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THE DOCTRINE OF MORTIFICATION. COLOSSIANS 3. 5. Mortifie therefore your members which are upon the earth;
THE DOCTRINE OF MORTIFICATION. COLOSSIANS 3. 5. Mortify Therefore your members which Are upon the earth;
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fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is idolatrie.
fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.
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THis Chapter containeth divers exhortations unto heavenly mindednesse, by which the Apostle labours to disswade the Colossians from corruptible things,
THis Chapter Containeth diverse exhortations unto heavenly Mindedness, by which the Apostle labours to dissuade the colossians from corruptible things,
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unto things not corruptible, but everlasting; not earthly, but heavenly; in the which the life of a Christian, and true holinesse standeth.
unto things not corruptible, but everlasting; not earthly, but heavenly; in the which the life of a Christian, and true holiness Stands.
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In the first verse he beginnes with an exhortation to seeke heavenly things; If you be risen with Christ, seeke those things that are above:
In the First verse he begins with an exhortation to seek heavenly things; If you be risen with christ, seek those things that Are above:
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that is, if you be risen with Christ, and dead unto the fashions of men,
that is, if you be risen with christ, and dead unto the fashions of men,
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then there is an alteration and change in your soules wrought, by which you are brought to affect that which is heavenly,
then there is an alteration and change in your Souls wrought, by which you Are brought to affect that which is heavenly,
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and basely to esteeme of earthly things:
and basely to esteem of earthly things:
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therefore, If you be risen; that is, if this heavenly life, and disposition, and change be in you,
Therefore, If you be risen; that is, if this heavenly life, and disposition, and change be in you,
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then let the same appeare by your heavenly mindednesse; that is, by seeking of heavenly things.
then let the same appear by your heavenly Mindedness; that is, by seeking of heavenly things.
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In the second verse he joynes another exhortation grounded on the first, to bee wise and to understand them;
In the second verse he joins Another exhortation grounded on the First, to be wise and to understand them;
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Set your affections on things above: Set your affections on things above:
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that is, let them be specially minded of you, let all your faculties bee filled with a knowledge of spirituall things;
that is, let them be specially minded of you, let all your faculties be filled with a knowledge of spiritual things;
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and this is so joyned with the former, that there can be no seeking without knowing;
and this is so joined with the former, that there can be no seeking without knowing;
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for how can a man seeke that which he knoweth not? and if thou hast no knowledge of heaven,
for how can a man seek that which he Knoweth not? and if thou hast no knowledge of heaven,
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and heavenly things, how canst thou desire them? seeing where there is no desire, there is no seeking:
and heavenly things, how Canst thou desire them? seeing where there is no desire, there is no seeking:
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And therefore if thou wouldest seeke heavenly things, as Christ, and Grace, and Salvation, then know them first.
And Therefore if thou Wouldst seek heavenly things, as christ, and Grace, and Salvation, then know them First.
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Afterwards in the third verse he goeth on, and presseth this exhortation with divers arguments;
Afterwards in the third verse he Goes on, and Presseth this exhortation with diverse Arguments;
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first, because you are dead: that is, seeing you are dead unto earthly things, therefore strive not now to be earthly minded.
First, Because you Are dead: that is, seeing you Are dead unto earthly things, Therefore strive not now to be earthly minded.
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Secondly, Your life is hid with Christ:
Secondly, Your life is hid with christ:
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that is, your happinesse is not seene with the eye of the bodie by looking on these earthly things,
that is, your happiness is not seen with the eye of the body by looking on these earthly things,
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but your happinesse and joy is by Faith beholding Christ, therefore set your heart and eye on him, where your life is;
but your happiness and joy is by Faith beholding christ, Therefore Set your heart and eye on him, where your life is;
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that is, you looke for a perfection of glory with Christ, which you cannot have by minding earthly things: therefore be heavenly minded.
that is, you look for a perfection of glory with christ, which you cannot have by minding earthly things: Therefore be heavenly minded.
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In the fourth verse the Apostle answereth unto a demand:
In the fourth verse the Apostle Answers unto a demand:
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for they might thus object, You tell us that we shall have a perfection of glory,
for they might thus Object, You tell us that we shall have a perfection of glory,
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and that it is hid with Christ, but when shall we have it;
and that it is hid with christ, but when shall we have it;
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that is, when shall it be made manifest unto us? Unto this the Apostle answers, When Christ, who in our life, shall appeare, that is, when shall it be made manifest unto us? Unto this the Apostle answers, When christ, who in our life, shall appear,
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then shall we also appeare with him in glorie. And hereupon he groundeth another exhortation in the verse I have read:then shall we also appear with him in glory. And hereupon he groundeth Another exhortation in the verse I have read:
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as if he should say, Seeing you expect such a perfection of glory to be revealed unto you at Christs second comming,
as if he should say, Seeing you expect such a perfection of glory to be revealed unto you At Christ second coming,
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then it stands you upon to set upon your corruptions, to kill, and to slay them, that seeke to deprive you of that glory. Mortifie therefore, your earthl•e members;
then it Stands you upon to Set upon your corruptions, to kill, and to slay them, that seek to deprive you of that glory. Mortify Therefore, your earthl•e members;
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that is, slay every foule affection, inordinate desire of earthly things, rid your hearts of them by slaying of them;that is, slay every foul affection, inordinate desire of earthly things, rid your hearts of them by slaying of them;
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and although it may seeme a hard worke, yet fight still, or else you shall never attaine unto that life you hope for:
and although it may seem a hard work, yet fight still, or Else you shall never attain unto that life you hope for:
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So that the first generall point hence, is this:
So that the First general point hence, is this:
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That the height of glorie, which we expect by Christ, should cause everie man to mortifie sinne.
That the height of glory, which we expect by christ, should cause every man to mortify sin.
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This the Apostle makes the ground of our Mortification;
This the Apostle makes the ground of our Mortification;
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If you be risen with Christ, seeke the things that are above, mortifie therefore your earthlie members; If you be risen with christ, seek the things that Are above, mortify Therefore your earthly members;
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that is, except you slay sinne, that hath slaine Christ, you cannot get life with Christ:
that is, except you slay sin, that hath slain christ, you cannot get life with christ:
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Surely then, Mortification is not as men thinke it, a needlesse worke which matters not much whether it be set upon or no, but this is mens sicknesse;
Surely then, Mortification is not as men think it, a needless work which matters not much whither it be Set upon or not, but this is men's sickness;
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for, as a man that is sicke thinkes Phys••ke is not needfull, because hee is not sensible of his disease, when as the Physician knowes that it is amatter of necessity,
for, as a man that is sick thinks Phys••ke is not needful, Because he is not sensible of his disease, when as the physician knows that it is amatter of necessity,
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and that except hee purge out that Corruption and humour of the body, it will grow incurable:
and that except he purge out that Corruption and humour of the body, it will grow incurable:
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even so, except this corruption of nature be purged out, it will-grow incurable; that is, we cannot be saved:
even so, except this corruption of nature be purged out, it will-grow incurable; that is, we cannot be saved:
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therefore, we know to mortifie sinne, is a worke of necessity, whereupon standeth every mans life and salvation.
Therefore, we know to mortify sin, is a work of necessity, whereupon Stands every men life and salvation.
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The second thing which we note, is this:
The second thing which we note, is this:
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That the frame of our hearts ought to suit with those Conditions that wee receive by our union with Christ.
That the frame of our hearts ought to suit with those Conditions that we receive by our Union with christ.
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And this also the Apostle makes another ground of Mortification;
And this also the Apostle makes Another ground of Mortification;
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if you be risen with Christ, seeke heavenly things, and therefore labour to mortifie your inordinate affections,
if you be risen with christ, seek heavenly things, and Therefore labour to mortify your inordinate affections,
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and sinfull lusts, that so the frame of your hearts, and disposition thereof, may suit with heavenly things:
and sinful Lustiest, that so the frame of your hearts, and disposition thereof, may suit with heavenly things:
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as if he should say, You professe your selves to be risen with Christ; that is, that you are in a more excellent estate than you were in by nature,
as if he should say, You profess your selves to be risen with christ; that is, that you Are in a more excellent estate than you were in by nature,
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and you expect a perfection of glory;
and you expect a perfection of glory;
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then it must needs follow, That the frame of your hearts must suit with your conditions;
then it must needs follow, That the frame of your hearts must suit with your conditions;
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that is, you must bee such as you professe your selves to be;
that is, you must be such as you profess your selves to be;
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and this cannot be, except you mortifie sinne, all inordinate affections, all worldly lusts, all immoderate care for earthly things:
and this cannot be, except you mortify sin, all inordinate affections, all worldly Lustiest, all immoderate care for earthly things:
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thinke not to get grace, salvation, and eternall life, except first you slay your corruptions and lusts;
think not to get grace, salvation, and Eternal life, except First you slay your corruptions and Lustiest;
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for Mortification is a turning of the heart from evill to good, from sinne to grace:
for Mortification is a turning of the heart from evil to good, from sin to grace:
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or, it is a working a new disposition in the heart, turning it quite contrary:
or, it is a working a new disposition in the heart, turning it quite contrary:
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Or else it may bee said to bee the slaying of that evill disposition of nature in us.
Or Else it may be said to be the slaying of that evil disposition of nature in us.
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Now wee must know, that howsoever Mortification is a deadly wound given unto sinne, whereby it is disabled to beare any rule or commanding power in the heart of a regenerate man,
Now we must know, that howsoever Mortification is a deadly wound given unto sin, whereby it is disabled to bear any Rule or commanding power in the heart of a regenerate man,
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yet we say, Mortification is not perfect;
yet we say, Mortification is not perfect;
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that is, it doth not so slay sinne, that we have no sinne at all in us,
that is, it does not so slay sin, that we have no sin At all in us,
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or that wee cease to sinne;
or that we cease to sin;
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for in the most regenerate and holiest man that lives, there is still the sap of sinne in his heart:
for in the most regenerate and Holiest man that lives, there is still the sap of sin in his heart:
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A tree may have withered branches by reason of some deadly wound given unto the root,
A tree may have withered branches by reason of Some deadly wound given unto the root,
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and yet there may remaine some sap in the root which will in time bring forth other branches:
and yet there may remain Some sap in the root which will in time bring forth other branches:
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so it is with a regenerate man, there may a deadly wound be given unto sinne, which may cause inordinate affections to wither,
so it is with a regenerate man, there may a deadly wound be given unto sin, which may cause inordinate affections to wither,
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and yet notwithstanding some sap of sinne may remaine, which had need still to be mortified,
and yet notwithstanding Some sap of sin may remain, which had need still to be mortified,
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lest otherwise it bring forth other branches. Mortification is not for a day only, but it must be a continuall worke;
lest otherwise it bring forth other branches. Mortification is not for a day only, but it must be a continual work;
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when thou hast slayne sinne to day, thou must slay it tomorrow, for sinne is of a quickning nature, it will revive if it be not deadly wounded,
when thou hast slain sin to day, thou must slay it tomorrow, for sin is of a quickening nature, it will revive if it be not deadly wounded,
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and there is seed in every sinne which is of a spreading nature, and will fructifie much; therefore.
and there is seed in every sin which is of a spreading nature, and will fructify much; Therefore.
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when thou hast given a deadly wound unto some speciall corruption, rest not there, but then set upon the lesser;
when thou hast given a deadly wound unto Some special corruption, rest not there, but then Set upon the lesser;
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mortifie the branches of that corruption;
mortify the branches of that corruption;
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and so much the rather, because it will bee an easie worke to overcome the Common souldiers,
and so much the rather, Because it will be an easy work to overcome the Common Soldiers,
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and to put them to flight, when the Generall is slaine.
and to put them to flight, when the General is slain.
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Wee call Mortification a turning of the heart; the heart by nature is backward from God;
we call Mortification a turning of the heart; the heart by nature is backward from God;
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that is, it minds and affects nothing but that which is contrary to God, it is wholly disposed to earthly things;
that is, it minds and affects nothing but that which is contrary to God, it is wholly disposed to earthly things;
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now Mortification alters and changes the heart, turning it from earthly to heavenly things;
now Mortification alters and changes the heart, turning it from earthly to heavenly things;
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even as a river that is stopt in its usuall course is now turned another way;
even as a river that is stopped in its usual course is now turned Another Way;
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so Mortification stops the passage of sinne in the soule, turning the faculties, the streame of the soule, another way:
so Mortification stops the passage of sin in the soul, turning the faculties, the stream of the soul, Another Way:
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the soule was earthly disposed, the mind, the will, and affections were wholly carried after earthly things,
the soul was earthly disposed, the mind, the will, and affections were wholly carried After earthly things,
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but now there is a new disposition wrought in the soule, the minde and affections are wholly set upon earthly things;
but now there is a new disposition wrought in the soul, the mind and affections Are wholly Set upon earthly things;
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before he was for the world how hee might satisfie his lusts, but now his heart is for grace, justification, remission of sinnes, and reconciliation.
before he was for the world how he might satisfy his Lustiest, but now his heart is for grace, justification, remission of Sins, and reconciliation.
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Here then, seeing Mortification is a slaying of sinne, and that many doe deceive themselves in the matter of Mortification, who thinke that sinne is mortified when it is not;
Here then, seeing Mortification is a slaying of sin, and that many do deceive themselves in the matter of Mortification, who think that sin is mortified when it is not;
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and contrariwise, others thinke they have not mortified sinne, that is, they have not given a deadly wound unto sinne,
and contrariwise, Others think they have not mortified sin, that is, they have not given a deadly wound unto sin,
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because they still feele rebellious lusts intheir hearts; therefore for the better explaining of this point of Mortification I will propound two Questions:
Because they still feel rebellious Lustiest intheir hearts; Therefore for the better explaining of this point of Mortification I will propound two Questions:
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the first shall be, for the discovering of hypocrites; and the second shall be, for the comforting of weake Christians.
the First shall be, for the discovering of Hypocrites; and the second shall be, for the comforting of weak Christians.
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The first Question is, Whether sinne may not seeme to bee mortified when it is not mortified, but onely asleepe?
The First Question is, Whither sin may not seem to be mortified when it is not mortified, but only asleep?
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To this I answer, That sinne may seeme to be mortified when it is not, and that in these particulars:
To this I answer, That sin may seem to be mortified when it is not, and that in these particulars:
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First, sinne may seeme to be mortified when the occasion is removed: As the covetous man may not bee so covetous after the world as he was, First, sin may seem to be mortified when the occasion is removed: As the covetous man may not be so covetous After the world as he was,
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because he hath not so good an opportunity, and thereupon hee may grow remisse; and yet this sinne of Covetousnesse is not mortified;
Because he hath not so good an opportunity, and thereupon he may grow remiss; and yet this sin of Covetousness is not mortified;
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for let there be occasion, or an opportunity offered, and you shall finde this sinne as quicke and as lively in him as ever it was before;
for let there be occasion, or an opportunity offered, and you shall find this sin as quick and as lively in him as ever it was before;
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and so for Drunkennesse, or any other vice in this kinde: when the occasion is removed, the sinne may be removed, and yet not mortified.
and so for drunkenness, or any other vice in this kind: when the occasion is removed, the sin may be removed, and yet not mortified.
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Secondly, sinne may be mortified seemingly, when it is not violent, but quiet;
Secondly, sin may be mortified seemingly, when it is not violent, but quiet;
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that is, when an unruly affection troubles them not, they thinke that now that sinne is mortified;
that is, when an unruly affection Troubles them not, they think that now that sin is mortified;
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but they are deceived, for it is with sinne, as with a disease;
but they Are deceived, for it is with sin, as with a disease;
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A man that is sicke of a feaver, so long as he is asleepe he feeles no paine,
A man that is sick of a fever, so long as he is asleep he feels no pain,
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because sleepe takes away the sense of it; but when he is awake, then presen•ly hee feeles his paine afresh:
Because sleep Takes away the sense of it; but when he is awake, then presen•ly he feels his pain afresh:
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Even so, when sinne doth awake them out of sleepe, then they shall finde it was not mortified, but they onely asleepe.
Even so, when sin does awake them out of sleep, then they shall find it was not mortified, but they only asleep.
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Sampson, Iudg. 16. so long as he was asleepe in his sin, thought all was well,Sampson, Judges 16. so long as he was asleep in his since, Thought all was well,
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and that his strength was not gone;
and that his strength was not gone;
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but when hee awakes out of sleepe, his sinne awakes, and then with much sorrow hee findes that his sinne was not mortified, especially when he fell into his enemies hands.
but when he awakes out of sleep, his sin awakes, and then with much sorrow he finds that his sin was not mortified, especially when he fell into his enemies hands.
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Thirdly, sinne may seeme to bee mortified when it is but removed from one sinne unto another,
Thirdly, sin may seem to be mortified when it is but removed from one sin unto Another,
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when it is removed from a lesse to a greater, or from a greater to a lesse.
when it is removed from a less to a greater, or from a greater to a less.
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As for example, A man may not be so covetous as hee was, and thinke with himselfe that this his sinne is mortified,
As for Exampl, A man may not be so covetous as he was, and think with himself that this his sin is mortified,
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when as indeed it is not mortified, but onely removed unto another;
when as indeed it is not mortified, but only removed unto Another;
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for now it may be hee is growne ambitious, and seekes after honour, and therefore it stands not now with his reputation and credit to bee covetous:
for now it may be he is grown ambitious, and seeks After honour, and Therefore it Stands not now with his reputation and credit to be covetous:
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hereupon hee may grow bountifull, and neverthelesse his sinne of covetousnesse be unmortified:
hereupon he may grow bountiful, and nevertheless his sin of covetousness be unmortified:
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And so for drunkennesse, and such as desire pleasure, their mindes and delights may be changed,
And so for Drunkenness, and such as desire pleasure, their minds and delights may be changed,
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and the sinne of the soule be not yet mortified. Sinne is to the soule as diseases are to the body:
and the sin of the soul be not yet mortified. Sin is to the soul as diseases Are to the body:
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now we know, that diseases of the body usually remove from one place to another, or at the least grow from a lesse to a greater:
now we know, that diseases of the body usually remove from one place to Another, or At the least grow from a less to a greater:
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so it is with sinne in the soule, it will remove from one faculty to another.
so it is with sin in the soul, it will remove from one faculty to Another.
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Fourthly, sinne may seeme to be mortified when the conscience is affrighted with the Judgements of God, either present upon him, or threatned against him:
Fourthly, sin may seem to be mortified when the conscience is affrighted with the Judgments of God, either present upon him, or threatened against him:
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now by the power of restraining grace a man may be kept from sinne;
now by the power of restraining grace a man may be kept from sin;
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that is, hee may so bridle his affections, that he may keepe sinne from the action, he may forsake drunkennesse, covetousnesse, pride,
that is, he may so bridle his affections, that he may keep sin from the actium, he may forsake Drunkenness, covetousness, pride,
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and the like, and yet his sinne be not mortified:
and the like, and yet his sin be not mortified:
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for here is the difference betweene a man that hath his sinne mortified, and one that hath not;
for Here is the difference between a man that hath his sin mortified, and one that hath not;
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The first is alway carefull, that his sinne come not to action, hee is carefull and watchfull over his wayes and heart,
The First is always careful, that his sin come not to actium, he is careful and watchful over his ways and heart,
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as well when the Judgement is removed, as when he feeles it: but the other hinders not sinne longer than the hand of God is upon him;
as well when the Judgement is removed, as when he feels it: but the other hinders not sin longer than the hand of God is upon him;
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remove that, and then his care is removed.
remove that, and then his care is removed.
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Fifthly, sinne may seeme to be removed and mortified when the sap and strength of sinne is dead, that is,
Fifthly, sin may seem to be removed and mortified when the sap and strength of sin is dead, that is,
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when the strength of Nature is spent.
when the strength of Nature is spent.
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As the Lampe goes out when oyle is either not supplyed or taken away, and yet the Lampe is still a Lampe,
As the Lamp Goes out when oil is either not supplied or taken away, and yet the Lamp is still a Lamp,
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for let oyle be supplied, and fire put unto it, and it will burne;
for let oil be supplied, and fire put unto it, and it will burn;
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so there may be not the action, and yet sinne is not mortified in the heart;
so there may be not the actium, and yet sin is not mortified in the heart;
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for he is as well affected to sinne as ever hee was, onely the sap and strength of nature is gone;
for he is as well affected to sin as ever he was, only the sap and strength of nature is gone;
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but if oyle were supplied, that is, if strength of nature would but returne, sinne would be as quick and vigorous as ever it was.
but if oil were supplied, that is, if strength of nature would but return, sin would be as quick and vigorous as ever it was.
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Sixthly, good Education, when a man is brought up under good parents, or masters, he may be so kept under that sinne may seeme to bee mortified,
Sixthly, good Education, when a man is brought up under good Parents, or Masters, he may be so kept under that sin may seem to be mortified,
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but let those be once at their owne ruling, then it will appeare that sinne is not mortified in them;
but let those be once At their own ruling, then it will appear that sin is not mortified in them;
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that is, that they have not lost their swinish disposition, onely they are kept from fouling of themselves:
that is, that they have not lost their swinish disposition, only they Are kept from fouling of themselves:
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As a Swine so long as she is kept in a faire meadow cannot foule her selfe, but if you give her liberty to goe whither shee list, shee will presently be wallowing in the mire;
As a Swine so long as she is kept in a fair meadow cannot foul her self, but if you give her liberty to go whither she list, she will presently be wallowing in the mire;
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even so, these are ashamed to defile themselves whilest they are under good education; but opportunity being offered, it will soone appeare sinne is not mortified.
even so, these Are ashamed to defile themselves whilst they Are under good education; but opportunity being offered, it will soon appear sin is not mortified.
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The Use of this, briefly, is for Examination unto every one to enter into his owne heart,
The Use of this, briefly, is for Examination unto every one to enter into his own heart,
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and exam•ne himselfe by these rules whether his sinne be mortified, or no; and accordingly to judge of him else.
and exam•ne himself by these rules whither his sin be mortified, or no; and accordingly to judge of him Else.
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The second Question is for the comforting of weake Christians:
The second Question is for the comforting of weak Christians:
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Seeing there is corruption in the heart, how shall I know that the lusts and stirrings of the heart proceed from a wounded Corruption,
Seeing there is corruption in the heart, how shall I know that the Lustiest and stirrings of the heart proceed from a wounded Corruption,
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or else is the Action of an unmortified lust? To this I answer, You shall know them by these rules:
or Else is the Actium of an unmortified lust? To this I answer, You shall know them by these rules:
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First, you shall know whether the lust in the heart be mortified, and proceed from a wounded heart or no, by the ground of it;
First, you shall know whither the lust in the heart be mortified, and proceed from a wounded heart or no, by the ground of it;
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that is, if it proceed from the right root, or arise from a deepe humiliation wrought upon the soule, either by the Law,
that is, if it proceed from the right root, or arise from a deep humiliation wrought upon the soul, either by the Law,
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or by the Judgement, of God, whereby the Conscience is awakened to see sinne in its ownenature;
or by the Judgement, of God, whereby the Conscience is awakened to see sin in its ownenature;
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and then a raising up of the soule by the apprehension of the love of God in Christ,
and then a raising up of the soul by the apprehension of the love of God in christ,
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and out of a love unto God to beginne to mortifie sinne:
and out of a love unto God to begin to mortify sin:
cc av pp-f dt n1 p-acp np1 pc-acp vvi pc-acp vvi n1:
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if the heart in this case doe fight against the spirit, that is, the lust of the heart, it is because it hath received the deadly wound;
if the heart in this case do fight against the Spirit, that is, the lust of the heart, it is Because it hath received the deadly wound;
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but if it bee not our of love unto God that thou mortifiest sinne, if thy heart, in this case, have much rebellion in it, whatsoever thou thinkest of thy selfe, sinne is not mortified in thee:
but if it be not our of love unto God that thou mortifiest sin, if thy heart, in this case, have much rebellion in it, whatsoever thou Thinkest of thy self, sin is not mortified in thee:
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Every thing proceeds from some Cause; if the Cause be good, the Effect must needs bee good likewise:
Every thing proceeds from Some Cause; if the Cause be good, the Effect must needs be good likewise:
d n1 vvz p-acp d n1; cs dt n1 vbb j, dt vvb vmb av vbi j av:
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as (for instance) if the tree be good, the fruit must be good; but if the tree be evill, the fruit cannot be good:
as (for instance) if the tree be good, the fruit must be good; but if the tree be evil, the fruit cannot be good:
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Let every man therefore examine himselfe upon this ground. Secondly, you shall know it by the generality of it: For Mortification is generall;
Let every man Therefore examine himself upon this ground. Secondly, you shall know it by the generality of it: For Mortification is general;
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and as death is unto the members of the body, so is Mortification unto the members of sinne:
and as death is unto the members of the body, so is Mortification unto the members of sin:
cc c-acp n1 vbz p-acp dt n2 pp-f dt n1, av vbz n1 p-acp dt n2 pp-f n1:
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now you know that the nature of death is tos ize upon all the members of the body, it leaves life in none;
now you know that the nature of death is tos ize upon all the members of the body, it leaves life in none;
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so, where true Mortification is, it leaves life in no sinne; that is, it takes away the commanding power of sinne:
so, where true Mortification is, it leaves life in no sin; that is, it Takes away the commanding power of sin:
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For what is the life of sinne, but the power of sinne? take away this power,
For what is the life of sin, but the power of sin? take away this power,
c-acp r-crq vbz dt n1 pp-f n1, cc-acp dt n1 pp-f n1? vvb av d n1,
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and you take away this life. Therefore it is not sufficient to mortifie one sin, but you must mortifie all sins;
and you take away this life. Therefore it is not sufficient to mortify one since, but you must mortify all Sins;
cc pn22 vvb av d n1. av pn31 vbz xx j pc-acp vvi crd n1, cc-acp pn22 vmb vvi d n2;
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to which purpose the holy Apostle here bids them Mortifie; when he had exhorted them unto the generall of mortification,
to which purpose the holy Apostle Here bids them Mortify; when he had exhorted them unto the general of mortification,
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then he subjoynes divers particulars, as, Fornication, Uncleannesse; of which hereafter, (God assisting) you shall heare.
then he subjoins diverse particulars, as, Fornication, Uncleanness; of which hereafter, (God assisting) you shall hear.
cs pns31 vvz j n2-jn, c-acp, n1, n1; pp-f r-crq av, (np1 vvg) pn22 vmb vvi.
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Hence then you learne it will not be sufficient for you to leave your covetousnesse, but you must leave your pide, you vaineglory:
Hence then you Learn it will not be sufficient for you to leave your covetousness, but you must leave your pide, you vainglory:
av cs pn22 vvb pn31 vmb xx vbi j p-acp pn22 pc-acp vvi po22 n1, cc-acp pn22 vmb vvi po22 j, pn22 n1:
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So also when thou hast slaine sinne in thy understanding, thou must mortifie it in thy will, and affections;
So also when thou hast slain sin in thy understanding, thou must mortify it in thy will, and affections;
av av c-crq pns21 vh2 vvn n1 p-acp po21 n1, pns21 vmb vvi pn31 p-acp po21 n1, cc n2;
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slay sinne first in thy soule, and then slay it in the parts of thy body;
slay sin First in thy soul, and then slay it in the parts of thy body;
vvb n1 ord p-acp po21 n1, cc av vvi pn31 p-acp dt n2 pp-f po21 n1;
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and so examine your selves whether you finde this worke of Mortification to be generall. Thirdly, you shall know whether your lust be mortified by this;
and so examine your selves whither you find this work of Mortification to be general. Thirdly, you shall know whither your lust be mortified by this;
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Looke if there be an equality betweene the life of grace, and the death of corruption;
Look if there be an equality between the life of grace, and the death of corruption;
vvb cs pc-acp vbi dt n1 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1;
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that is, if you find grace in measure answerable unto the measure of corruption which is mortified in thee, it is a signe thy sinne is mortified;
that is, if you find grace in measure answerable unto the measure of corruption which is mortified in thee, it is a Signen thy sin is mortified;
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for as thereis a dying unto sinne, so there will be a quickening unto holinesse; seeing the new man will beginne to revive, when the old man begins to dye;
for as There is a dying unto sin, so there will be a quickening unto holiness; seeing the new man will begin to revive, when the old man begins to die;
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Grace will grow strong, when Corruption growes weake;
Grace will grow strong, when Corruption grows weak;
n1 vmb vvi j, c-crq n1 vvz j;
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and therefore the Apostle saith, Grow in Grace, and in the knowledge of our Lord Iesus Christ, 2 Pet. 3. 18. As if he should say, you shall find by this whether the corruption of nature be slaine in you,
and Therefore the Apostle Says, Grow in Grace, and in the knowledge of our Lord Iesus christ, 2 Pet. 3. 18. As if he should say, you shall find by this whither the corruption of nature be slain in you,
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if you stand fast, (as in the former verse,) which you cannot doe unlesse grace grow,
if you stand fast, (as in the former verse,) which you cannot do unless grace grow,
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except there be a proportion betwixt the life of grace, and the death of corruption:
except there be a proportion betwixt the life of grace, and the death of corruption:
c-acp pc-acp vbi dt n1 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1:
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Therefore examine your selves by this, whether you doe finde that you are quickned in grace, to pray,
Therefore examine your selves by this, whither you do find that you Are quickened in grace, to pray,
av vvb po22 n2 p-acp d, cs pn22 vdb vvi cst pn22 vbr vvn p-acp n1, pc-acp vvi,
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or heare, which is an excellent signe that sinne is mortified. Fourthly, you shall know whether your lasts are mortified by the continuance of them:
or hear, which is an excellent Signen that sin is mortified. Fourthly, you shall know whither your lasts Are mortified by the Continuance of them:
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For if sinne be mortified, and have received her deadly wound, it will bee but for the present, it will not continue;
For if sin be mortified, and have received her deadly wound, it will be but for the present, it will not continue;
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it may well rage and trouble thee for a time, but it is onely now and then by fits;
it may well rage and trouble thee for a time, but it is only now and then by fits;
pn31 vmb av vvi cc vvi pno21 p-acp dt n1, cc-acp pn31 vbz av-j av cc av p-acp n2;
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whereas an unmortified lust ever rageth.
whereas an unmortified lust ever rages.
cs dt vvn n1 av vvz.
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It is with sinne in this case, as it is with a man that hath received his deadly wound from his enemy, hee will not presently flye away,
It is with sin in this case, as it is with a man that hath received his deadly wound from his enemy, he will not presently fly away,
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but will rather runne more violently upon him that hath wounded him;
but will rather run more violently upon him that hath wounded him;
cc-acp vmb av-c vvi av-dc av-j p-acp pno31 cst vhz vvn pno31;
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yet let him bee never so violent, in the middle of the action hee sinkes downe;
yet let him be never so violent, in the middle of the actium he sinks down;
av vvb pno31 vbi av-x av j, p-acp dt n-jn pp-f dt n1 pns31 vvz a-acp;
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when hee thinkes to doe the most harme, then hee is the most unable, because hee hath received his deadly wound, whereby hee hath lost the strength and power of nature which otherwise might have prevailed:
when he thinks to do the most harm, then he is the most unable, Because he hath received his deadly wound, whereby he hath lost the strength and power of nature which otherwise might have prevailed:
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so it will bee with sinne, and with a mortified lust, it may rage in the heart,
so it will be with sin, and with a mortified lust, it may rage in the heart,
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and seeme to beare sway and rule over thee as lord, but the power and strength of sinne is mortified,
and seem to bear sway and Rule over thee as lord, but the power and strength of sin is mortified,
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and sinkes downe, wanting ability to prevaile; and why? because it hath received its deadly wound:
and sinks down, wanting ability to prevail; and why? Because it hath received its deadly wound:
cc vvz a-acp, vvg n1 pc-acp vvi; cc q-crq? c-acp pn31 vhz vvn po31 j n1:
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Indeed the most honest man, and the most sanctified that is, may have lust in his heart,
Indeed the most honest man, and the most sanctified that is, may have lust in his heart,
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and this lust may many times for the present be violent; yet though it rage, it cannot rule;
and this lust may many times for the present be violent; yet though it rage, it cannot Rule;
cc d n1 vmb d n2 p-acp dt n1 vbb j; av cs pn31 n1, pn31 vmbx vvi;
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it may strive, but it cannot prevaile:
it may strive, but it cannot prevail:
pn31 vmb vvi, cc-acp pn31 vmbx vvi:
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therefore you may try your selves by this, whether the corruptions and stirrings of your hearts proceed from a mortified lust, or no.
Therefore you may try your selves by this, whither the corruptions and stirrings of your hearts proceed from a mortified lust, or no.
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Now seeing Mortification is so hard a worke, and yet a worke that of necessity must bee done:
Now seeing Mortification is so hard a work, and yet a work that of necessity must be done:
av vvg n1 vbz av j dt n1, cc av dt n1 cst pp-f n1 vmb vbi vdn:
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Men also be so hardly drawne to mortifie their lusts, which they account as a part of themselves, not to bee parted withall;
Men also be so hardly drawn to mortify their Lustiest, which they account as a part of themselves, not to be parted withal;
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for Nature her selfe hath implanted this principle in them, Every man ought to love himselfe, what then should move any man to mortifie his lusts? therefore for the better perswading of men unto this work, we will lay downe some motives to move every man to mortifie his corruptions.
for Nature her self hath implanted this principle in them, Every man ought to love himself, what then should move any man to mortify his Lustiest? Therefore for the better persuading of men unto this work, we will lay down Some motives to move every man to mortify his corruptions.
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The first Motive to move all men to mortifie sinne, is, Because there is no pleasure in sinne: Sinne cannot content the soule;
The First Motive to move all men to mortify sin, is, Because there is no pleasure in sin: Sin cannot content the soul;
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for this is the nature of sinne, the further a man goes on in sinne, the further he goes on in sorrow,
for this is the nature of sin, the further a man Goes on in sin, the further he Goes on in sorrow,
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for in every degree of sinne there is a degree of sorrow: As on the contrary, unto every degree of Grace, there is a degree of Joy;
for in every degree of sin there is a degree of sorrow: As on the contrary, unto every degree of Grace, there is a degree of Joy;
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I say, the more thou gettest of grace and holinesse, of Faith and Regeneration, the more peace of Conscience and spirituall Joy thou gettest;
I say, the more thou gettest of grace and holiness, of Faith and Regeneration, the more peace of Conscience and spiritual Joy thou gettest;
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for Grace as naturally produceth Joy, as sinne sorrow.
for Grace as naturally Produceth Joy, as sin sorrow.
p-acp n1 c-acp av-j vvz n1, c-acp n1 n1.
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Now if men did but consider this, that is, if they had any spirituall understanding to know that degrees of sinne did bring degrees of sorrow, they would not so runne unto sinne as they doe.
Now if men did but Consider this, that is, if they had any spiritual understanding to know that Degrees of sin did bring Degrees of sorrow, they would not so run unto sin as they do.
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But they will object unto mee, You are deceived, for there is pleasure in sinne:
But they will Object unto me, You Are deceived, for there is pleasure in sin:
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wee have found pleasure in sinne, and what will you perswade us against our knowledge? Have wee not reason to distinguish betwixt things which wee know are of a contrary nature? Will you perswade men that honie is not sweet, who have tasted of it? If you should bring a thousand arguments, they will not prevaile:
we have found pleasure in sin, and what will you persuade us against our knowledge? Have we not reason to distinguish betwixt things which we know Are of a contrary nature? Will you persuade men that honey is not sweet, who have tasted of it? If you should bring a thousand Arguments, they will not prevail:
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even so we have felt sweetnesse in sinne, therefore we cannot be perswaded to the contrarie.
even so we have felt sweetness in sin, Therefore we cannot be persuaded to the contrary.
av av pns12 vhb vvn n1 p-acp n1, av pns12 vmbx vbi vvn p-acp dt n-jn.
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To this I answer, That the pleasure that is in sinne, (if there bee any pleasure) is no true solid pleasure, but a sicke pleasure;
To this I answer, That the pleasure that is in sin, (if there be any pleasure) is no true solid pleasure, but a sick pleasure;
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such a pleasure as a man that is sicke of a Feaver hath, a pleasure to drinke;
such a pleasure as a man that is sick of a Fever hath, a pleasure to drink;
d dt n1 p-acp dt n1 cst vbz j pp-f dt n1 vhz, dt n1 pc-acp vvi;
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not because he hath a love to drinke excessively, but because it is pleasing to his disease:
not Because he hath a love to drink excessively, but Because it is pleasing to his disease:
xx c-acp pns31 vhz dt n1 pc-acp vvi av-j, cc-acp c-acp pn31 vbz vvg p-acp po31 n1:
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even so, when men finde pleasure in sinne, it is not because it is true pleasure,
even so, when men find pleasure in sin, it is not Because it is true pleasure,
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but because it suits with their disease; that is, with their sinne.
but Because it suits with their disease; that is, with their sin.
cc-acp c-acp pn31 vvz p-acp po32 n1; d vbz, p-acp po32 n1.
