The means to keepe sinne from reigning in our mortall body A sermon preached at Pauls Crosse, May 26. 1629. By William Foster, Master of Arts, and parson of Hedgeley in the county of Buckingham.
A SERMON PREACHED AT PAVLS Crosse, May the 26. 1629. ROM. 6. 12. Let not sinne reigne therefore in your mortall bodie that ye should obey it in the lusts thereof.
A SERMON PREACHED AT PAUL'S Cross, May the 26. 1629. ROM. 6. 12. Let not sin Reign Therefore in your Mortal body that you should obey it in the Lustiest thereof.
For there was neuer yet any man altogether pure, and without sinne (Christ Iesus excepted, who was NONLATINALPHABET, both God and man) but yet a man need not be all sinne;
For there was never yet any man altogether pure, and without sin (christ Iesus excepted, who was, both God and man) but yet a man need not be all sin;
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Euen so, as long as wee liue in this vale of miserie, clad with these weeds of mortalitie, this bodie of ours, wee cannot chuse but haue sinne houering vp and downe in vs,
Eve so, as long as we live in this vale of misery, clad with these weeds of mortality, this body of ours, we cannot choose but have sin hovering up and down in us,
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but we may chuse whether we will let it roost there, wee may chuse whether we will let it build and make his nest there, to rule and domineere in our mortall bodie;
but we may choose whither we will let it roost there, we may choose whither we will let it built and make his nest there, to Rule and domineer in our Mortal body;
In which Text I shall commend three things to your obseruation. 1. Here is a King described by his reigning, namely Sinne; NONLATINALPHABET, Let not sinne therefore reigne.
In which Text I shall commend three things to your observation. 1. Here is a King described by his reigning, namely Sin;, Let not sin Therefore Reign.
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2. Here are his lawes declared, by obeying, viz. his lusts; NONLATINALPHABET, That you should obey it in the lusts thereof. 3. Here is his Kingdome specified by the place where he would reigne, viz. your mortall bodie, NONLATINALPHABET, in your mortall bodie.
2. Here Are his laws declared, by obeying, viz. his Lustiest;, That you should obey it in the Lustiest thereof. 3. Here is his Kingdom specified by the place where he would Reign, viz. your Mortal body,, in your Mortal body.
1. The King he is insulting, it is Sinne, which at first got footing in Adam, a little new inspired slime of the earth, and by that wound it selfe into all the men of the earth.
1. The King he is insulting, it is Sin, which At First god footing in Adam, a little new inspired slime of the earth, and by that wound it self into all the men of the earth.
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how to order this disorder, and how to deale with each of these. 1. Sinne must be suppressed, and kept from reigning: Let not sinne reigne therefore. 2. Lusts, the lawes;
how to order this disorder, and how to deal with each of these. 1. Sin must be suppressed, and kept from reigning: Let not sin Reign Therefore. 2. Lustiest, the laws;
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3. Your mortall bodie, the kingdome, that must bee repaired, and of •uinate decaying mortall bodies, you must make your selues strong and liuely bodies.
3. Your Mortal body, the Kingdom, that must be repaired, and of •uinate decaying Mortal bodies, you must make your selves strong and lively bodies.
IT is the Parable of Iotham in the ninth of Iudges, that of all the trees the Bramble (that base hedge creeping shrub) would needs take vpon it to be King.
IT is the Parable of Jotham in the ninth of Judges, that of all the trees the Bramble (that base hedge creeping shrub) would needs take upon it to be King.
