledge as for hid treasures Prov. 2.4 and Plough up his fallow ground Jer. 4.3 in a word hee can doe all things Phil. 4.13 his body sometimes tires but his minde holds out to the last Mar. 14.36 37. 3 Hee can overcome great Enemies he goes on conquering and to conquer nothing is able to stand before him 1 He can overcome the World 1 Joh. 5.4 both the men d The Saints resisted their enemies to death by resisting their own corruptions first Sibbs Souls Conflict 1 Joh. 4.4 and the things of the world 1 John 2.15 not only the good things of the world as pleasures profits and honours ibid. v. 16. Act. 8.20 Phil. 3.8 but the evil things as tribulation distresse persecution famine nakednesse peril and the sword Rom. 8.35 In all these things saith Paul wee are more than Conquerours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee doe overcome vers 37. 2 He can overcome the Devil 1 Joh. 2.13 14. who flees from him Jam. 4.7 falls down like lightning before him Luke 10.18 and is bruised under his feet Rom. 16.20 3 He can overcome the Flesh Gal. 5.24 that is Self the greatest enemy of all and e Gentes facilius est Barbaras impatientesque alieni arbitrij regere quam animum suum continere tradere sibi Sen. de Benef. l. 3. nulla major est Victoria quam vitia domuisse innumerabiles sunt qui urbes qui populos habuere in potestate paucissimi qui se Quest Nat. l. 3. hardest to be overcome For 1 All other enemies are without but this is within him Mat. 12.29 2 All other enemies act against him in the strength of this without this enemy joyning with them f All the hurt Satan and the World doe us is by correspondency with our selves Sibbs souls Conslict they can doe nothing 3 This is an enemy in the appearance of a Friend Naturally he affects him as his best friend yet hee can fight against him as his worst enemy and in fighting overcome him and keep him under O what a discovery of strength is this If we speak of strength Lo here is strength indeed there is no strength like to this Natural strength is little worth Psalm 90.10 and strength to sin is no strength at all it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength falsly so called Posse malum non est posse Evil is from a deficiency Self is called the strong man but all his strength is from a Disease As a man in a violent Feaver hee is stronger than at other times but it is because Nature is weaker A selfish man is strong to doe wickedly but to doe good he hath no ability at all hee sinks under every burden tires in every duty is not able to withstand any Temptation but is taken Captive by the Devil at his will and pleasure 2 Tim. 2.26 Here then is the excellency of Self-denial that it inables a man to doe that which no Natural man in the world can doe you complaine of weaknesse how unable you are to bear Afflictions to hold out in performances and to resist temptations doe but learne to deny your selves and you will have no longer cause to complaine of weaknesse get but a Self-denying frame of spirit and strength will not bee wanting you shall bee able to doe all to suffer all to overcome all nothing will be impossible to you And there is this further in it that the more you doe deny your selves the more you shall increase in strength as the Old man grows weaker and weaker as by continued Acts of Self-denial it doth so the New man growes stronger and stronger and therefore it may bee truly said of all Self-denying persons and it is only true of them They goe from strength to strength till they all appear before God in Heaven Psa 84.7 The second Excellency of Self-denial 2 It is a Christians beauty and perfection Beauty is that which makes one amiable and desirable that which draws the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod nunc bonum significat per initia pulchrum designabat quod dignum multa esset Spectatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scal. de subt ad Cardanum Fxerc 300. S. 3. eyes and hearts of the
with him to put him off 337 Parts pretended denyal of our own parts and abilities causes of it in divers persons 92 93 Patience much of Self-denyal exercised in it 284 Peace God hath ordained that much of that spiritual peace which hee dispenseth to his people should be wrought by means of their good works 129. Self-denyal a Christians peace 283 Pelagian forge 68 Persecution Self-denyal secures a man in time of persecution 292 Perswasion It is not our perswasion but the ground of it that argues our estate to be good 48 Philpot Martyr his resolution 218. his Letters to the Lady Vane 287 288. his Letter to certain gedly Brethren 304 Playes the laborious idleness of many great wits in compiling of them 120 Pleasure there is nothing that the heart of man is more set upon 283 Posse malum non est posse 268 Power want of power is pretended but want of will is the cause why those that are godly do no more than they do 46. two sorts under the power of things indifferent 342 Praise what it is 162 Praising of God what it is to praise God aright 62 Prayer many will pray for the killing of their lusts even while they are loath that God should hear their prayers 36. we should be much in prayer for Self-denyal 421. several doubts about it answered 422 c. Preachers who they be that the Vulgar take for the ablest Preachers 119. Hypocritical