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Now that this is no true pleasure, appeares, because that which gives true content unto the soule is Grace, which ever is accompanied with Faith in Christ;
Now that this is no true pleasure, appears, Because that which gives true content unto the soul is Grace, which ever is accompanied with Faith in christ;
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and this works that peace in the soule which passeth all understanding, Phil. 4. 7. whereas sinne makes not peace but warre in the soule;
and this works that peace in the soul which passes all understanding, Philip 4. 7. whereas sin makes not peace but war in the soul;
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and where there is warre in the soule, that is, where the faculties of the soule are in a combustion amongst themselves, there can be no pleasure.
and where there is war in the soul, that is, where the faculties of the soul Are in a combustion among themselves, there can be no pleasure.
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A man that is sicke of a dropsie may have pleasure to drinke, but his pleasure depends upon his disease;
A man that is sick of a dropsy may have pleasure to drink, but his pleasure depends upon his disease;
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if the disease were removed, the pleasure would cease.
if the disease were removed, the pleasure would cease.
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The second Motive, is, Because when men goe about to satisfie their lusts, they goe about an endlesse worke:
The second Motive, is, Because when men go about to satisfy their Lustiest, they go about an endless work:
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Now men in outward things would not set themselves about a work if they did but know before that it would be endlesse;
Now men in outward things would not Set themselves about a work if they did but know before that it would be endless;
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that is, that they could never finish it;
that is, that they could never finish it;
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for every one loves to goe about things of a finite nature, which may be accomplished:
for every one loves to go about things of a finite nature, which may be accomplished:
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even so, if men did but know the nature of sinne, they would not give themselves to satisfie thsir lusts,
even so, if men did but know the nature of sin, they would not give themselves to satisfy thsir Lustiest,
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because they goe about a worke that is endlesse:
Because they go about a work that is endless:
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for the nature of sinne is like the Horseleech which the Wise-man speakes of, Prov. 30, 15. that the more it is given, the more it craves, but is never satisfied;
for the nature of sin is like the Horseleech which the Wiseman speaks of, Curae 30, 15. that the more it is given, the more it craves, but is never satisfied;
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so, the more you seeke to satisfie sinne, the more it desires; like the fire, the more you cast into it, the more it burnes:
so, the more you seek to satisfy sin, the more it Desires; like the fire, the more you cast into it, the more it burns:
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but if you will quench it, then detract from it;
but if you will quench it, then detract from it;
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so, if thou wouldest have sinne to dye, then detract from thy plasure, from thy covetousnesse, from thy pride.
so, if thou Wouldst have sin to die, then detract from thy pleasure, from thy covetousness, from thy pride.
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A man that is sicke of a Feaver, if you would not increase his heat, then keepe him from cold drinke, and other things that are contrary to it;
A man that is sick of a Fever, if you would not increase his heat, then keep him from cold drink, and other things that Are contrary to it;
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but if you doe satisfie the disease in these things, you doe increase it:
but if you do satisfy the disease in these things, you do increase it:
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so, if you would not goe about an endlesse worke, give your lusts a peremptory deniall, please not sinne;
so, if you would not go about an endless work, give your Lustiest a peremptory denial, please not sin;
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for if you doe, you will displease God: let this therefore move men to mortifie their lusts.
for if you do, you will displease God: let this Therefore move men to mortify their Lustiest.
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The third motive to move al men to mortifie sinne, is because of the great danger it brings a man unto;
The third motive to move all men to mortify sin, is Because of the great danger it brings a man unto;
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it makes a man lyable unto all the Judgements of God, it takes Gods speciall protection from a man, it fills the heart full of slavish feare;
it makes a man liable unto all the Judgments of God, it Takes God's special protection from a man, it fills the heart full of slavish Fear;
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it is like a quagmire which may seeme to be firme and solid, but being once in it, the more you strive to get out, the greater danger you are in:
it is like a quagmire which may seem to be firm and solid, but being once in it, the more you strive to get out, the greater danger you Are in:
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Like a bird that is taken with a gin, the more shee seekes to escape, the faster shee is holden by it;
Like a bird that is taken with a gin, the more she seeks to escape, the faster she is held by it;
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so it is with sinne, it carryeth a faire shew, it will pretend much good,
so it is with sin, it Carrieth a fair show, it will pretend much good,
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but take heed of falling into it, for if you be once in it, it will be a hard matter to escape.
but take heed of falling into it, for if you be once in it, it will be a hard matter to escape.
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The Understanding is the Porter of the soule;
The Understanding is the Porter of the soul;
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so long as there is spirituall life in the soule, the rest of the faculties doe parta•e of it,
so long as there is spiritual life in the soul, the rest of the faculties do parta•e of it,
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and so the whole is preserved;
and so the Whole is preserved;
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now sinne blinds the understanding, and when the understanding is mis-informed, it mis-informes the will and affections;
now sin blinds the understanding, and when the understanding is misinformed, it misinforms the will and affections;
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that is, it breeds a disorder in the soule:
that is, it breeds a disorder in the soul:
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and when once there is a disorder in the soule, and among the faculties, then the meanes of grace becomes unprofitable:
and when once there is a disorder in the soul, and among the faculties, then the means of grace becomes unprofitable:
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To this effect the Apostle saith, They became blinde in their understanding, and then they fell unto noysome lusts, giving themselves unto a customary sinning, they became blinde in their understandings;
To this Effect the Apostle Says, They became blind in their understanding, and then they fell unto noisome Lustiest, giving themselves unto a customary sinning, they became blind in their understandings;
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that is, it put out their eyes, it made them blinde as beetles;
that is, it put out their eyes, it made them blind as beetles;
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and when a man is blinde, he will runne upon any dauger, because he sees it not:
and when a man is blind, he will run upon any dauger, Because he sees it not:
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even so, when sinne hath put out the eye of the minde, the soule is in marvellous great danger of falling irrecoverably:
even so, when sin hath put out the eye of the mind, the soul is in marvellous great danger of falling irrecoverably:
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therefore let this move men to mortifie sinne.
Therefore let this move men to mortify sin.
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The fourth Motive to move all men to mortifie sinne, is, Because sinne will deceive men: Now there is no man that would willingly be couzened, every man would be plainly dealt withall;
The fourth Motive to move all men to mortify sin, is, Because sin will deceive men: Now there is no man that would willingly be cozened, every man would be plainly dealt withal;
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therefore if men did but know this, that if they gave way unto their lusts, they would befoole them,
Therefore if men did but know this, that if they gave Way unto their Lustiest, they would befool them,
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surely men would not bee so easily led away by them.
surely men would not be so Easily led away by them.
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But men will not beleeve this, they cannot conceive how there should bee such deceit in sinne, seeing they are of so neere a conjunction,
But men will not believe this, they cannot conceive how there should be such deceit in sin, seeing they Are of so near a conjunction,
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as to be a part of themselves:
as to be a part of themselves:
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and therefore I will shew you how sinne doth couzen them, and that in these particulars:
and Therefore I will show you how sin does cozen them, and that in these particulars:
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First, it makes a man a foole, by blinding the understanding; First, it makes a man a fool, by blinding the understanding;
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and when he is thus blinded, hee is led away to the committing of every sinne:
and when he is thus blinded, he is led away to the committing of every sin:
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and therefore it is said, 1 Pet. 1. 14. Not fashioning your selves according to the former lusts in your ignorance;
and Therefore it is said, 1 Pet. 1. 14. Not fashioning your selves according to the former Lustiest in your ignorance;
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that is, before you were inlightned, your lusts had made you fooles by taking away your understandings,
that is, before you were enlightened, your Lustiest had made you Fools by taking away your understandings,
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and putting out the eie of your minds, but now fashion not your selvs, suffer not sin to blind you againe, seeing you now see.
and putting out the eye of your minds, but now fashion not your selves, suffer not since to blind you again, seeing you now see.
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Secondly, it doth couzen you by making large promises: if thou wilt be a wanton person, it will promise thee much pleasure; if ambitious, much honour; if covetous, much riches:
Secondly, it does cozen you by making large promises: if thou wilt be a wanton person, it will promise thee much pleasure; if ambitious, much honour; if covetous, much riches:
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nay, if thou wilt be secure, carelesse, and remisse for spirituall things, as grace, and justification,
nay, if thou wilt be secure, careless, and remiss for spiritual things, as grace, and justification,
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and remission of sins, it will make thee as large a proffer as the devil sometime made unto Christ, Mat. 4. 4. All these things will I give thee,
and remission of Sins, it will make thee as large a proffer as the Devil sometime made unto christ, Mathew 4. 4. All these things will I give thee,
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if thou wilt fall down and worship me: if thou wilt fallen down and worship me:
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So, it may be he will promise thee salvation and life everlasting, but he will deceivethee,
So, it may be he will promise thee salvation and life everlasting, but he will deceivethee,
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for it is none of his to bestow;
for it is none of his to bestow;
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if he give thee any thing it shal be that which he promised not, and that is, in the end, horror of conscience and destruction.
if he give thee any thing it shall be that which he promised not, and that is, in the end, horror of conscience and destruction.
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Thirdly, by promising to depart whensoever thou wilt have it:
Thirdly, by promising to depart whensoever thou wilt have it:
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Oh, saith sinne, but give me entertainment for this once, be but a little covetous, a little proud,
O, Says sin, but give me entertainment for this once, be but a little covetous, a little proud,
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or ambitious, and I wil depart whensoeverthou wilt have me:
or ambitious, and I will depart whensoeverthou wilt have me:
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But give way unto sin in this case, and thou shalt find it will deceive thee;
But give Way unto since in this case, and thou shalt find it will deceive thee;
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for sinne hardens the heart dulls the senles, and makes dead the conscience, so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule.
for sin hardens the heart dulls the senles, and makes dead the conscience, so that now it will not be an easy matter to dispossess sin when it hath taken possession of the soul.
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It is not good to let a theefe enter into the house upon such conditions;
It is not good to let a thief enter into the house upon such conditions;
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therefore the Apostle saith, Heb. 3. 23. Take heedlest any of you be hardened through the deceitfulnesse of sinne; that is, sinne will promise you this and that,
Therefore the Apostle Says, Hebrew 3. 23. Take heedlest any of you be hardened through the deceitfulness of sin; that is, sin will promise you this and that,
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but beleeve it not, it will deceive you.
but believe it not, it will deceive you.
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Fourthly, in the end when we thinke it should be our friend, it will be our greatest enemy:
Fourthly, in the end when we think it should be our friend, it will be our greatest enemy:
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for instead of life, it will give us death;
for instead of life, it will give us death;
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it will witnesse against us, that we are worthy of death, because wee have neglected the meanes of grace, neglected to heare, to pray, and to conferre;
it will witness against us, that we Are worthy of death, Because we have neglected the means of grace, neglected to hear, to pray, and to confer;
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and what was the cause of this remisnesse but sinne, and yet it accuseth us of what it selfe was the cause.
and what was the cause of this remissness but sin, and yet it Accuseth us of what it self was the cause.
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Now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact,
Now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact,
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and then after accuse him for it: therefore let this move men to mortifie their lusts.
and then After accuse him for it: Therefore let this move men to mortify their Lustiest.
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The fifth Motive to move all men to hate sinne, is, Because it makes us Rebels against God;
The fifth Motive to move all men to hate sin, is, Because it makes us Rebels against God;
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and who would bee a Rebell, and Traitour against God and Christ, who was the cause of his being? The Apostle saith, Being servantsunto sinne, we become servants of unrighteousnesse, Rom. 6. 19. that is,
and who would be a Rebel, and Traitor against God and christ, who was the cause of his being? The Apostle Says, Being servantsunto sin, we become Servants of unrighteousness, Rom. 6. 19. that is,
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if we suffer sinne to reigne in us, then we become servants of unrighteousnesse, rebells unto God,
if we suffer sin to Reign in us, then we become Servants of unrighteousness, rebels unto God,
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and enemies unto Christ, who love righteousnesse:
and enemies unto christ, who love righteousness:
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now he that is a friend unto God, loves that which God loves, and hates that which God hates;
now he that is a friend unto God, loves that which God loves, and hates that which God hates;
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but he that is not, loves the contrary, for unrighteousnesse is contrary to God, and he that loves it, is a rebell against God:
but he that is not, loves the contrary, for unrighteousness is contrary to God, and he that loves it, is a rebel against God:
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Every luft hath the seed of rebellion in it, and as it increaseth, so rebellion increaseth:
Every luft hath the seed of rebellion in it, and as it increases, so rebellion increases:
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therefore let this move men to mortifie sinne.
Therefore let this move men to mortify sin.
av vvb d vvi n2 pc-acp vvi n1.
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The sixth Motive to move men to mortifie sinne, is, Because sinne will make us slaves to Satan:
The sixth Motive to move men to mortify sin, is, Because sin will make us slaves to Satan:
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The Apostle saith, That to whomsoever you yeeld your selves servants to obey, his servants you are to whom you obey, Rom. 6. 16. that is,
The Apostle Says, That to whomsoever you yield your selves Servants to obey, his Servants you Are to whom you obey, Rom. 6. 16. that is,
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if you doe not mortifie your lusts, you will be slaves to your lusts, they will beare rule over you;
if you do not mortify your Lustiest, you will be slaves to your Lustiest, they will bear Rule over you;
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and miserable will be your captivity under such a treacherous lord as sinne is:
and miserable will be your captivity under such a treacherous lord as sin is:
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therefore if you would have Christ to be your Lord and Master, if you would be free from the slavery of Satan,
Therefore if you would have christ to be your Lord and Master, if you would be free from the slavery of Satan,
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then fall a slaying of your lusts, otherwise you cannot bee the servants of God: let this move men also to mortifie sinne.
then fallen a slaying of your Lustiest, otherwise you cannot be the Servants of God: let this move men also to mortify sin.
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Now to make some use of it to our selves: The first consectary or use, stands thus;
Now to make Some use of it to our selves: The First consectary or use, Stands thus;
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Seeing the Apostle saith, If you be risen with Christ, then mortifie your earthly members, therfore Mortification is a signe whereby you may try your selves whether you belong unto God or no.
Seeing the Apostle Says, If you be risen with christ, then mortify your earthly members, Therefore Mortification is a Signen whereby you may try your selves whither you belong unto God or no.
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if you be risen with Christ, that is, if the life of grace be in you, it will not be idle,
if you be risen with christ, that is, if the life of grace be in you, it will not be idle,
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but it will be imployed in the slaying of sinne. Now if Mortification bee not in you, you can then claime no interest in Christ, or in his promises;
but it will be employed in the slaying of sin. Now if Mortification be not in you, you can then claim no Interest in christ, or in his promises;
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for hee that findes not Mortification wrought in him, he hath neither Interest unto Christ, nor to any thing that appertaines unto Christ:
for he that finds not Mortification wrought in him, he hath neither Interest unto christ, nor to any thing that appertains unto christ:
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and seeing this is so, let us bee taught by it, that every one should enter into examination of his owne heart, to finde out the truth of this grace of Mortification, especially before he come unto the Sacrament;
and seeing this is so, let us be taught by it, that every one should enter into examination of his own heart, to find out the truth of this grace of Mortification, especially before he come unto the Sacrament;
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for if we find not Mortification wrought in us, we have no right to partake of the outward signes.
for if we find not Mortification wrought in us, we have no right to partake of the outward Signs.
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The second Use or Consectary, is, That seeing the Apostle saith, Mortifie; hereby ascribing some power unto the Colossians to mortifie their Corruptions;
The second Use or Consectary, is, That seeing the Apostle Says, Mortify; hereby ascribing Some power unto the colossians to mortify their Corruptions;
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as if hee should say, You professe yourselves to bee risen with Christ, then let that life which you have received, slay your corruptions.
as if he should say, You profess yourselves to be risen with christ, then let that life which you have received, slay your corruptions.
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Hence we note, that there was and is in every regenerate man, acertaine free will to doe good.
Hence we note, that there was and is in every regenerate man, Ascertain free will to do good.
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Now when wee speake of free will, I doe not meane that Free-will which is in controversie now adayes,
Now when we speak of free will, I do not mean that Freewill which is in controversy now adays,
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as though there were such a thing inherent in us;
as though there were such a thing inherent in us;
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but this which I speake of, is that freedome of will that is wrought in us after Regeneration;
but this which I speak of, is that freedom of will that is wrought in us After Regeneration;
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that is, when a man is once begotten againe, there is a new life and power put into him, whereby hee is able to doe more then hee could possibly doe by nature:
that is, when a man is once begotten again, there is a new life and power put into him, whereby he is able to do more then he could possibly do by nature:
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and therefore the Apostle saith unto Timothie, Stirre up the grace that is in thee, 2 Tim. 1. 6. that is, thou hast given thee the gift of instruction;
and Therefore the Apostle Says unto Timothy, Stir up the grace that is in thee, 2 Tim. 1. 6. that is, thou hast given thee the gift of instruction;
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the life of grace is in thee, therefore stirre it up, set it on worke, use the power of grace to doe good:
the life of grace is in thee, Therefore stir it up, Set it on work, use the power of grace to do good:
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which shewes that there is a certaine power in the regenerate man to doe good: for although by nature we are dead, yet grace puts life into us;
which shows that there is a certain power in the regenerate man to do good: for although by nature we Are dead, yet grace puts life into us;
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As it is with fire, if there bee but a sparke, by blowing, in time it will come to a flame;
As it is with fire, if there be but a spark, by blowing, in time it will come to a flame;
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so where there is but a sparke of the fire of grace in the heart, the spirit doth so accompany it that in time it is quickened up unto every Christian duty.
so where there is but a spark of the fire of grace in the heart, the Spirit does so accompany it that in time it is quickened up unto every Christian duty.
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But you will say unto mee, Wherein is the regenerate man able to doe more than another man,
But you will say unto me, Wherein is the regenerate man able to do more than Another man,
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or more then he could doe?
or more then he could do?
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To this I answer, that the regenerate man is able to doe more then hee could doe in these two particulars:
To this I answer, that the regenerate man is able to do more then he could do in these two particulars:
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First, he is able to performe any duty; or any thing God commands, according to the proportion of grace that he hath received; First, he is able to perform any duty; or any thing God commands, according to the proportion of grace that he hath received;
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but if the duty or thing exceed the grace that he hath received, then hee is to pray for an extraordinary helpe of the spirit:
but if the duty or thing exceed the grace that he hath received, then he is to pray for an extraordinary help of the Spirit:
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but hee could not doe this before, neither is it in the power of an unregenerate man to doe it.
but he could not do this before, neither is it in the power of an unregenerate man to do it.
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Secondly, he is able to resist any temptation or sinne, if it be not greater, or above the measure of grace that he hath received;
Secondly, he is able to resist any temptation or sin, if it be not greater, or above the measure of grace that he hath received;
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if it be a temptation of distrust, or impatiencie, or presumption, if it exceed not the measure of grace that he hath received, he is able to put it to flight;
if it be a temptation of distrust, or impatiency, or presumption, if it exceed not the measure of grace that he hath received, he is able to put it to flight;
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but if it doe exceed, then hee is to pray for an extraordinary helpe of the spirit:
but if it do exceed, then he is to pray for an extraordinary help of the Spirit:
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now the unregenerate man hath no power to resist sinne or temptation in this case. But you will say againe, that there is no such power in the regenerate man,
now the unregenerate man hath no power to resist sin or temptation in this case. But you will say again, that there is no such power in the regenerate man,
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for the Apostle saith, Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary one to the other,
for the Apostle Says, Gal. 5. 17. The Flesh Lusteth against the Spirit, and the Spirit against the Flesh; and these Are contrary one to the other,
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so that you cannot doe the things that you would. To this I answer; It is true, that in the most sanctified man thatis, there is corruption;so that you cannot do the things that you would. To this I answer; It is true, that in the most sanctified man Thatis, there is corruption;
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and this corruption will fight against the spirt, and may sometimes hinder good; but it is then when it exceeds the measure of grace hee hath received;
and this corruption will fight against the spirt, and may sometime hinder good; but it is then when it exceeds the measure of grace he hath received;
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neither is it alway prevailing in this kinde, for when it exceeds not the grace, the spirit overcomes it: neither doth it alwaies continue;
neither is it always prevailing in this kind, for when it exceeds not the grace, the Spirit overcomes it: neither does it always continue;
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it may be in the heart, but it cannot reigne in the heart;
it may be in the heart, but it cannot Reign in the heart;
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it may bee in the heart, as a theefe in a house, not to have residence and a dwelling place,
it may be in the heart, as a thief in a house, not to have residence and a Dwelling place,
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but for a night and bee gone; so this lust in the heart of a regenerate man dwells not there;
but for a night and be gone; so this lust in the heart of a regenerate man dwells not there;
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that is, it doth not alwayes hinder him from good, but for a time, and then departs:
that is, it does not always hinder him from good, but for a time, and then departs:
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but it is not thus with an unregenerate man, sinne takes possession and keepes possession of his heart.
but it is not thus with an unregenerate man, sin Takes possession and keeps possession of his heart.
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The third consectary or use stands thus;
The third consectary or use Stands thus;
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seeing the Apostle saith, mortifie; that is, do not only abstain from the outward actions of sinne,
seeing the Apostle Says, mortify; that is, do not only abstain from the outward actions of sin,
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but from the thought of the heart;
but from the Thought of the heart;
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for Mortification is a slaying of the evill disposition of the heart, aswell as the slaying of the actions of the body;
for Mortification is a slaying of the evil disposition of the heart, aswell as the slaying of the actions of the body;
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Mortification is first inward, and then outward:
Mortification is First inward, and then outward:
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Hence we gather this point, That it is not sufficient for a man to abstaine from the actions of sinne,
Hence we gather this point, That it is not sufficient for a man to abstain from the actions of sin,
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but he must abstaine from sinne in his heart, if hee would prove his Mortification to be true: 2 Pet. 2. 14. The Apostle saith, that their eyes were fullof adulterie: Now lust is not in the eye, but in the heart;
but he must abstain from sin in his heart, if he would prove his Mortification to be true: 2 Pet. 2. 14. The Apostle Says, that their eyes were fullof adultery: Now lust is not in the eye, but in the heart;
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but by this he fhewes, that it is the fulnesse of sinne in the heart, that fills the eyes;
but by this he fhewes, that it is the fullness of sin in the heart, that fills the eyes;
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therefore looke unto the heart, for the actions are but the branches, but the root is in the heart;
Therefore look unto the heart, for the actions Are but the branches, but the root is in the heart;
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that is, whatsoever evill action is in the hand, it hath its first breeding in the heart;
that is, whatsoever evil actium is in the hand, it hath its First breeding in the heart;
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if therefore you would remove the effect, you must first remove the cause: Now the cause, if it bring forth an evill effect, is the greater evill;
if Therefore you would remove the Effect, you must First remove the cause: Now the cause, if it bring forth an evil Effect, is the greater evil;
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as the cause of good is greater than the effect it produceth:
as the cause of good is greater than the Effect it Produceth:
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even so the sinne of the heart, because it is the cause of evill actions, is greater than the evill that it produceth.
even so the sin of the heart, Because it is the cause of evil actions, is greater than the evil that it Produceth.
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Then think not with you selves, that if you abstaine from the outward grosse actions of sinne, that sinne is mortified in you;
Then think not with you selves, that if you abstain from the outward gross actions of sin, that sin is mortified in you;
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but goe first unto the Cause, and see whether that evill disposition of the heart be mortified,
but go First unto the Cause, and see whither that evil disposition of the heart be mortified,
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whether there bee wrought in you a new disposition to good, and a withering of all inordinate affections.
whither there be wrought in you a new disposition to good, and a withering of all inordinate affections.
cs pc-acp vbi vvn p-acp pn22 dt j n1 p-acp j, cc dt vvg pp-f d j n2.
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But you will say unto mee, Our Saviour saith, that Every man shall be judged by his workes:
But you will say unto me, Our Saviour Says, that Every man shall be judged by his works:
p-acp pn22 vmb vvi p-acp pno11, po12 n1 vvz, cst d n1 vmb vbi vvn p-acp po31 n2:
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and the Apostle saith, that Every man shall receive according to the workes done in the bodie:
and the Apostle Says, that Every man shall receive according to the works done in the body:
cc dt n1 vvz, cst d n1 vmb vvi vvg p-acp dt vvz vdn p-acp dt n1:
(9) part (DIV1)
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by which it appeares, that a man shall not bee judged by the thoughts of his heart, but by his actions. To this I answer;
by which it appears, that a man shall not be judged by the thoughts of his heart, but by his actions. To this I answer;
p-acp r-crq pn31 vvz, cst dt n1 vmb xx vbi vvn p-acp dt n2 pp-f po31 n1, cc-acp p-acp po31 n2. p-acp d pns11 vvb;
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It is true, that men shall bee judged by their workes, because actions declare either that good that is in the heart,
It is true, that men shall be judged by their works, Because actions declare either that good that is in the heart,
pn31 vbz j, cst n2 vmb vbi vvn p-acp po32 n2, c-acp n2 vvb d cst j cst vbz p-acp dt n1,
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or the evill that is in the heart;
or the evil that is in the heart;
cc dt n-jn cst vbz p-acp dt n1;
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so that he will judge the heart first as the cause, and then the actions as the effects.
so that he will judge the heart First as the cause, and then the actions as the effects.
av cst pns31 vmb vvi dt n1 ord p-acp dt n1, cc av dt n2 p-acp dt n2.
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Rom. 8. 27. it is said, He that searcheth the heart, knoweth the mind of the spirit: Rom. 8. 27. it is said, He that Searches the heart, Knoweth the mind of the Spirit:
np1 crd crd pn31 vbz vvn, pns31 cst vvz dt n1, vvz dt n1 pp-f dt n1:
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so it is as true, that he knowes the minde of the flesh; that is, the actions of the unregenerate part.
so it is as true, that he knows the mind of the Flesh; that is, the actions of the unregenerate part.
av pn31 vbz a-acp j, cst pns31 vvz dt n1 pp-f dt n1; d vbz, dt n2 pp-f dt j n1.
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Now as the sap is greater in the root than in the branches, so the greater sinne is in the heart,
Now as the sap is greater in the root than in the branches, so the greater sin is in the heart,
av c-acp dt n1 vbz jc p-acp dt n1 cs p-acp dt n2, av dt jc n1 vbz p-acp dt n1,
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and therefore it shall receive greater punishment.
and Therefore it shall receive greater punishment.
cc av pn31 vmb vvi jc n1.
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Therefore if the root bee not purged, notwithstanding thou abstaine from the outward actions, thou hast not as yet mortified sinne, because thy heart is impure;
Therefore if the root be not purged, notwithstanding thou abstain from the outward actions, thou hast not as yet mortified sin, Because thy heart is impure;
av cs dt n1 vbi xx vvn, c-acp pns21 vvi p-acp dt j n2, pns21 vh2 xx c-acp av j-vvn n1, c-acp po21 n1 vbz j;
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and seeing God will judge us by our hearts, if we have any care of our salvation, let us labour to cut off the buds of sinne that spring from the heart.
and seeing God will judge us by our hearts, if we have any care of our salvation, let us labour to Cut off the buds of sin that spring from the heart.
cc vvg np1 vmb vvi pno12 p-acp po12 n2, cs pns12 vhb d n1 pp-f po12 n1, vvb pno12 vvi pc-acp vvi a-acp dt n2 pp-f n1 cst n1 p-acp dt n1.
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The fourth Consectary, or Use, stands thus;
The fourth Consectary, or Use, Stands thus;
dt ord n1, cc vvi, vvz av;
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seeing the Apostle exhorts the Colossians to mor•ifie their lusts, who had set upon this worke already;
seeing the Apostle exhorts the colossians to mor•ifie their Lustiest, who had Set upon this work already;
vvg dt n1 vvz dt njp2 p-acp vvi po32 n2, r-crq vhd vvn p-acp d n1 av;
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hence we note this point, That no man is so holy or sanctified, but he had need still to be exhorted to Mortification;
hence we note this point, That no man is so holy or sanctified, but he had need still to be exhorted to Mortification;
av pns12 vvb d n1, cst dx n1 vbz av j cc j-vvn, cc-acp pns31 vhd n1 av pc-acp vbi vvn p-acp n1;
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For howsoever it be true, that in the regenerate sinne hath received a deadly wound, For howsoever it be true, that in the regenerate sin hath received a deadly wound,
c-acp c-acp pn31 vbb j, cst p-acp dt j-vvn n1 vhz vvn dt j n1,
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yet it is not so killed but there is still sap in the root, from whence springs many branches;
yet it is not so killed but there is still sap in the root, from whence springs many branches;
av pn31 vbz xx av vvn p-acp pc-acp vbz av n1 p-acp dt n1, p-acp q-crq vvz d n2;
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and therefore had need of continuall Mortification, because the flesh wil still lust against the spirit;
and Therefore had need of continual Mortification, Because the Flesh will still lust against the Spirit;
cc av vhd n1 pp-f j n1, c-acp dt n1 vmb av n1 p-acp dt n1;
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and although there is such corruption in them, yet are they not under the power of it,
and although there is such corruption in them, yet Are they not under the power of it,
cc cs pc-acp vbz d n1 p-acp pno32, av vbr pns32 xx p-acp dt n1 pp-f pn31,
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neither doth it beare rule in them.
neither does it bear Rule in them.
av-dx vdz pn31 vvi n1 p-acp pno32.
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let them therefore that have not set upon this worke of Mortification, now beginne to mortifie their lust;
let them Therefore that have not Set upon this work of Mortification, now begin to mortify their lust;
vvb pno32 av cst vhb xx vvn p-acp d n1 pp-f n1, av vvb pc-acp vvi po32 n1;
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and let all those that have already begunne, continue in this worke. Thus much for the uses.
and let all those that have already begun, continue in this work. Thus much for the uses.
cc vvb d d cst vhb av vvn, vvb p-acp d n1. av av-d c-acp dt n2.
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But you will say unto mee, How shall wee attaine this worke of Mortification? and therefore here will I lay downe some meanes how a man may come to this worke of Mortification.
But you will say unto me, How shall we attain this work of Mortification? and Therefore Here will I lay down Some means how a man may come to this work of Mortification.
p-acp pn22 vmb vvi p-acp pno11, q-crq vmb pns12 vvi d n1 pp-f n1? cc av av vmb pns11 vvi a-acp d n2 c-crq dt n1 vmb vvi p-acp d n1 pp-f n1.
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The first meanes is to endevour to get a willing heart to have your sinnes mortified;
The First means is to endeavour to get a willing heart to have your Sins mortified;
dt ord n2 vbz pc-acp vvi pc-acp vvi dt j n1 pc-acp vhi po22 n2 vvn;
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that is, a holy dislike, and a holy loathing of them, with a desire of the contrary grace:
that is, a holy dislike, and a holy loathing of them, with a desire of the contrary grace:
d vbz, dt j n1, cc dt j n-vvg pp-f pno32, p-acp dt n1 pp-f dt j-jn n1:
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If men did butsee whatan excellent estate regeneration is, it would breed in them a holy desire of Mortification;
If men did butsee whatan excellent estate regeneration is, it would breed in them a holy desire of Mortification;
cs n2 vdd vvi n1 j n1 n1 vbz, pn31 vmd vvi p-acp pno32 dt j n1 pp-f n1;
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therefore our Saviour saith, when his Disciples came to him, and complained of the weakenesse of their Faith, Matth. 17. If yee have Faith as a graine of Mustard-seed, yee shall say unto this mountaine, Remove, and it shall bee removed.
Therefore our Saviour Says, when his Disciples Come to him, and complained of the weakness of their Faith, Matthew 17. If ye have Faith as a grain of Mustard seed, ye shall say unto this mountain, Remove, and it shall be removed.
av po12 n1 vvz, c-crq po31 n2 vvd p-acp pno31, cc vvd pp-f dt n1 pp-f po32 n1, np1 crd cs pn22 vhb n1 p-acp dt n1 pp-f n1, pn22 vmb vvi p-acp d n1, vvb, cc pn31 vmb vbi vvn.
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By setting forth the excellency of Faith, he takes paines to worke in them a desire of it;
By setting forth the excellency of Faith, he Takes pains to work in them a desire of it;
p-acp vvg av dt n1 pp-f n1, pns31 vvz n2 pc-acp vvi p-acp pno32 dt n1 pp-f pn31;
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even so, if a man once can get a desire but to have his sinne mortified, hee will presently have it;
even so, if a man once can get a desire but to have his sin mortified, he will presently have it;
av av, cs dt n1 a-acp vmb vvi dt n1 cc-acp pc-acp vhi po31 n1 vvn, pns31 vmb av-j vhi pn31;
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for Christ hath promised it, Mat. 5. 9. Blessed are they that bunger and thirst after righteousnesse, for they shall be fatisfied;
for christ hath promised it, Mathew 5. 9. Blessed Are they that bunger and thirst After righteousness, for they shall be fatisfied;
p-acp np1 vhz vvn pn31, np1 crd crd vvn vbr pns32 cst n1 cc n1 p-acp n1, c-acp pns32 vmb vbi vvn;
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that is, they which hunger in generall for any part of righteousnesse, they shall bee filled:
that is, they which hunger in general for any part of righteousness, they shall be filled:
cst vbz, pns32 r-crq n1 p-acp j c-acp d n1 pp-f n1, pns32 vmb vbi vvn:
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therefore if we can come but to hunger, especially for Mortification, which is the principall part of righteousnesse;
Therefore if we can come but to hunger, especially for Mortification, which is the principal part of righteousness;
av cs pns12 vmb vvi cc-acp p-acp n1, av-j p-acp n1, r-crq vbz dt j-jn n1 pp-f n1;
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I say, if we can but come unto God in truth with a willing heart, and desire it, we shall be sure to have it:
I say, if we can but come unto God in truth with a willing heart, and desire it, we shall be sure to have it:
pns11 vvb, cs pns12 vmb cc-acp vvi p-acp np1 p-acp n1 p-acp dt j n1, cc vvb pn31, pns12 vmb vbi j pc-acp vhi pn31:
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for besides his promise, wee have him inviting of us to this worke;
for beside his promise, we have him inviting of us to this work;
c-acp p-acp po31 n1, pns12 vhb pno31 j-vvg pp-f pno12 p-acp d n1;
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Mat. 11. 28. Come unto me all you that are weary and heavie laden, and I will ease you: Mathew 11. 28. Come unto me all you that Are weary and heavy laden, and I will ease you:
np1 crd crd vvb p-acp pno11 d pn22 cst vbr j cc j vvn, cc pns11 vmb vvi pn22:
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Now what will hee ease them of, the guilt? no: (though it bee not excluded) but pricipally of the commanding power of sinne;
Now what will he ease them of, the guilt? no: (though it be not excluded) but principally of the commanding power of sin;
av q-crq vmb pns31 vvi pno32 pp-f, dt n1? uh-dx: (c-acp pn31 vbb xx vvn) p-acp av-jn pp-f dt vvg n1 pp-f n1;
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that he may not onely be free from the guilt of sinne, but from the power of sinne, that he may have his sinne mortified and subdued.
that he may not only be free from the guilt of sin, but from the power of sin, that he may have his sin mortified and subdued.
cst pns31 vmb xx av-j vbi j p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f n1, cst pns31 vmb vhi po31 n1 vvn cc vvn.