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No man would be willing to serue a Master, how great a Prince soeuer he were, that when his seruant had spent his youthfull yeares, cripled his sturdie limbs,
No man would be willing to serve a Master, how great a Prince soever he were, that when his servant had spent his youthful Years, crippled his sturdy limbs,
and wasted his plentifull estate in his seruice, and comes for his reward, will draw his sword and kill him (surely none would be willing to receiue their pay in such crackt coine:) but sinne dealeth so with vs;
and wasted his plentiful estate in his service, and comes for his reward, will draw his sword and kill him (surely none would be willing to receive their pay in such cracked coin:) but sin deals so with us;
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when we haue yeelded all the powers and faculties of our-soules, and the members of our bodies, to be commanded by sinne, whats the reward he giues vs but death? so saith the Apostle in the last verse of this Chapter:
when we have yielded all the Powers and faculties of our-soules, and the members of our bodies, to be commanded by sin, whats the reward he gives us but death? so Says the Apostle in the last verse of this Chapter:
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Those then which neglect the seruice of God, and giue themselues ouer to the tyrannous subiection of sinne, are like the perfidious Iewes, who reiected Christ the giuer of life, and desired Barabas a murderer to be giuen them, Matth. 27. 21. Let vs therefore shake off the murthering yoke of sinne,
Those then which neglect the service of God, and give themselves over to the tyrannous subjection of sin, Are like the perfidious Iewes, who rejected christ the giver of life, and desired Barabbas a murderer to be given them, Matthew 27. 21. Let us Therefore shake off the murdering yoke of sin,
We will not haue this man, we will not haue sinne reigne ouer vs. And as Origen exhorts, vnusquis { que } pessimum regem regnantem in suâ carne depellat:
We will not have this man, we will not have sin Reign over us And as Origen exhorts, vnusquis { que } pessimum regem regnantem in suâ Carnem depellat:
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but this king sinne, because he would be sure to be king some way, claimes the rule of our mortal body both these wayes, both by succession and election.
but this King sin, Because he would be sure to be King Some Way, claims the Rule of our Mortal body both these ways, both by succession and election.
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Nay, Saint Chrysostome saith, that euery man of God may say as God himselfe, Thou shalt not tempt the Lord thy God, Matth. 4. 7. Quoniam qui hominem Dei tentat, Deum tentat.
Nay, Saint Chrysostom Says, that every man of God may say as God himself, Thou shalt not tempt the Lord thy God, Matthew 4. 7. Quoniam qui hominem Dei Tentat, God Tentat.
but if we resist the Deuill, and pursue him, hee will fly from vs. Therefore Saint Iames saith, Resist the Deuill, and he will •ly from thee, Iames 4. 7. The Deuill may well be compared to a tree (whereof Iulius Scaliger maketh mention) growing in a Prouince called Pudiseram, to which if a man come, ramos constringit, it shrinkes vp the boughes, as angry and displeased;
but if we resist the devil, and pursue him, he will fly from us Therefore Saint James Says, Resist the devil, and he will •ly from thee, James 4. 7. The devil may well be compared to a tree (whereof Julius Scaliger makes mention) growing in a Province called Pudiseram, to which if a man come, Ramos constringit, it shrinks up the boughs, as angry and displeased;
no sword like the Sword of the Spirit, no shield like the Shield of faith, whereby we may be able to quench all the fiery darts of Satan, Ephes. 6. 16, 17.
no sword like the Sword of the Spirit, no shield like the Shield of faith, whereby we may be able to quench all the fiery darts of Satan, Ephesians 6. 16, 17.
he is a cunning impostor, and can slily conuey his delusions into our hearts, making himselfe of a deuill seeme a Saint, of a foule fiend of darknesse, a bright Angell of light, 2 Cor. 11. 14. But if hee haue gotten thus much of thee, giue no more place to him, stay here,
he is a cunning impostor, and can slily convey his delusions into our hearts, making himself of a Devil seem a Saint, of a foul fiend of darkness, a bright Angel of Light, 2 Cor. 11. 14. But if he have got thus much of thee, give no more place to him, stay Here,
but if wee shut the windowes, and stop those doores of our flesh with the deafe Adder, that they may not harken to the voice of this Charmer, charme be neuer so cunningly, he cannot hurt vs. Let vs tell then our flesh ready to be tickled with delight, that our senses are deluded,
but if we shut the windows, and stop those doors of our Flesh with the deaf Adder, that they may not harken to the voice of this Charmer, charm be never so cunningly, he cannot hurt us Let us tell then our Flesh ready to be tickled with delight, that our Senses Are deluded,
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But yet that thou mayest not be swallowed vp in the gulfe of despaire, there is one vltimum re•ugium, one last refuge yet left, that is, that thou accustome not thy selfe to sinne.