Preachers 313 Preaching abuses in preaching 117 118 c. Presumption men are apt to presume upon their gifts though they have no grace 106. two sorts of such persons 106 107 Pretences It 's ordinary for men to pretend one thing and intend another 146 Preventing grace 69 Pride It is not humility but pride not to acknowledge whatsoever good God hath wrought in us 43. spiritual pride is in the best of men though it be one of their greatest infirmities yet it ariseth out of their chiefest excellencies 62 63. men that have gifts apt to grow proud of them 97 98. there is a twofold pride a learned and a stubborne pride 97. many proud of their own blackness 96 Principles Self hath many wicked and cursed Principles whereby it mis-leadeth the generality of the world divers of them mentioned 31 32. wee should bee careful to acquaint our selves with Gospel Principles and charge them upon our consciences 33. Self doth violence to Principles of reason and revelation 39 Profession of Religion two kindes of it 2. many rashly and inconsiderately adventure upon it 3. and 8. It is a shameful thing for those that make a Profession not to bee raised above moralities 277 Professors worldling professors what their main end is 145 146 Proportion of graces to graces 275. of actions to graces 276. of actions unto actions 277 Proximus egomet mibi 95 Prudence worldly prudence 294. Prudential foolery 295 Pulcher unde 279 Pulpit some come up into the Pulpit with meer vapours and flashes of words strong lines but slender matter 120. Hee hath his Pulpit in heaven that teacheth hearts 261 Purgatory of self-denyal 263 Q QUestion what the question is that Self asks when wee are about to do any thing 137. how it answers it 138 139 143 Questions to bee propounded to our selves for the finding out of our selfishness 316 317 c. R REason seeming reason to bee distinguished from that which is reason indeed 30. faith stops the mouth of carnal reason and brings it to a non-plus 377 Reasoning a twofold reasoning with self 23 Receipt a tried receipt that never failed of the cure 358 Recompence of reward wee may have respect to it in doing of good works 134. it must bee eyed 363. what the recompence of reward is 365 366 c. what it is to eye it 370 c. Reformation the reformation of any evil must have the foundation of it laid in a deep humiliation 325 Regenerate it is the regenerate man onely that can deny himself 19 Reign all reigning sin excluded by Self-denial 257. Every self denying man reigns not only over himself but over the whole world 302 Relations not to connive at them in any sinful way if wee bee superiours 223. not to comply with them in any sinful way if wee bee inferiours 227. the nearer the relation the dearer the love and the more indearing must the expressions of it bee 221 Rem Rem quocunque modo Rem the keeping of the worldlings song 189 Resolution All will come to nothing till wee come to an unchangeable resolution of doing our present duty 339 Respect of persons none with God 108 Revelations the delusion of those that relye upon pretended Revelations and there upon neglect to stir up the gifts they have received 94. the folly and madnesse of such persons 95 Right a beleever hath the best right of any unto the creatures 168. Righteousnesse of sanctification cannot justify 71 72. the righteousnesse whereby wee are justified what it is ibid. Romances the laborious idlenesse of many great wits in compiling them 120 Ruine two things there are that ruine those that perish under the Gospel 1 Rule what it is that God hath given to bee our rule in all our undertakings and the sufficiency of it 165 S SAfety Self-denial a Christians safety 291 Scriptures the sufficiency of them for our direction 161 Secreta Deo 125 Self what it is 18. the greatest enemy to Christ 24. must not onely bee arraigned and convicted but condemned 34. and executed 36. it will affirm what is not to bee affirmed both of sins and duties 28 29. it is a bottomelesse gulf that sucks in all before it 37. makes every thing become tributary 38. therefore must bee cut short of its allowance 38. what ever it acts for it acts for it as its God 142 Self-confidence 113 Self-consulters of whom they take counsel 23 Self-denial exceeding painful in the practice of it so that no unregenerate man is able to indure it 3. it is the first lesson howsoever it be the last that is well learned 15 Self-ends 137. what is to bee accounted a self-end and what not 143 Self-hatred necessary to Gospel obedience our entrance upon it and perseverance in it 4 Selfish a selfish man is besides himself 284 Self-love the leading affection and that which exerciseth a soveraignty over all the rest 2. self-love and self-conceit do alwaies dwell together 95 96 Self-praise must be denyed 162 Self respects it is an argument of an excellent spirit when all self-respects are drowned in the glory of God 136 Self-seeking there is a self-seeking that is very good and a self-seeking that is stark nought 136. Nothing will so furiously fly in the face of conscience at the last as this sin 286 Sellers a discovery of their selfish in divers particulars 225 Semper victuri 339 Sermons such as have no command over their own spirits no fit hearers of them 12 13 Servants a discovery of their selfish in divers particulars 253 Servitude