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Now what else is the reason that men have not their sinnes mortified, and that there is such a complaint of unmortified lusts and affections,
Now what Else is the reason that men have not their Sins mortified, and that there is such a complaint of unmortified Lustiest and affections,
av q-crq av vbz dt n1 cst n2 vhb xx po32 n2 vvn, cc cst pc-acp vbz d dt n1 pp-f vvn n2 cc n2,
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but because they come not with a willing heart: their hearts are unstable, they are willing, and unwilling;
but Because they come not with a willing heart: their hearts Are unstable, they Are willing, and unwilling;
cc-acp c-acp pns32 vvb xx p-acp dt j n1: po32 n2 vbr j, pns32 vbr j, cc j;
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willing to leave sinne, that they may be freed from the guilt; unwilling to leave the pleasure they have in sinne:
willing to leave sin, that they may be freed from the guilt; unwilling to leave the pleasure they have in sin:
j pc-acp vvi n1, cst pns32 vmb vbi vvn p-acp dt n1; j pc-acp vvi dt n1 pns32 vhb p-acp n1:
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therefore, saith one, I prayed often to have my sinnes forgiven, and mortified, and yet I feared the Lord would heare my prayers:
Therefore, Says one, I prayed often to have my Sins forgiven, and mortified, and yet I feared the Lord would hear my Prayers:
av, vvz pi, pns11 vvd av pc-acp vhi po11 n2 vvn, cc vvn, cc av pns11 vvd dt n1 vmd vvb po11 n2:
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so it is with many in this case, they pray for Mortification, but it is but verball, it comes not from the heart;
so it is with many in this case, they pray for Mortification, but it is but verbal, it comes not from the heart;
av pn31 vbz p-acp d p-acp d n1, pns32 vvb p-acp n1, cc-acp pn31 vbz p-acp j, pn31 vvz xx p-acp dt n1;
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that is, from a willing mind: therefore if thou wouldest have thy sinne mortified, labour to get a willing heart.
that is, from a willing mind: Therefore if thou Wouldst have thy sin mortified, labour to get a willing heart.
d vbz, p-acp dt j n1: av cs pns21 vmd2 vhi po21 n1 vvn, vvb pc-acp vvi dt j n1.
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The second meanes, if you would have your sinnes mortified, is this, You must take paines;
The second means, if you would have your Sins mortified, is this, You must take pains;
dt ord n2, cs pn22 vmd vhi po22 n2 vvn, vbz d, pn22 vmb vvi n2;
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Mortification is painfull and laborious, and yet pleasant withall;
Mortification is painful and laborious, and yet pleasant withal;
n1 vbz j cc j, cc av j av;
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it will not bee done by idlenesse, a slothfull man will never mortifie sinne, for indeed it is a worke that desires labour:
it will not be done by idleness, a slothful man will never mortify sin, for indeed it is a work that Desires labour:
pn31 vmb xx vbi vdn p-acp n1, dt j n1 vmb av-x vvi n1, c-acp av pn31 vbz dt n1 cst vvz n1:
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every thing that is of great worth, if it may be atrayned by industry, deserves labour;
every thing that is of great worth, if it may be atrayned by industry, deserves labour;
d n1 cst vbz pp-f j n1, cs pn31 vmb vbi vvn p-acp n1, vvz n1;
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that is, the excellency of it challengeth it of men:
that is, the excellency of it Challengeth it of men:
d vbz, dt n1 pp-f pn31 vvz pn31 pp-f n2:
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even so, the excellency and preciousnesse of this work of Mortification, because it is a thing of much worth, deserves labour at our hands:
even so, the excellency and preciousness of this work of Mortification, Because it is a thing of much worth, deserves labour At our hands:
av av, dt n1 cc n1 pp-f d n1 pp-f n1, c-acp pn31 vbz dt n1 pp-f d n1, vvz n1 p-acp po12 n2:
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The knowledge of every Art requireth labour and industry, and the greater mysterie that is infolded in the Science, the greater labour it requireth:
The knowledge of every Art requires labour and industry, and the greater mystery that is enfolded in the Science, the greater labour it requires:
dt n1 pp-f d n1 vvz n1 cc n1, cc dt jc n1 cst vbz vvd p-acp dt n1, dt jc n1 pn31 vvz:
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even so, Mortification requireth much pains, for it discovereth unto us a great mystery, the mysterie of sinne,
even so, Mortification requires much pains, for it Discovereth unto us a great mystery, the mystery of sin,
av av, n1 vvz d n2, c-acp pn31 vvz p-acp pno12 dt j n1, dt n1 pp-f n1,
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and the basenesse of our nature, and also the excellencies that are in Christ, both of Justification and remission of sinnes.
and the baseness of our nature, and also the excellencies that Are in christ, both of Justification and remission of Sins.
cc dt n1 pp-f po12 n1, cc av dt n2 cst vbr p-acp np1, d pp-f n1 cc n1 pp-f n2.
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And this necessarily flowes from the former;
And this necessarily flows from the former;
cc d av-j vvz p-acp dt j;
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for if there be a willing minde in a man to mortifie sinne, then certainly hee will take any paines that he may attaine unto it;
for if there be a willing mind in a man to mortify sin, then Certainly he will take any pains that he may attain unto it;
c-acp cs pc-acp vbi dt j n1 p-acp dt n1 pc-acp vvi n1, av av-j pns31 vmb vvi d n2 cst pns31 vmb vvi p-acp pn31;
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as the Apostle saith, 1 Cor. 9. 26. I runne not in vaine, as one that beats the ayre;
as the Apostle Says, 1 Cor. 9. 26. I run not in vain, as one that beats the air;
c-acp dt n1 vvz, crd np1 crd crd pns11 vvb xx p-acp j, c-acp pi cst vvz dt n1;
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that is, I take paynes, but it is not in vaine;
that is, I take pains, but it is not in vain;
cst vbz, pns11 vvb n2, cc-acp pn31 vbz xx p-acp j;
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I take no more paynes then I must needs, for if I did take lesse, I could not come unto that I am at.
I take no more pains then I must needs, for if I did take less, I could not come unto that I am At.
pns11 vvb av-dx dc n2 cs pns11 vmb av, c-acp cs pns11 vdd vvi av-dc, pns11 vmd xx vvi p-acp cst pns11 vbm p-acp.
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The lesse labour that any man takes in the Mortification of sinne, the more will sinne increase;
The less labour that any man Takes in the Mortification of sin, the more will sin increase;
dt av-dc n1 cst d n1 vvz p-acp dt n1 pp-f n1, dt av-dc vmb n1 vvi;
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and the more it increaseth, the more worke it maketh a man have to mortifie it:
and the more it increases, the more work it makes a man have to mortify it:
cc dt av-dc pn31 vvz, dt av-dc vvi pn31 vvz dt n1 vhi pc-acp vvi pn31:
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therefore it stands men upon to take paynes with their corruptions in time, that so they may prevent greater labour:
Therefore it Stands men upon to take pains with their corruptions in time, that so they may prevent greater labour:
av pn31 vvz n2 p-acp pc-acp vvi n2 p-acp po32 n2 p-acp n1, cst av pns32 vmb vvi jc n1:
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and this meets with the errours of certaine men: First, thosethat thinke that all sinnes have the like proportion of labour in mortifying;
and this meets with the errors of certain men: First, thosethat think that all Sins have the like proportion of labour in mortifying;
cc d vvz p-acp dt n2 pp-f j n2: ord, av vvb cst d n2 vhb dt j n1 pp-f n1 p-acp vvg;
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they thinke that a man may take no more paynes for the mortifying of one sinne, than another;
they think that a man may take no more pains for the mortifying of one sin, than Another;
pns32 vvb cst dt n1 vmb vvi av-dx dc n2 p-acp dt j-vvg pp-f crd n1, cs j-jn;
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but these men are deceived, for all sinnes are not alike in a man, but some are more, some are lesse violent;
but these men Are deceived, for all Sins Are not alike in a man, but Some Are more, Some Are less violent;
cc-acp d n2 vbr vvn, p-acp d n2 vbr xx av-j p-acp dt n1, cc-acp d vbr av-dc, d vbr av-dc j;
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and accordingly, Mortification must be answerable unto the sinne. It is with Mortification in this case, as it is with physicke in diseases;
and accordingly, Mortification must be answerable unto the sin. It is with Mortification in this case, as it is with physic in diseases;
cc av-vvg, n1 vmb vbi j p-acp dt n1. pn31 vbz p-acp n1 p-acp d n1, c-acp pn31 vbz p-acp n1 p-acp n2;
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all diseases require not the same physicke, for some diseases must be purged with bitter pills, others not with the like sharpnesse:
all diseases require not the same physic, for Some diseases must be purged with bitter pills, Others not with the like sharpness:
d n2 vvb xx dt d n1, p-acp d n2 vmb vbi vvn p-acp j n2, n2-jn xx p-acp dt j n1:
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againe, some physicke is for weakning, others for restoring the strength:
again, Some physic is for weakening, Others for restoring the strength:
av, d n1 vbz p-acp vvg, n2-jn p-acp vvg dt n1:
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even so there are some sinnes, like that devill which our Saviour speakes of, that cannot be cast out but by fasting and prayer:
even so there Are Some Sins, like that Devil which our Saviour speaks of, that cannot be cast out but by fasting and prayer:
av av a-acp vbr d n2, av-j d n1 r-crq po12 n1 vvz pp-f, cst vmbx vbi vvn av cc-acp p-acp vvg cc n1:
(9) part (DIV1)
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that is, they cannot be mortified without much paynes;
that is, they cannot be mortified without much pains;
cst vbz, pns32 vmbx vbi vvn p-acp d n2;
(9) part (DIV1)
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for if it be a heart-sinne, that is, a sinne that is deere unto thee, a beloved bosome sinne, (as all men are marvellous subject to love some sinne above another) there must bee,
for if it be a heart-sinne, that is, a sin that is deer unto thee, a Beloved bosom sin, (as all men Are marvellous Subject to love Some sin above Another) there must be,
c-acp cs pn31 vbb dt n1, cst vbz, dt n1 cst vbz j-jn p-acp pno21, dt j-vvn n1 n1, (c-acp d n2 vbr j n-jn pc-acp vvi d n1 p-acp j-jn) pc-acp vmb vbi,
(9) part (DIV1)
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for the Mortification of this, a greater labour taken then for a lesse corruption:
for the Mortification of this, a greater labour taken then for a less corruption:
p-acp dt n1 pp-f d, dt jc n1 vvn av p-acp dt av-dc n1:
(9) part (DIV1)
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these are called in Scripture, the right eye, and the right hand; and as men are very loth to part with these members of thebody,
these Are called in Scripture, the right eye, and the right hand; and as men Are very loath to part with these members of thebody,
d vbr vvn p-acp n1, dt j-jn n1, cc dt j-jn n1; cc c-acp n2 vbr av j pc-acp vvi p-acp d n2 pp-f n1,
(9) part (DIV1)
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even so are they loth to part with their beloved sinnes which are deere unto them.
even so Are they loath to part with their Beloved Sins which Are deer unto them.
av av vbr pns32 j pc-acp vvi p-acp po32 j-vvn n2 r-crq vbr j-jn p-acp pno32.
(9) part (DIV1)
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The second error, is of those that thinke if they have once mortified their sinnes, it is sufficient, they need not care for any more, they have now done with this work.
The second error, is of those that think if they have once mortified their Sins, it is sufficient, they need not care for any more, they have now done with this work.
dt ord n1, vbz pp-f d cst vvb cs pns32 vhb c-acp vvn po32 n2, pn31 vbz j, pns32 vvb xx n1 p-acp d dc, pns32 vhb av vdn p-acp d n1.
(9) part (DIV1)
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But these men are deceived, for they must know, that the worke of Mortification is a continuall worke,
But these men Are deceived, for they must know, that the work of Mortification is a continual work,
p-acp d n2 vbr vvn, c-acp pns32 vmb vvi, cst dt n1 pp-f n1 vbz dt j n1,
(9) part (DIV1)
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because the heart is not so mortified, but there is still sinfull corruption in it; so that if there be not a continuall worke of Mortification, it will prove filthy.
Because the heart is not so mortified, but there is still sinful corruption in it; so that if there be not a continual work of Mortification, it will prove filthy.
c-acp dt n1 vbz xx av vvn, cc-acp pc-acp vbz av j n1 p-acp pn31; av cst cs pc-acp vbb xx dt j n1 pp-f n1, pn31 vmb vvi j.
(9) part (DIV1)
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The heart of man is like the ballast of a ship that leakes, though thou pump never so fast, yet still there is work:
The heart of man is like the ballast of a ship that leaks, though thou pump never so fast, yet still there is work:
dt n1 pp-f n1 vbz av-j dt n1 pp-f dt n1 cst n2, cs pns21 n1 av-x av av-j, av av pc-acp vbz n1:
(9) part (DIV1)
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even so, the heart is a fountaine of all manner of uncleannesse, there is much wickednesse in it,
even so, the heart is a fountain of all manner of uncleanness, there is much wickedness in it,
av av, dt n1 vbz dt n1 pp-f d n1 pp-f n1, pc-acp vbz d n1 p-acp pn31,
(9) part (DIV1)
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therefore wee had need pray for a fountaine of spirituall light; that is, of sanctification, that we may not be drowned in our corruption:
Therefore we had need pray for a fountain of spiritual Light; that is, of sanctification, that we may not be drowned in our corruption:
av pns12 vhd vvb vvb p-acp dt n1 pp-f j n1; d vbz, pp-f n1, cst pns12 vmb xx vbi vvn p-acp po12 n1:
(9) part (DIV1)
55
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Or, it is like a brazen Candlesticke, which although it be made marvellous cleane, yet it will presently soyle,
Or, it is like a brazen Candlestick, which although it be made marvellous clean, yet it will presently soil,
cc, pn31 vbz av-j dt j n1, r-crq cs pn31 vbb vvn j av-j, av pn31 vmb av-j n1,
(9) part (DIV1)
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and gather filth, so it is with the heart of man, if this worke of Mortification doe not continue, it will soyle and grow filthy.
and gather filth, so it is with the heart of man, if this work of Mortification do not continue, it will soil and grow filthy.
cc vvi n1, av pn31 vbz p-acp dt n1 pp-f n1, cs d n1 pp-f n1 vdb xx vvi, pn31 vmb n1 cc vvi j.
(9) part (DIV1)
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Now in this worke of Mortification, the Papists seeme to take great paines for the mortifying of sinne;
Now in this work of Mortification, the Papists seem to take great pains for the mortifying of sin;
av p-acp d n1 pp-f n1, dt njp2 vvb pc-acp vvi j n2 p-acp dt j-vvg pp-f n1;
(9) part (DIV1)
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and indeed they might seeme to us to be the only men that take paynes for this grace,
and indeed they might seem to us to be the only men that take pains for this grace,
cc av pns32 vmd vvi p-acp pno12 pc-acp vbi dt j n2 cst vvb n2 p-acp d n1,
(9) part (DIV1)
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if wee did not meet with that Clause, Coll. 2. 23. where the Apostle saith, that this afflicting of the body is but formall, will-worship; they prescribe for the disease a quite contrary medicine;
if we did not meet with that Clause, Coll. 2. 23. where the Apostle Says, that this afflicting of the body is but formal, will-worship; they prescribe for the disease a quite contrary medicine;
cs pns12 vdd xx vvi p-acp d n1, np1 crd crd n1 dt n1 vvz, cst d vvg pp-f dt n1 vbz p-acp j, n1; pns32 vvb p-acp dt n1 dt av j-jn n1;
(9) part (DIV1)
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for as the disease is inward, so the medicin must bee inward:
for as the disease is inward, so the medicine must be inward:
c-acp c-acp dt n1 vbz j, av dt n1 vmb vbi j:
(9) part (DIV1)
56
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Now Mortification is a turning of the heart, a change of the heart, a labour of the heart,
Now Mortification is a turning of the heart, a change of the heart, a labour of the heart,
av n1 vbz dt n-vvg pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt n1,
(9) part (DIV1)
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but whipping and beating of the body is but, as it were, the applying of the plaister it selfe;
but whipping and beating of the body is but, as it were, the applying of the plaster it self;
cc-acp vvg cc vvg pp-f dt n1 vbz p-acp, c-acp pn31 vbdr, dt vvg pp-f dt n1 pn31 n1;
(9) part (DIV1)
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for an outward plaister cannot possibly cure an inward disease; that is, a disease of the soule;
for an outward plaster cannot possibly cure an inward disease; that is, a disease of the soul;
p-acp dt j n1 vmbx av-j vvi dt j n1; d vbz, dt n1 pp-f dt n1;
(9) part (DIV1)
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but if the disease be inward, then the cure must bee wrought inwardly by the Spirit.
but if the disease be inward, then the cure must be wrought inwardly by the Spirit.
cc-acp cs dt n1 vbb j, cs dt n1 vmb vbi vvn av-j p-acp dt n1.
(9) part (DIV1)
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Notwithstanding, I confesse there are outward meanes to be used, which may much further the worke of Mortification,
Notwithstanding, I confess there Are outward means to be used, which may much further the work of Mortification,
a-acp, pns11 vvb pc-acp vbr j n2 pc-acp vbi vvn, r-crq vmb d av-j dt n1 pp-f n1,
(9) part (DIV1)
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but yet we must take heed of deceit that may be in them, that we doe not ascribe the worke unto them;
but yet we must take heed of deceit that may be in them, that we do not ascribe the work unto them;
cc-acp av pns12 vmb vvi n1 pp-f n1 cst vmb vbi p-acp pno32, cst pns12 vdb xx vvi dt n1 p-acp pno32;
(9) part (DIV1)
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for if wee doe, they will become snares unto us;
for if we do, they will become snares unto us;
c-acp cs pns12 vdb, pns32 vmb vvi n2 p-acp pno12;
(9) part (DIV1)
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and therefore to prevent all danger of deceit from thee, I will here set them downe.
and Therefore to prevent all danger of deceit from thee, I will Here Set them down.
cc av pc-acp vvi d n1 pp-f n1 p-acp pno21, pns11 vmb av vvi pno32 a-acp.
(9) part (DIV1)
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The first outward meanes, is, A moderate use of lawfull things; that is, when men use lawfull things in a lawfull manner;
The First outward means, is, A moderate use of lawful things; that is, when men use lawful things in a lawful manner;
dt ord j n2, vbz, dt j n1 pp-f j n2; cst vbz, c-crq n2 vvb j n2 p-acp dt j n1;
(9) part (DIV1)
57
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as a moderation in dyet, in clothes, in recreations, and pleasures, a moderate use of a lawfull calling,
as a moderation in diet, in clothes, in recreations, and pleasures, a moderate use of a lawful calling,
c-acp dt n1 p-acp n1, p-acp n2, p-acp n2, cc n2, dt j n1 pp-f dt j n-vvg,
(9) part (DIV1)
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and many more which may bee meanes to further this worke: but yet wee must take heed of excesse in these lawfull things;
and many more which may be means to further this work: but yet we must take heed of excess in these lawful things;
cc d dc r-crq vmb vbi n2 p-acp jc d n1: cc-acp av pns12 vmb vvi n1 pp-f n1 p-acp d j n2;
(9) part (DIV1)
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that is, wee must take heed that wee doe not goe to the utmost of them;
that is, we must take heed that we do not go to the utmost of them;
d vbz, pns12 vmb vvi n1 cst pns12 vdb xx vvi p-acp dt j pp-f pno32;
(9) part (DIV1)
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for if wee doe, it is a thousand to one wee shall exceed.
for if we do, it is a thousand to one we shall exceed.
c-acp cs pns12 vdb, pn31 vbz dt crd p-acp crd pns12 vmb vvi.
(9) part (DIV1)
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As for example, It is lawfull for a man to eate, and to drinke, and to use the Creatures of God for his nourishment;
As for Exampl, It is lawful for a man to eat, and to drink, and to use the Creatures of God for his nourishment;
p-acp p-acp n1, pn31 vbz j p-acp dt n1 pc-acp vvi, cc pc-acp vvi, cc pc-acp vvi dt n2 pp-f np1 p-acp po31 n1;
(9) part (DIV1)
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and it is lawfull for a man to clothe his body, and use recreations so farre forth as they may serve for the good of his body;
and it is lawful for a man to cloth his body, and use recreations so Far forth as they may serve for the good of his body;
cc pn31 vbz j p-acp dt n1 pc-acp vvi po31 n1, cc vvi n2 av av-j av c-acp pns32 vmb vvi p-acp dt j pp-f po31 n1;
(9) part (DIV1)
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but if hee use these inordinately, that is, if hee eate to surfet, and drinke to bee drunken,
but if he use these inordinately, that is, if he eat to surfeit, and drink to be drunken,
cc-acp cs pns31 vvb d av-j, cst vbz, cs pns31 vvb pc-acp vvi, cc vvb pc-acp vbi j,
(9) part (DIV1)
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and use his pleasure to satisfie his lusts by neglecting his place and calling, they are so farre from being meanes of Mortification, that they become utter enemies unto the worke;
and use his pleasure to satisfy his Lustiest by neglecting his place and calling, they Are so Far from being means of Mortification, that they become utter enemies unto the work;
cc vvi po31 n1 pc-acp vvi po31 n2 p-acp vvg po31 n1 cc n1, pns32 vbr av av-j p-acp vbg n2 pp-f n1, cst pns32 vvb j n2 p-acp dt n1;
(9) part (DIV1)
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therefore if you would have this outward meanes an helpe to Mortification, that is, if you would have them to bridle nature,
Therefore if you would have this outward means an help to Mortification, that is, if you would have them to bridle nature,
av cs pn22 vmd vhi d j n2 dt n1 p-acp n1, cst vbz, cs pn22 vmd vhi pno32 pc-acp vvi n1,
(9) part (DIV1)
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then looke that you use lawfull things moderately. The second outward meanes are Vowes and Promises, and these in themselves simply are good,
then look that you use lawful things moderately. The second outward means Are Vows and Promises, and these in themselves simply Are good,
av vvb cst pn22 vvb j n2 av-j. dt ord j n2 vbr n2 cc vvz, cc d a-acp px32 av-j vbr j,
(9) part (DIV1)
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and may be a good meanes to Mortification, for they are as an Obligation to binde a man from the doing of such or such a thing;
and may be a good means to Mortification, for they Are as an Obligation to bind a man from the doing of such or such a thing;
cc vmb vbi dt j n2 p-acp n1, c-acp pns32 vbr p-acp dt n1 pc-acp vvi dt n1 p-acp dt vdg pp-f d cc d dt n1;
(9) part (DIV1)
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for so the proper signification of a Vow is, to binde a man, as it were, to his good behaviour, alwayes provided, that it be of indifferent things;
for so the proper signification of a Voelli is, to bind a man, as it were, to his good behaviour, always provided, that it be of indifferent things;
c-acp av dt j n1 pp-f dt vvb vbz, pc-acp vvi dt n1, c-acp pn31 vbdr, p-acp po31 j n1, av vvn, cst pn31 vbb pp-f j n2;
(9) part (DIV1)
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that is, of things that bee lawfull, else Vowes binde not a man to the doing of that which is evill: that is, of things that be lawful, Else Vows bind not a man to the doing of that which is evil:
cst vbz, pp-f n2 cst vbb j, av n2 vvb xx dt n1 p-acp dt vdg pp-f d r-crq vbz j-jn:
(9) part (DIV1)
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now if it be made in things lawfull, and to this end, for the brideling of our evill disposition of nature, that wee will not doe this or that thing,
now if it be made in things lawful, and to this end, for the bridling of our evil disposition of nature, that we will not do this or that thing,
av cs pn31 vbb vvn p-acp n2 j, cc p-acp d n1, p-acp dt vvg pp-f po12 j-jn n1 pp-f n1, cst pns12 vmb xx vdi d cc d n1,
(9) part (DIV1)
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or if wee finde our nature more subject to fall, and more inclined unto one sinne than another,
or if we find our nature more Subject to fallen, and more inclined unto one sin than Another,
cc cs pns12 vvb po12 n1 av-dc j-jn pc-acp vvi, cc av-dc vvn p-acp crd n1 cs j-jn,
(9) part (DIV1)
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or more addicted unto some pleasure than another, to make a Vow in this case, it may bee a meanes to bridle our affection in this thing.
or more addicted unto Some pleasure than Another, to make a Voelli in this case, it may be a means to bridle our affection in this thing.
cc av-dc vvn p-acp d n1 cs j-jn, pc-acp vvi dt vvb p-acp d n1, pn31 vmb vbi dt n2 pc-acp vvi po12 n1 p-acp d n1.
(9) part (DIV1)
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But here we must take heed, that wee make them not of absolute necessity, by ascribing any divine power to them whereby they are able to effect it,
But Here we must take heed, that we make them not of absolute necessity, by ascribing any divine power to them whereby they Are able to Effect it,
p-acp av pns12 vmb vvi n1, cst pns12 vvb pno32 xx pp-f j n1, p-acp vvg d j-jn n1 p-acp pno32 c-crq pns32 vbr j pc-acp vvi pn31,
(9) part (DIV1)
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but to esteeme them things of indifferency, which may either be made or not made, or else they become a snare unto us:
but to esteem them things of indifferency, which may either be made or not made, or Else they become a snare unto us:
cc-acp pc-acp vvi pno32 n2 pp-f n1, r-crq vmb d vbi vvn cc xx vvn, cc av pns32 vvb dt n1 p-acp pno12:
(9) part (DIV1)
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Againe, if thou makest a vow in this case, that thou wilt not doe such a thing, or such a thing;
Again, if thou Makest a Voelli in this case, that thou wilt not do such a thing, or such a thing;
av, cs pns21 vv2 dt n1 p-acp d n1, cst pns21 vm2 xx vdi d dt n1, cc d dt n1;
(9) part (DIV1)
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if it be for matter of good to thy soule, make conscience of it, take heed thou breake not thy vow with God in this case;
if it be for matter of good to thy soul, make conscience of it, take heed thou break not thy Voelli with God in this case;
cs pn31 vbb p-acp n1 pp-f j p-acp po21 n1, vvb n1 pp-f pn31, vvb n1 pns21 vvb xx po21 n1 p-acp np1 p-acp d n1;
(9) part (DIV1)
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for as this tyes thee in a double bond, so the breach of it becomes a double sinne:
for as this ties thee in a double bound, so the breach of it becomes a double sin:
c-acp c-acp d vvz pno21 p-acp dt j-jn n1, av dt n1 pp-f pn31 vvz dt j-jn n1:
(9) part (DIV1)
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Againe, take heed that thy vow be not perpetuall, for then it will be so farre from being a meanes of thy good, that it will be a snare unto evill;
Again, take heed that thy Voelli be not perpetual, for then it will be so Far from being a means of thy good, that it will be a snare unto evil;
av, vvb n1 cst po21 n1 vbb xx j, c-acp cs pn31 vmb vbi av av-j p-acp vbg dt n2 pp-f po21 j, cst pn31 vmb vbi dt n1 p-acp n-jn;
(9) part (DIV1)
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for when men make perpetuall vowes, at last they become a burthen, and men love not to beare burthens:
for when men make perpetual vows, At last they become a burden, and men love not to bear burdens:
p-acp c-crq n2 vvb j n2, p-acp ord pns32 vvb dt n1, cc n2 vvb xx pc-acp vvi n2:
(9) part (DIV1)
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Therefore, if you make a vow, make it but for a time; that is, make it so that you may renew it often, either weekely, or monethly,
Therefore, if you make a Voelli, make it but for a time; that is, make it so that you may renew it often, either weekly, or monthly,
av, cs pn22 vvb dt n1, vvb pn31 p-acp p-acp dt n1; d vbz, vvb pn31 av cst pn22 vmb vvi pn31 av, av-d av-j, cc av-j,
(9) part (DIV1)
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or according as you see necessity require; so that when time is expired, you may either renew them, or let them cease.
or according as you see necessity require; so that when time is expired, you may either renew them, or let them cease.
cc vvg p-acp pn22 vvb n1 vvi; av cst c-crq n1 vbz vvn, pn22 vmb av-d vvi pno32, cc vvb pno32 vvi.
(9) part (DIV1)
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Now if you observe this in the making of your vowes, it may be another meanes unto this worke, otherwise it will be a snare.
Now if you observe this in the making of your vows, it may be Another means unto this work, otherwise it will be a snare.
av cs pn22 vvb d p-acp dt n-vvg pp-f po22 n2, pn31 vmb vbi j-jn n2 p-acp d n1, av pn31 vmb vbi dt n1.
(9) part (DIV1)
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The third outward meanes, is, The avoyding of alloccasion to sinne:
The third outward means, is, The avoiding of alloccasion to sin:
dt ord j n2, vbz, dt vvg pp-f n1 p-acp n1:
(9) part (DIV1)
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When a man avoyds either the company of such men as formerly were a meanes to provoke him to sinne,
When a man avoids either the company of such men as formerly were a means to provoke him to sin,
c-crq dt n1 vvz d dt n1 pp-f d n2 c-acp av-j vbdr dt n2 pc-acp vvi pno31 p-acp n1,
(9) part (DIV1)
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or the doing of such actions as may provoke lust or sinne in this kinde, or places that are infectious this way;
or the doing of such actions as may provoke lust or sin in this kind, or places that Are infectious this Way;
cc av vdg pp-f d n2 c-acp vmb vvi n1 cc n1 p-acp d n1, cc n2 cst vbr j d n1;
(9) part (DIV1)
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this will be a meanes to mortification.
this will be a means to mortification.
d vmb vbi dt n2 p-acp n1.
(9) part (DIV1)
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And this we find was that command which God layd upon every Nazarite, Numb. 6. 4. they must not onely abstayne from strong drinke,
And this we find was that command which God laid upon every Nazarite, Numb. 6. 4. they must not only abstain from strong drink,
cc d pns12 vvb vbds d n1 r-crq np1 vvd p-acp d np1, j. crd crd pns32 vmb xx av-j vvi p-acp j n1,
(9) part (DIV1)
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but also they must cast out the huskes of the grapes, lest they bee an occasion of the breach of their vow:
but also they must cast out the husks of the grapes, lest they be an occasion of the breach of their Voelli:
cc-acp av pns32 vmb vvi av dt n2 pp-f dt n2, cs pns32 vbb dt n1 pp-f dt n1 pp-f po32 n1:
(9) part (DIV1)
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So in Exod. 12. 15. the children of Israel were not onely commanded to abstayne from the eating of unleavened bread,
So in Exod 12. 15. the children of Israel were not only commanded to abstain from the eating of unleavened bred,
av p-acp np1 crd crd dt n2 pp-f np1 vbdr xx av-j vvn pc-acp vvi p-acp dt n-vvg pp-f j n1,
(9) part (DIV1)
59
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but it must be put out of their houses, lest the having of it in their houses should bee an occasion to make them to breake the Commandement:
but it must be put out of their houses, lest the having of it in their houses should be an occasion to make them to break the Commandment:
cc-acp pn31 vmb vbi vvn av pp-f po32 n2, cs dt vhg pp-f pn31 p-acp po32 n2 vmd vbi dt n1 pc-acp vvi pno32 pc-acp vvi dt n1:
(9) part (DIV1)
59
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Thus wee see that the avoyding of the occasion of sinne, will bee a meanes to keepe us from sinne.
Thus we see that the avoiding of the occasion of sin, will be a means to keep us from sin.
av pns12 vvb cst dt vvg pp-f dt n1 pp-f n1, vmb vbi dt n2 pc-acp vvi pno12 p-acp n1.
(9) part (DIV1)
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But some will say, I am strong enough, I need not have such a care to avoyd the occasions of sinne:
But Some will say, I am strong enough, I need not have such a care to avoid the occasions of sin:
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it is true, it is for Babes, and such as are weake Christians, to abstayne from such and such occasions;
it is true, it is for Babes, and such as Are weak Christians, to abstain from such and such occasions;
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but as for me that have beene a Professor a long time, and have such a strength and measure of faith, I need not much to stand upon these termes.
but as for me that have been a Professor a long time, and have such a strength and measure of faith, I need not much to stand upon these terms.
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To this I answer, that this is mens weaknesse thus to object, for this want of feare ariseth from the want of spirituall strength;
To this I answer, that this is men's weakness thus to Object, for this want of Fear arises from the want of spiritual strength;
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for this is the nature of spirituall strength in a man when he feares sinne and the occasions of sinne, the more he feares in this case, the stronger he is,
for this is the nature of spiritual strength in a man when he fears sin and the occasions of sin, the more he fears in this case, the Stronger he is,
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and the lesse hee feares, the weaker hee is; the lesse spiritual strength he hath, whatsoever he may seeme to have:
and the less he fears, the Weaker he is; the less spiritual strength he hath, whatsoever he may seem to have:
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therefore, doest thou find want of spirituall feare in thee, then thou mayst justly feare thine estate;
Therefore, dost thou find want of spiritual Fear in thee, then thou Mayest justly Fear thine estate;
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for if thou hast true grace in thee, it will be so farre from making of thee carelesse, that it will make a double hedge and ditch about thy soule.
for if thou hast true grace in thee, it will be so Far from making of thee careless, that it will make a double hedge and ditch about thy soul.
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Againe, know that all the strength thou boasts of, is but habituall grace, and what is habituall grace but a creature;
Again, know that all the strength thou boasts of, is but habitual grace, and what is habitual grace but a creature;
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and in relying upon it, thou inakest flesh thine arme;
and in relying upon it, thou inakest Flesh thine arm;
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that is, thou puttest more trust and confidence in a creature, than in God, which is a horrible sinne, and flat Idolatry:
that is, thou puttest more trust and confidence in a creature, than in God, which is a horrible sin, and flat Idolatry:
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therefore you see this is mens weaknesse thus to object.
Therefore you see this is men's weakness thus to Object.
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The fourth outward meanes is, Fasting and Prayer; though abused by the Papists, yet very necessary,
The fourth outward means is, Fasting and Prayer; though abused by the Papists, yet very necessary,
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and a good outward meanes to Mortification, being used lawfully:
and a good outward means to Mortification, being used lawfully:
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for what is Fasting but a curbing of the flesh, and a pulling of it downe, a brideling of Nature,
for what is Fasting but a curbing of the Flesh, and a pulling of it down, a bridling of Nature,
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and a kinde of mortifying of the body? and what is Prayer, but a praying or begging of grace,
and a kind of mortifying of the body? and what is Prayer, but a praying or begging of grace,
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or for the preservation of grace, and power against corruptions? These two things are very commendable,
or for the preservation of grace, and power against corruptions? These two things Are very commendable,
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and much used in the Primitive Church; for the Apostle saith, Let Fasting and Prayer be made for all the Churches:
and much used in the Primitive Church; for the Apostle Says, Let Fasting and Prayer be made for all the Churches:
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which if it had not beene necessary, he would not have commended it unto the Church.
which if it had not been necessary, he would not have commended it unto the Church.
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And I see no reason why it should be so much neglected amongst us, especially at this time, in regard of the affliction of the Church abroad, whose necessity requireth it;
And I see no reason why it should be so much neglected among us, especially At this time, in regard of the affliction of the Church abroad, whose necessity requires it;
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and also being a thing so acceptableto God, and commendable in the Church, I would it were in greater favour and request amongst us.
and also being a thing so acceptableto God, and commendable in the Church, I would it were in greater favour and request among us.
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The third meanes, if you would have your sinnes mortified, is, To labour to get the assistance of the Spirit;
The third means, if you would have your Sins mortified, is, To labour to get the assistance of the Spirit;
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for this must of necessity follow, or else the other two will nothing availe us;
for this must of necessity follow, or Else the other two will nothing avail us;
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for what will it availe us though wee have a willing heart to part with sinne,
for what will it avail us though we have a willing heart to part with sin,
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and what though we take paynes in the mortifying of our lusts, if the Spirit doe not accompany us, all is nothing worth;
and what though we take pains in the mortifying of our Lustiest, if the Spirit do not accompany us, all is nothing worth;
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therefore if thou wouldest have this worke effectually done, thou must getthe Spirit. But this may seeme a strange thing, a thing of impossibility to get the Spirit;
Therefore if thou Wouldst have this work effectually done, thou must getthe Spirit. But this may seem a strange thing, a thing of impossibility to get the Spirit;
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for you will say, How is it in our power to get the Spirit? How can wee cause the Spirit to come from heaven into our hearts, seeing our Saviour saith, Iohn 3. 8. that the wind bloweth where it lusteth;
for you will say, How is it in our power to get the Spirit? How can we cause the Spirit to come from heaven into our hearts, seeing our Saviour Says, John 3. 8. that the wind blows where it Lusteth;
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that is, the Spirit worketh where it listeth:
that is, the Spirit works where it lists:
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now if the Spirit bee the agent and worker of every grace, then how is it in our power to get him?
now if the Spirit be the agent and worker of every grace, then how is it in our power to get him?