But yet that thou Mayest not be swallowed up in the gulf of despair, there is one vltimum re•ugium, one last refuge yet left, that is, that thou accustom not thy self to sin.
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and grow to a custome, it will hardly, if euer, be remoued. Cons••t•dinem vincere dura pugna; It is hard to ouerthrow a custome, saith the same Father.
and grow to a custom, it will hardly, if ever, be removed. Cons••t•dinem vincere dura pugna; It is hard to overthrow a custom, Says the same Father.
For custome makes the face impudent, we blush not to sinne, the heart senselesse; we feele not our sinne, our sinne tyrannous, our mortall body is ruled by sinne.
For custom makes the face impudent, we blush not to sin, the heart senseless; we feel not our sin, our sin tyrannous, our Mortal body is ruled by sin.
if it be customes pleasure that it must be so, it shall be so, Law will not controule it, sufferance hath made it aboue all law Saint Augustine in his fourth booke,
if it be customs pleasure that it must be so, it shall be so, Law will not control it, sufferance hath made it above all law Saint Augustine in his fourth book,
and 24 ▪ Chapter, De doctrinâ Christianâ, tells 〈 ◊ 〉 that the people of Cas••ea had an ancient custome, once a yeare for certain dayes together to meet,
and 24 ▪ Chapter, De doctrinâ Christianâ, tells 〈 ◊ 〉 that the people of Cas••ea had an ancient custom, once a year for certain days together to meet,
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yet Saint Augustine (whom we count the most learned and eloquent of all the Fathers) found it an exceeding hard matter to disswade them from their custome; •gi quidum granditèr quant••• valui;
yet Saint Augustine (whom we count the most learned and eloquent of all the Father's) found it an exceeding hard matter to dissuade them from their custom; •gi quidum granditèr quant••• valui;
Which custome though it were expresly against the Commandement of God, and for aboue sixty yeares together daily cried out against, by zealous Preachers in their P•lpits, yet it continued,
Which custom though it were expressly against the Commandment of God, and for above sixty Years together daily cried out against, by zealous Preachers in their P•lpits, yet it continued,
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And if we should come yet nearer, and take a suruey of personall sinnes, we shall finde them by custome and habite made as hard to be cast off, as locall and nationall sinnes.
And if we should come yet nearer, and take a survey of personal Sins, we shall find them by custom and habit made as hard to be cast off, as local and national Sins.
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For Consuetudo peccandi tollit sensum peccati. & in alteram naturam vertitur; The custome of sinning quite bereaues vs of all sense and feeling of our sinnes,
For Consuetudo Peccandi Tollit sensum peccati. & in Another naturam vertitur; The custom of sinning quite bereaves us of all sense and feeling of our Sins,
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Like Saint Augustines companions of his youth, Tanto gloriantes magis, quant• sunt turpes magis; Glorying in that most, whereof, if they had any grace, they should be ashamed most.
Like Saint Augustine's Sodales of his youth, Tanto Glory magis, quant• sunt Turpes magis; Glorying in that most, whereof, if they had any grace, they should be ashamed most.
Can the Aethi•pian change his skin, or the Leopard his spots? Euen so may they doe good, that are accustomed to doe euill, saith the Prophet Ier. 13. 23. O then, beloued,
Can the Aethi•pian change his skin, or the Leopard his spots? Eve so may they do good, that Are accustomed to do evil, Says the Prophet Jeremiah 13. 23. O then, Beloved,
Nay in the very first •ustfull motions, we must crush this cockatrice in the shell, and make out lusts and suggestions like the vntimely fruit of a wom•n ▪ which perish•th ere it see the Sunne, Psal. •8. 7. For lusts are the lawes of sinne,
Nay in the very First •ustfull motions, we must crush this cockatrice in the shell, and make out Lustiest and suggestions like the untimely fruit of a wom•n ▪ which perish•th ere it see the Sun, Psalm •8. 7. For Lustiest Are the laws of sin,
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DRaco, the Athenian Law-giuer, made such cruell Lawes, that Solon abrogated them, and Demades the Orator said, that Sanguine non atramento scribebantur: They were written in bloud, not in inke.
DRaco, the Athenian Lawgiver, made such cruel Laws, that Solon abrogated them, and Demades the Orator said, that Sanguine non Atramento scribebantur: They were written in blood, not in ink.
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But wee haue more need to abrogate the lawes of sinne, and it may be more truly said of Lusts these lawes, that they are written in bloud, not in inke.
But we have more need to abrogate the laws of sin, and it may be more truly said of Lustiest these laws, that they Are written in blood, not in ink.
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so saith S. •ames; When lust hath conceiued, it bringeth forth sinne, and sinne when it is finished bringeth forth death, Iam. 1. 15. And S. Paul saith, that The wages of sinne is death, Rom. 6. 23. Lusts, the beginning are deceitfull; sinne, the progresse, hatefull; death, the con•lusion, dreadfull.
so Says S. •ames; When lust hath conceived, it brings forth sin, and sin when it is finished brings forth death, Iam. 1. 15. And S. Paul Says, that The wages of sin is death, Rom. 6. 23. Lustiest, the beginning Are deceitful; sin, the progress, hateful; death, the con•lusion, dreadful.
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for if thou commest too neere 〈 ◊ 〉, it will bite thee, the teeth thereof are as the teeth of a Lyon, ••aying the soules of men: Ecclus. 21. 2. We must flie from sinne, as from the face of a serpent;
for if thou Comest too near 〈 ◊ 〉, it will bite thee, the teeth thereof Are as the teeth of a lion, ••aying the Souls of men: Ecclus 21. 2. We must fly from sin, as from the face of a serpent;
Capite immisso totus statim illabitur, And if she get her head into a place, the whole bodie is so glib and •ubricke, that it will quickly enter in after:
Capite immisso totus Immediately illabitur, And if she get her head into a place, the Whole body is so glib and •ubricke, that it will quickly enter in After:
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For lusts, the heads of sinne, are not idle heads, but like Iesuites heads, working mischeeuous heads, contriuing treason against the state both of soule and bodie.
For Lustiest, the Heads of sin, Are not idle Heads, but like Iesuites Heads, working mischievous Heads, contriving treason against the state both of soul and body.
But death in generall produced by sinne and his lusts, is threefold, Viz. Mors 1. Corporis. The death of the bodie. 2. Anima. The death of the soule. 3. Corporis & anima. The death of both.
But death in general produced by sin and his Lustiest, is threefold, Viz. Mors 1. Corporis. The death of the body. 2. Anima. The death of the soul. 3. Corporis & anima. The death of both.
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So dead are such widdowes, whereof S. Paul speaketh, 1 Tim. 5. 6. So dead was hee to whom out Sauiour Christ said, Let the dead burie their dead, follow thou mee, Matth. 8. 22. A strange speech, Let the dead burie their dead.
So dead Are such widow's, whereof S. Paul speaks, 1 Tim. 5. 6. So dead was he to whom out Saviour christ said, Let the dead bury their dead, follow thou me, Matthew 8. 22. A strange speech, Let the dead bury their dead.
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that in them (as Theophylact speaketh) NONLATINALPHABET was NONLATINALPHABET, their liuing bodies were nothing else but coffins of their dead carrion stincking soules,
that in them (as Theophylact speaks) was, their living bodies were nothing Else but coffins of their dead carrion stinking Souls,
Thus die all they that suffer sinne to reigne in their mortall bodie. Nay, they are not onely dead, but buried while they liue. Their sinnes become their graues:
Thus die all they that suffer sin to Reign in their Mortal body. Nay, they Are not only dead, but buried while they live. Their Sins become their graves:
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Tumulusiste mali mores; saith S. Ambrose. Their throat is an open sepulcher; saith the Prophet Dauid, Psal. 14. 5. Nay, they are not onely dead and buried,
Tumulusiste mali mores; Says S. Ambrose. Their throat is an open sepulcher; Says the Prophet David, Psalm 14. 5. Nay, they Are not only dead and buried,
but where the Deuill is, that was without redemption cast out of Heauen? O then my beloued, take heed of going on in wickednesse, nip sinne in the bud, yeeld not obedience to the lusts of sin;
but where the devil is, that was without redemption cast out of Heaven? O then my Beloved, take heed of going on in wickedness, nip sin in the bud, yield not Obedience to the Lustiest of since;
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and is by order naturall, statutum est omnibus, &c. It is decreed for all men once to die, Heb. 9. 27. The death of the soule is, cum animam descrit Deus, when God forsakes the soule,
and is by order natural, Statutum est omnibus, etc. It is decreed for all men once to die, Hebrew 9. 27. The death of the soul is, cum animam descrit Deus, when God forsakes the soul,
the soule that sinneth shall die, Ezech. 18. 4. The death of both bodie and soule is, cum anima à Deo deserta, deserit corpus; when God forsakes the soule,
the soul that Sinneth shall die, Ezekiel 18. 4. The death of both body and soul is, cum anima à God Deserta, deserit corpus; when God forsakes the soul,
and the soule forsaken of God, forsakes the bodie; and is by equalitie proportionall. For both bodie and soule haue sinned, therefore they both die, both are punished.