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To this I answer, howsoever I grant that the Spirit is the agent and worker of every grace,
To this I answer, howsoever I grant that the Spirit is the agent and worker of every grace,
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yet I say, there may bee such meanes used by us, whereby wee may obtayne the Spirit;
yet I say, there may be such means used by us, whereby we may obtain the Spirit;
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and therefore the Apostle saith, Rom. 8. 13. If you live after the flesh you shall dye,
and Therefore the Apostle Says, Rom. 8. 13. If you live After the Flesh you shall die,
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but if you mortifie the deeds of the flesh you shall live: which must bee done by the Spirit;but if you mortify the Deeds of the Flesh you shall live: which must be done by the Spirit;
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for the Apostle makes us the Agents, and the Spirit the Instrument;
for the Apostle makes us the Agents, and the Spirit the Instrument;
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whereby hee shewes us thus much, that it is possible not onely to get the Spirit,
whereby he shows us thus much, that it is possible not only to get the Spirit,
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but also have the worke of the Spirit ascribed unto us.
but also have the work of the Spirit ascribed unto us.
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Now as there is a meanes to get the Spirit, so also there is a meanes to hinder the Spirit;
Now as there is a means to get the Spirit, so also there is a means to hinder the Spirit;
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so that the Spirit may be won or lost, either by the doing or the not doing of thesethreethings:
so that the Spirit may be wone or lost, either by the doing or the not doing of thesethreethings:
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First, if thou wouldest have the Spirit, then thou must know the Spirit;
First, if thou Wouldst have the Spirit, then thou must know the Spirit;
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that is, so to know him as to give him the glory of the worke of every grace;
that is, so to know him as to give him the glory of the work of every grace;
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for how shall wee give the Spirit the glory of every grace if wee know not the Spirit? And therefore our Saviour makes the want of the knowledge of the Spirit the reason that men doe not receive the Spirit;
for how shall we give the Spirit the glory of every grace if we know not the Spirit? And Therefore our Saviour makes the want of the knowledge of the Spirit the reason that men do not receive the Spirit;
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Ieh. 14. 17. I will send unto you the Comforter, whom the world cannot receive, because they know him not: Ieh. 14. 17. I will send unto you the Comforter, whom the world cannot receive, Because they know him not:
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that is, the world knoweth not the preciousnesse of the Spirit, therefore they lightly esteeme of him;
that is, the world Knoweth not the preciousness of the Spirit, Therefore they lightly esteem of him;
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but you know him, and the excellency of him, therefore you highly esteeme of him:
but you know him, and the excellency of him, Therefore you highly esteem of him:
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The first meanes then to have the Spirit, is, Labour to know the Spirit, that you may give him the glory of every grace.
The First means then to have the Spirit, is, Labour to know the Spirit, that you may give him the glory of every grace.
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Secondly, if thou wouldest have the Spirit, then take heed that thou neither resist the Spirit, nor grieve, nor quench it.
Secondly, if thou Wouldst have the Spirit, then take heed that thou neither resist the Spirit, nor grieve, nor quench it.
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First, take heed thou resist not the Spirit;
First, take heed thou resist not the Spirit;
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now a man is said to resist the Spirit, when against the light of nature and grace he resisteth the truth;
now a man is said to resist the Spirit, when against the Light of nature and grace he Resisteth the truth;
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that is, when by arguments, and reasons, and ocular demonstrations layd before him, whereby he is convict of the truth of them,
that is, when by Arguments, and Reasons, and ocular demonstrations laid before him, whereby he is convict of the truth of them,
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yet knowing that they are truth, he will notwithstanding set downe his resolution that hee will not doe it;
yet knowing that they Are truth, he will notwithstanding Set down his resolution that he will not do it;
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this is to resist the Spirit:
this is to resist the Spirit:
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Of this resisting of the Spirit we read in Acts 6. 10. compared with Act. 7. 51. it is said of Stephen, that they were not able to resist the Wisdome,
Of this resisting of the Spirit we read in Acts 6. 10. compared with Act. 7. 51. it is said of Stephen, that they were not able to resist the Wisdom,
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and the Spirit by which he spake; and the Spirit by which he spoke;
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that is, hee overthrew them by argument and reason, and they were convinced in their consciences of the truth:
that is, he overthrew them by argument and reason, and they were convinced in their Consciences of the truth:
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and yet for all this it is sayd, Acts 7. 51. Yee have alwayes resisted the Spirit;
and yet for all this it is said, Acts 7. 51. Ye have always resisted the Spirit;
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as your fathers have done, so doe yee: as your Father's have done, so do ye:
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that is, howsoever yee were convict in your consciences of the truth of this Doctrine which I deliver,
that is, howsoever ye were convict in your Consciences of the truth of this Doctrine which I deliver,
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yet you have set downe your resolution that you will not obey. Now this is a grievous sinne;
yet you have Set down your resolution that you will not obey. Now this is a grievous sin;
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for sinnes against God and Christ shall be forgiven, they are capable of pardon, but the resisting of the Spirit, that is, sinning against the light of the Spirit, is desperate and dangerous.
for Sins against God and christ shall be forgiven, they Are capable of pardon, but the resisting of the Spirit, that is, sinning against the Light of the Spirit, is desperate and dangerous.
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Secondly, what is meant by grieving of the Spirit? Now a man is sayd to grieve the Spirit when he commits anything that makes the Spirit to loath the soule;
Secondly, what is meant by grieving of the Spirit? Now a man is said to grieve the Spirit when he commits anything that makes the Spirit to loath the soul;
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and therefore the Apostle saith, Grieve not the Spirit, Ephes. 4. 30. that is, by foule speeches and rotten communication;
and Therefore the Apostle Says, Grieve not the Spirit, Ephesians 4. 30. that is, by foul Speeches and rotten communication;
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for the Apostle in the former verse had exhorted them from naughty specches, Let (saith hee) no evill Communication proceed out of your mouthes;
for the Apostle in the former verse had exhorted them from naughty Speeches, Let (Says he) no evil Communication proceed out of your mouths;
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and then presently adjoynes, and grieve not the Spirit:
and then presently adjoins, and grieve not the Spirit:
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for if you give your selves to corrupt Communication and rotten speeches, you will grieve the Spirit, it will bee a meanes of the Spirits departure:
for if you give your selves to corrupt Communication and rotten Speeches, you will grieve the Spirit, it will be a means of the Spirits departure:
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the Spirit is a cleane Spirit, and he loves a cleane habitation, a heart that hath purged itselfe of these corruptions.
the Spirit is a clean Spirit, and he loves a clean habitation, a heart that hath purged itself of these corruptions.
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Therefore when you heare a man that hath rotten speeches in his mouth, say, that man grieves the Spirit;
Therefore when you hear a man that hath rotten Speeches in his Mouth, say, that man grieves the Spirit;
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for there is nothing so odious and contrary to men, as these are to the Spirit:
for there is nothing so odious and contrary to men, as these Are to the Spirit:
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and therefore if you would keepe the Spirit, then let your words be gracious, powdred with salt; that is, with the grace of the Spirit proceeding from a sanctified heart:
and Therefore if you would keep the Spirit, then let your words be gracious, powdered with salt; that is, with the grace of the Spirit proceeding from a sanctified heart:
cc av cs pn22 vmd vvi dt n1, av vvb po22 n2 vbb j, vvn p-acp n1; cst vbz, p-acp dt n1 pp-f dt n1 vvg p-acp dt j-vvn n1:
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and as speeches, so all evill actions, in like manner, grieve the heart.
and as Speeches, so all evil actions, in like manner, grieve the heart.
cc c-acp n2, av d j-jn n2, p-acp j n1, vvb dt n1.
(9) part (DIV1)
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Thirdly, what is meant by quenching of the Spirit? A man is said to quench the Spirit,
Thirdly, what is meant by quenching of the Spirit? A man is said to quench the Spirit,
ord, r-crq vbz vvn p-acp vvg pp-f dt n1? dt n1 vbz vvn p-acp vvb dt n1,
(9) part (DIV1)
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when there is a carelesnesse in theusing of the meanes of grace whereby the Spirit is increased;
when there is a carelessness in theusing of the means of grace whereby the Spirit is increased;
c-crq pc-acp vbz dt n1 p-acp vvg pp-f dt n2 pp-f n1 c-crq dt n1 vbz vvn;
(9) part (DIV1)
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that is, when men grow carelesse and remisse in the duties of Religion, either in hearing, reading, praying, or meditating.
that is, when men grow careless and remiss in the duties of Religion, either in hearing, reading, praying, or meditating.
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Againe, when a man doth not cherish every good motiō of the Spirit in his heart, either to pray,
Again, when a man does not cherish every good motion of the Spirit in his heart, either to pray,
av, c-crq dt n1 vdz xx vvi d j n1 pp-f dt n1 p-acp po31 n1, av-d pc-acp vvi,
(9) part (DIV1)
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or to heare, &c. but lets them lye without practice, this is a quenching of the Spirit:
or to hear, etc. but lets them lie without practice, this is a quenching of the Spirit:
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(9) part (DIV1)
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therefore the Apostle saith, 2 Thes. 5. 19. Quench not the Spirit; that is, by a neglect of the meanes.
Therefore the Apostle Says, 2 Thebes 5. 19. Quench not the Spirit; that is, by a neglect of the means.
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(9) part (DIV1)
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Thirdly, if you would get the Spirit, you must use prayer; for prayer is a speciall meanes to get the Spirit;
Thirdly, if you would get the Spirit, you must use prayer; for prayer is a special means to get the Spirit;
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(9) part (DIV1)
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and it is the same meanes that Christ us•d when hee would have the holy Ghost for his Disciples, hee prayed for him,
and it is the same means that christ us•d when he would have the holy Ghost for his Disciples, he prayed for him,
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(9) part (DIV1)
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as you may see, Ioh. 14. 14. I will pray the Father, and hee will send the Comforter unto you; that is, the holy Ghost;
as you may see, John 14. 14. I will pray the Father, and he will send the Comforter unto you; that is, the holy Ghost;
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(9) part (DIV1)
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for hee can comfort indeed, and hee is the true Comforter; and indeed there is no true Comfort but what the Spirit brings into the heart.
for he can Comfort indeed, and he is the true Comforter; and indeed there is no true Comfort but what the Spirit brings into the heart.
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(9) part (DIV1)
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Now that the Spirit may bee obtayned by prayer, is proved Luk. 11. 13. where our Saviour makes it playne by way of opposition to earthly parents;
Now that the Spirit may be obtained by prayer, is proved Luk. 11. 13. where our Saviour makes it plain by Way of opposition to earthly Parents;
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(9) part (DIV1)
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For (saith hee) if your earthlie parents can give good things unto their children, For (Says he) if your earthly Parents can give good things unto their children,
p-acp (vvz pns31) cs po22 j n2 vmb vvi j n2 p-acp po32 n2,
(9) part (DIV1)
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then how much more will your heavenly Father give the holy Ghost unto them that aske him: then how much more will your heavenly Father give the holy Ghost unto them that ask him:
av c-crq av-d av-dc vmb po22 j n1 vvi dt j n1 p-acp pno32 cst vvb pno31:
(9) part (DIV1)
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Therefore if thou wouldest draw the holy Ghost into thy heart, then pray for him;
Therefore if thou Wouldst draw the holy Ghost into thy heart, then pray for him;
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(9) part (DIV1)
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prayer is a prevayling thing with God, it is restlesse, and pleasing unto God, it will have no deniall;
prayer is a prevailing thing with God, it is restless, and pleasing unto God, it will have no denial;
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(9) part (DIV1)
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and to this purpose saith God to Moses, Wherefore dost thou trouble me? that is,
and to this purpose Says God to Moses, Wherefore dost thou trouble me? that is,
cc p-acp d n1 vvz np1 p-acp np1, q-crq vd2 pns21 vvi pno11? cst vbz,
(9) part (DIV1)
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wherefore art thou so restlesse with mee, that thou wilt have no deniall till I grant thee thy desire? so then if you will prevayle with God by prayer, you may obtaine the Spirit.
Wherefore art thou so restless with me, that thou wilt have no denial till I grant thee thy desire? so then if you will prevail with God by prayer, you may obtain the Spirit.
q-crq vb2r pns21 av j p-acp pno11, cst pns21 vm2 vhi dx n1 c-acp pns11 vvb pno21 po21 n1? av av cs pn22 vmb vvi p-acp np1 p-acp n1, pn22 vmb vvi dt n1.
(9) part (DIV1)
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The fourth meanes, if you would have your sinnes mortified, is, To walke in the Spirit;
The fourth means, if you would have your Sins mortified, is, To walk in the Spirit;
dt ord n2, cs pn22 vmd vhi po22 n2 vvn, vbz, pc-acp vvi p-acp dt n1;
(9) part (DIV1)
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that is, you must doe the actions of the new man;
that is, you must do the actions of the new man;
d vbz, pn22 vmb vdi dt n2 pp-f dt j n1;
(9) part (DIV1)
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and therefore the Apostle saith, Galat. 5. 16. Walke in the Spirit. Now here by the Spirit is not meant the holy Ghost,
and Therefore the Apostle Says, Galatians 5. 16. Walk in the Spirit. Now Here by the Spirit is not meant the holy Ghost,
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(9) part (DIV1)
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but the regenerate part of man;
but the regenerate part of man;
cc-acp dt j-vvn n1 pp-f n1;
(9) part (DIV1)
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that is, the new man, whose actions are the duties of holinesse, as Prayer, hearing the Word, receiving the Sacraments, workes of Charity, either to the Church in generall,
that is, the new man, whose actions Are the duties of holiness, as Prayer, hearing the Word, receiving the Sacraments, works of Charity, either to the Church in general,
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(9) part (DIV1)
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or to any particular member of it;
or to any particular member of it;
cc p-acp d j n1 pp-f pn31;
(9) part (DIV1)
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and there must not onely bee a bare performing of them, for so an hypocrite may doe,
and there must not only be a bore performing of them, for so an hypocrite may do,
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(9) part (DIV1)
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but there must bee a delight in them;
but there must be a delight in them;
cc-acp a-acp vmb vbi dt n1 p-acp pno32;
(9) part (DIV1)
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thatis, it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed.
Thatis, it must rejoice the soul when any opportunity is offered whereby any holy duty may be performed.
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(9) part (DIV1)
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But on the contrary, when wee grow remisse in prayer, or in any other duty, the devill takes an occasion by this to force us to some sinne;
But on the contrary, when we grow remiss in prayer, or in any other duty, the Devil Takes an occasion by this to force us to Some sin;
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(9) part (DIV1)
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hereupon wee presently yeeld, because wee want strength of grace, which by the neglect of that duty wee are weake in.
hereupon we presently yield, Because we want strength of grace, which by the neglect of that duty we Are weak in.
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(9) part (DIV1)
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Wee know some physicke is for restoring, as well as for weakening, thereby to preserve the ftrength of the body;
we know Some physic is for restoring, as well as for weakening, thereby to preserve the ftrength of the body;
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(9) part (DIV1)
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now this walking in the actions of the new man, is to preserve the strength of the soule, it preserves spirituall life in a man, it enables him to fight against Corruption, and lusts;
now this walking in the actions of the new man, is to preserve the strength of the soul, it preserves spiritual life in a man, it enables him to fight against Corruption, and Lustiest;
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(9) part (DIV1)
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for what is that which weakens the soule, but the actions of the old man? Therefore if you would mortifie your lusts, you must walke in the Spirit.
for what is that which weakens the soul, but the actions of the old man? Therefore if you would mortify your Lustiest, you must walk in the Spirit.
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(9) part (DIV1)
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The fifth meanes, if you would mortifie your lusts, is this, you must get Faith:
The fifth means, if you would mortify your Lustiest, is this, you must get Faith:
dt ord n2, cs pn22 vmd vvi po22 n2, vbz d, pn22 vmb vvi n1:
(9) part (DIV1)
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so saith the Apostle, Acts 15. 9. Faith purifieth the heart; that is, it slayeth the corruption of the heart, it mortifies every inordinate desire of the heart, it purgeth out the filthinesse of our nature, it makes it a new heart in quality;
so Says the Apostle, Acts 15. 9. Faith Purifieth the heart; that is, it slays the corruption of the heart, it Mortifies every inordinate desire of the heart, it Purgeth out the filthiness of our nature, it makes it a new heart in quality;
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(9) part (DIV1)
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that is, it makes it fit to receive grace, and who would not have a heart thus fitted to good? Againe, It is said, Ephes. 3. 17. that Christ may dwell in your hearts by Faith:
that is, it makes it fit to receive grace, and who would not have a heart thus fitted to good? Again, It is said, Ephesians 3. 17. that christ may dwell in your hearts by Faith:
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(9) part (DIV1)
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as if hee should say, Faith will purge the heart;
as if he should say, Faith will purge the heart;
c-acp cs pns31 vmd vvi, n1 vmb vvi dt n1;
(9) part (DIV1)
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for where Faith is, Christ is, and Christ will not dwell in a rotten heart, that is impure,
for where Faith is, christ is, and christ will not dwell in a rotten heart, that is impure,
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(9) part (DIV1)
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and not in some measure sanctified by the Spirit.
and not in Some measure sanctified by the Spirit.
cc xx p-acp d n1 vvn p-acp dt n1.
(9) part (DIV1)
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But you will say, there are divers kindes of Faith, What Faith is this then that thus purifieth the heart?
But you will say, there Are diverse Kinds of Faith, What Faith is this then that thus Purifieth the heart?
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(9) part (DIV1)
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By Faith in this place is meant a Justifying Faith;
By Faith in this place is meant a Justifying Faith;
p-acp n1 p-acp d n1 vbz vvn dt vvg n1;
(9) part (DIV1)
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Faith that applyeth Christ and his righteousnesse in particular unto a mans selfe for his justification, Faith that Applieth christ and his righteousness in particular unto a men self for his justification,
n1 cst vvz np1 cc po31 n1 p-acp j p-acp dt ng1 n1 p-acp po31 n1,
(9) part (DIV1)
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and hereupon he is raysed up to holinesse, and enabled, out of love unto Christ, to mortifie sinne.
and hereupon he is raised up to holiness, and enabled, out of love unto christ, to mortify sin.
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(9) part (DIV1)
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Now the order of this grace in a regenerate man, is wonderfull;
Now the order of this grace in a regenerate man, is wonderful;
av dt n1 pp-f d n1 p-acp dt j-vvn n1, vbz j;
(9) part (DIV1)
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for first, the Spirit, which is the holy Ghost, comes and enlightens the mind, then it works Faith,
for First, the Spirit, which is the holy Ghost, comes and enlightens the mind, then it works Faith,
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(9) part (DIV1)
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and then Faith drawes downe Christ, and when once Christ comes, he takes possession of it, never resting till he hath rid the heart of the evill disposition of nature with a loathing of it;
and then Faith draws down christ, and when once christ comes, he Takes possession of it, never resting till he hath rid the heart of the evil disposition of nature with a loathing of it;
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(9) part (DIV1)
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then the regenerate man hereupon out of love unto Christ, and hatred unto sinne, begins to mortifie his corruptions.
then the regenerate man hereupon out of love unto christ, and hatred unto sin, begins to mortify his corruptions.
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(9) part (DIV1)
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But you will say, How can the Spirit of Christ, which is the holy Ghost, dwell in the heart, seeing he is in heaven?
But you will say, How can the Spirit of christ, which is the holy Ghost, dwell in the heart, seeing he is in heaven?
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(9) part (DIV1)
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To this I answer, that the Spirit dwells in the heart, as the Sunne in a house;
To this I answer, that the Spirit dwells in the heart, as the Sun in a house;
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(9) part (DIV1)
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now we know that the proper place of the Sunne is in the Firmament, yet wee say the Sunne is in the house, not that wee meane that the body of the Sunne is there,
now we know that the proper place of the Sun is in the Firmament, yet we say the Sun is in the house, not that we mean that the body of the Sun is there,
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(9) part (DIV1)
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but the beames of the Sunne are there in the house: so wee say, that the proper place of the holy Ghost is in heaven;
but the beams of the Sun Are there in the house: so we say, that the proper place of the holy Ghost is in heaven;
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(9) part (DIV1)
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and when we say hee is in the heart of a regenerate man, we doe not meane essentially,
and when we say he is in the heart of a regenerate man, we do not mean essentially,
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(9) part (DIV1)
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but by a divine power and nature;
but by a divine power and nature;
cc-acp p-acp dt j-jn n1 cc n1;
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that is, by sending his Spirit into the heart, not onely to worke grace in the heart, but to dwell therein.
that is, by sending his Spirit into the heart, not only to work grace in the heart, but to dwell therein.
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(9) part (DIV1)
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Now when the Spirit hath taken possession of the heart, it drawes and expells away all the darkenesse of the minde,
Now when the Spirit hath taken possession of the heart, it draws and expels away all the darkness of the mind,
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(9) part (DIV1)
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and makes it to looke and to see Christ in a more excellent manner than before, assuring him of perfect Justification, and remission of his sinnes.
and makes it to look and to see christ in a more excellent manner than before, assuring him of perfect Justification, and remission of his Sins.
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(9) part (DIV1)
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And here the error of many is met withall, in the matter of Mortification;
And Here the error of many is met withal, in the matter of Mortification;
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(9) part (DIV1)
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they will have Mortification first wrought, and then they will lay hold upon Christ for remission of sinnes.
they will have Mortification First wrought, and then they will lay hold upon christ for remission of Sins.
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(9) part (DIV1)
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Oh, say they, if I could but finde this sinne, or that sinne mortified, then I would lay hold upon Christ, then I would beleeve;
O, say they, if I could but find this sin, or that sin mortified, then I would lay hold upon christ, then I would believe;
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(9) part (DIV1)
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for alas, how can I looke for remission of sinnes, how dare I lay hold,
for alas, how can I look for remission of Sins, how Dare I lay hold,
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(9) part (DIV1)
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or how can I lay hold upon Christ, when I finde that my corruptions have such hold on mee? But these are deceived,
or how can I lay hold upon christ, when I find that my corruptions have such hold on me? But these Are deceived,
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(9) part (DIV1)
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for this is contrary to the worke of the Spirit: for first, Faith assureth of pardon, and then followes Mortification;
for this is contrary to the work of the Spirit: for First, Faith assureth of pardon, and then follows Mortification;
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(9) part (DIV1)
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that is, when a man is once assured of pardon of sinne, then hee beginnes to mortifie, and to slay his corruption;
that is, when a man is once assured of pardon of sin, then he begins to mortify, and to slay his corruption;
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(9) part (DIV1)
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for Mortification is a fruit of Faith:
for Mortification is a fruit of Faith:
p-acp n1 vbz dt n1 pp-f n1:
(9) part (DIV1)
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and therefore the Apostle saith, Phil. 3. 10. That I may feele the power of his death,
and Therefore the Apostle Says, Philip 3. 10. That I may feel the power of his death,
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(9) part (DIV1)
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and the vertue of his resurrection: and the virtue of his resurrection:
cc dt n1 pp-f po31 n1:
(9) part (DIV1)
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Now what is meant by this but the two parts of repentance, Mortification and Vivification? The Apostle beleeved before,
Now what is meant by this but the two parts of Repentance, Mortification and Vivification? The Apostle believed before,
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and now he would have his faith appeare in the grace of Mortification, that he might sensibly feele it.
and now he would have his faith appear in the grace of Mortification, that he might sensibly feel it.
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And therefore, if you would have your sinnes mortified, you must by Faith draw Christ into your hearts.
And Therefore, if you would have your Sins mortified, you must by Faith draw christ into your hearts.
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The sixth meanes, if you would have your sinnes mortified, is to get spirituall Joy. But this may seeme a strange thing to mortifie corruption by;
The sixth means, if you would have your Sins mortified, is to get spiritual Joy. But this may seem a strange thing to mortify corruption by;
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a man or a woman would rather thinke that this were a meanes to encrease sinne: but it is not so;
a man or a woman would rather think that this were a means to increase sin: but it is not so;
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for spirituall Joy is a speciall meanes to mortifiesin, if we doe but consider the nature of Mortification;
for spiritual Joy is a special means to mortifiesin, if we do but Consider the nature of Mortification;
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for as I sayd before, what is Mortification but a turning of the heart, a working in it a new disposition? Now wee know when the heart is not regenerate it is full of sorrow,
for as I said before, what is Mortification but a turning of the heart, a working in it a new disposition? Now we know when the heart is not regenerate it is full of sorrow,
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and joy in this estate encreaseth sinne:
and joy in this estate increases sin:
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But when the heart is turned from sinne to grace, that is, heavenly disposed, there is a pleasant object represented unto the eye of the soule,
But when the heart is turned from sin to grace, that is, heavenly disposed, there is a pleasant Object represented unto the eye of the soul,
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as Christ, Justification, Remission of sinnes, and Reconciliation:
as christ, Justification, Remission of Sins, and Reconciliation:
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and hence ariseth a spirituall Joy in the soule, which rejoycing is a Mortification of sinne;
and hence arises a spiritual Joy in the soul, which rejoicing is a Mortification of sin;
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for when a man or woman sees such excellencies in Christ, (as before) hee so rejoyceth in them that hee loatheth whatsoever is contrary to them.
for when a man or woman sees such excellencies in christ, (as before) he so Rejoiceth in them that he Loathes whatsoever is contrary to them.
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As a man that hath gotten a faire Inheritance which formerly was content with a small Cottage,
As a man that hath got a fair Inheritance which formerly was content with a small Cottage,
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but now the right that hee hath to the other, makes him despise that:
but now the right that he hath to the other, makes him despise that:
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so it is with a regenerate man, this spirituall Joy makes him basely to esteeme of sinne, and his naturall estate:
so it is with a regenerate man, this spiritual Joy makes him basely to esteem of sin, and his natural estate:
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and therefore saith the Apostle, 1 Cor. 15. 31. I protest that by the rejoycing I have in Christ Iesus, I dye daily:
and Therefore Says the Apostle, 1 Cor. 15. 31. I protest that by the rejoicing I have in christ Iesus, I die daily:
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that is, that spirituall Joy which hee had in Christ, of Justification and Remission of sins,
that is, that spiritual Joy which he had in christ, of Justification and Remission of Sins,
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and that sight of glory which he saw by Faith, mortified sinne in him, made him basely to esteeme of his corruptions.
and that sighed of glory which he saw by Faith, mortified sin in him, made him basely to esteem of his corruptions.
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Wee see, by example, a man that is wrought upon by the Law, or the Judgements of God, may for a time leave some sinne,
we see, by Exampl, a man that is wrought upon by the Law, or the Judgments of God, may for a time leave Some sin,
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and rejoyce in good, as Herod heard Iohn gladly; and yet this his joy doth not mortifie sinne,
and rejoice in good, as Herod herd John gladly; and yet this his joy does not mortify sin,
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because it is not wrought by the Spirit upon an apprehension of the love of God;
Because it is not wrought by the Spirit upon an apprehension of the love of God;
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that is, it doth not proceed from the right root; for spirituall joy that mortifies sin, ariseth from an assurance of remission of sins;
that is, it does not proceed from the right root; for spiritual joy that Mortifies since, arises from an assurance of remission of Sins;
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but this ariseth from some other sinister respect, or else for feare of hell.
but this arises from Some other sinister respect, or Else for Fear of hell.
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Now that spirituall joy mortifies sinne, the Wise-man proves, Prov. 2. 10. compared with the 16. verse, When Wisdome entreth into thy heart,
Now that spiritual joy Mortifies sin, the Wiseman Proves, Curae 2. 10. compared with the 16. verse, When Wisdom entereth into thy heart,
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and Knowledge is pleasant to thy soule, &c it shall keep thee from the strange woman. and Knowledge is pleasant to thy soul, etc. it shall keep thee from the strange woman.
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When Wisdome entreth into thy heart;
When Wisdom entereth into thy heart;
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that is, when the Spirit enlightens thy mind to see, grace and knowledge is pleasant unto thee;
that is, when the Spirit enlightens thy mind to see, grace and knowledge is pleasant unto thee;
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when thou doest rejoyce in the knowledge of Christ, and graces of the Spirit, then it shall keepe thee from the strange woman;
when thou dost rejoice in the knowledge of christ, and graces of the Spirit, then it shall keep thee from the strange woman;
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that is, from inordinate affections, which otherwise would bring thee to destruction. Thus you see that spirituall joy is an excellent meanes to Mortification.
that is, from inordinate affections, which otherwise would bring thee to destruction. Thus you see that spiritual joy is an excellent means to Mortification.
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The seventh meanes, if you would have your sinnes mortified, is, Humblenesse of minde: this is an excellent meanes to Mortification;
The seventh means, if you would have your Sins mortified, is, Humbleness of mind: this is an excellent means to Mortification;
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for when the heart is proud, it will not yeeld; that is, it is unfit for grace;
for when the heart is proud, it will not yield; that is, it is unfit for grace;
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for there is nothing so contrary unto the nature of the Spirit, as a proud heart;
for there is nothing so contrary unto the nature of the Spirit, as a proud heart;
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and therefore the Apostle saith, 1 Pet. 5. 5. God resisteth the proud, but he gives grace to the humble. Hee resisteth the proud;
and Therefore the Apostle Says, 1 Pet. 5. 5. God Resisteth the proud, but he gives grace to the humble. He Resisteth the proud;
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that is, hee doth stand in opposition against him as one most contrary unto him; he rejecteth his prayers and his actions, because they proceed from a proud heart:
that is, he does stand in opposition against him as one most contrary unto him; he rejecteth his Prayers and his actions, Because they proceed from a proud heart:
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but he gives grace unto the humble;
but he gives grace unto the humble;
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that is, the humble heart is fit to receive grace, therefore hee shall have every grace necessary to salvation,
that is, the humble heart is fit to receive grace, Therefore he shall have every grace necessary to salvation,
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as Faith, Repentance, Mortification, Peace of Conscience, and Remission of sinnes.
as Faith, Repentance, Mortification, Peace of Conscience, and Remission of Sins.
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Now this humblenesse of minde is a base esteeming of a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of Gods love;
Now this humbleness of mind is a base esteeming of a men self in an acknowledgement of his unworthiness to receive any grace with an high esteem of God's love;
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which indeed may seeme to be contrary to spirituall joy, but it is not so; for the more humble any man or woman is, the more spirituall joy they have:
which indeed may seem to be contrary to spiritual joy, but it is not so; for the more humble any man or woman is, the more spiritual joy they have:
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it is increased by humility, it is decreased by pride; the humble heart is alwayes the joyfullest heart;
it is increased by humility, it is decreased by pride; the humble heart is always the joyfullest heart;
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for the more grace the more humblenesse, and themore humility the more spirituall joy, for where there is a want of grace there must needs bee a want of spirituall joy.
for the more grace the more humbleness, and themore humility the more spiritual joy, for where there is a want of grace there must needs be a want of spiritual joy.
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Now dejection and humility are of a contrary nature; a man may bee cast downe, and yet not bee humble;
Now dejection and humility Are of a contrary nature; a man may be cast down, and yet not be humble;
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humblenesse of minde is more inward than outward, but the other may bee outward but not inward;
humbleness of mind is more inward than outward, but the other may be outward but not inward;
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thereforeif you would have your sinnes mortified, get an humble heart, forit is said, Psalm. 34. 18. The Lord is nigh unto them that are of a broken heart:
thereforeif you would have your Sins mortified, get an humble heart, forit is said, Psalm. 34. 18. The Lord is High unto them that Are of a broken heart:
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a broken heart is an humble heart: and, Ezek. 36. 26. A new heart, and a new spirit will I give you:
a broken heart is an humble heart: and, Ezekiel 36. 26. A new heart, and a new Spirit will I give you:
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that is, when I have throughly humbled you, and cleansed you from your rebelliousnesse against mee,
that is, when I have thoroughly humbled you, and cleansed you from your rebelliousness against me,
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then I will doe this and this for you: well then, labour for humblenesse of mind, if you would have your sinnes mortified.
then I will do this and this for you: well then, labour for humbleness of mind, if you would have your Sins mortified.
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Thus much of the word, Mortifie.
Thus much of the word, Mortify.
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Wee now come to a third poynt, and that is, what are those things that are to bee mortified? and these the Apostle calls in generall, earthly members: Hence we note, That all earthlie members are to be mortified.
we now come to a third point, and that is, what Are those things that Are to be mortified? and these the Apostle calls in general, earthly members: Hence we note, That all earthly members Are to be mortified.
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For the better explaining of this poynt, wee will first speake of the generall, and then of the particulars: For the better explaining of this point, we will First speak of the general, and then of the particulars:
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but first of all, because the words are hard, wee will shew you by way of explanation,
but First of all, Because the words Are hard, we will show you by Way of explanation,
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first, what is meant by members; and secondly, what is meant by earthlie members. For the first;
First, what is meant by members; and secondly, what is meant by earthly members. For the First;
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What is meant by Members? By members is meant sinne, or any foule affection of the heart,
What is meant by Members? By members is meant sin, or any foul affection of the heart,
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when the heart is set upon a wrong object;
when the heart is Set upon a wrong Object;
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or else upon a good object, yet exceeding either in the manner or the measure, makes it a sinne:
or Else upon a good Object, yet exceeding either in the manner or the measure, makes it a sin:
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as first, when a mans heart is set upon a base object, as the satisfying of his eyes according to the lust of his heart,
as First, when a men heart is Set upon a base Object, as the satisfying of his eyes according to the lust of his heart,
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or set upon his pleasure inordinately to the satisfying of his lusts; now these are base objects.
or Set upon his pleasure inordinately to the satisfying of his Lustiest; now these Are base objects.
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Againe, there are other objects which in themselves are good and may bee used, as care of the world,
Again, there Are other objects which in themselves Are good and may be used, as care of the world,
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and the things of the world: a man may lawfully care for the things of this life that hath a charge,
and the things of the world: a man may lawfully care for the things of this life that hath a charge,
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or a man may use his pleasure for recreation, or may seeke after his profit, thereby to provide for his family;
or a man may use his pleasure for recreation, or may seek After his profit, thereby to provide for his family;
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but if the care for the world, and the things of this world, exceed either in the manner or the measure, that is,
but if the care for the world, and the things of this world, exceed either in the manner or the measure, that is,
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if they be gotten unlawfully, and if the heart lust after them, if they breed a disorder in the soule,
if they be got unlawfully, and if the heart lust After them, if they breed a disorder in the soul,
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and a neglect of grace, then they become sinne. Now they are called members for these reasons:
and a neglect of grace, then they become sin. Now they Are called members for these Reasons:
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The first reason is, because these base affections fill up the heart; The First reason is, Because these base affections fill up the heart;
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that is, they make the heart fit for all manner of sinne, even as the members of the body make the body fit for action:
that is, they make the heart fit for all manner of sin, even as the members of the body make the body fit for actium:
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now wee know that the body is not perfect, if the members bee not perfect;
now we know that the body is not perfect, if the members be not perfect;
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so when the heart is not filled with these members, it may be fit for sinne but not for every sinne,
so when the heart is not filled with these members, it may be fit for sin but not for every sin,
av c-crq dt n1 vbz xx vvn p-acp d n2, pn31 vmb vbi j p-acp n1 cc-acp xx p-acp d n1,
(9) part (DIV1)
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but this filling of it makes it fit for all sinne;
but this filling of it makes it fit for all sin;
cc-acp d vvg pp-f pn31 vvz pn31 j p-acp d n1;
(9) part (DIV1)
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and therefore the Apostle saith, 2 Pet. 1. 3. According to his divine power he hath given us all things;
and Therefore the Apostle Says, 2 Pet. 1. 3. According to his divine power he hath given us all things;
cc av dt np1 vvz, crd np1 crd crd vvg p-acp po31 j-jn n1 pns31 vhz vvn pno12 d n2;
(9) part (DIV1)
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that is, by his divine nature we all come to the knowledge of the Faith:
that is, by his divine nature we all come to the knowledge of the Faith:
cst vbz, p-acp po31 j-jn n1 pns12 d vvb p-acp dt n1 pp-f dt n1:
(9) part (DIV1)
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now that which is contrary to the Spirit, and the knowledge of him, is made up by these base affections,
now that which is contrary to the Spirit, and the knowledge of him, is made up by these base affections,
av cst r-crq vbz j-jn p-acp dt n1, cc dt n1 pp-f pno31, vbz vvn a-acp p-acp d j n2,
(9) part (DIV1)
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even as the body is made up and complete by its members.
even as the body is made up and complete by its members.
av c-acp dt n1 vbz vvn a-acp cc j p-acp po31 n2.