and the soul forsaken of God, forsakes the body; and is by equality proportional. For both body and soul have sinned, Therefore they both die, both Are punished.
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and the thatch of the roofe thereof decaying with hoatie haires, yet so long as the principall pillars thereof bee not pulled downe (as Samson did the house vpon the Philistins) that is, so long as the members of our bodie (the pillers thereof) are not yeelded,
and the thatch of the roof thereof decaying with hoatie hairs, yet so long as the principal pillars thereof be not pulled down (as samson did the house upon the philistines) that is, so long as the members of our body (the pillars thereof) Are not yielded,
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O death where is thy sting? O hell where is thy victorie? 1 Cor. 15. 44, 45. And this leads me by the hand to the last part of my text, to speake of the kingdome, our mortall bodie, and the repairing thereof.
O death where is thy sting? O hell where is thy victory? 1 Cor. 15. 44, 45. And this leads me by the hand to the last part of my text, to speak of the Kingdom, our Mortal body, and the repairing thereof.
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The soule, that pleads for it selfe, that that is purus & simplex spiritus, a pure and simple spirit, voyd of all organs, without eyes to behold vanitie, without hands to commit folly, without feet to follow enormitie,
The soul, that pleads for it self, that that is purus & simplex spiritus, a pure and simple Spirit, void of all organs, without eyes to behold vanity, without hands to commit folly, without feet to follow enormity,
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There was (saith he) a master of a family, that committed the custodie of his Orchard to two seruants, one of them lame of his feet, and the other blinde.
There was (Says he) a master of a family, that committed the custody of his Orchard to two Servants, one of them lame of his feet, and the other blind.
But their master perceiuing their craft, how they had both ioyned together, put them as they were, one vpon the shoulders of the other, and punished them both together.
But their master perceiving their craft, how they had both joined together, put them as they were, one upon the shoulders of the other, and punished them both together.
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So in verie deed, neither the bodie sinnes without the soule, nor the soule without the bodie, but corporis animique communis est actus, saith S. Ambrose, It is the common act of both:
So in very deed, neither the body Sins without the soul, nor the soul without the body, but corporis animique Communis est actus, Says S. Ambrose, It is the Common act of both:
Wherefore as sinne the tyrant must not reigne, nor lusts, the lawes, be obeyed: So our mortall bodie, his kingdome, must not runne to vtter ruine, but be repaired;
Wherefore as sin the tyrant must not Reign, nor Lustiest, the laws, be obeyed: So our Mortal body, his Kingdom, must not run to utter ruin, but be repaired;
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Fasting, that's good to repaire the bodie, that though it be cast downe it may be raised againe, and not become a cast-away, 1 Cor. 9. 27. Praying, that's good to repaire the soule, it consecrates it to God, makes the soule the temple and habitation of the euerliuing God.
Fasting, that's good to repair the body, that though it be cast down it may be raised again, and not become a castaway, 1 Cor. 9. 27. Praying, that's good to repair the soul, it consecrates it to God, makes the soul the temple and habitation of the everliving God.
First, we must watch, that sinne enter not into vs. And here we must doe, as is done in besieged cities, keepe the strictest watch, where the places are weakest,
First, we must watch, that sin enter not into us And Here we must do, as is done in besieged cities, keep the Strictest watch, where the places Are Weakest,
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The places where sinne would enter, are three, the heart, the mouth, and the hands. Therefore S. Bernard saith, that euery man must keepe a three-fold watch.
The places where sin would enter, Are three, the heart, the Mouth, and the hands. Therefore S. Bernard Says, that every man must keep a threefold watch.
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For, saith our Sa•iour, Out of the heart proceed euill thoughts, murders, Adulteries, fernications, thefts, false witnesses, blasphemies, Mat. 15. 19. And, the foole said in his heart, there is no God, Psal. 14. 1. The heart (saith the Prophet Ieremie) is deceitfull aboue all things,
For, Says our Sa•iour, Out of the heart proceed evil thoughts, murders, Adulteries, fernications, thefts, false Witnesses, Blasphemies, Mathew 15. 19. And, the fool said in his heart, there is no God, Psalm 14. 1. The heart (Says the Prophet Ieremie) is deceitful above all things,
For, saith our Sa•iour Christ, By thy words thou shalt be iustified, and by thy words thou shalt be condemned, Matth. 12. 37. And the wicked seruant was condemned out of his owne mouth, Luk. 19. 12. For the tongue in vdo est, ideo facile labitur (saith Saint Augustine) is placed in moisture,
For, Says our Sa•iour christ, By thy words thou shalt be justified, and by thy words thou shalt be condemned, Matthew 12. 37. And the wicked servant was condemned out of his own Mouth, Luk. 19. 12. For the tongue in vdo est, ideo facile labitur (Says Faint Augustine) is placed in moisture,
and therefore is apt to runne ouer to our owne destruction. Facilè volat, ideo facilè violat, saith Saint Bernard, It runnes glibly, and offends quickly.
and Therefore is apt to run over to our own destruction. Facilè Volatile, ideo facilè violate, Says Saint Bernard, It runs glibly, and offends quickly.
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Who can with-hold himselfe from speaking? Iob 4. 2. Such are the proud vngodly men, which haue said, with our tongue we will preuaile, we are they that ought to speake, who is Lord ouer vs? Psal. 12. 4. 2 Some, that though their hearts conceiue euill,
Who can withhold himself from speaking? Job 4. 2. Such Are the proud ungodly men, which have said, with our tongue we will prevail, we Are they that ought to speak, who is Lord over us? Psalm 12. 4. 2 some, that though their hearts conceive evil,
Thus the Prophet Dauid, I said I will looke to my waies that I offend not in my tongue, Psal. 39. 1. I said I will looke to my wayes, that is, my heart, from whence are the wayes to a mans tongue.
Thus the Prophet David, I said I will look to my ways that I offend not in my tongue, Psalm 39. 1. I said I will look to my ways, that is, my heart, from whence Are the ways to a men tongue.
Out of the abundance of the heart the mouth speaketh, Matth. 12. 32. And of these three, the last is the pious and godly man, and the surest to keepe sinne from reigning in his mortall bodie.
Out of the abundance of the heart the Mouth speaks, Matthew 12. 32. And of these three, the last is the pious and godly man, and the Surest to keep sin from reigning in his Mortal body.
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words are (thinke they) but wind, and who doe they hurt? Though in their words they repine and murmure like Corah, against Moses; raile like Goliah against Dauid; flatter the State like Ierobeams young Councellers;
words Are (think they) but wind, and who do they hurt? Though in their words they repine and murmur like Corah, against Moses; rail like Goliath against David; flatter the State like Jeroboams young Councillors;
It may more truly be said to him, than it was said to Peter, Thy very speech bewrayes thee, Matth. 26. 73. It stands euery Christian then vpon, to bridle his tongue, to refraine his lips, to watch ouer his mouth;
It may more truly be said to him, than it was said to Peter, Thy very speech betrays thee, Matthew 26. 73. It Stands every Christian then upon, to bridle his tongue, to refrain his lips, to watch over his Mouth;
There must bee 1 Veritas in verbis, truth in our words. For lying lips are an abomination to the Lord, Prou. 12. 22. 2 Vtilitas in verbis, some profit must redound by our speech.