(9) part (DIV1)
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Secondly, they are called members because these base affections doe the actions of the unregenerate part,
Secondly, they Are called members Because these base affections do the actions of the unregenerate part,
ord, pns32 vbr vvn n2 c-acp d j n2 vdb dt n2 pp-f dt j n1,
(9) part (DIV1)
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even as the members of the body doe the actions of the body;
even as the members of the body do the actions of the body;
av c-acp dt n2 pp-f dt n1 vdb dt n2 pp-f dt n1;
(9) part (DIV1)
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for they receive into the heart all manner of sinne, and thence they send base affections into all the rest of the faculties.
for they receive into the heart all manner of sin, and thence they send base affections into all the rest of the faculties.
c-acp pns32 vvb p-acp dt n1 d n1 pp-f n1, cc av pns32 vvb j n2 p-acp d dt n1 pp-f dt n2.
(9) part (DIV1)
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Thirdly, they are called members, because they are weapons of unrighteousness; for so the Apostle cals them, even as the actions of the new man are called the weapons of righteousnesse; that is, the care for the actions of the new man.
Thirdly, they Are called members, Because they Are weapons of unrighteousness; for so the Apostle calls them, even as the actions of the new man Are called the weapons of righteousness; that is, the care for the actions of the new man.
ord, pns32 vbr vvn n2, c-acp pns32 vbr n2 pp-f n1; p-acp av dt n1 vvz pno32, av c-acp dt n2 pp-f dt j n1 vbr vvn dt n2 pp-f n1; cst vbz, dt n1 p-acp dt n2 pp-f dt j n1.
(9) part (DIV1)
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Now we know that it is the property of one member to fight for the good of another;
Now we know that it is the property of one member to fight for the good of Another;
av pns12 vvb cst pn31 vbz dt n1 pp-f crd n1 pc-acp vvi p-acp dt j pp-f j-jn;
(9) part (DIV1)
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as wee see, one member will suffer it selfe to bee cut off, and separated from the bodie for the good of the rest;
as we see, one member will suffer it self to be Cut off, and separated from the body for the good of the rest;
c-acp pns12 vvb, crd n1 vmb vvi pn31 n1 pc-acp vbi vvn a-acp, cc vvn p-acp dt n1 p-acp dt j pp-f dt n1;
(9) part (DIV1)
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and so it is in like manner with these, for all will joyne together for the mortifying of sin one in another.
and so it is in like manner with these, for all will join together for the mortifying of since one in Another.
cc av pn31 vbz p-acp j n1 p-acp d, c-acp d vmb vvi av p-acp dt j-vvg pp-f n1 crd p-acp n-jn.
(9) part (DIV1)
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On the other side, these weapons of unrighteousnesse, they fight for one another against grace, they are carefull to performe the actions of the old man,
On the other side, these weapons of unrighteousness, they fight for one Another against grace, they Are careful to perform the actions of the old man,
p-acp dt j-jn n1, d n2 pp-f n1, pns32 vvb p-acp crd j-jn p-acp n1, pns32 vbr j pc-acp vvi dt n2 pp-f dt j n1,
(9) part (DIV1)
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and to fulfill every lust of the flesh.
and to fulfil every lust of the Flesh.
cc pc-acp vvi d n1 pp-f dt n1.
(9) part (DIV1)
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Fourthly, they are called members, because they are as deare unto the heart, as any member is unto the body, and therefore in Scripture they are called the right hand, and the right eye, Mat. 5. 29. that is, they are as dear and sticke as close unto the heart,
Fourthly, they Are called members, Because they Are as deer unto the heart, as any member is unto the body, and Therefore in Scripture they Are called the right hand, and the right eye, Mathew 5. 29. that is, they Are as dear and stick as close unto the heart,
ord, pns32 vbr vvn n2, c-acp pns32 vbr a-acp j-jn p-acp dt n1, c-acp d n1 vbz p-acp dt n1, cc av p-acp n1 pns32 vbr vvn dt j-jn n1, cc dt j-jn n1, np1 crd crd cst vbz, pns32 vbr a-acp j-jn cc vvi c-acp av-j p-acp dt n1,
(9) part (DIV1)
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and will as hardly be separated from it, as the nearest and dearest member of the bodie:
and will as hardly be separated from it, as the nearest and dearest member of the body:
cc vmb a-acp av vbb vvn p-acp pn31, c-acp dt js cc js-jn n1 pp-f dt n1:
(9) part (DIV1)
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thus much of the word member.
thus much of the word member.
av d pp-f dt n1 n1.
(9) part (DIV1)
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Secondly, what is meant by earthly members? By earthly members is ment al earthly affections; as immoderate cares, inordinare lusts;
Secondly, what is meant by earthly members? By earthly members is meant all earthly affections; as immoderate Cares, inordinare Lustiest;
ord, r-crq vbz vvn p-acp j n2? p-acp j n2 vbz vvn d j n2; c-acp j vvz, fw-la n2;
(9) part (DIV1)
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or it is a depraved disposition of the soule, whereby it is drawn from heavenly things to earthly;
or it is a depraved disposition of the soul, whereby it is drawn from heavenly things to earthly;
cc pn31 vbz dt j-vvn n1 pp-f dt n1, c-crq pn31 vbz vvn p-acp j n2 p-acp j;
(9) part (DIV1)
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that is, it is drawne from a high valuing of heavenly things to a base esteeme of them,
that is, it is drawn from a high valuing of heavenly things to a base esteem of them,
d vbz, pn31 vbz vvn p-acp dt j vvg pp-f j n2 p-acp dt j n1 pp-f pno32,
(9) part (DIV1)
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and from a base esteeming of earthly things unto a high esteeme of them, this is earthly mindednesse.
and from a base esteeming of earthly things unto a high esteem of them, this is earthly Mindedness.
cc p-acp dt j vvg pp-f j n2 p-acp dt j n1 pp-f pno32, d vbz j n1.
(9) part (DIV1)
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But for the better explaining of this point; first, we will shew what it is to bee earthly minded:
But for the better explaining of this point; First, we will show what it is to be earthly minded:
p-acp p-acp dt jc n-vvg pp-f d n1; ord, pns12 vmb vvi r-crq pn31 vbz pc-acp vbi j vvn:
(9) part (DIV1)
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secondly, what it is to be heavenly minded. For the first, what it is to be earthly minded:
secondly, what it is to be heavenly minded. For the First, what it is to be earthly minded:
ord, r-crq pn31 vbz pc-acp vbi j vvn. p-acp dt ord, r-crq pn31 vbz pc-acp vbi j vvn:
(9) part (DIV1)
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It is to mind earthly things, or heavenly things in an earthly manner;
It is to mind earthly things, or heavenly things in an earthly manner;
pn31 vbz p-acp n1 j n2, cc j n2 p-acp dt j n1;
(9) part (DIV1)
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that is, when the soule is depraved so of spirituall life that it lookes upon grace and salvation with a carnall eye,
that is, when the soul is depraved so of spiritual life that it looks upon grace and salvation with a carnal eye,
d vbz, c-crq dt n1 vbz vvn av pp-f j n1 cst pn31 vvz p-acp n1 cc n1 p-acp dt j n1,
(9) part (DIV1)
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when it is represented unto it; because it is but naturall, it is not enlightned by the Spirit;
when it is represented unto it; Because it is but natural, it is not enlightened by the Spirit;
c-crq pn31 vbz vvn p-acp pn31; c-acp pn31 vbz p-acp j, pn31 vbz xx vvn p-acp dt n1;
(9) part (DIV1)
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now till a man be enlightned by the Spirit, he cannot see spirituall things in a spirituall manner.
now till a man be enlightened by the Spirit, he cannot see spiritual things in a spiritual manner.
av c-acp dt n1 vbi vvn p-acp dt n1, pns31 vmbx vvi j n2 p-acp dt j n1.
(9) part (DIV1)
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Howsoever, I grant that by the light of nature, a man being endued with a reasonable soule, thereby may come to discerne of spirituall things,
Howsoever, I grant that by the Light of nature, a man being endued with a reasonable soul, thereby may come to discern of spiritual things,
c-acp, pns11 vvb cst p-acp dt n1 pp-f n1, dt n1 vbg vvn p-acp dt j n1, av vmb vvi pc-acp vvi pp-f j n2,
(9) part (DIV1)
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yet so as but by a commonillumination of the Spirit, as we call it; not as they are, but onely as he conceives of them by his naturall reason:
yet so as but by a commonillumination of the Spirit, as we call it; not as they Are, but only as he conceives of them by his natural reason:
av av c-acp p-acp p-acp dt n1 pp-f dt n1, c-acp pns12 vvb pn31; xx p-acp pns32 vbr, cc-acp av-j c-acp pns31 vvz pp-f pno32 p-acp po31 j n1:
(9) part (DIV1)
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For first, by nature a man may conceive of spirituall things, but not spiritually; for nature can goe no further than nature:
For First, by nature a man may conceive of spiritual things, but not spiritually; for nature can go no further than nature:
c-acp ord, p-acp n1 dt n1 vmb vvi pp-f j n2, cc-acp xx av-j; p-acp n1 vmb vvi av-dx av-jc cs n1:
(9) part (DIV1)
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now what is competible and agreeable to nature he hath a taste of, he sees things so farre as they are sutable unto his nature;
now what is competible and agreeable to nature he hath a taste of, he sees things so Far as they Are suitable unto his nature;
av q-crq vbz j cc j p-acp n1 pns31 vhz dt n1 pp-f, pns31 vvz n2 av av-j c-acp pns32 vbr j p-acp po31 n1;
(9) part (DIV1)
92
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but nature can looke no further;
but nature can look no further;
cc-acp n1 vmb vvi av-dx av-jc;
(9) part (DIV1)
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for this is the propertie of nature, it goes all by the outward sense and appetite;
for this is the property of nature, it Goes all by the outward sense and appetite;
p-acp d vbz dt n1 pp-f n1, pn31 vvz d p-acp dt j n1 cc n1;
(9) part (DIV1)
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and no man can apply spirituall things by the senses, but earthly things.
and no man can apply spiritual things by the Senses, but earthly things.
cc dx n1 vmb vvi j n2 p-acp dt n2, cc-acp j n2.
(9) part (DIV1)
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Secondly, by the affections a man may conceive of spirituall things, for the affections are the proper seat of love,
Secondly, by the affections a man may conceive of spiritual things, for the affections Are the proper seat of love,
ord, p-acp dt n2 dt n1 vmb vvi pp-f j n2, p-acp dt n2 vbr dt j n1 pp-f n1,
(9) part (DIV1)
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and a man being endued with love, may bee affected with heavenly things, so farre as they are sweet unto nature;
and a man being endued with love, may be affected with heavenly things, so Far as they Are sweet unto nature;
cc dt n1 vbg vvn p-acp n1, vmb vbi vvn p-acp j n2, av av-j c-acp pns32 vbr j p-acp n1;
(9) part (DIV1)
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and hence may arise feare of losing them, not because they are heavenly things, but because they are sweet unto his nature.
and hence may arise Fear of losing them, not Because they Are heavenly things, but Because they Are sweet unto his nature.
cc av vmb vvi n1 pp-f vvg pno32, xx c-acp pns32 vbr j n2, cc-acp c-acp pns32 vbr j p-acp po31 n1.
(9) part (DIV1)
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Besides, the affections may restraine him, and turne him from esteeming of things base, to an esteeming of things that are more excellent,
Beside, the affections may restrain him, and turn him from esteeming of things base, to an esteeming of things that Are more excellent,
p-acp, dt n2 vmb vvi pno31, cc vvi pno31 p-acp vvg pp-f n2 j, p-acp dt vvg pp-f n2 cst vbr av-dc j,
(9) part (DIV1)
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and yet be but earthly minded: for it is not the affection to good that proves a man to bee good,
and yet be but earthly minded: for it is not the affection to good that Proves a man to be good,
cc av vbi p-acp j j-vvn: c-acp pn31 vbz xx dt n1 p-acp j cst vvz dt n1 pc-acp vbi j,
(9) part (DIV1)
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but it is the rice of the affection that is the ground from whence they spring;
but it is the rice of the affection that is the ground from whence they spring;
cc-acp pn31 vbz dt n1 pp-f dt n1 cst vbz dt n1 p-acp c-crq pns32 vvb;
(9) part (DIV1)
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namely, from a heart enlightened by the Spirit: Herod may affect Iohn, and Iohns doctrine, but this is not bred by the Spirit, but a carnall affection.
namely, from a heart enlightened by the Spirit: Herod may affect John, and Iohns Doctrine, but this is not bred by the Spirit, but a carnal affection.
av, p-acp dt n1 vvn p-acp dt n1: np1 vmb vvi np1, cc npg1 n1, cc-acp d vbz xx vvn p-acp dt n1, cc-acp dt j n1.
(9) part (DIV1)
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Thirdly, by the understanding, or mind, a man may come to conceive of spirituall and heavenly things;
Thirdly, by the understanding, or mind, a man may come to conceive of spiritual and heavenly things;
ord, p-acp dt n1, cc n1, dt n1 vmb vvi pc-acp vvi pp-f j cc j n2;
(9) part (DIV1)
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his minde may bee enlightened with the knowledge of them, and yet bee but earthly minded: As for example: his mind may be enlightened with the knowledge of them, and yet be but earthly minded: As for Exampl:
po31 n1 vmb vbi vvn p-acp dt n1 pp-f pno32, cc av vbi p-acp j j-vvn: c-acp p-acp n1:
(9) part (DIV1)
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First, hee may see a vertue in heavenly things above all things in the world, he may conceive of them by looking into them,
First, he may see a virtue in heavenly things above all things in the world, he may conceive of them by looking into them,
ord, pns31 vmb vvi dt n1 p-acp j n2 p-acp d n2 p-acp dt n1, pns31 vmb vvi pp-f pno32 p-acp vvg p-acp pno32,
(9) part (DIV1)
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so that a vertue and power may appeare in them excelling every vertue in any thing else; and yet not renewed.
so that a virtue and power may appear in them excelling every virtue in any thing Else; and yet not renewed.
av cst dt n1 cc n1 vmb vvi p-acp pno32 vvg d n1 p-acp d n1 av; cc av xx vvn.
(9) part (DIV1)
95
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Secondly, if hee be of a more noble spirit hee may doe good, either for Church or Common-wealth;
Secondly, if he be of a more noble Spirit he may do good, either for Church or Commonwealth;
ord, cs pns31 vbb pp-f dt av-dc j n1 pns31 vmb vdi j, av-d p-acp n1 cc n1;
(9) part (DIV1)
96
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hee may bee very liberall and bountifull unto any that shall seeke unto him in this kinde, he may be very liberal and bountiful unto any that shall seek unto him in this kind,
pns31 vmb vbi av j cc j p-acp d cst vmb vvi p-acp pno31 p-acp d n1,
(9) part (DIV1)
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and hereupon may grow remisse after the things of this world, and so be not all so violently carried away after covetousnesse, and yet not be removed.
and hereupon may grow remiss After the things of this world, and so be not all so violently carried away After covetousness, and yet not be removed.
cc av vmb vvi j p-acp dt n2 pp-f d n1, cc av vbb xx d av av-j vvn av p-acp n1, cc av xx vbi vvn.
(9) part (DIV1)
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Thirdly, hee may come to see holinesse in the children of God, and thereupon bee wonderfully affected with it, insomuch that he may wish himselfe the like:
Thirdly, he may come to see holiness in the children of God, and thereupon be wonderfully affected with it, insomuch that he may wish himself the like:
ord, pns31 vmb vvi pc-acp vvi n1 p-acp dt n2 pp-f np1, cc av vbi av-j vvn p-acp pn31, av cst pns31 vmb vvi px31 dt j:
(9) part (DIV1)
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nay more, hemay wonder at their holinesse, and bee astonished with an admiration thereof, as one overcome of it, and yet not be renewed.
nay more, hemay wonder At their holiness, and be astonished with an admiration thereof, as one overcome of it, and yet not be renewed.
uh-x av-dc, vvb n1 p-acp po32 n1, cc vbi vvn p-acp dt n1 av, c-acp pi vvn pp-f pn31, cc av xx vbi vvn.
(9) part (DIV1)
97
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Fourthly, he may come to see into the attributes of God, both the communicable Attributes which are communicated to the Creatures,
Fourthly, he may come to see into the attributes of God, both the communicable Attributes which Are communicated to the Creatures,
ord, pns31 vmb vvi pc-acp vvi p-acp dt n2 pp-f n1, d dt j n2 r-crq vbr vvn p-acp dt n2,
(9) part (DIV1)
98
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as Justice, Mercie, Righteousnesse, Patience, and the like; and also those that are not communicable, but essentially proper to God, as Omnipotencie, Omnipresence, and the like;
as justice, Mercy, Righteousness, Patience, and the like; and also those that Are not communicable, but essentially proper to God, as Omnipotency, Omnipresence, and the like;
c-acp n1, n1, n1, n1, cc dt j; cc av d cst vbr xx j, cc-acp av-j j p-acp np1, c-acp n1, n1, cc dt j;
(9) part (DIV1)
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and hereupon hee may acknowledge God to bee such an one as these declare of, or else as he hath made himselfe knowne in his Word:
and hereupon he may acknowledge God to be such an one as these declare of, or Else as he hath made himself known in his Word:
cc av pns31 vmb vvi np1 pc-acp vbi d dt pi p-acp d vvb pp-f, cc av c-acp pns31 vhz vvn px31 vvn p-acp po31 n1:
(9) part (DIV1)
98
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as we see in Nebuchadnezar, Dan. 4. 34. and yet be not renewed.
as we see in Nebuchadnezzar, Dan. 4. 34. and yet be not renewed.
c-acp pns12 vvb p-acp np1, np1 crd crd cc av vbb xx vvn.
(9) part (DIV1)
98
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Fifthly, he may feele the sweetnesse of the promises, of remission of sinnes, justification, and reconciliation, Fifthly, he may feel the sweetness of the promises, of remission of Sins, justification, and reconciliation,
ord, pns31 vmb vvi dt n1 pp-f dt n2, pp-f n1 pp-f n2, n1, cc n1,
(9) part (DIV1)
99
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714
and rejoyce in them, as Herod heard Iohn gladly, Mark. 6. 20. that is, he was glad to heare Iohn preach repentance and remission of sinnes, hee felt sweetnesse in this;
and rejoice in them, as Herod herd John gladly, Mark. 6. 20. that is, he was glad to hear John preach Repentance and remission of Sins, he felt sweetness in this;
cc vvi p-acp pno32, c-acp np1 vvn np1 av-j, vvb. crd crd cst vbz, pns31 vbds j pc-acp vvi np1 vvb n1 cc n1 pp-f n2, pns31 vvd n1 p-acp d;
(9) part (DIV1)
99
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so hee was content to heare that it was not lawfull for him to have his brothers wife,
so he was content to hear that it was not lawful for him to have his Brother's wife,
av pns31 vbds j pc-acp vvi cst pn31 vbds xx j p-acp pno31 pc-acp vhi po31 ng1 n1,
(9) part (DIV1)
99
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716
but he was not content to obey;
but he was not content to obey;
cc-acp pns31 vbds xx j pc-acp vvi;
(9) part (DIV1)
99
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717
in like manner, any man or woman may finde sweetnesse in the promises, and yet not be renewed.
in like manner, any man or woman may find sweetness in the promises, and yet not be renewed.
p-acp j n1, d n1 cc n1 vmb vvi n1 p-acp dt n2, cc av xx vbi vvn.
(9) part (DIV1)
99
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718
Sixthly, hee may beleeve the resurrection to life, and hereupon rejoyce after it, because hee beleeves there is areward laid up for the righteous with Christ, and may desire to bee made partaker of it with them, and yet not be renewed:
Sixthly, he may believe the resurrection to life, and hereupon rejoice After it, Because he believes there is areward laid up for the righteous with christ, and may desire to be made partaker of it with them, and yet not be renewed:
j, pns31 vmb vvi dt n1 p-acp n1, cc av vvb p-acp pn31, c-acp pns31 vvz a-acp vbz n1 vvn a-acp p-acp dt j p-acp np1, cc vmb vvi pc-acp vbi vvn n1 pp-f pn31 p-acp pno32, cc av xx vbi vvn:
(9) part (DIV1)
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For if you looke into this man, none of all these have the first seat in his heart,
For if you look into this man, none of all these have the First seat in his heart,
c-acp cs pn22 vvb p-acp d n1, pix pp-f d d vhb dt ord n1 p-acp po31 n1,
(9) part (DIV1)
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but they are, as it were, in a second roome, or closet;
but they Are, as it were, in a second room, or closet;
cc-acp pns32 vbr, c-acp pn31 vbdr, p-acp dt ord n1, cc n1;
(9) part (DIV1)
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721
for earthlie things have the first and principall seat in his heart, but these come in after,
for earthly things have the First and principal seat in his heart, but these come in After,
p-acp j n2 vhb dt ord cc j-jn n1 p-acp po31 n1, cc-acp d vvb p-acp a-acp,
(9) part (DIV1)
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as handmaids or servants unto the other, and therefore have no spirituall tast to him. To make this plaine, let us consider the order of the faculties of the soule:
as handmaids or Servants unto the other, and Therefore have no spiritual taste to him. To make this plain, let us Consider the order of the faculties of the soul:
c-acp n2 cc n2 p-acp dt n-jn, cc av vhb dx j n1 p-acp pno31. pc-acp vvi d n1, vvb pno12 vvi dt n1 pp-f dt n2 pp-f dt n1:
(9) part (DIV1)
100
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the minde is the principall facultie, and this rules the will and affections:
the mind is the principal faculty, and this rules the will and affections:
dt n1 vbz dt j-jn n1, cc d vvz dt n1 cc n2:
(9) part (DIV1)
101
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now the minde being earthly disposed, the will and affections can goe no further then the minde guides them:
now the mind being earthly disposed, the will and affections can go no further then the mind guides them:
av dt n1 vbg j vvn, dt n1 cc n2 vmb vvi av-dx av-jc cs dt n1 vvz pno32:
(9) part (DIV1)
101
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every facultie hath an appetite, and the soule of a man hath an understanding which governes;
every faculty hath an appetite, and the soul of a man hath an understanding which governs;
d n1 vhz dt n1, cc dt n1 pp-f dt n1 vhz dt n1 r-crq vvz;
(9) part (DIV1)
101
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now looke what the minde of a man loves or hates, that the will wils, or wils not;
now look what the mind of a man loves or hates, that the will wills, or wills not;
av vvb r-crq dt n1 pp-f dt n1 vvz cc vvz, cst dt n1 vvz, cc vvz xx;
(9) part (DIV1)
101
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727
for the will is but the appetite that followes the understanding.
for the will is but the appetite that follows the understanding.
p-acp dt n1 vbz p-acp dt n1 cst vvz dt n1.
(9) part (DIV1)
101
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728
Againe, every facultie in man hath a sense, and by that it is drawne to affect that which it chuseth,
Again, every faculty in man hath a sense, and by that it is drawn to affect that which it chooseth,
av, d n1 p-acp n1 vhz dt n1, cc p-acp cst pn31 vbz vvn pc-acp vvi d r-crq pn31 vvz,
(9) part (DIV1)
101
Page 49
729
for the desire followes the sense;
for the desire follows the sense;
p-acp dt n1 vvz dt n1;
(9) part (DIV1)
101
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730
and as it is with one facultie so it is with all the other of the faculties;
and as it is with one faculty so it is with all the other of the faculties;
cc c-acp pn31 vbz p-acp crd n1 av pn31 vbz p-acp d dt n-jn pp-f dt n2;
(9) part (DIV1)
101
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731
for the faculties suit all after the senses, and affect that which the minde affects:
for the faculties suit all After the Senses, and affect that which the mind affects:
p-acp dt n2 vvb d p-acp dt n2, cc vvi d r-crq dt n1 vvz:
(9) part (DIV1)
101
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and thus the will and affections hanging upon the minde, it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with.
and thus the will and affections hanging upon the mind, it is unpossible that the will of a man should will and affect any other thing then that which the mind is affected with.
cc av dt n1 cc n2 vvg p-acp dt n1, pn31 vbz j cst dt n1 pp-f dt n1 vmd vvi cc vvi d j-jn n1 av cst r-crq dt n1 vbz vvn p-acp.
(9) part (DIV1)
101
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But here some Questions may be moved: the first Question is this;
But Here Some Questions may be moved: the First Question is this;
p-acp av d n2 vmb vbi vvn: dt ord n1 vbz d;
(9) part (DIV1)
102
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But is there such light in the understanding as you say, then it seemes that a naturall man m•y by the light of nature come unto true knowledge?
But is there such Light in the understanding as you say, then it seems that a natural man m•y by the Light of nature come unto true knowledge?
cc-acp vbz pc-acp d n1 p-acp dt n1 c-acp pn22 vvb, cs pn31 vvz cst dt j n1 av-j p-acp dt n1 pp-f n1 vvn p-acp j n1?
(9) part (DIV1)
102
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To this I answer, that a naturall man may come for substance as farre as a spirituall man,
To this I answer, that a natural man may come for substance as Far as a spiritual man,
p-acp d pns11 vvb, cst dt j n1 vmb vvi p-acp n1 c-acp av-j c-acp dt j n1,
(9) part (DIV1)
103
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736
but not in a right manner;
but not in a right manner;
cc-acp xx p-acp dt j-jn n1;
(9) part (DIV1)
103
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the Apostle saith, Rom. 8. 5. They that are of How a naturall man may know spirituall things.
the Apostle Says, Rom. 8. 5. They that Are of How a natural man may know spiritual things.
dt n1 vvz, np1 crd crd pns32 d vbr pp-f c-crq dt j n1 vmb vvi j n2.
(9) part (DIV1)
103
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738
the flesh, doe savour the things of the flesh: and, 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit: the Flesh, do savour the things of the Flesh: and, 1 Cor. 2. 14. The natural man perceives not the things of the Spirit:
dt n1, vdb vvi dt n2 pp-f dt n1: cc, crd np1 crd crd dt j n1 vvz xx dt n2 pp-f dt n1:
(9) part (DIV1)
103
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739
where the Apostle saith, he doth not know them at all, for he wants a sanctified knowledge of them;
where the Apostle Says, he does not know them At all, for he Wants a sanctified knowledge of them;
c-crq dt n1 vvz, pns31 vdz xx vvi pno32 p-acp d, c-acp pns31 vvz dt j-vvn n1 pp-f pno32;
(9) part (DIV1)
103
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hee knowes them, but not by that knowledge which is wrought by the Spirit alwaies accompanied with sanctification;
he knows them, but not by that knowledge which is wrought by the Spirit always accompanied with sanctification;
pns31 vvz pno32, cc-acp xx p-acp d n1 r-crq vbz vvn p-acp dt n1 av vvn p-acp n1;
(9) part (DIV1)
103
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741
he knowes them for substance, but not in the right manner, as to be a rule to his life.
he knows them for substance, but not in the right manner, as to be a Rule to his life.
pns31 vvz pno32 p-acp n1, cc-acp xx p-acp dt j-jn n1, c-acp pc-acp vbi dt n1 p-acp po31 n1.
(9) part (DIV1)
103
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742
A carnall man may speake of spirituall things, but not religiously; that is, with an inward feeling of that in his heart which he speakes of:
A carnal man may speak of spiritual things, but not religiously; that is, with an inward feeling of that in his heart which he speaks of:
dt j n1 vmb vvi pp-f j n2, cc-acp xx av-j; d vbz, p-acp dt j n-vvg pp-f d p-acp po31 n1 r-crq pns31 vvz pp-f:
(9) part (DIV1)
103
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743
so also a carnall man may have light, but it is but a darke light;
so also a carnal man may have Light, but it is but a dark Light;
av av dt j n1 vmb vhi n1, cc-acp pn31 vbz p-acp dt j n1;
(9) part (DIV1)
103
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744
hee may have light in the understanding, but it is not transcendent unto the rest of the faculties to transforme and enlighten them:
he may have Light in the understanding, but it is not transcendent unto the rest of the faculties to transform and enlighten them:
pns31 vmb vhi n1 p-acp dt n1, cc-acp pn31 vbz xx j p-acp dt n1 pp-f dt n2 pc-acp vvi cc vvi pno32:
(9) part (DIV1)
103
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745
and therefore though he have light, yet stil he remains in darkenesse. The second thing to bee considered is this, What it is to be heavenly minded:
and Therefore though he have Light, yet still he remains in darkness. The second thing to be considered is this, What it is to be heavenly minded:
cc av cs pns31 vhb n1, av av pns31 vvz p-acp n1. dt ord n1 pc-acp vbi vvn vbz d, r-crq pn31 vbz pc-acp vbi j vvn:
(9) part (DIV1)
103
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A man is said to be heavenly minded when there is a new life put into him, whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was:
A man is said to be heavenly minded when there is a new life put into him, whereby he is able both to see and to speak of spiritual matters in a more excellent manner then ever he was:
dt n1 vbz vvn pc-acp vbi j vvd c-crq pc-acp vbz dt j n1 vvn p-acp pno31, c-crq pns31 vbz j av-d pc-acp vvi cc pc-acp vvi pp-f j n2 p-acp dt av-dc j n1 av av pns31 vbds:
(9) part (DIV1)
104
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747
And therefore the Apostle saith, Ephes. 4. 23. and be renewed in the spirit of your mindes;
And Therefore the Apostle Says, Ephesians 4. 23. and be renewed in the Spirit of your minds;
cc av dt n1 vvz, np1 crd crd cc vbi vvn p-acp dt n1 pp-f po22 n2;
(9) part (DIV1)
104
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748
that is, get a new kinde of life and light in your soule;
that is, get a new kind of life and Light in your soul;
cst vbz, vvb dt j n1 pp-f n1 cc n1 p-acp po22 n1;
(9) part (DIV1)
104
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for when Christ enters into the heart of any man or woman, hee puts another kinde of life into them than that which hee had by nature;
for when christ enters into the heart of any man or woman, he puts Another kind of life into them than that which he had by nature;
p-acp c-crq np1 vvz p-acp dt n1 pp-f d n1 cc n1, pns31 vvz j-jn n1 pp-f n1 p-acp pno32 av cst r-crq pns31 vhd p-acp n1;
(9) part (DIV1)
104
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the Spirit workes grace in the heart, and grace makes a light in the soule; it makes another kinde of light then before;
the Spirit works grace in the heart, and grace makes a Light in the soul; it makes Another kind of Light then before;
dt n1 vvz n1 p-acp dt n1, cc n1 vvz dt n1 p-acp dt n1; pn31 vvz j-jn n1 pp-f n1 av a-acp;
(9) part (DIV1)
104
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for before there was but a naturall light, a sight of Christ and salvation, but with a naturall eye;
for before there was but a natural Light, a sighed of christ and salvation, but with a natural eye;
c-acp p-acp a-acp vbds p-acp dt j n1, dt n1 pp-f np1 cc n1, cc-acp p-acp dt j n1;
(9) part (DIV1)
104
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but now there is a spirituall light in his soule whereby he is able to see Christ in another manner,
but now there is a spiritual Light in his soul whereby he is able to see christ in Another manner,
cc-acp av pc-acp vbz dt j n1 p-acp po31 n1 c-crq pns31 vbz j pc-acp vvi np1 p-acp j-jn n1,
(9) part (DIV1)
104
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and therefore it is called the light of the mind, the boring of the eares, and the opening of the eyes;
and Therefore it is called the Light of the mind, the boring of the ears, and the opening of the eyes;
cc av pn31 vbz vvn dt n1 pp-f dt n1, dt vvg pp-f dt n2, cc dt n-vvg pp-f dt n2;
(9) part (DIV1)
104
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that is, there is a change and alteration wrought in him wherby he can perceive spirituall things;
that is, there is a change and alteration wrought in him whereby he can perceive spiritual things;
cst vbz, pc-acp vbz dt n1 cc n1 vvn p-acp pno31 c-crq pns31 vmb vvi j n2;
(9) part (DIV1)
104
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his eares are opened to heare the mysteries of salvation, with a minde renewed to yeeld obedience unto them, making them the rule of his life;
his ears Are opened to hear the Mysteres of salvation, with a mind renewed to yield Obedience unto them, making them the Rule of his life;
po31 n2 vbr vvn pc-acp vvi dt n2 pp-f n1, p-acp dt n1 vvd pc-acp vvi n1 p-acp pno32, vvg pno32 dt n1 pp-f po31 n1;
(9) part (DIV1)
104
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and his eyes are opened to see the excellencies that are in Christ, as remission of sinnes, justification,
and his eyes Are opened to see the excellencies that Are in christ, as remission of Sins, justification,
cc po31 n2 vbr vvn pc-acp vvi dt n2 cst vbr p-acp np1, c-acp n1 pp-f n2, n1,
(9) part (DIV1)
104
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and reconciliation in a more excellent manner then before;
and reconciliation in a more excellent manner then before;
cc n1 p-acp dt av-dc j n1 av a-acp;
(9) part (DIV1)
104
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hee is, as it were, in a new world, wherehee sees all things in another mannerthen before.
he is, as it were, in a new world, wherehee sees all things in Another mannerthen before.
pns31 vbz, c-acp pn31 vbdr, p-acp dt j n1, uh vvz d n2 p-acp j-jn n1 a-acp.
(9) part (DIV1)
104
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Now I doe not say, that hee sees new things, but old things in a new manner;
Now I do not say, that he sees new things, but old things in a new manner;
av pns11 vdb xx vvi, cst pns31 vvz j n2, cc-acp j n2 p-acp dt j n1;
(9) part (DIV1)
104
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hee saw Justification, Remission of sinnes, and Reconciliation before, but now hee sees these and Christ in a more excellent manner;
he saw Justification, Remission of Sins, and Reconciliation before, but now he sees these and christ in a more excellent manner;
pns31 vvd n1, n1 pp-f n2, cc n1 a-acp, cc-acp av pns31 vvz d cc np1 p-acp dt av-dc j n1;
(9) part (DIV1)
104
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there is, as it were, a new window opened unto him whereby hee sees Christ in a more plaine and excellent manner,
there is, as it were, a new window opened unto him whereby he sees christ in a more plain and excellent manner,
pc-acp vbz, c-acp pn31 vbdr, dt j n1 vvn p-acp pno31 c-crq pns31 vvz np1 p-acp dt av-dc j cc j n1,
(9) part (DIV1)
104
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and hereupon hee is assured in the way of Confirmation of the remission of sinnes: hee had a generall trust in Christ before, and he saw a glimpse of him,
and hereupon he is assured in the Way of Confirmation of the remission of Sins: he had a general trust in christ before, and he saw a glimpse of him,
cc av pns31 vbz vvn p-acp dt n1 pp-f n1 pp-f dt n1 pp-f n2: pns31 vhd dt j n1 p-acp np1 a-acp, cc pns31 vvd dt n1 pp-f pno31,
(9) part (DIV1)
104
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but now hee enjoyes the full sight of him; that is, such a sight as brings true comfort unto the soule.
but now he enjoys the full sighed of him; that is, such a sighed as brings true Comfort unto the soul.
cc-acp av pns31 vvz dt j n1 pp-f pno31; d vbz, d dt n1 c-acp vvz j n1 p-acp dt n1.