There must be 1 Veritas in verbis, truth in our words. For lying lips Are an abomination to the Lord, Prou. 12. 22. 2 Vtilitas in verbis, Some profit must redound by our speech.
Let no corrupt communication proceed out of your mouth, but that which is good to the vse of edifying, that it may minister grace vnto the hearers, saith Saint Paul, Ephes. 4. 29. For one day we shall giue an account for our corrupt communication, we shall answer for euery idle word that proceedeth out of our mouths.
Let no corrupt communication proceed out of your Mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers, Says Saint Paul, Ephesians 4. 29. For one day we shall give an account for our corrupt communication, we shall answer for every idle word that Proceedeth out of our mouths.
Verbum •tiosum est quod sine vtilitate, vel loquentis, vel audientis profertur; That is an idle word, by speaking of which neither speaker nor hearer is bettered. 3 Parcitas in verbis;
Verbum •tiosum est quod sine vtilitate, vel loquentis, vel audientis profertur; That is an idle word, by speaking of which neither speaker nor hearer is bettered. 3 Parcitas in verbis;
For, saith Salomon, In the multitude of words wanteth not sinne, but he that refraineth his lips is wise, Prou. 10. 19. And, A fooles voice is knowne by a multitude of words, Eccles. 5. 3. 3. There remaines yet the third and last watch, that is, the watch of our hands ouer our workes;
For, Says Solomon, In the multitude of words Wants not sin, but he that refraineth his lips is wise, Prou. 10. 19. And, A Fools voice is known by a multitude of words, Eccles. 5. 3. 3. There remains yet the third and last watch, that is, the watch of our hands over our works;
If it please you therefore to cast the eye of your vnderstanding vpon the Decalogue, vpon the ten Commandements, you shall finde more Commandements forbidding sinne in action,
If it please you Therefore to cast the eye of your understanding upon the Decalogue, upon the ten commandments, you shall find more commandments forbidding sin in actium,
Looke into the second Table, there's one Commandement forbidding sinne in the heart, namely the tenth, Thou shalt not couet, &c. There's another forbidding sinne in the tongue,
Look into the second Table, there's one Commandment forbidding sin in the heart, namely the tenth, Thou shalt not covet, etc. There's Another forbidding sin in the tongue,
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And hereby we are taught, that if we will keepe sinne from reigning in our mortall bothe, we must watch ouer our hands, to keepe them from acting and committing sinne.
And hereby we Are taught, that if we will keep sin from reigning in our Mortal both, we must watch over our hands, to keep them from acting and committing sin.
For, saith the Prophet Esay, Blessed us the man that keepeth his hand from doing any euill, Esay 56. 2. So that to conclude this point, the first way to suppresse sinne,
For, Says the Prophet Isaiah, Blessed us the man that Keepeth his hand from doing any evil, Isaiah 56. 2. So that to conclude this point, the First Way to suppress sin,
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For what are the armes and weapons of sin, wherewith he fights against vs, but the members of our mortall body? And how are these armes made to be laid downe? How are they pulled out of this tyrants hand,
For what Are the arms and weapons of since, wherewith he fights against us, but the members of our Mortal body? And how Are these arms made to be laid down? How Are they pulled out of this Tyrants hand,
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when I haue preached vnto 〈 ◊ 〉, I my selfe should be a cast-away, 1 Cor. 9, 27. And in very deed our sins are like those deuils which could not be cast out, but by prayer and fasting, Matth. 17. 21. This exercise of fasting produceth three excellent effects: 1 Vitia compri•i•. It allayes the heat of sinne, it tames and pulls downe the lusts of the bodie.
when I have preached unto 〈 ◊ 〉, I my self should be a castaway, 1 Cor. 9, 27. And in very deed our Sins Are like those Devils which could not be cast out, but by prayer and fasting, Matthew 17. 21. This exercise of fasting Produceth three excellent effects: 1 Vices compri•i•. It alleys the heat of sin, it tames and pulls down the Lustiest of the body.
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So the minde of a temperate and abstinent man may easily, by mounting aloft to heauen vpon the wings of his contemplation, eschew the snares of the deceitfull fowler, the Deuill,
So the mind of a temperate and abstinent man may Easily, by mounting aloft to heaven upon the wings of his contemplation, eschew the snares of the deceitful Fowler, the devil,
So a man, vnlesse his belly be so hollow and emptie that his bones desire not rest, yeeldeth no musicall and delightfull harmony of prayers and thanksgiuing in the eares of the Lord.
So a man, unless his belly be so hollow and empty that his bones desire not rest, yields no musical and delightful harmony of Prayers and thanksgiving in the ears of the Lord.
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Qui ieiun••t à cib• & non abstinent à malo, •••les sunt Diabolo, qui non manducat & tamen à malo non cessat, saith Saint Ambrose. They which fast from meat,
Qui ieiun••t à cib• & non abstinent à Malo, •••les sunt Diabolo, qui non manducat & tamen à Malo non cessat, Says Saint Ambrose. They which fast from meat,
For as Moses lifting vp his hands, Israel preuailed against their enemies, Exod. 17. 9. So let vs lift vp our hearts and hands to God, in humble and heartie prayer,
For as Moses lifting up his hands, Israel prevailed against their enemies, Exod 17. 9. So let us lift up our hearts and hands to God, in humble and hearty prayer,
Explora. Let each Christian, to keepe sinne from reigning, finde out his sinne by watching ▪ Deplore. Let him driue it out when he hath found it, by weeping and fasting.
Explore. Let each Christian, to keep sin from reigning, find out his sin by watching ▪ Deplore. Let him driven it out when he hath found it, by weeping and fasting.
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The sinnes of the wicked are committed with an high hand, they meditate on them in their beds, they commit them with all greedinesse, they draw sinne with cart-ropes, they sinne without repentance;
The Sins of the wicked Are committed with an high hand, they meditate on them in their Beds, they commit them with all greediness, they draw sin with Cart-ropes, they sin without Repentance;
But the sinnes of the godly are committed without meditation, through infirmitie, they are committed with a reluctancie, there's a combat betwixt the flesh and the Spirit, they are resisted by watching, they are suppressed and kept vnder by fasting, they are cast out by praying, they are repented of with repent mee neuer to be repented of;
But the Sins of the godly Are committed without meditation, through infirmity, they Are committed with a reluctancy, there's a combat betwixt the Flesh and the Spirit, they Are resisted by watching, they Are suppressed and kept under by fasting, they Are cast out by praying, they Are repented of with Repent me never to be repented of;
therefore their sinnes are 〈 … 〉 sinnes no• reigning in their mortall bodie, but by the great mercie of God, in Christ Iesus, forgiuen and not imputed vnto them,
Therefore their Sins Are 〈 … 〉 Sins no• reigning in their Mortal body, but by the great mercy of God, in christ Iesus, forgiven and not imputed unto them,
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so that death hath not full power of them, they die the death of the bodie onely, the first, not the second death, and so die in the Lord, and die blessedly.
so that death hath not full power of them, they die the death of the body only, the First, not the second death, and so die in the Lord, and die blessedly.
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and their good works follow them, Reu. 14. 13. In one word then to conclude all, with a true and liuely faith in Christ Iesus, resist sinne, let it not reigne in your mortall bodie;
and their good works follow them, Reu. 14. 13. In one word then to conclude all, with a true and lively faith in christ Iesus, resist sin, let it not Reign in your Mortal body;
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and then you haue done all which is required to your saluation: then you shall liue happily, die blessedly, be rewarded plentifully, and possesse Heauen euerlastingly.
and then you have done all which is required to your salvation: then you shall live happily, die blessedly, be rewarded plentifully, and possess Heaven everlastingly.
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God the Holy Ghost, the Sanctifier of all, and Purifier from the prauitie of sinne, three Persons, one only wise God, bee ascribed of vs all, all honour, glorie, power, dominion, might,
God the Holy Ghost, the Sanctifier of all, and Purifier from the pravity of sin, three Persons, one only wise God, be ascribed of us all, all honour, glory, power, dominion, might,