(9) part (DIV1)
104
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As a man that travels into a farre Countrey sees at last those things which before he saw in a Map;
As a man that travels into a Far Country sees At last those things which before he saw in a Map;
p-acp dt n1 cst vvz p-acp dt j n1 vvz p-acp ord d n2 r-crq c-acp pns31 vvd p-acp dt n1;
(9) part (DIV1)
104
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he saw them before, but in a dar•e manner; but now he hath a more exact and distinct knowledge of them:
he saw them before, but in a dar•e manner; but now he hath a more exact and distinct knowledge of them:
pns31 vvd pno32 a-acp, cc-acp p-acp dt j n1; cc-acp av pns31 vhz dt av-dc j cc j n1 pp-f pno32:
(9) part (DIV1)
104
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even so it is with a regenerate man, hee saw Christ and the privileges that are in Christ before,
even so it is with a regenerate man, he saw christ and the privileges that Are in christ before,
av av pn31 vbz p-acp dt j-vvn n1, pns31 vvd np1 cc dt n2 cst vbr p-acp np1 a-acp,
(9) part (DIV1)
104
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but darkely, as it were in a Map, onely by a common Illumination, but now hee sees them by the speciall Illumination of the Spirit through grace:
but darkly, as it were in a Map, only by a Common Illumination, but now he sees them by the special Illumination of the Spirit through grace:
cc-acp av-j, c-acp pn31 vbdr p-acp dt n1, av-j p-acp dt j n1, cc-acp av pns31 vvz pno32 p-acp dt j n1 pp-f dt n1 p-acp n1:
(9) part (DIV1)
104
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768
And therefore the Apostle saith, 1 Cor. 2. 9. The eye hath not seene, nor the eare heard,
And Therefore the Apostle Says, 1 Cor. 2. 9. The eye hath not seen, nor the ear herd,
cc av dt n1 vvz, crd np1 crd crd dt n1 vhz xx vvn, ccx dt n1 vvd,
(9) part (DIV1)
104
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769
neither hath it entred into the heart of man to conce•ve of those things that God hath prepared for them that love him: neither hath it entered into the heart of man to conce•ve of those things that God hath prepared for them that love him:
dx vhz pn31 vvn p-acp dt n1 pp-f n1 pc-acp vvi pp-f d n2 cst np1 vhz vvn p-acp pno32 cst vvb pno31:
(9) part (DIV1)
104
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770
Howsoever this place of Scripture bee generally expounded and understood of the Joyes of heaven, yet, in my opinion, it is much mistaken;
Howsoever this place of Scripture be generally expounded and understood of the Joys of heaven, yet, in my opinion, it is much mistaken;
c-acp d n1 pp-f n1 vbb av-j vvn cc vvn pp-f dt n2 pp-f n1, av, p-acp po11 n1, pn31 vbz av-d vvn;
(9) part (DIV1)
104
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for by this place is meant those spirituall objects that are showne unto a man when the Spirit beginnes first to enlighten him; the eye hath not seene;
for by this place is meant those spiritual objects that Are shown unto a man when the Spirit begins First to enlighten him; the eye hath not seen;
c-acp p-acp d n1 vbz vvn d j n2 cst vbr vvn p-acp dt n1 c-crq dt n1 vvz ord pc-acp vvi pno31; dt n1 vhz xx vvn;
(9) part (DIV1)
104
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that is, which it hath not seene in a right manner:
that is, which it hath not seen in a right manner:
cst vbz, r-crq pn31 vhz xx vvn p-acp dt j-jn n1:
(9) part (DIV1)
104
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he never saw them in such a manner as now they are showne unto him, he now sees heavenly things in another manner, he sees Justification in another manner then before, hec sees remission of sinnes in another manner than before:
he never saw them in such a manner as now they Are shown unto him, he now sees heavenly things in Another manner, he sees Justification in Another manner then before, hec sees remission of Sins in Another manner than before:
pns31 av-x vvd pno32 p-acp d dt n1 c-acp av pns32 vbr vvn p-acp pno31, pns31 av vvz j n2 p-acp j-jn n1, pns31 vvz n1 p-acp j-jn n1 av a-acp, fw-la vvz n1 pp-f n2 p-acp j-jn n1 cs a-acp:
(9) part (DIV1)
104
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so likewise hee sees sinne in another hew than before; for now he sees remission of sinnes follow them as a medicine to heale them:
so likewise he sees sin in Another hew than before; for now he sees remission of Sins follow them as a medicine to heal them:
av av pns31 vvz n1 p-acp j-jn n1 cs a-acp; c-acp av pns31 vvz n1 pp-f n2 vvb pno32 p-acp dt n1 pc-acp vvi pno32:
(9) part (DIV1)
104
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775
Againe, hee sees Justification and Remission of sinnes in another hew, he sees them in an higher manner then before, he sees them now as sutable to himselfe, and necessary to salvation;
Again, he sees Justification and Remission of Sins in Another hew, he sees them in an higher manner then before, he sees them now as suitable to himself, and necessary to salvation;
av, pns31 vvz n1 cc n1 pp-f n2 p-acp j-jn n1, pns31 vvz pno32 p-acp dt jc n1 cs a-acp, pns31 vvz pno32 av p-acp j p-acp px31, cc j p-acp n1;
(9) part (DIV1)
104
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before he saw them as good, but now he sees them as most excellent.
before he saw them as good, but now he sees them as most excellent.
c-acp pns31 vvd pno32 p-acp j, cc-acp av pns31 vvz pno32 p-acp ds j.
(9) part (DIV1)
104
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777
As it is with a man that is well, so it is with a man that is not regenerated:
As it is with a man that is well, so it is with a man that is not regenerated:
p-acp pn31 vbz p-acp dt n1 cst vbz av, av pn31 vbz p-acp dt n1 cst vbz xx vvn:
(9) part (DIV1)
104
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778
now tell a man that is well, of Balsome and Cordials, what restoratives they are,
now tell a man that is well, of Balsome and Cordials, what restoratives they Are,
av vvb dt n1 cst vbz av, pp-f n1 cc n2, r-crq n2 pns32 vbr,
(9) part (DIV1)
104
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779
and what good they will doe to the body, yet hee will not listen unto them because he is well and needs them not;
and what good they will do to the body, yet he will not listen unto them Because he is well and needs them not;
cc r-crq j pns32 vmb vdi p-acp dt n1, av pns31 vmb xx vvi p-acp pno32 c-acp pns31 vbz av cc vvz pno32 xx;
(9) part (DIV1)
104
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but tell them unto a man that is sicke and diseased, he will give a diligenteare unto them because they are sutable for his disease:
but tell them unto a man that is sick and diseased, he will give a diligenteare unto them Because they Are suitable for his disease:
cc-acp vvb pno32 p-acp dt n1 cst vbz j cc j-vvn, pns31 vmb vvi dt n1 p-acp pno32 c-acp pns32 vbr j p-acp po31 n1:
(9) part (DIV1)
104
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so it is with a spirituall man before he be regenerate, he listens not, he regards not spirituall things;
so it is with a spiritual man before he be regenerate, he listens not, he regards not spiritual things;
av pn31 vbz p-acp dt j n1 c-acp pns31 vbb vvn, pns31 vvz xx, pns31 vvz xx j n2;
(9) part (DIV1)
104
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782
when hee heares of Justification and Remission of sinnes hee sleightly passeth them over, because he feeleth himselfe in health,
when he hears of Justification and Remission of Sins he slightly passes them over, Because he feeleth himself in health,
c-crq pns31 vvz pp-f n1 cc n1 pp-f n2 pns31 av-j vvz pno32 a-acp, c-acp pns31 vvz px31 p-acp n1,
(9) part (DIV1)
104
Page 52
783
and findes no want of them;
and finds no want of them;
cc vvz dx n1 pp-f pno32;
(9) part (DIV1)
104
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784
for what should a man take and apply a plaister to a whole place that hath no need of such a thing? but when hee is once renewed and mortified,
for what should a man take and apply a plaster to a Whole place that hath no need of such a thing? but when he is once renewed and mortified,
p-acp r-crq vmd dt n1 vvb cc vvi dt n1 p-acp dt j-jn n1 cst vhz dx n1 pp-f d dt n1? cc-acp c-crq pns31 vbz a-acp vvn cc vvn,
(9) part (DIV1)
104
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then hee findes these sutable to his disposition; and this is to bee heavenly minded: A naturall man or wom•n may talke of grace, of Justification, and Remission of sinnes,
then he finds these suitable to his disposition; and this is to be heavenly minded: A natural man or wom•n may talk of grace, of Justification, and Remission of Sins,
cs pns31 vvz d j p-acp po31 n1; cc d vbz pc-acp vbi j vvn: dt j n1 cc n1 vmb vvi pp-f n1, pp-f n1, cc n1 pp-f n2,
(9) part (DIV1)
104
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but they cannot say that these are mine, or that I stand in need of them;
but they cannot say that these Are mine, or that I stand in need of them;
cc-acp pns32 vmbx vvi cst d vbr png11, cc cst pns11 vvb p-acp n1 pp-f pno32;
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for so saith the Apostle, 1 Cor. 2. 14. The naturall man perceiveth not the things of the spirit:
for so Says the Apostle, 1 Cor. 2. 14. The natural man perceives not the things of the Spirit:
c-acp av vvz dt n1, crd np1 crd crd dt j n1 vvz xx dt n2 pp-f dt n1:
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that is, he may talke of deepe points of Divinity, but not by the feeling of the Spirit;
that is, he may talk of deep points of Divinity, but not by the feeling of the Spirit;
cst vbz, pns31 vmb vvi pp-f j-jn n2 pp-f n1, cc-acp xx p-acp dt n-vvg pp-f dt n1;
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he may see God and Christ, but not in a right manner. But you may say unto mee, If a man heavenly minded may see thus farre,
he may see God and christ, but not in a right manner. But you may say unto me, If a man heavenly minded may see thus Far,
pns31 vmb vvi np1 cc np1, cc-acp xx p-acp dt j-jn n1. p-acp pn22 vmb vvi p-acp pno11, cs dt n1 j vvn vmb vvi av av-j,
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then when hee comes once unto this estate, hee needs not seeke any further Illumination?
then when he comes once unto this estate, he needs not seek any further Illumination?
av c-crq pns31 vvz a-acp p-acp d n1, pns31 vvz xx vvi d jc n1?
(9) part (DIV1)
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To this I answer, that though the spirituall man bee thus minded and enlightened, yet hee must seeke for more;
To this I answer, that though the spiritual man be thus minded and enlightened, yet he must seek for more;
p-acp d pns11 vvb, cst cs dt j n1 vbb av vvn cc vvn, av pns31 vmb vvi p-acp av-dc;
(9) part (DIV1)
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because this knowledge is but in part; For wee know but in part, saith the Apostle, 1 Corinth. 13. 12. that is,
Because this knowledge is but in part; For we know but in part, Says the Apostle, 1 Corinth. 13. 12. that is,
c-acp d n1 vbz p-acp p-acp n1; c-acp pns12 vvb cc-acp p-acp n1, vvz dt n1, crd np1. crd crd cst vbz,
(9) part (DIV1)
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though wee know much of heavenly things, yet it is but a part of that wee ought to know, or that wee should know:
though we know much of heavenly things, yet it is but a part of that we ought to know, or that we should know:
cs pns12 vvb d pp-f j n2, av pn31 vbz p-acp dt n1 pp-f cst pns12 vmd pc-acp vvi, cc cst pns12 vmd vvi:
(9) part (DIV1)
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therefore wee must ever bee breeding in the Spirit, wee must bee ever growing towards perfection:
Therefore we must ever be breeding in the Spirit, we must be ever growing towards perfection:
av pns12 vmb av vbi vvg p-acp dt n1, pns12 vmb vbi av vvg p-acp n1:
(9) part (DIV1)
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now there can bee no growing till the minde bee enlightened, for this is a worke of the minde;
now there can be no growing till the mind be enlightened, for this is a work of the mind;
av pc-acp vmb vbi dx vvg p-acp dt n1 vbi vvn, p-acp d vbz dt n1 pp-f dt n1;
(9) part (DIV1)
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and so farre as the minde is enlightned, so farre is the will enlightened, and not onely that,
and so Far as the mind is enlightened, so Far is the will enlightened, and not only that,
cc av av-j c-acp dt n1 vbz vvn, av av-j vbz dt n1 vvd, cc xx av-j d,
(9) part (DIV1)
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but the rest of the faculties are enlightened accordingly.
but the rest of the faculties Are enlightened accordingly.
cc-acp dt n1 pp-f dt n2 vbr vvn av-vvg.
(9) part (DIV1)
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But you may againe say unto mee, If this light which you speake of be seated in the mind,
But you may again say unto me, If this Light which you speak of be seated in the mind,
p-acp pn22 vmb av vvi p-acp pno11, cs d n1 r-crq pn22 vvb pp-f vbi vvn p-acp dt n1,
(9) part (DIV1)
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then how farre doth this light redound unto the rest of the faculties, seeing the other seeme not to bee sensible of this light,
then how Far does this Light redound unto the rest of the faculties, seeing the other seem not to be sensible of this Light,
av c-crq av-j vdz d n1 vvi p-acp dt n1 pp-f dt n2, vvg dt j-jn vvb xx pc-acp vbi j pp-f d n1,
(9) part (DIV1)
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because many times there is such rebellions in them? To this I answer, That earthly and heavenly mindednesse is seated in the understanding, will, or mind of a man: as for example;
Because many times there is such rebellions in them? To this I answer, That earthly and heavenly Mindedness is seated in the understanding, will, or mind of a man: as for Exampl;
c-acp d n2 a-acp vbz d n2 p-acp pno32? p-acp d pns11 vvb, cst j cc j n1 vbz vvn p-acp dt n1, n1, cc n1 pp-f dt n1: c-acp p-acp n1;
(9) part (DIV1)
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A Lanthorne is the proper seat of a Candle, now it receives not the Candle for it selfe,
A Lanthorn is the proper seat of a Candle, now it receives not the Candle for it self,
dt n1 vbz dt j n1 pp-f dt n1, av pn31 vvz xx dt n1 p-acp pn31 n1,
(9) part (DIV1)
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neither keepes it the light to it selfe, but it receives it in to preserve light,
neither keeps it the Light to it self, but it receives it in to preserve Light,
av-dx vvz pn31 dt n1 p-acp pn31 n1, cc-acp pn31 vvz pn31 p-acp pc-acp vvi n1,
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and to communicate it to others; even so doth the understanding, it doth not onely receive light for it selfe alone,
and to communicate it to Others; even so does the understanding, it does not only receive Light for it self alone,
cc pc-acp vvi pn31 p-acp n2-jn; av av vdz dt n1, pn31 vdz xx av-j vvi n1 p-acp pn31 n1 av-j,
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but by preserving of it, it doth communicate his light to the good of the rest of the faculties:
but by preserving of it, it does communicate his Light to the good of the rest of the faculties:
cc-acp p-acp vvg pp-f pn31, pn31 vdz vvi po31 n1 p-acp dt j pp-f dt n1 pp-f dt n2:
(9) part (DIV1)
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so the Apostle saith, You are begotten by the word of Truth, Iames 1. 18. Now Truth is properly in the understanding, it is first there,
so the Apostle Says, You Are begotten by the word of Truth, James 1. 18. Now Truth is properly in the understanding, it is First there,
av dt n1 vvz, pn22 vbr vvn p-acp dt n1 pp-f n1, np1 crd crd av n1 vbz av-j p-acp dt n1, pn31 vbz ord a-acp,
(9) part (DIV1)
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and thence it doth communicate unto the rest of the faculties by redundance; I say by redundance, but not by infusion;
and thence it does communicate unto the rest of the faculties by redundance; I say by redundance, but not by infusion;
cc av pn31 vdz vvi p-acp dt n1 pp-f dt n2 p-acp n1; pns11 vvb p-acp n1, cc-acp xx p-acp n1;
(9) part (DIV1)
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that is, the light that is in the understanding doth redound to the enlightning of rest,
that is, the Light that is in the understanding does redound to the enlightening of rest,
d vbz, dt n1 cst vbz p-acp dt n1 vdz vvi p-acp dt n1 pp-f n1,
(9) part (DIV1)
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but it is conveyed to the rest by the Spirit, and so a man is renewed.
but it is conveyed to the rest by the Spirit, and so a man is renewed.
cc-acp pn31 vbz vvn p-acp dt n1 p-acp dt n1, cc av dt n1 vbz vvn.
(9) part (DIV1)
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Now for the better explayning of this, wee shall shew how the understanding being enlightned, may doe good unto the rest of the faculties.
Now for the better explaining of this, we shall show how the understanding being enlightened, may do good unto the rest of the faculties.
av p-acp dt av-jc vvg pp-f d, pns12 vmb vvb c-crq dt n1 vbg vvn, vmb vdi j p-acp dt n1 pp-f dt n2.
(9) part (DIV1)
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First, the Reason or Wisdome being first enlightned, it rests not there, but flowes by a redoundancy unto the other faculties,
First, the Reason or Wisdom being First enlightened, it rests not there, but flows by a redoundancy unto the other faculties,
ord, dt n1 cc n1 vbg ord vvn, pn31 vvz xx a-acp, cc-acp vvz p-acp dt n1 p-acp dt j-jn n2,
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and thereupon may take away those lets and impediments unto good:
and thereupon may take away those lets and impediments unto good:
cc av vmb vvi av d n2 cc n2 p-acp j:
(9) part (DIV1)
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as thus, Whereas ignorance or infidelity was formerly a hinderance unto good things, making him that was ignorant, uncapable of the mysteries of salvation,
as thus, Whereas ignorance or infidelity was formerly a hindrance unto good things, making him that was ignorant, uncapable of the Mysteres of salvation,
c-acp av, cs n1 cc n1 vbds av-j dt n1 p-acp j n2, vvg pno31 cst vbds j, j pp-f dt n2 pp-f n1,
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so that he could not beleeve the promises of the Gospell, he could not bring his will and affections to embrace the truth;
so that he could not believe the promises of the Gospel, he could not bring his will and affections to embrace the truth;
av cst pns31 vmd xx vvi dt n2 pp-f dt n1, pns31 vmd xx vvi po31 n1 cc n2 pc-acp vvi dt n1;
(9) part (DIV1)
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which ignorance is now taken away by that light that is communicated unto him by the understanding.
which ignorance is now taken away by that Light that is communicated unto him by the understanding.
r-crq n1 vbz av vvn av p-acp d n1 cst vbz vvn p-acp pno31 p-acp dt n1.
(9) part (DIV1)
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Secondly, although the understanding cannot remove feare and anger, because they are qualities of nature, and evill dispositions of the soule, which it got by Adams fall;
Secondly, although the understanding cannot remove Fear and anger, Because they Are qualities of nature, and evil dispositions of the soul, which it god by Adams fallen;
ord, cs dt n1 vmbx vvi n1 cc n1, c-acp pns32 vbr n2 pp-f n1, cc j-jn n2 pp-f dt n1, r-crq pn31 vvd p-acp npg1 vvb;
(9) part (DIV1)
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yet it may hinder the growth of them, it may withstand the actions of them.
yet it may hinder the growth of them, it may withstand the actions of them.
av pn31 vmb vvi dt n1 pp-f pno32, pn31 vmb vvi dt n2 pp-f pno32.
(9) part (DIV1)
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As a Pylot cannot hinder the raging of the Seas, it is not in his power to make them calme,
As a Pilot cannot hinder the raging of the Seas, it is not in his power to make them Cam,
p-acp dt n1 vmbx vvi dt j-vvg pp-f dt n2, pn31 vbz xx p-acp po31 n1 p-acp vvb pno32 vvi,
(9) part (DIV1)
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yet he can, by using meanes, doe so much as to save his ship:
yet he can, by using means, do so much as to save his ship:
av pns31 vmb, p-acp vvg n2, vdb av av-d c-acp pc-acp vvi po31 n1:
(9) part (DIV1)
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so a regenerate man, though he cannot stay his impatient anger and feare, yet hee may keepe himselfe from the actions of impatient anger,
so a regenerate man, though he cannot stay his impatient anger and Fear, yet he may keep himself from the actions of impatient anger,
av dt j-vvn n1, cs pns31 vmbx vvi po31 j n1 cc n1, av pns31 vmb vvi px31 p-acp dt n2 pp-f j n1,
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and so bridle his immoderate feare, that hee may not be distracted with it.
and so bridle his immoderate Fear, that he may not be distracted with it.
cc av vvi po31 j n1, cst pns31 vmb xx vbi vvn p-acp pn31.
(9) part (DIV1)
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Thirdly, the understanding may doe much good by instructions, when it is renewed, and therfore it comes many times that the rest of the faculties are overturned by the reason;
Thirdly, the understanding may do much good by instructions, when it is renewed, and Therefore it comes many times that the rest of the faculties Are overturned by the reason;
ord, dt n1 vmb vdi d j p-acp n2, c-crq pn31 vbz vvn, cc av pn31 vvz d n2 cst dt n1 pp-f dt n2 vbr vvn p-acp dt n1;
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as thus, when the will and affections are immoderately set upon a wrong object, the minde comes and instructs the will and affections of the vilenesse of the object,
as thus, when the will and affections Are immoderately Set upon a wrong Object, the mind comes and instructs the will and affections of the vileness of the Object,
c-acp av, c-crq dt n1 cc n2 vbr av-j vvn p-acp dt n-jn n1, dt n1 vvz cc vvz dt n1 cc n2 pp-f dt n1 pp-f dt n1,
(9) part (DIV1)
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and the danger that will ensue; and then contrarily informing them of grace, propoundeth heavenly objects unto them;
and the danger that will ensue; and then contrarily informing them of grace, propoundeth heavenly objects unto them;
cc dt n1 cst vmb vvi; cc av av-jn vvg pno32 pp-f n1, vvz j n2 p-acp pno32;
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hereupon they become affected with them, and so are turned by the Reason.
hereupon they become affected with them, and so Are turned by the Reason.
av pns32 vvb vvn p-acp pno32, cc av vbr vvn p-acp dt n1.
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Fourthly, it may doe much good by the ruling of them, for the understanding is the superiour faculty of the soule,
Fourthly, it may do much good by the ruling of them, for the understanding is the superior faculty of the soul,
ord, pn31 vmb vdi d j p-acp dt n-vvg pp-f pno32, p-acp dt n1 vbz dt j-jn n1 pp-f dt n1,
(9) part (DIV1)
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and therefore it becomes a guide unto the rest:
and Therefore it becomes a guide unto the rest:
cc av pn31 vvz dt n1 p-acp dt n1:
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now if the understanding be enlightned (as I told you) it doth communicate his light by redundancy unto the rest of the faculties,
now if the understanding be enlightened (as I told you) it does communicate his Light by redundancy unto the rest of the faculties,
av cs dt n1 vbi vvn (c-acp pns11 vvd pn22) pn31 vdz vvi po31 n1 p-acp n1 p-acp dt n1 pp-f dt n2,
(9) part (DIV1)
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then it must needs follow that the understanding being enlightned truly with grace, and the other faculties partaking thereof, they must needs be ruled by it.
then it must needs follow that the understanding being enlightened truly with grace, and the other faculties partaking thereof, they must needs be ruled by it.
cs pn31 vmb av vvi cst dt n1 vbg vvn av-j p-acp n1, cc dt j-jn n2 vvg av, pns32 vmb av vbi vvn p-acp pn31.
(9) part (DIV1)
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Every inferiour is ruled by his superiour, or at least should be so; so every faculty should be subordinate unto the minde:
Every inferior is ruled by his superior, or At least should be so; so every faculty should be subordinate unto the mind:
np1 j-jn vbz vvn p-acp po31 j-jn, cc p-acp ds vmd vbi av; av d n1 vmd vbi j p-acp dt n1:
(9) part (DIV1)
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now if there be a rebellion in them, it is the disorder of the soule, as the other is the disorder of the State.
now if there be a rebellion in them, it is the disorder of the soul, as the other is the disorder of the State.
av cs pc-acp vbi dt n1 p-acp pno32, pn31 vbz dt n1 pp-f dt n1, c-acp dt n-jn vbz dt n1 pp-f dt n1.
(9) part (DIV1)
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Thus much for the explaining of these points, namely, what it is to be earthly minded,
Thus much for the explaining of these points, namely, what it is to be earthly minded,
av av-d c-acp dt n-vvg pp-f d n2, av, r-crq pn31 vbz pc-acp vbi j vvn,
(9) part (DIV1)
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and what it is to be heavenly minded.
and what it is to be heavenly minded.
cc r-crq pn31 vbz pc-acp vbi j vvn.
(9) part (DIV1)
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The first Use then shall be, to reprove sharply such as favour the members of this body,
The First Use then shall be, to reprove sharply such as favour the members of this body,
dt ord n1 av vmb vbi, pc-acp vvi av-j d p-acp n1 dt n2 pp-f d n1,
(9) part (DIV1)
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and are inordinately affected with this earthly mindednesse, such also as cannot deny these members any thing that is pleasant unto them,
and Are inordinately affected with this earthly Mindedness, such also as cannot deny these members any thing that is pleasant unto them,
cc vbr av-j vvn p-acp d j n1, d av c-acp vmbx vvi d n2 d n1 cst vbz j p-acp pno32,
(9) part (DIV1)
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whereas they should be suppressed and mortified by the Spirit.
whereas they should be suppressed and mortified by the Spirit.
cs pns32 vmd vbi vvn cc vvn p-acp dt n1.
(9) part (DIV1)
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The rich man feeds these members with his riches, the covetous man with his covetousnesse, the proud man with his pride,
The rich man feeds these members with his riches, the covetous man with his covetousness, the proud man with his pride,
dt j n1 vvz d n2 p-acp po31 n2, dt j n1 p-acp po31 n1, dt j n1 p-acp po31 n1,
(9) part (DIV1)
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and the ambitious man with his vaine-glory, when as these are their greatest enemies, howsoever they are couzened by them;
and the ambitious man with his vainglory, when as these Are their greatest enemies, howsoever they Are cozened by them;
cc dt j n1 p-acp po31 n1, c-crq p-acp d vbr po32 js n2, c-acp pns32 vbr vvn p-acp pno32;
(9) part (DIV1)
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but if they did but know, if they were but truly enlightned with grace, they would perceive the evill of these members,
but if they did but know, if they were but truly enlightened with grace, they would perceive the evil of these members,
cc-acp cs pns32 vdd p-acp vvi, cs pns32 vbdr cc-acp av-j vvn p-acp n1, pns32 vmd vvi dt n-jn pp-f d n2,
(9) part (DIV1)
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and how great an enemy this earthly mindednesse were unto them, and then they would starve their bodies, sooner then they should deceive them of their soules.
and how great an enemy this earthly Mindedness were unto them, and then they would starve their bodies, sooner then they should deceive them of their Souls.
cc c-crq j dt n1 d j n1 vbdr p-acp pno32, cc av pns32 vmd vvi po32 n2, av-c cs pns32 vmd vvi pno32 pp-f po32 n2.
(9) part (DIV1)
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For first, as there is nothing more hurtfull unto man than earthly mindednesse; so, secondly, there is nothing more hatefull unto God;
For First, as there is nothing more hurtful unto man than earthly Mindedness; so, secondly, there is nothing more hateful unto God;
p-acp ord, c-acp pc-acp vbz pix av-dc j p-acp n1 cs j n1; av, ord, pc-acp vbz pix av-dc j p-acp np1;
(9) part (DIV1)
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and thirdly, there is nothing more contrary unto the profession of Christianity, than the loving of those earthly members.
and Thirdly, there is nothing more contrary unto the profession of Christianity, than the loving of those earthly members.
cc ord, pc-acp vbz pix av-dc j-jn p-acp dt n1 pp-f np1, cs dt j-vvg pp-f d j n2.
(9) part (DIV1)
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For the first, I say that there is nothing in the world more hurtfull unto man than earthly mindednesse,
For the First, I say that there is nothing in the world more hurtful unto man than earthly Mindedness,
p-acp dt ord, pns11 vvb cst pc-acp vbz pix p-acp dt n1 av-dc j p-acp n1 cs j n1,
(9) part (DIV1)
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because it makes him worse than the beasts;
Because it makes him Worse than the beasts;
c-acp pn31 vvz pno31 jc cs dt n2;
(9) part (DIV1)
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the beasts doe not sinne, but these earthly members are the cause of sinne in us,
the beasts do not sin, but these earthly members Are the cause of sin in us,
dt n2 vdb xx n1, cc-acp d j n2 vbr dt n1 pp-f n1 p-acp pno12,
(9) part (DIV1)
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and sinne takes away the excellency of the creature.
and sin Takes away the excellency of the creature.
cc n1 vvz av dt n1 pp-f dt n1.
(9) part (DIV1)
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Innocency is the excellency of the creature, simply taken as he is a creature, and this was all the excellency that we had in Adam, but sinne tooke away that excellency:
Innocency is the excellency of the creature, simply taken as he is a creature, and this was all the excellency that we had in Adam, but sin took away that excellency:
n1 vbz dt n1 pp-f dt n1, av-j vvn c-acp pns31 vbz dt n1, cc d vbds d dt n1 cst pns12 vhd p-acp np1, p-acp n1 vvd av d n1:
(9) part (DIV1)
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therefore what Iacob said of Reuben, Gen. 49. 4. when he had defiled his bed, Thou hast (saith he) taken away my excellencie; that is, that which I outwardly respected most, may be said of every lust;
Therefore what Iacob said of Reuben, Gen. 49. 4. when he had defiled his Bed, Thou hast (Says he) taken away my excellency; that is, that which I outwardly respected most, may be said of every lust;
av q-crq np1 vvd pp-f np1, np1 crd crd c-crq pns31 vhd vvn po31 n1, pns21 vh2 (vvz pns31) vvn av po11 n1; cst vbz, cst r-crq pns11 av-j vvd av-ds, vmb vbi vvn pp-f d n1;
(9) part (DIV1)
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for what a man keepes, that is his excellency; for what a man keeps, that is his excellency;
p-acp r-crq dt n1 vvz, cst vbz po31 n1;
(9) part (DIV1)
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the wife is the husbands excellency, and therefore when shee is defiled, hee hath lost his excellencie;
the wife is the Husbands excellency, and Therefore when she is defiled, he hath lost his excellency;
dt n1 vbz dt ng1 n1, cc av c-crq pns31 vbz vvn, pns31 vhz vvn po31 n1;
(9) part (DIV1)
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for as a man keepes or loseth that outward thing which hee most respecteth, so he keepeth or loseth his excellencie:
for as a man keeps or loses that outward thing which he most respecteth, so he Keepeth or loses his excellency:
c-acp c-acp dt n1 vvz cc vvz d j n1 r-crq pns31 av-ds vvz, av pns31 vvz cc vvz po31 n1:
(9) part (DIV1)
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The Starres that fall, when they are in the Element they shine and give light, and then they are said to keepe their excellencie;
The Stars that fallen, when they Are in the Element they shine and give Light, and then they Are said to keep their excellency;
dt n2 cst vvb, c-crq pns32 vbr p-acp dt n1 pns32 vvb cc vvi n1, cc av pns32 vbr vvn pc-acp vvi po32 n1;
(9) part (DIV1)
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but when they once fall then they lose their excellency, because they have lost their light and splendor;
but when they once fallen then they loose their excellency, Because they have lost their Light and splendour;
cc-acp c-crq pns32 a-acp vvi av pns32 vvb po32 n1, c-acp pns32 vhb vvn po32 n1 cc n1;
(9) part (DIV1)
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so men are said to lose their excellency when they give way unto their lusts.
so men Are said to loose their excellency when they give Way unto their Lustiest.
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And the reason is, first, because when the mind affects earthly things, it mingles together two contraries, Grace and Christ, with sinne and the world,
And the reason is, First, Because when the mind affects earthly things, it mingles together two contraries, Grace and christ, with sin and the world,
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and so ecclipseth the excellencie of the one with the basenesse of the other:
and so Eclipseth the excellency of the one with the baseness of the other:
cc av vvz dt n1 pp-f dt crd p-acp dt n1 pp-f dt n-jn:
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As when gold and drosse are mingled, the basenesse of the one doth corrupt the other, so as the excellency thereof doth not appeare;
As when gold and dross Are mingled, the baseness of the one does corrupt the other, so as the excellency thereof does not appear;
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but mingle gold with silver, or let it be alone, and then it keepes his excellency, and is not ecclipsed:
but mingle gold with silver, or let it be alone, and then it keeps his excellency, and is not eclipsed:
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even so, when a man is earthly minded, and his affections are set upon base objects, with that enlightned knowledge he hath, he mingleth an ignoble and base object together,
even so, when a man is earthly minded, and his affections Are Set upon base objects, with that enlightened knowledge he hath, he mingleth an ignoble and base Object together,
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and so loseth the excellency of it. Now there is nothing that can make a man to lose his excellency, but sinne;
and so loses the excellency of it. Now there is nothing that can make a man to loose his excellency, but sin;
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for other things that happen unto a man are not able to take away his excellencie,
for other things that happen unto a man Are not able to take away his excellency,
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as reproches and imprisonments in the world;
as Reproaches and imprisonments in the world;
c-acp n2 cc n2 p-acp dt n1;
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for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall,
for a man may keep himself heavenly minded for all the Reproaches and imprisonments that he shall meet withal,
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if hee can keep out sin;
if he can keep out since;
cs pns31 vmb vvi av n1;
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al other things are unto him but as a candle in a dark night, which makes a man see his way the better;
all other things Are unto him but as a candle in a dark night, which makes a man see his Way the better;
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so all things in the world cannot ecclipse the grace of a Christian, but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare. Secondly, sinne pierceth men through;
so all things in the world cannot eclipse the grace of a Christian, but in the Hardest estate he will so keep his heavenly Mindedness that his grace shall the more appear. Secondly, sin pierces men through;
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for that which is said of riches, 1 Tim. 6. 10. is true of every sinne, It pierceth them through with many sorrowes;
for that which is said of riches, 1 Tim. 6. 10. is true of every sin, It pierces them through with many sorrows;
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that is, it wounds his soule, and makes him to draw to his owne destruction: Againe, sinne having once gotten possession, will have no deniall;
that is, it wounds his soul, and makes him to draw to his own destruction: Again, sin having once got possession, will have no denial;
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if once you give way unto it, it is restlesse;
if once you give Way unto it, it is restless;
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for when a man hath satisfied one lust, another comes to bee satisfied, till at last his heart is hardened,
for when a man hath satisfied one lust, Another comes to be satisfied, till At last his heart is hardened,
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and his Conscience hath lost all sense, and when it is thus with him hee is drowned in sinne:
and his Conscience hath lost all sense, and when it is thus with him he is drowned in sin:
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hee is, in this case, like the Silke-worme, that never rests turning her selfe in her web till at last shee destroy herselfe:
he is, in this case, like the Silkworm, that never rests turning her self in her web till At last she destroy herself:
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so earthly minded men, when they are once catcht in this snare, they never rest turning themselves from one sin unto another, till at last they destroy themselves.
so earthly minded men, when they Are once catched in this snare, they never rest turning themselves from one since unto Another, till At last they destroy themselves.
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Secondly, there is nothing more hatefull and offensive unto God then when a man is earthly minded;
Secondly, there is nothing more hateful and offensive unto God then when a man is earthly minded;
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for when a man is earthly minded, hee sets up Idolatry in his heart: for when a man is earthly minded, he sets up Idolatry in his heart:
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I speake not of the bodily prostration, howsoever in time it may be hee will be such an one;
I speak not of the bodily prostration, howsoever in time it may be he will be such an one;
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but I speake of covetousnesse, that spirituall Idolatry of the heart, as the Apostle cals it;
but I speak of covetousness, that spiritual Idolatry of the heart, as the Apostle calls it;
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which is when the heart is once sotted with these earthly things, that it drawes all the faculties of the soule after them,
which is when the heart is once sotted with these earthly things, that it draws all the faculties of the soul After them,
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so that the Commandements of God become a burthen unto him.
so that the commandments of God become a burden unto him.
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Now there is nothing in the world more odious unto God than to be an Idolater,
Now there is nothing in the world more odious unto God than to be an Idolater,
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for hee is a loathsome creature, one whom God hath left to himselfe: now God never leaves a man till hee forsakes him;
for he is a loathsome creature, one whom God hath left to himself: now God never leaves a man till he forsakes him;
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but when he doth forsake God, then he is left to himselfe:
but when he does forsake God, then he is left to himself:
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and this is properly called the hatred of God, for then God with-drawes from a man his Spirit and speciall providence, because hee loathes him:
and this is properly called the hatred of God, for then God withdraws from a man his Spirit and special providence, Because he Loathes him:
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And as it is with us, what a man loaths that he hates, and wee know that a man cares not what becomes of that which he hates;
And as it is with us, what a man Loathes that he hates, and we know that a man Cares not what becomes of that which he hates;
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so it is with God in this case:
so it is with God in this case:
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For, I say, the turning of a mans heart from spirituall things to earthly, is the setting up of Idolatry in the heart;
For, I say, the turning of a men heart from spiritual things to earthly, is the setting up of Idolatry in the heart;
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and nature her selfe abhorres to have the affections drawne away:
and nature her self abhors to have the affections drawn away:
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for as an Adultresse is odious unto her husband, because her heart is drawne away from him;
for as an Adulteress is odious unto her husband, Because her heart is drawn away from him;
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so an Idolater is odious unto God, because it drawes away the heart from God:
so an Idolater is odious unto God, Because it draws away the heart from God:
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and therfore the Apostle saith, Iam. 4. 4. Know you not that the love of the world is enmitieto God? that is,
and Therefore the Apostle Says, Iam. 4. 4. Know you not that the love of the world is enmitieto God? that is,
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if you love the world it will make you commit Idolatry, and then you are at enmity with God,
if you love the world it will make you commit Idolatry, and then you Are At enmity with God,
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and so consequently God and you are at odds, you stand in defiance one against another;
and so consequently God and you Are At odds, you stand in defiance one against Another;
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for who is at greater enmity with God than an Idolater?
for who is At greater enmity with God than an Idolater?
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The third thing to be considered, is, That there is nothing in the world that lesse beseemeth a Christian man or woman, especially one that professeth Religion, than earthly mindednesse;
The third thing to be considered, is, That there is nothing in the world that less beseems a Christian man or woman, especially one that Professes Religion, than earthly Mindedness;
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for this cause an unregenerate man is compared to a Swine, because all his delight is to paddle in the world,
for this cause an unregenerate man is compared to a Swine, Because all his delight is to paddle in the world,
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and to be wallowing in it, as in his proper place;
and to be wallowing in it, as in his proper place;
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for what would you have a Swine to doe, but to delight in things that are agreeable unto his nature? But for a man that professeth Religion, to fall from his Religion unto prophanenesse,
for what would you have a Swine to do, but to delight in things that Are agreeable unto his nature? But for a man that Professes Religion, to fallen from his Religion unto profaneness,
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and to the love of the world, this is most odious unto God, this God hates with a deadly hatred, this is a despising of God, and a trampling under foot the bloud of Christ:
and to the love of the world, this is most odious unto God, this God hates with a deadly hatred, this is a despising of God, and a trampling under foot the blood of christ:
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It is nothing for a prophane man that hath not given his name unto Christ, to lye wallowing in the world,
It is nothing for a profane man that hath not given his name unto christ, to lie wallowing in the world,
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and to goe from one sinne to another;
and to go from one sin to Another;
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it is, as it were, but the putting off one garment to put on another, which is not unsecmely;
it is, as it were, but the putting off one garment to put on Another, which is not unsecmely;
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or the pulling of a ring off one finger to put it on to another, wherein seemes no undecency;
or the pulling of a ring off one finger to put it on to Another, wherein seems no undecency;
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so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come;
so the Sins of profane men seem not to be unseemly in regard of the Persons from whence they come;
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for there is no other things, at leastwise better things, to be expected from them:
for there is no other things, At leastwise better things, to be expected from them:
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but for one that hath professed Christ, after long profession to fall greedily unto the world, this is unbeseeming a Christian man;
but for one that hath professed christ, After long profession to fallen greedily unto the world, this is unbeseeming a Christian man;
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other things are contrary unto grace, but this forsaking of the world is sutable unto grace.
other things Are contrary unto grace, but this forsaking of the world is suitable unto grace.
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906
For a covetous man that is profane, there is no contrariety in that, it is sutable unto his disposition,
For a covetous man that is profane, there is no contrariety in that, it is suitable unto his disposition,
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but for any man that hath tasted of heavenly mysteries, as the Apostle saith, Heb. 6. 6. to fall away into a swinish disposition,
but for any man that hath tasted of heavenly Mysteres, as the Apostle Says, Hebrew 6. 6. to fallen away into a swinish disposition,
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as to covetousnesse, or pride, hee shall hardly be renewed by repentance; that is, he will hardly scrape off that blot of relapse:
as to covetousness, or pride, he shall hardly be renewed by Repentance; that is, he will hardly scrape off that blot of relapse:
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nay, many times the Lord meets with such by great judgements;
nay, many times the Lord meets with such by great Judgments;
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as Salomon in his youth how did he maintaine Religion, yet in his age how fearefully did he fall into idolatry? Asa being young, honors God in his youth,
as Solomon in his youth how did he maintain Religion, yet in his age how fearfully did he fallen into idolatry? Asa being young, honours God in his youth,
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yet he fell away in his age, & the holy Ghost hath branded him with three fearefull sins:
yet he fell away in his age, & the holy Ghost hath branded him with three fearful Sins:
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and so Ahaziah, he fell away from God to idolatry, and in his sicknesse sent to witches to helpe him:
and so Ahaziah, he fell away from God to idolatry, and in his sickness sent to Witches to help him:
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how unanswerable were the ends of these to their beginnings; therefore take heed of Apostacy.
how unanswerable were the ends of these to their beginnings; Therefore take heed of Apostasy.
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I speake of this the more, because wee see daily many in their youth are marvellous zealous,
I speak of this the more, Because we see daily many in their youth Are marvellous zealous,
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915
and pretend great love unto Religion, and yet if you marke the end of these (I speake not of all) who greater backsliders then them? and indeed this backsliding many times proves the portion of Gods children;
and pretend great love unto Religion, and yet if you mark the end of these (I speak not of all) who greater backsliders then them? and indeed this backsliding many times Proves the portion of God's children;
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the most holiest, and dearest of Gods Saints many times are subject unto this alteration, and yet be deare & precious in the sight of God:
the most Holiest, and dearest of God's Saints many times Are Subject unto this alteration, and yet be deer & precious in the sighed of God:
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As we see in David and Peter. But there is great difference betwixt the slacknesse of the Saints, and the wicked, backsliding:
As we see in David and Peter. But there is great difference betwixt the slackness of the Saints, and the wicked, backsliding:
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(9) part (DIV1)
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the godly they may slacke, but it is but for a time;
the godly they may slack, but it is but for a time;
dt j pns32 vmb vvi, cc-acp pn31 vbz p-acp p-acp dt n1;
(9) part (DIV1)
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he is cold and remisse in the duti•s of holinesse, but it lasts not, it vanisheth away:
he is cold and remiss in the duti•s of holiness, but it lasts not, it Vanishes away:
pns31 vbz j-jn cc j p-acp dt n2 pp-f n1, cc-acp pn31 vvz xx, pn31 vvz av:
(9) part (DIV1)
120
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on the other side, the wickedlye & continue in Apostacy unto the end;
on the other side, the wickedly & continue in Apostasy unto the end;
p-acp dt j-jn n1, dt av-j cc vvi p-acp n1 p-acp dt n1;
(9) part (DIV1)
120
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in these it is naturall, but unto the other it is but the instigation of the devill working by some lust upon one of the faculties.
in these it is natural, but unto the other it is but the instigation of the Devil working by Some lust upon one of the faculties.
p-acp d pn31 vbz j, cc-acp p-acp dt n-jn pn31 vbz p-acp dt n1 pp-f dt n1 vvg p-acp d n1 p-acp crd pp-f dt n2.
(9) part (DIV1)
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Now slacknesse or coldnesse of Gods children may seeme to proceed from a threefold cause:
Now slackness or coldness of God's children may seem to proceed from a threefold cause:
av n1 cc n1 pp-f npg1 n2 vmb vvi p-acp vvb p-acp dt j n1:
(9) part (DIV1)
120
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First, from that hollow ha•tednesse that is in the children of God, which like a hollow wall fals when it is shaken, because it was not firm:
First, from that hollow ha•tednesse that is in the children of God, which like a hollow wall falls when it is shaken, Because it was not firm:
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(9) part (DIV1)
121
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so their hearts being not firmly established in grace, nor rooted in the knowledg of Christ,
so their hearts being not firmly established in grace, nor rooted in the knowledge of christ,
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(9) part (DIV1)
121
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when afflictions or reproches come, it shakes down that hold which they seemed to have of Christ.
when afflictions or Reproaches come, it shakes down that hold which they seemed to have of christ.
c-crq n2 cc n2 vvb, pn31 vvz a-acp d n1 r-crq pns32 vvd pc-acp vhi pp-f np1.
(9) part (DIV1)
121
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Secondly, the next cause may proceed from the evill example of men, which by their insinuation may draw their affections away,
Secondly, the next cause may proceed from the evil Exampl of men, which by their insinuation may draw their affections away,
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(9) part (DIV1)
122
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and carry them from that love that they had towards God:
and carry them from that love that they had towards God:
cc vvi pno32 p-acp d n1 cst pns32 vhd p-acp np1:
(9) part (DIV1)
122
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therefore take heed to the insinuation of wickedmen, they will first labour to know the desire of your heart,
Therefore take heed to the insinuation of Wickedmen, they will First labour to know the desire of your heart,
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(9) part (DIV1)
122
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and then they will fit themselves accordingly to deceive you; and besides, the devill workes effectually by them.
and then they will fit themselves accordingly to deceive you; and beside, the Devil works effectually by them.
cc av pns32 vmb vvi px32 av-vvg pc-acp vvi pn22; cc a-acp, dt n1 vvz av-j p-acp pno32.
(9) part (DIV1)
122
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Thirdly, the last cause may proceed from this, that he is removed from under a powerfull ministery which formerly he lived under,
Thirdly, the last cause may proceed from this, that he is removed from under a powerful Ministry which formerly he lived under,
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(9) part (DIV1)
123
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unto a carelesse shepheard, or at least an unprofitable one; hereupon he may grow remisse and cold in the duties of Religion:
unto a careless shepherd, or At least an unprofitable one; hereupon he may grow remiss and cold in the duties of Religion:
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(9) part (DIV1)
123
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but neverthelesse although this ariseth from men, yet the cause is in themselves;
but nevertheless although this arises from men, yet the cause is in themselves;
cc-acp av cs d vvz p-acp n2, av dt n1 vbz p-acp px32;
(9) part (DIV1)
123
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for what is the reason that they fal, but because they find spirituall things dead in them, and an in-lacke of grace.
for what is the reason that they fall, but Because they find spiritual things dead in them, and an inlacke of grace.
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(9) part (DIV1)
123
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Therfore I beseech you take heed of falling away, for if a man should runne in the wayes of holinesse, and catch heat;
Therefore I beseech you take heed of falling away, for if a man should run in the ways of holiness, and catch heat;
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(9) part (DIV1)
123
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that is, bee enlightned, and then sit downe in a consumption of grace, or fall sicke of the love of the world,
that is, be enlightened, and then fit down in a consumption of grace, or fallen sick of the love of the world,
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(9) part (DIV1)
123
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surely it is a fearefull sinne: therefore let this teach every man to take heed to his standing.
surely it is a fearful sin: Therefore let this teach every man to take heed to his standing.
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(9) part (DIV1)
123
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First, for those that doe stand, let them take heed that nothing take away their hold,
First, for those that do stand, let them take heed that nothing take away their hold,
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(9) part (DIV1)
124
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938
whether it be profit, pleasure, or delight:
whither it be profit, pleasure, or delight:
cs pn31 vbb n1, n1, cc n1:
(9) part (DIV1)
124
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939
these the divell will use as instruments to beguile you, but take heed that you bee not deceived by them.
these the Devil will use as Instruments to beguile you, but take heed that you be not deceived by them.
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(9) part (DIV1)
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Secondly, for those that have fallen unto earthly mindednesse, let them learne with Philadelphia to repent, and to doe their first workes;
Secondly, for those that have fallen unto earthly Mindedness, let them Learn with Philadelphia to Repent, and to do their First works;
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(9) part (DIV1)
125
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that is, let them labour to get out of this condition.
that is, let them labour to get out of this condition.
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(9) part (DIV1)
125
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Thirdly, for those that have not yet tasted of the sweetnesse of Christ, let them here learne to be ashamed of themselves,
Thirdly, for those that have not yet tasted of the sweetness of christ, let them Here Learn to be ashamed of themselves,
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(9) part (DIV1)
126
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because they have neglected so great salvation:
Because they have neglected so great salvation:
c-acp pns32 vhb vvn av j n1:
(9) part (DIV1)
126
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and those that have had the meanes of grace a long time preacht unto them in the evidence of the Spirit,
and those that have had the means of grace a long time preached unto them in the evidence of the Spirit,
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(9) part (DIV1)
126
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and yet have not beene renewed; that is, have not left their swinish disposition, may here be ashamed.
and yet have not been renewed; that is, have not left their swinish disposition, may Here be ashamed.
cc av vhb xx vbn vvn; d vbz, vhb xx vvn po32 j n1, vmb av vbi j.
(9) part (DIV1)
126
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946
But it is a hard matter to perswade the world of the truth of this point;
But it is a hard matter to persuade the world of the truth of this point;
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(9) part (DIV1)
126
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the Ministers may speake and perswade, but it is God that must change the heart, and make the man willing to have his corruptions mortified.
the Ministers may speak and persuade, but it is God that must change the heart, and make the man willing to have his corruptions mortified.
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(9) part (DIV1)
126
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We speake but to two sorts of people, young men and old:
We speak but to two sorts of people, young men and old:
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(9) part (DIV1)
126
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First, young men when they are perswaded to forsake the world, they reply, It stands not with their youth to set upon this worke;
First, young men when they Are persuaded to forsake the world, they reply, It Stands not with their youth to Set upon this work;
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(9) part (DIV1)
126
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they are not able, or at least not willing, to leave their pleasure.
they Are not able, or At least not willing, to leave their pleasure.
pns32 vbr xx j, cc p-acp ds xx j, pc-acp vvi po32 n1.
(9) part (DIV1)
126
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Secondly, old men, when they are perswaded to forsake the world, reply also and say, They have been instructed,
Secondly, old men, when they Are persuaded to forsake the world, reply also and say, They have been instructed,
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(9) part (DIV1)
126
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952
& have made choyce of this, and therefore arenow unwilling to repent of their earthly mindednesse,
& have made choice of this, and Therefore arenow unwilling to Repent of their earthly Mindedness,
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(9) part (DIV1)
126
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lest they should be reputed remisse and weake in their judgements;
lest they should be reputed remiss and weak in their Judgments;
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(9) part (DIV1)
126
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& therfore now they will not change their estates which they have lived so long in.
& Therefore now they will not change their estates which they have lived so long in.
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(9) part (DIV1)
126
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But howsoever it is hard for a man to draw men out of their swinish condition,
But howsoever it is hard for a man to draw men out of their swinish condition,
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(9) part (DIV1)
126
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yet it is an easier worke if God will be the instructer, if hee doe put his Spirit into the heart, it will easily expell the workes of the divell, those strong holds that Satan hath in the heart:
yet it is an Easier work if God will be the instructer, if he do put his Spirit into the heart, it will Easily expel the works of the Devil, those strong holds that Satan hath in the heart:
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(9) part (DIV1)
126
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957
Now the reasons that make men minde earthly things, to sticke so fast unto them, are these:
Now the Reasons that make men mind earthly things, to stick so fast unto them, Are these:
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(9) part (DIV1)
127
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958
First, because earthly things are present.
First, Because earthly things Are present.
ord, c-acp j n2 vbr j.
(9) part (DIV1)
127
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To this may bee rereplyed, It is true, earthly things are not at all to come,
To this may be rereplyed, It is true, earthly things Are not At all to come,
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(9) part (DIV1)
127
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for that which we have is present;
for that which we have is present;
p-acp d r-crq pns12 vhb vbz j;
(9) part (DIV1)
127
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those things of the world which wee enjoy and have in possession, are present, as riches, honour, and the like:
those things of the world which we enjoy and have in possession, Are present, as riches, honour, and the like:
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(9) part (DIV1)
127
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yet there are other things that are present which are of a higher nature, which we ought to set our hearts upon,
yet there Are other things that Are present which Are of a higher nature, which we ought to Set our hearts upon,
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(9) part (DIV1)
127
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if we will be lead by presents; for Joy in the holy Ghost is present,
if we will be led by presents; for Joy in the holy Ghost is present,
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(9) part (DIV1)
127
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and Justification is present, and Regeneration is present, Remission of sinnes is present, Reconciliation is present;
and Justification is present, and Regeneration is present, Remission of Sins is present, Reconciliation is present;
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(9) part (DIV1)
127
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and you will say that these are farre better than the things of this world:
and you will say that these Are Far better than the things of this world:
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(9) part (DIV1)
127
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But say that these were not present but to come, yet we account it a part of wisdome to part with a thing present that is of smal account,
But say that these were not present but to come, yet we account it a part of Wisdom to part with a thing present that is of small account,
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(9) part (DIV1)
127
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967
for hope of a better afterwards;
for hope of a better afterwards;
p-acp n1 pp-f dt jc av;
(9) part (DIV1)
127
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who is there that will not part with a smal thing present, upon condition of enjoying of a greater afterwards? the world and the things of the world are nothing in comparison of grace and salvation;
who is there that will not part with a small thing present, upon condition of enjoying of a greater afterwards? the world and the things of the world Are nothing in comparison of grace and salvation;
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(9) part (DIV1)
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969
therefore what if thou forsake all these things, upon condition you shall get eternall life for them hereafter.
Therefore what if thou forsake all these things, upon condition you shall get Eternal life for them hereafter.
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(9) part (DIV1)
127
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970
For this is the difference betweene reason and sense;
For this is the difference between reason and sense;
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(9) part (DIV1)
127
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Nature is carried away by sense, it delights in that which it feeles, now sense is present;
Nature is carried away by sense, it delights in that which it feels, now sense is present;
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(9) part (DIV1)
127
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972
but reason goes according to judgement, and rests upon hope:
but reason Goes according to judgement, and rests upon hope:
cc-acp n1 vvz vvg p-acp n1, cc vvz p-acp n1:
(9) part (DIV1)
127
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therefore let the children of God use their spirituall reason in the forbearing of present worldly delights, in hope of enjoying of better things;
Therefore let the children of God use their spiritual reason in the forbearing of present worldly delights, in hope of enjoying of better things;
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(9) part (DIV1)
127
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and take heed of sense, bee not led away by it, for it is usually a great meanes to draw our heart and affections from grace to earthly things.
and take heed of sense, be not led away by it, for it is usually a great means to draw our heart and affections from grace to earthly things.
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(9) part (DIV1)
127
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Luk. 15. 23. the rich glutton when hee was in torment, had this answer from abraham, Sonne, remember that thou in thy life time hadst thy pleasure; Luk. 15. 23. the rich glutton when he was in torment, had this answer from abraham, Son, Remember that thou in thy life time Hadst thy pleasure;
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(9) part (DIV1)
127
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976
that is, thou hadst it then when it was not a time for pleasure; thou wast led away by sense, and now thou must be punished.
that is, thou Hadst it then when it was not a time for pleasure; thou wast led away by sense, and now thou must be punished.
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(9) part (DIV1)
127
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977
The Apostle, Iam. 5. 5. pronounceth a woe upon rich men, because you received your consolation here, that is, youhave received plesure in a wrōg place,
The Apostle, Iam. 5. 5. pronounceth a woe upon rich men, Because you received your consolation Here, that is, youhave received pleasure in a wrong place,
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(9) part (DIV1)
127
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978
for the earth is no place for true pleasure; therefore you have received your consolation:
for the earth is no place for true pleasure; Therefore you have received your consolation:
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(9) part (DIV1)
127
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979
you can expect no other pleasure herafter, for you have sought true content where it is not; therfore woe unto you.
you can expect no other pleasure hereafter, for you have sought true content where it is not; Therefore woe unto you.
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(9) part (DIV1)
127
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980
A man that minds earthly things is like a man that hath a great graspe, which cannot hold any thing more,
A man that minds earthly things is like a man that hath a great grasp, which cannot hold any thing more,
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(9) part (DIV1)
127
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981
except he let fall that which he hath.
except he let fallen that which he hath.
c-acp pns31 vvb vvi cst r-crq pns31 vhz.
(9) part (DIV1)
127
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982
earthly minded men, they have their hearts full of earthly things and pleasure, and therefore it is not possible that they should gripe Christ & grace,
earthly minded men, they have their hearts full of earthly things and pleasure, and Therefore it is not possible that they should gripe christ & grace,
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(9) part (DIV1)
127
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983
except they let fall that g•ipe that they have already of earthly things: Therefore this is a false reason that men doe object.
except they let fallen that g•ipe that they have already of earthly things: Therefore this is a false reason that men do Object.
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(9) part (DIV1)
127
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984
The second objection is, because earthly things are sensibly felt, and in things that are sensibly felt, there is sweetnesse;
The second objection is, Because earthly things Are sensibly felt, and in things that Are sensibly felt, there is sweetness;
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(9) part (DIV1)
128
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985
but as for other things, they are onely conceived by the imagination, as grace and other spirituall things.
but as for other things, they Are only conceived by the imagination, as grace and other spiritual things.
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(9) part (DIV1)
128
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986
To this I answer, men in this are exeedingly deceived; for if the lesser faculty be sensible, then much more the greater faculties;
To this I answer, men in this Are exceedingly deceived; for if the lesser faculty be sensible, then much more the greater faculties;
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(9) part (DIV1)
129
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and if the inferiour part of the soule hath a sensible taste, then certainly the superiour part of the soule is the more sensible part;
and if the inferior part of the soul hath a sensible taste, then Certainly the superior part of the soul is the more sensible part;
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for the greater faculties have the greater sense, and as they are larger so they grow deeper.
for the greater faculties have the greater sense, and as they Are larger so they grow Deeper.
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989
To explaine this, take a man that hath an afflicted conscience, as the conscience is the greatest faculty,
To explain this, take a man that hath an afflicted conscience, as the conscience is the greatest faculty,
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990
so it hath the greatest sense in it; for what it apprehends it is presently sensible of, whether it be joy or sorrow.
so it hath the greatest sense in it; for what it apprehends it is presently sensible of, whither it be joy or sorrow.
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991
Now in the matter of sense betweene the superiour and inferiour faculties, the Schoolemen make a threefold difference.
Now in the matter of sense between the superior and inferior faculties, the Schoolmen make a threefold difference.
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992
First, say they, that sense which the understanding or mind hath, is permanent, it lasts for ever,
First, say they, that sense which the understanding or mind hath, is permanent, it lasts for ever,
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993
because the things themselves are permanent; it feeles Grace, Justification, Remission of sinnes, it feeles God, and Christ, and the Spirit;
Because the things themselves Are permanent; it feels Grace, Justification, Remission of Sins, it feels God, and christ, and the Spirit;
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994
but the sense of the other faculties vanisheth and passeth away:
but the sense of the other faculties Vanishes and passes away:
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995
As a man that hath for the present tasted a Sermon well, and another hath tasted a good worke,
As a man that hath for the present tasted a Sermon well, and Another hath tasted a good work,
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996
or a good turne done, which in time are forgotten; the remembrance of them lasts not for ever.
or a good turn done, which in time Are forgotten; the remembrance of them lasts not for ever.
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997
Secondly, these naturall senses are but for the present;
Secondly, these natural Senses Are but for the present;
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998
that which you now taste is present, that which you tasted before is gone, this is the nature of these faculties;
that which you now taste is present, that which you tasted before is gone, this is the nature of these faculties;
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999
but it is not thus with the understanding. Thirdly, these senses lessen through defect and wearinesse;
but it is not thus with the understanding. Thirdly, these Senses lessen through defect and weariness;
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1000
a man will bee weary with eating of honey, though it be pleasant unto the sense;
a man will be weary with eating of honey, though it be pleasant unto the sense;
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1001
a man is weary with meat, and with sleepe, with rest, and with pleasure, when as these are delights,
a man is weary with meat, and with sleep, with rest, and with pleasure, when as these Are delights,
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1002
and very pleasant in the fruition; but over much of any of these makes them a burthen:
and very pleasant in the fruition; but over much of any of these makes them a burden:
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1003
but the spirituall senses are not so, for they are endlesse; Justification, Remission of sinnes, and Reconciliation, are without end;
but the spiritual Senses Are not so, for they Are endless; Justification, Remission of Sins, and Reconciliation, Are without end;
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1004
therefore labour to finde the sweetnesse that is in God, rest not till thou get the Spirit which brings grace into the heart;
Therefore labour to find the sweetness that is in God, rest not till thou get the Spirit which brings grace into the heart;
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1005
and doe but talke with those that have tasted of this sweetnesse, that have first tasted of earthly things,
and do but talk with those that have tasted of this sweetness, that have First tasted of earthly things,
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1006
and now have tasted of spirituall, and they will tell you of the excellency of the one above the other.
and now have tasted of spiritual, and they will tell you of the excellency of the one above the other.
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1007
Heb. 11. 14, &c. They declare plainly, that they seeke a Citie, not in this world, Hebrew 11. 14, etc. They declare plainly, that they seek a city, not in this world,
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1008
for then they might returne, but a heavenly place.
for then they might return, but a heavenly place.
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1009
The third Objection is, because of the opinion and speech of men concerning these earthly things;
The third Objection is, Because of the opinion and speech of men Concerning these earthly things;
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1010
and this hath a great force:
and this hath a great force:
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1011
Esa. 6. 5. Woe is me, for I am a man of uncleane lippes, and dwell in the middest of a people of uncleane lippes: Isaiah 6. 5. Woe is me, for I am a man of unclean lips, and dwell in the midst of a people of unclean lips:
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1012
that is, I shall have a base opinion of this people, if I shall prophesie unto them.
that is, I shall have a base opinion of this people, if I shall prophesy unto them.
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1013
So, Mat. 24. 11. Many false prophets shall arise, and deceive many:
So, Mathew 24. 11. Many false Prophets shall arise, and deceive many:
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that is, men shall be taken in a trap to doe evill, by the false opinion and speech of the multitude; that is, men shall be taken in a trap to do evil, by the false opinion and speech of the multitude;
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1015
for men that fall into errours, are alwayes drawne by fancy.
for men that fallen into errors, Are always drawn by fancy.
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1016
To this I answer, first, you shall finde them but mouth-friends, and therefore when they perswade men by speech and opinion, it is because they would deceive;
To this I answer, First, you shall find them but mouth-friends, and Therefore when they persuade men by speech and opinion, it is Because they would deceive;
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1017
and therefore I beseech you take heed of them: It is a dangerous thing when the devill will plow with our Heifer; that is,
and Therefore I beseech you take heed of them: It is a dangerous thing when the Devil will blow with our Heifer; that is,
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1018
when hee will use our fancy and appetite as an instrument to draw us to sinne:
when he will use our fancy and appetite as an Instrument to draw us to sin:
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1019
You see the danger that Adam fell into, when Eve was made the instrument, by being led by fancy and opinion;
You see the danger that Adam fell into, when Eve was made the Instrument, by being led by fancy and opinion;
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1020
the devill shewes her the excellency of the Apple, and by his perswasion shee is drawne to taste of it.
the Devil shows her the excellency of the Apple, and by his persuasion she is drawn to taste of it.
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1021
So I read of a Martyr, who when hee came to suffer, his friends perswaded him to turne;
So I read of a Martyr, who when he Come to suffer, his Friends persuaded him to turn;
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1022
he answered thus, You speake it out of love, but there is one within who is mine enemy, that perswades you thus to speake.
he answered thus, You speak it out of love, but there is one within who is mine enemy, that persuades you thus to speak.
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1023
In like manner say you, that the opinion and speech of men is good, but there is an enemy within that useth deceit.
In like manner say you, that the opinion and speech of men is good, but there is an enemy within that uses deceit.
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1024
We have a proverbe, It is good telling of money after ones father;
We have a proverb, It is good telling of money After ones father;
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1025
so it is good trying the speeches of the dearest friends, lest there be deceit in them.
so it is good trying the Speeches of the dearest Friends, lest there be deceit in them.
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1026
Secondly, to this I answer, to bee sure not to be deceived by the false opinion of men, it is to get sound knowledge in the Word,
Secondly, to this I answer, to be sure not to be deceived by the false opinion of men, it is to get found knowledge in the Word,
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and from it to gather a peremptory conclusion, that wee will not be drawne no further than we are warranted by that:
and from it to gather a peremptory conclusion, that we will not be drawn no further than we Are warranted by that:
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Now a man must looke that hee stand upon his owne bottome, and not wholly on another mans judgement.
Now a man must look that he stand upon his own bottom, and not wholly on Another men judgement.
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1029
A man that sets himselfe upon a good ground, will stand fast when others shake and fall;
A man that sets himself upon a good ground, will stand fast when Others shake and fallen;
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1030
now this ground is the word of God:
now this ground is the word of God:
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and when wee have this ground, to resolve with Ioshua, that whatsoever others doe, I and my house will serve the Lord:
and when we have this ground, to resolve with Ioshua, that whatsoever Others do, I and my house will serve the Lord:
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and peremptorily to take up the resolution of Peter, Though all the world should for sake Christ, yet we will not.
and peremptorily to take up the resolution of Peter, Though all the world should for sake christ, yet we will not.
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1033
I say, a peremptory will to doe good, is good; though wee have not power to effect it:
I say, a peremptory will to do good, is good; though we have not power to Effect it:
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1034
but wee must looke that it be upon a good ground;
but we must look that it be upon a good ground;
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for wee must know that the way to heaven is not a broad footway, where many footsteps appeare,
for we must know that the Way to heaven is not a broad footway, where many footsteps appear,
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1036
as a path-way is to a great City; but it is a narrow way, & therfore we must throng hard:
as a pathway is to a great city; but it is a narrow Way, & Therefore we must throng hard:
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1037
besides, there are not many going that way; & therefore we must not give eare unto the opiniō & speeches of the multitude.
beside, there Are not many going that Way; & Therefore we must not give ear unto the opinion & Speeches of the multitude.
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You know a man of understanding, if a child come unto him and speake of his rattles and bables, he will not answer him,
You know a man of understanding, if a child come unto him and speak of his rattles and babbles, he will not answer him,
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1039
because they are too base things for him to talke about;
Because they Are too base things for him to talk about;
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1040
and if hee doe speake unto him, it is because the childe wants understanding to conceive of other things:
and if he do speak unto him, it is Because the child Wants understanding to conceive of other things:
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1041
so it is with carnall men, as the Apostle saith, 2 Pet. 2. 12. They speake evill of those things they know not, because they want spirituall knowledge:
so it is with carnal men, as the Apostle Says, 2 Pet. 2. 12. They speak evil of those things they know not, Because they want spiritual knowledge:
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1042
They are like a Countrey-man, that comes, and seeing one draw a Geometricall line, beginnes to wonder what it meanes, marvelling that hee will spend his time in drawing of such a line, They Are like a Countryman, that comes, and seeing one draw a Geometrical line, begins to wonder what it means, marvelling that he will spend his time in drawing of such a line,
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1043
though hee knowes well the use of it that drawes it;
though he knows well the use of it that draws it;
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1044
and to this purpose the Apostle saith, 1 Pet. 4. 4. They marvell that wee runne not with them unto the same excesse of riot:
and to this purpose the Apostle Says, 1 Pet. 4. 4. They marvel that we run not with them unto the same excess of riot:
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1045
that is, they cannot see the reason why wee should not bee as prophane as they.
that is, they cannot see the reason why we should not be as profane as they.
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1046
The fourth reason wherefore men will not set upon these corruptions, is, because of a false opinion and overvaluing of them,
The fourth reason Wherefore men will not Set upon these corruptions, is, Because of a false opinion and overvaluing of them,
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1047
and therefore they thinke they doe nothing in the getting of them but what they deserve,
and Therefore they think they do nothing in the getting of them but what they deserve,
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1048
and that they are worthy their labour and paynes. To this I answer;
and that they Are worthy their labour and pains. To this I answer;
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1049
Let men looke unto this, that they be not deceived in them, and compare them with the Scriptures:
Let men look unto this, that they be not deceived in them, and compare them with the Scriptures:
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1050
for if you judge of things as the Scripture doth, it will appeare that the reason is false,
for if you judge of things as the Scripture does, it will appear that the reason is false,
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1051
but if you doe not, although they bee vanity, yet they will deceive you whatsoever you esteeme of them;
but if you do not, although they be vanity, yet they will deceive you whatsoever you esteem of them;
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1052
for the truth is, that there is nothing in them but vexation of spirit; you shall finde great inticements, and much evill in them:
for the truth is, that there is nothing in them but vexation of Spirit; you shall find great enticements, and much evil in them:
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1053
besides, they will fill your hands full of much evill and bloud; that is, they will give thee no true Joy:
beside, they will fill your hands full of much evil and blood; that is, they will give thee no true Joy:
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1054
for what joy hath the murtherer of his murther? Now the reason wherefore they cannot give true Joy, is,
for what joy hath the murderer of his murder? Now the reason Wherefore they cannot give true Joy, is,
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1055
because they are under the faculty of joy:
Because they Are under the faculty of joy:
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1056
As the eye is weary quickly with looking on a small print, but let the print bee sutable unto it, then it will delight in it;
As the eye is weary quickly with looking on a small print, but let the print be suitable unto it, then it will delight in it;
c-acp dt n1 vbz j av-j p-acp vvg p-acp dt j n1, cc-acp vvb dt n1 vbb j p-acp pn31, av pn31 vmb vvi p-acp pn31;
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so it is with the facultie of joy, if there were no wearinesse brought to it by them,
so it is with the faculty of joy, if there were no weariness brought to it by them,
av pn31 vbz p-acp dt n1 pp-f n1, cs pc-acp vbdr dx n1 vvn p-acp pn31 p-acp pno32,
(9) part (DIV1)
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then men would not be weary in the acquiring of them;
then men would not be weary in the acquiring of them;
cs n2 vmd xx vbi j p-acp dt vvg pp-f pno32;
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but wee see there is such an awkwardnesse in the mindes of men for the getting of them, that it weares the minde, but satisfies it not.
but we see there is such an awkwardness in the minds of men for the getting of them, that it wears the mind, but Satisfies it not.
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Ier. 9. 23. saith the Prophet, Let not the wise man glorie in his wisdome, nor the strong man in his strength, nor the rich man in his riches: Jeremiah 9. 23. Says the Prophet, Let not the wise man glory in his Wisdom, nor the strong man in his strength, nor the rich man in his riches:
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that is, hee hath no cause to glory in any outward thing, because it is the Lord that sheweth judgement,
that is, he hath no cause to glory in any outward thing, Because it is the Lord that shows judgement,
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and can dissolve any creature to nothing; but if he will glory, let him glory that hee knowes God;
and can dissolve any creature to nothing; but if he will glory, let him glory that he knows God;
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(9) part (DIV1)
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for the true knowledge of God bringeth true Comfort and Joy.
for the true knowledge of God brings true Comfort and Joy.
p-acp dt j n1 pp-f np1 vvz j n1 cc n1.
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But it is not so with the creatures, for there is no creature can bring good,
But it is not so with the creatures, for there is no creature can bring good,
p-acp pn31 vbz xx av p-acp dt n2, c-acp pc-acp vbz dx n1 vmb vvi j,
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or doe good or evill without God; I say, no creature can bring comfort unto a creature without God;
or do good or evil without God; I say, no creature can bring Comfort unto a creature without God;
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for God, if hee is the sustainer of all creatures, so likewise he is the Author of all.
for God, if he is the sustainer of all creatures, so likewise he is the Author of all.
p-acp np1, cs pns31 vbz dt n1 pp-f d n2, av av pns31 vbz dt n1 pp-f d.
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But if wee come to spirituall comfort, God doth not communicate it unto any creature, no creature hath part of it:
But if we come to spiritual Comfort, God does not communicate it unto any creature, no creature hath part of it:
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The creature nourisheth us not simply as it is a creature, but it becomes nourishable by reason of that which is put unto it;
The creature Nourishes us not simply as it is a creature, but it becomes nourishable by reason of that which is put unto it;
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as the fire brings light and heat, heat is the matter of the fire, light is but a thing or quality that depends upon it:
as the fire brings Light and heat, heat is the matter of the fire, Light is but a thing or quality that depends upon it:
c-acp dt n1 vvz n1 cc n1, n1 vbz dt n1 pp-f dt n1, n1 vbz p-acp dt n1 cc n1 cst vvz p-acp pn31:
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so the matter of every comfort is God, and of all things in the world, though the instruments that doe convey this comfort bee a creature:
so the matter of every Comfort is God, and of all things in the world, though the Instruments that do convey this Comfort be a creature:
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therefore you may have the huske when you want the kernell, that is, you may have these outward things,
Therefore you may have the husk when you want the kernel, that is, you may have these outward things,
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and yet want the sweetnesse of them. And this is when God turnes away his face from a man in the creatures,
and yet want the sweetness of them. And this is when God turns away his face from a man in the creatures,
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then the comfort in the creature is gone; and therefore David prayed, Turne not thy face away from thy servant:
then the Comfort in the creature is gone; and Therefore David prayed, Turn not thy face away from thy servant:
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that is, take not away my comfort.
that is, take not away my Comfort.
cst vbz, vvb xx av po11 n1.
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All mens comforts stand in Gods face: let a man bee never so rich, let him have wife and children, lands and possessions, give him what outward things you will,
All Mens comforts stand in God's face: let a man be never so rich, let him have wife and children, Lands and possessions, give him what outward things you will,
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and what joy and comfort is in them if Gods face be turned away? Ahab is rich enough,
and what joy and Comfort is in them if God's face be turned away? Ahab is rich enough,
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and Haman hath a wife and children, and yet what comfort and joy had they in them? It is not the creature that can yeeld true comfort,
and Haman hath a wife and children, and yet what Comfort and joy had they in them? It is not the creature that can yield true Comfort,
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but it is the All-sufficiencie that is in God, and from him derived unto them:
but it is the All-sufficiency that is in God, and from him derived unto them:
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As for example, Take a man that is in despaire, tel him of the world, make large promises unto him in this kinde, none of all these will comfort him, they are so farre from ministring comfort, that they adde unto his sorrow, especially if his gri•fe be for a matter of sinne;
As for Exampl, Take a man that is in despair, tell him of the world, make large promises unto him in this kind, none of all these will Comfort him, they Are so Far from ministering Comfort, that they add unto his sorrow, especially if his gri•fe be for a matter of sin;
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but tell him of God, and his sufficiencie of Christ, and of Justification, and Remission of sinnes,
but tell him of God, and his sufficiency of christ, and of Justification, and Remission of Sins,
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then hee will beginne to have some joy in God:
then he will begin to have Some joy in God:
cs pns31 vmb vvi pc-acp vhi d n1 p-acp np1:
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And as the presence of God is now most comfortable, so in hell the knowledge of God and his presence shall bee their greatest torments.
And as the presence of God is now most comfortable, so in hell the knowledge of God and his presence shall be their greatest torments.
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Therefore let my advice be unto you that which the Prophet DAvid gives in the like case, Psalm. 62. 23. Trust not in oppression, and if riches increase, set not your hearts upon them: that is, set them not so upon them,
Therefore let my Advice be unto you that which the Prophet David gives in the like case, Psalm. 62. 23. Trust not in oppression, and if riches increase, Set not your hearts upon them: that is, Set them not so upon them,
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as to place your happinesse in them.
as to place your happiness in them.
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The Use then may serve for the just reproofe of all earthly minded men, and for exhortation unto all to leave their earthly mindednesse:
The Use then may serve for the just reproof of all earthly minded men, and for exhortation unto all to leave their earthly Mindedness:
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Let us all therefore labour to deprive our selves of all inordinate desire of them;
Let us all Therefore labour to deprive our selves of all inordinate desire of them;
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especially it concernes those that abound in them, to keepe a strong watch about their hearts,
especially it concerns those that abound in them, to keep a strong watch about their hearts,
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lest this viper lay hold upon them:
lest this viper lay hold upon them:
cs d n1 vvd vvi p-acp pno32:
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for as it is a hard thing to keepe a cup that is full without spilling,
for as it is a hard thing to keep a cup that is full without spilling,
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so it will be a hard worke for those that have their Closets full of earthly things not to have their hearts taken up with them;
so it will be a hard work for those that have their Closets full of earthly things not to have their hearts taken up with them;
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and therefore our Saviour saith, It is a hard thing for a rich man to enter into the kingdome of God.
and Therefore our Saviour Says, It is a hard thing for a rich man to enter into the Kingdom of God.
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What is the reason of this? because it is hard to have abundance of outward things, What is the reason of this? Because it is hard to have abundance of outward things,
q-crq vbz dt n1 pp-f d? c-acp pn31 vbz j pc-acp vhi n1 pp-f j n2,
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and not to put trust in them: and what is said of riches may bee said of any other outward thing whatsoever,
and not to put trust in them: and what is said of riches may be said of any other outward thing whatsoever,
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whether it be pleasure, or honour;
whither it be pleasure, or honour;
cs pn31 vbb n1, cc n1;
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for these all worke the heart of a waxie disposition to evill, so as it will take any impression, it will be ready to receive into the soule any sinne,
for these all work the heart of a waxy disposition to evil, so as it will take any impression, it will be ready to receive into the soul any sin,
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or imbrace any object, and carry the impression of it unto action. Now what should move us to morifie these earthly members? The first motive is,
or embrace any Object, and carry the impression of it unto actium. Now what should move us to morifie these earthly members? The First motive is,
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because if wee doe not moritifie them, the Divell will ensnare us by these earthly members,
Because if we do not moritifie them, the devil will ensnare us by these earthly members,
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though we seeme not to be within his power:
though we seem not to be within his power:
cs pns12 vvb xx pc-acp vbi p-acp po31 n1:
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As a dogge that hath broken away from his keeper, yet going with his chaine he will the more easily bee taken;
As a dog that hath broken away from his keeper, yet going with his chain he will the more Easily be taken;
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so these earthly members are as a chaine, whereby the devill layes hold on us; therefore if you would not be taken by Satan, then mortifie these earthly members.
so these earthly members Are as a chain, whereby the Devil lays hold on us; Therefore if you would not be taken by Satan, then mortify these earthly members.
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The second Motive to move us to mortifie these earthly members, is, because one earthly member,
The second Motive to move us to mortify these earthly members, is, Because one earthly member,
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or the reigning of one sinne in us, tyes us fast from God, and bi•des us fast to the devill:
or the reigning of one sin in us, ties us fast from God, and bi•des us fast to the Devil:
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now what matters it whether a man bee tyed with one chaine, or twenty chaines if he be tyed fast;
now what matters it whither a man be tied with one chain, or twenty chains if he be tied fast;
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so what matters it whether he be yed with one sinne, or many sinnes, if one keeps him from God:
so what matters it whither he be yed with one sin, or many Sins, if one keeps him from God:
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For as one grace, truly wrought by the Spirit, makes a man righteous; so one raging sinne makes a man unrighteous.
For as one grace, truly wrought by the Spirit, makes a man righteous; so one raging sin makes a man unrighteous.
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Men thinke that they may retaine some sinne, and yet be righteous;
Men think that they may retain Some sin, and yet be righteous;
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but I say, if thy heart be set upon any earthly thing, if it be but an immoderate care for these earthly things,
but I say, if thy heart be Set upon any earthly thing, if it be but an immoderate care for these earthly things,
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or if it bee but feare of such or such a man, which may seeme to be but a small thing, that tyes thee from God;
or if it be but Fear of such or such a man, which may seem to be but a small thing, that ties thee from God;
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I say, if you looke unto such a man, if a matter of Conscience come before thee,
I say, if you look unto such a man, if a matter of Conscience come before thee,
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and thou dare not doe justice for feare of him, but will in this case rather breake with God, it is a signe that there is no true grace in thee, thou art as yet earthly minded:
and thou Dare not doe Justice for Fear of him, but will in this case rather break with God, it is a Signen that there is no true grace in thee, thou art as yet earthly minded:
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(9) part (DIV1)
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but if thou bee heavenly minded, thou wilt set thy resolution thus; This thing I know to be just and right, it is a matter of Conscience,
but if thou be heavenly minded, thou wilt Set thy resolution thus; This thing I know to be just and right, it is a matter of Conscience,
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though all the men in the world should be angry with me, yet I will doe it.
though all the men in the world should be angry with me, yet I will do it.
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(9) part (DIV1)
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1113
And therefore our Saviour saith, Except hee deny himselfe, he cannot be my Disciple, Luk. 9. 23. that is,
And Therefore our Saviour Says, Except he deny himself, he cannot be my Disciple, Luk. 9. 23. that is,
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(9) part (DIV1)
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1114
if hee cast off all selfe-love of these outward things, so as he will not set his heart immoderately upon them.
if he cast off all Self-love of these outward things, so as he will not Set his heart immoderately upon them.
cs pns31 vvd a-acp d n1 pp-f d j n2, av c-acp pns31 vmb xx vvi po31 n1 av-j p-acp pno32.
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1115
But it is now farre otherwise with men, they will doe as other men doe; like the Planets, they will turne euery way;
But it is now Far otherwise with men, they will do as other men do; like the Planets, they will turn every Way;
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1116
and therefore it is impossible but Satan should catch these men, because they love to play with his bait:
and Therefore it is impossible but Satan should catch these men, Because they love to play with his bait:
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(9) part (DIV1)
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1117
deceive not thy selfe, if thou forsake some, and doe not forsake all, thou art as yet not heavenly minded:
deceive not thy self, if thou forsake Some, and do not forsake all, thou art as yet not heavenly minded:
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(9) part (DIV1)
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1118
For a man may not be altogether covetous, and yet not renewed;
For a man may not be altogether covetous, and yet not renewed;
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(9) part (DIV1)
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1119
hee may not gripe so fast after the world as another, and yet not bee depending upon God, such an one is but an earthly minded man:
he may not gripe so fast After the world as Another, and yet not be depending upon God, such an one is but an earthly minded man:
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(9) part (DIV1)
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so a man may be religious a while, and hee may deny himselfe either some sinne,
so a man may be religious a while, and he may deny himself either Some sin,
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or else the company of wicked men, and yet when he comes but unto this, that hee must deny himselfe in all his pleasures, here he stands at a stay, Gods grace and salvation and he parts, hee will not buy it at so deare a rate as to lose his pleasure in these outward things.
or Else the company of wicked men, and yet when he comes but unto this, that he must deny himself in all his pleasures, Here he Stands At a stay, God's grace and salvation and he parts, he will not buy it At so deer a rate as to loose his pleasure in these outward things.
cc av dt n1 pp-f j n2, cc av c-crq pns31 vvz p-acp p-acp d, cst pns31 vmb vvi px31 p-acp d po31 n2, av pns31 vvz p-acp dt n1, ng1 n1 cc n1 cc pns31 vvz, pns31 vmb xx vvi pn31 p-acp av j-jn dt n1 c-acp pc-acp vvi po31 n1 p-acp d j n2.
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But you will say unto me, How shall we doe to get this loathing of earthly things? Therefore,
But you will say unto me, How shall we do to get this loathing of earthly things? Therefore,
p-acp pn22 vmb vvi p-acp pno11, q-crq vmb pns12 vdi pc-acp vvi d vvg pp-f j n2? av,
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for the better helping of you unto this worke, we will now come downeto consider some meanes by which you may obtaine it.
for the better helping of you unto this work, we will now come downeto Consider Some means by which you may obtain it.
p-acp dt av-jc vvg pp-f pn22 p-acp d n1, pns12 vmb av vvi av vvb d n2 p-acp r-crq pn22 vmb vvi pn31.
(9) part (DIV1)
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First, if you would get a loathing of earthly things, the first meanes, is, to get a sound Humiliation: For what is the reason men doe so minde earthly things,
First, if you would get a loathing of earthly things, the First means, is, to get a found Humiliation: For what is the reason men do so mind earthly things,
ord, cs pn22 vmd vvi dt n-vvg pp-f j n2, dt ord n2, vbz, pc-acp vvi dt j n1: p-acp r-crq vbz dt n1 n2 vdb av vvi j n2,
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and why they doe not place heavenly things before, but because they have not felt the bitternesse of sinne.
and why they do not place heavenly things before, but Because they have not felt the bitterness of sin.
cc c-crq pns32 vdb xx vvi j n2 a-acp, cc-acp c-acp pns32 vhb xx vvn dt n1 pp-f n1.
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Now the true ground of Humiliation, is the hating of sinne, out of love unto God: Now the true ground of Humiliation, is the hating of sin, out of love unto God:
av dt j n1 pp-f n1, vbz dt vvg pp-f n1, av pp-f n1 p-acp np1:
(9) part (DIV1)
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but men turne it another way, they make another ground of Humiliation.
but men turn it Another Way, they make Another ground of Humiliation.
cc-acp n2 vvb pn31 j-jn n1, pns32 vvb j-jn n1 pp-f n1.
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For first, it may bee they are humble because the feare of judgement that is present,
For First, it may be they Are humble Because the Fear of judgement that is present,
p-acp ord, pn31 vmb vbi pns32 vbr j c-acp dt n1 pp-f n1 cst vbz j,
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or one that is likely to ensue, but not for sinne as it is displeasing to God;
or one that is likely to ensue, but not for sin as it is displeasing to God;
cc pi cst vbz j pc-acp vvi, cc-acp xx p-acp n1 c-acp pn31 vbz vvg p-acp np1;
(9) part (DIV1)
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their heart, it may bee, is broken, but it is not made better. Secondly, it may be they are humbled because of some generall losse of outward things,
their heart, it may be, is broken, but it is not made better. Secondly, it may be they Are humbled Because of Some general loss of outward things,
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or of some generall judgement that is befallen the land;
or of Some general judgement that is befallen the land;
cc pp-f d j n1 cst vbz vvn dt n1;
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or it may be a particular losse of credit, or the like, but not for any particular sinne.
or it may be a particular loss of credit, or the like, but not for any particular sin.
cc pn31 vmb vbi dt j n1 pp-f n1, cc dt j, cc-acp xx p-acp d j n1.
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Thirdly, it may be there was a deeper ground, the persons of some men that were rich,
Thirdly, it may be there was a Deeper ground, the Persons of Some men that were rich,
ord, pn31 vmb vbi pc-acp vbds dt jc-jn n1, dt n2 pp-f d n2 cst vbdr j,
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but now are fallen, and therefore because their hopes depended upon this man, and now being unable to helpe them, they are dejected.
but now Are fallen, and Therefore Because their hope's depended upon this man, and now being unable to help them, they Are dejected.
cc-acp av vbr vvn, cc av c-acp po32 n2 vvd p-acp d n1, cc av vbg j pc-acp vvi pno32, pns32 vbr vvn.
(9) part (DIV1)
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But this is a false Humiliation; for true Humiliation consisteth in an abstaining from sinne, because it is displeasing unto God;
But this is a false Humiliation; for true Humiliation Consisteth in an abstaining from sin, Because it is displeasing unto God;
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(9) part (DIV1)
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and a raising up of the heart by Faithin Christ to beleeve the promises both of Justification,
and a raising up of the heart by Faithin christ to believe the promises both of Justification,
cc dt n-vvg a-acp pp-f dt n1 p-acp np1 np1 pc-acp vvi dt n2 d pp-f n1,
(9) part (DIV1)
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and Remission of sinnes, and then from hence flowes a loathing of sinne.
and Remission of Sins, and then from hence flows a loathing of sin.
cc n1 pp-f n2, cc av p-acp av vvz dt n-vvg pp-f n1.
(9) part (DIV1)
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Secondly, if you would get a loathing of earthly things, you must remember the royaltie of the spirituall things, what the excellencie of them is;
Secondly, if you would get a loathing of earthly things, you must Remember the royalty of the spiritual things, what the excellency of them is;
ord, cs pn22 vmd vvi dt n-vvg pp-f j n2, pn22 vmb vvi dt n1 pp-f dt j n2, r-crq dt n1 pp-f pno32 vbz;
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they farre su•passe all the things in the world:
they Far su•passe all the things in the world:
pns32 av-j vvi d dt n2 p-acp dt n1:
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Grace hath the greatest power in it, it is able to quench fire, to stop the mouthes of Lions, Heb. 11. 34. Now if men did but beleeve that there were such a power in Grace, they would never bee brought to minde earthly things:
Grace hath the greatest power in it, it is able to quench fire, to stop the mouths of Lions, Hebrew 11. 34. Now if men did but believe that there were such a power in Grace, they would never be brought to mind earthly things:
n1 vhz dt js n1 p-acp pn31, pn31 vbz j p-acp vvb n1, p-acp vvb dt n2 pp-f n2, np1 crd crd av cs n2 vdd p-acp vvi cst a-acp vbdr d dt n1 p-acp n1, pns32 vmd av-x vbi vvn p-acp n1 j n2:
(9) part (DIV1)
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therefore labour to ground your selves in the true knowledge of God, get good arguments in your selves of the preciousnesse of heavenly things;
Therefore labour to ground your selves in the true knowledge of God, get good Arguments in your selves of the preciousness of heavenly things;
av vvb pc-acp vvi po22 n2 p-acp dt j n1 pp-f np1, vvb j n2 p-acp po22 n2 pp-f dt n1 pp-f j n2;
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for if a man be not thus grounded, but shall see greater arguments to the contrary, hee will presently beginne to suspect that spirituall things are not the best.
for if a man be not thus grounded, but shall see greater Arguments to the contrary, he will presently begin to suspect that spiritual things Are not the best.
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Now when a Christian is thus grounded, hee is able to discerne things of a contrary nature;
Now when a Christian is thus grounded, he is able to discern things of a contrary nature;
av c-crq dt njp vbz av vvn, pns31 vbz j pc-acp vvi n2 pp-f dt j-jn n1;
(9) part (DIV1)
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therefore bring them unto the triall, and the more you try spirituall things by a sanctified judgement, the more excellent they will appeare;
Therefore bring them unto the trial, and the more you try spiritual things by a sanctified judgement, the more excellent they will appear;
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but if they be not spirituall things, the more you looke upon them, the baser they seeme to be.
but if they be not spiritual things, the more you look upon them, the baser they seem to be.
cc-acp cs pns32 vbb xx j n2, dt av-dc pn22 vvb p-acp pno32, dt jc pns32 vvb pc-acp vbi.
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Thirdly, if you would get a loathing of earthly things, then labour to keepe a constant and diligent watch over your hearts; for when a man sets his heart and mind upon earthly things, they will worke carelesnesse and remisnesse of better things;
Thirdly, if you would get a loathing of earthly things, then labour to keep a constant and diligent watch over your hearts; for when a man sets his heart and mind upon earthly things, they will work carelessness and remissness of better things;
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(9) part (DIV1)
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it so possesseth his heart with feare, that hee altogether neglecteth spirituall things; it will make thee carelesse in prayer, and other holy duties.
it so Possesses his heart with Fear, that he altogether neglecteth spiritual things; it will make thee careless in prayer, and other holy duties.
pn31 av vvz po31 n1 p-acp n1, cst pns31 av vvz j n2; pn31 vmb vvi pno21 j p-acp n1, cc j-jn j n2.
(9) part (DIV1)
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Take heede therefore of filling thy heart with earthly things, for it will take away the rellish of spirituall things;
Take heed Therefore of filling thy heart with earthly things, for it will take away the relish of spiritual things;
vvb n1 av pp-f vvg po21 n1 p-acp j n2, c-acp pn31 vmb vvi av dt n1 pp-f j n2;
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and if once the sweetnesse of them be gone, thou wilt make small account of them:
and if once the sweetness of them be gone, thou wilt make small account of them:
cc cs a-acp dt n1 pp-f pno32 vbi vvn, pns21 vm2 vvi j n1 pp-f pno32:
(9) part (DIV1)
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Take heed of too much pleasure, for then you will neglect prayer in private; and take heed of abundance of riches, for they haue a drawing power in them:
Take heed of too much pleasure, for then you will neglect prayer in private; and take heed of abundance of riches, for they have a drawing power in them:
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And here what Christ spake unto the Church of Smyrna, Rev. 3. 8, 9. I know thou art rich, &c. may be said unto you, I know you are rich, by the great labour ye take after the riches:
And Here what christ spoke unto the Church of Smyrna, Rev. 3. 8, 9. I know thou art rich, etc. may be said unto you, I know you Are rich, by the great labour you take After the riches:
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men take much paines forthe getting and keeping of earthly things, then how much more should they labour to get and keepe spirituall things;
men take much pains forth getting and keeping of earthly things, then how much more should they labour to get and keep spiritual things;
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labour to keepe your hearts in tune, labour to keepe a rellish of spirituall things in your hearts,
labour to keep your hearts in tune, labour to keep a relish of spiritual things in your hearts,
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and expell whatsoever is contrary unto it: Take heed of immoderate love of riches, pleasure, or honour;
and expel whatsoever is contrary unto it: Take heed of immoderate love of riches, pleasure, or honour;
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take heed that you incroach not upon the Sabbath, set that apart for the inriching of your soules.
take heed that you encroach not upon the Sabbath, Set that apart for the enriching of your Souls.
vvb n1 cst pn22 vvi xx p-acp dt n1, vvd cst av p-acp dt vvg pp-f po22 n2.
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I speake not this because I would have you carelesse in your places and callings,
I speak not this Because I would have you careless in your places and callings,
pns11 vvb xx d c-acp pns11 vmd vhi pn22 j p-acp po22 n2 cc n2,
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but I would have you cast off all unnecessary occasions and businesses which you draw upon your selves, by reason whereof ye neglect better things.
but I would have you cast off all unnecessary occasions and businesses which you draw upon your selves, by reason whereof you neglect better things.
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It now remaines that I give you some meanes to get heavenly mindednesse.
It now remains that I give you Some means to get heavenly Mindedness.
pn31 av vvz cst pns11 vvb pn22 d n2 pc-acp vvi j n1.
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The first meanes, if you would get heavenly mindednesse, is this, you must labour to get Faith; for the more Faith thou hast, the more thou art in heaven:
The First means, if you would get heavenly Mindedness, is this, you must labour to get Faith; for the more Faith thou hast, the more thou art in heaven:
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Faith overcomes the world, which sets upon us two wayes: first, by promising things that are good;
Faith overcomes the world, which sets upon us two ways: First, by promising things that Are good;
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secondly, by threatning that which is evill. Now Faith overcomes both these: For,
secondly, by threatening that which is evil. Now Faith overcomes both these: For,
ord, p-acp vvg d r-crq vbz j-jn. av n1 vvz d d: c-acp,
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First, the world tels thee, that if thou wilt be earthly minded, thou shalt get respect and credit, thou shalt get an Inheritance, thou shalt be a King;
First, the world tells thee, that if thou wilt be earthly minded, thou shalt get respect and credit, thou shalt get an Inheritance, thou shalt be a King;
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but Faith tels thee, that if thou wilt be heavenly minded, thou shalt get credit and respect with God and his Angels,
but Faith tells thee, that if thou wilt be heavenly minded, thou shalt get credit and respect with God and his Angels,
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and an Inheritance undefiled, immortall, which fadeth not away;
and an Inheritance undefiled, immortal, which fades not away;
cc dt n1 j, j, r-crq vvz xx av;
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thou shalt be as a King, and a Prince here in this life, over the world, the divell,
thou shalt be as a King, and a Prince Here in this life, over the world, the Devil,
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and thine owne corruptions, over all these thou shalt bee more than a Conquerour, and have a Crowne of glory in the life to come.
and thine own corruptions, over all these thou shalt be more than a Conqueror, and have a Crown of glory in the life to come.
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Secondly, the world tels thee, that if thou wilt not be earthly minded, thou shalt lose thy wealth & riches, thy honour and thy credit, nay, thy life also;
Secondly, the world tells thee, that if thou wilt not be earthly minded, thou shalt loose thy wealth & riches, thy honour and thy credit, nay, thy life also;
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but Faith tels thee, that if thou beest earthly minded, thou shalt lose thy spirituall life,
but Faith tells thee, that if thou Best earthly minded, thou shalt loose thy spiritual life,
cc-acp n1 vvz pno21, cst cs pns21 vb2s j j-vvn, pns21 vm2 vvi po21 j n1,
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and riches, and shalt be poore in the graces of the Spirit; thou shalt lose honour and credit with God and his children;
and riches, and shalt be poor in the graces of the Spirit; thou shalt loose honour and credit with God and his children;
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nay, thou shalt lose eternall life. Thus Faith overcomes our inordinate affections to the world, and makes us heavenly minded.
nay, thou shalt loose Eternal life. Thus Faith overcomes our inordinate affections to the world, and makes us heavenly minded.
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The second meanes, if you would get heavenly mindednesse, is this, you must labour for Humilitie: this is that which the Apostle Iames exhorts us unto, Iam. 4. 8. Clense your hands you sinners,
The second means, if you would get heavenly Mindedness, is this, you must labour for Humility: this is that which the Apostle James exhorts us unto, Iam. 4. 8. Cleanse your hands you Sinners,
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and purisie your hearts you double minded; and then humble your selves, cast your selves downe,
and purify your hearts you double minded; and then humble your selves, cast your selves down,
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(9) part (DIV1)
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and the Lord wil raise you up. and the Lord will raise you up.
cc dt n1 vmb vvi pn22 a-acp.
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Where we may note, that before our hearts & hands can be clensed, we must be cast downe.
Where we may note, that before our hearts & hands can be cleansed, we must be cast down.
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This we may see in the parable of the Sower, Luk. 8. 8. two of the sorts of ground were not fit to receive seed because they were not humbled,
This we may see in the parable of the Sour, Luk. 8. 8. two of the sorts of ground were not fit to receive seed Because they were not humbled,
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and therfore the Word had not that effect in them as it had in those that were humbled, plowed, and had the clods broken.
and Therefore the Word had not that Effect in them as it had in those that were humbled, plowed, and had the clods broken.
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It is with an humble soule, as it is with an hungry and thirsty man;
It is with an humble soul, as it is with an hungry and thirsty man;
pn31 vbz p-acp dt j n1, c-acp pn31 vbz p-acp dt j cc j n1;
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tell him of gold and silver, hee cares not for it, onely give him meat and drinke,
tell him of gold and silver, he Cares not for it, only give him meat and drink,
vvb pno31 pp-f n1 cc n1, pns31 vvz xx p-acp pn31, av-j vvb pno31 n1 cc vvi,
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for that is the thing he most desires, and stands most in need of:
for that is the thing he most Desires, and Stands most in need of:
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or like a condemned man, tel him of lands and possessions, hee regards them nothing at all;
or like a condemned man, tell him of Lands and possessions, he regards them nothing At all;
cc av-j dt j-vvn n1, vvb pno31 pp-f n2 cc n2, pns31 vvz pno32 pix p-acp av-d;
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for nothing will satisfie him but a pardon:
for nothing will satisfy him but a pardon:
c-acp pix vmb vvi pno31 p-acp dt n1:
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so it is with a Christian that is humbled and cast downe under the sense of the wrarh of God for sinne;
so it is with a Christian that is humbled and cast down under the sense of the wrarh of God for sin;
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tell him of any thing in the world in the most learned and excellentest manner that possibly you can,
tell him of any thing in the world in the most learned and excellentest manner that possibly you can,
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yet nothing will satisfie him but the love and favour of God in Christ, hee can rellish nothing but heavenly things;
yet nothing will satisfy him but the love and favour of God in christ, he can relish nothing but heavenly things;
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nothing will quench his thirst but the imputed righteousnesse of Christ. Thus you see that Humilitie is an excellent meanes unto heavenly mindednesse.
nothing will quench his thirst but the imputed righteousness of christ. Thus you see that Humility is an excellent means unto heavenly Mindedness.
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The third meanes, if you would get heavenly mindednesse, is this, thou must labour to get thy judgement rightly informed, especially concerning earthly things:
The third means, if you would get heavenly Mindedness, is this, thou must labour to get thy judgement rightly informed, especially Concerning earthly things:
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The reason wherefore men are so besotted with the world, is, because they doe not conceive of the things in the world so as indeed they are, they thinke better of them then they deserve,
The reason Wherefore men Are so besotted with the world, is, Because they do not conceive of the things in the world so as indeed they Are, they think better of them then they deserve,
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and looke for that from them which they cannot afford them: therefore heare what the Preacher saith of them;
and look for that from them which they cannot afford them: Therefore hear what the Preacher Says of them;
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Salomon saith, that they are vanitie and vexation of spirit; yea, he cals all vanity: Solomon Says, that they Are vanity and vexation of Spirit; yea, he calls all vanity:
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and in another place he compares them to things that are most variable, and most uncertaine,
and in Another place he compares them to things that Are most variable, and most uncertain,
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as to grasse that withereth, to a shadow that is suddenly gone; this is the esteeme that the Wiseman had of earthly things.
as to grass that withereth, to a shadow that is suddenly gone; this is the esteem that the Wiseman had of earthly things.
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And thereby we may see, that they are not truly good, because they are uncertaine things,
And thereby we may see, that they Are not truly good, Because they Are uncertain things,
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and promise that which they cannot performe unto us;
and promise that which they cannot perform unto us;
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for at the best they are but things wherein, as through a crevice, we have a small glimpse of the true good;
for At the best they Are but things wherein, as through a crevice, we have a small glimpse of the true good;
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yet they themselves are not overgood, because they are not the cause whereby the chiefe Good is produced;
yet they themselves Are not overgood, Because they Are not the cause whereby the chief Good is produced;
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neither are wee able to keepe them, for at such or such a time they will bee gone;
neither Are we able to keep them, for At such or such a time they will be gone;
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so that they are neither true good, nor our good: and therefore this should weane us and our hearts from them.
so that they Are neither true good, nor our good: and Therefore this should wean us and our hearts from them.
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But let us strive to set our affections on things that are durable good, and substantiall good, which will not deceive us;
But let us strive to Set our affections on things that Are durable good, and substantial good, which will not deceive us;
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and will promise us nothing but that which it will performe farre beyond our deserts: therefore labour for a right informed judgement.
and will promise us nothing but that which it will perform Far beyond our deserts: Therefore labour for a right informed judgement.
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The fourth meanes, if you would get heavenly mindednesse, is this, Labour to get a sight into the All-sufficiencie of God:
The fourth means, if you would get heavenly Mindedness, is this, Labour to get a sighed into the All-sufficiency of God:
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Remember what the Lord said unto Abraham, I am God All-sufficient; walke before me and bee upright.
remember what the Lord said unto Abraham, I am God All-sufficient; walk before me and be upright.
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God is an All-sufficient God for generall good; things of this life are at the best but particular good;
God is an All-sufficient God for general good; things of this life Are At the best but particular good;
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as health is a particular good against sicknesse, wealth and riches a particular good against poverty, honour and credit a particular good against disgrace;
as health is a particular good against sickness, wealth and riches a particular good against poverty, honour and credit a particular good against disgrace;
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but God is a generall good, and the fountaine of all goodnesse: other things are but created, like cisternes, that good they have is put in them;
but God is a general good, and the fountain of all Goodness: other things Are but created, like cisterns, that good they have is put in them;
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therefore the Lord complaines of the people, Ier. 2. 13. They have forsaken me the fountaine of living waters,
Therefore the Lord complains of the people, Jeremiah 2. 13. They have forsaken me the fountain of living waters,
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and have digged to themselves Cisternes that will hold no water; and have dug to themselves Cisterns that will hold no water;
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that is, they have forsaken God the fountaine of all good, and have chosen unto themselves the creatures, that have no more good than that which comes from God, the fountaine:
that is, they have forsaken God the fountain of all good, and have chosen unto themselves the creatures, that have no more good than that which comes from God, the fountain:
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As a man that forsakes a fountaine that continually runnes, and betakes himselfe to a crack'd Cisterne that hath no water but that which commeth from the fountaine,
As a man that forsakes a fountain that continually runs, and betakes himself to a cracked Cistern that hath no water but that which comes from the fountain,
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and is also subject to lose his water;
and is also Subject to loose his water;
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so when men set their hearts on earthly things, they forsake God who is All-sufficient for them,
so when men Set their hearts on earthly things, they forsake God who is All-sufficient for them,
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and seeke to his Creatures which are insufficient and unable to helpe themselves:
and seek to his Creatures which Are insufficient and unable to help themselves:
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therefore you ought to thinke of these things to the end you may be heavenly minded.
Therefore you ought to think of these things to the end you may be heavenly minded.
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The fifth meanes to get heavenly mindednesse, is this, To Remember from whence thou art fallen, Rev. 2. 5. this is for those that have beene heavenly minded, and now are earthly minded.
The fifth means to get heavenly Mindedness, is this, To remember from whence thou art fallen, Rev. 2. 5. this is for those that have been heavenly minded, and now Are earthly minded.
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It is with many Christians as it is with the shadow on the Diall, the Sunne passeth and they know not how:
It is with many Christians as it is with the shadow on the Dial, the Sun passes and they know not how:
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or as a man going to Sea, first hee loseth a sight of the Townes and houses,
or as a man going to Sea, First he loses a sighed of the Towns and houses,
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then the sight of the Churches and Steeples, and then hee loseth the sight of the mountaines and hils,
then the sighed of the Churches and Steeples, and then he loses the sighed of the Mountains and hills,
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then at last hee seeth nothing but the motion of the Seas;
then At last he sees nothing but the motion of the Seas;
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so there are many Christians that make a godly shew of profession at first, but by degrees they fall away, till at length they become nothing;
so there Are many Christians that make a godly show of profession At First, but by Degrees they fallen away, till At length they become nothing;
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they leave the good profession, and take up an outward professing of Christianitie, and doe all in hypocrisie:
they leave the good profession, and take up an outward professing of Christianity, and do all in hypocrisy:
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it is with these men as it is with a man that hath a Consumption in his bodie; first, he growes weake; secondly, he loseth his colour;
it is with these men as it is with a man that hath a Consumption in his body; First, he grows weak; secondly, he loses his colour;
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thirdly, hee loseth his rellish and taste, and this is the most dangerous of all: so it is in a spirituall Consumption;
Thirdly, he loses his relish and taste, and this is the most dangerous of all: so it is in a spiritual Consumption;
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first, they are weake and feeble to performe holy duties; secondly, they lose their colour, that is, their cheerefulnesse in the performance of holy duties;
First, they Are weak and feeble to perform holy duties; secondly, they loose their colour, that is, their cheerfulness in the performance of holy duties;
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thirdly, which is the worst of all, they lose their rellish, they cannot taste wholsome Doctrine, they delightnot in the pure Word;
Thirdly, which is the worst of all, they loose their relish, they cannot taste wholesome Doctrine, they delightnot in the pure Word;
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and this is dangerous, and hard to be recovered. A Consumption at first is more easily cured than discerned;
and this is dangerous, and hard to be recovered. A Consumption At First is more Easily cured than discerned;
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and at length it is more easily discovered than cured: so it is with the spirituall:
and At length it is more Easily discovered than cured: so it is with the spiritual:
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the sicknesse and the weaknesse of the soule may at the first be more easily cured than discerned,
the sickness and the weakness of the soul may At the First be more Easily cured than discerned,
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but when they beginne to lose their colour and taste, it is more easily discerned then cured.
but when they begin to loose their colour and taste, it is more Easily discerned then cured.
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This is a marvellous dangerous case, and therefore to prevent this sicknesse of the soule, let men remember from whence they are fallen:
This is a marvellous dangerous case, and Therefore to prevent this sickness of the soul, let men Remember from whence they Are fallen:
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I can compare such Christians to nothing so fit as unto the Image of Nebuchadnezar, which hee saw in a vision;
I can compare such Christians to nothing so fit as unto the Image of Nebuchadnezzar, which he saw in a vision;
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the head was of gold, the brest, shoulders, and armes of silver, the thighes and legges were of brasse and Iron,
the head was of gold, the breast, shoulders, and arms of silver, the thighs and legs were of brass and Iron,
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and the feet were of clay:
and the feet were of clay:
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so many Christians, at the first, for their zeale, knowledge, tendernesse of conscience, are as pure gold;
so many Christians, At the First, for their zeal, knowledge, tenderness of conscience, Are as pure gold;
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afterwards, they grow more cold and remisse in the performance of holy duties, than before;
afterwards, they grow more cold and remiss in the performance of holy duties, than before;
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as also not so carefull in the keeping of a good conscience, and this is worse than the first,
as also not so careful in the keeping of a good conscience, and this is Worse than the First,
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even as silver is worse than gold;
even as silver is Worse than gold;
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againe, they come to a degree worse than that, like brasse and Iron, dead and cold to every thing that is good;
again, they come to a degree Worse than that, like brass and Iron, dead and cold to every thing that is good;
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then at last they come to clay; that is, to be earthly minded, minding onely the things of the earth:
then At last they come to clay; that is, to be earthly minded, minding only the things of the earth:
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and therefore if thou wouldest get heavenly mindednesse, and keepe off this spirituall Consumption of thy soule, remember from whence thou art fallen.
and Therefore if thou Wouldst get heavenly Mindedness, and keep off this spiritual Consumption of thy soul, Remember from whence thou art fallen.
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Having already shewed you the difference betweene earthly and heavenly mindednesse, and also shewed you the meanes whereby you may get out of earthly mindednesse, it now remaines that we lay downe some motives to move you to this worke.
Having already showed you the difference between earthly and heavenly Mindedness, and also showed you the means whereby you may get out of earthly Mindedness, it now remains that we lay down Some motives to move you to this work.
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The first Motive to move all men from earthly mindednesse, is, because heavenly things are a better object:
The First Motive to move all men from earthly Mindedness, is, Because heavenly things Are a better Object:
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the desire doth not dye, but change; the affections and desires are but changed from earthly things to heavenly things:
the desire does not die, but change; the affections and Desires Are but changed from earthly things to heavenly things:
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now every desire hath a conjunction with the things that they affect; if it bee but an earthly desire, it hath a conjunction with an earthly object;
now every desire hath a conjunction with the things that they affect; if it be but an earthly desire, it hath a conjunction with an earthly Object;
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so if it bee an heavenly desire, it hath a conjunction with an heavenly object.
so if it be an heavenly desire, it hath a conjunction with an heavenly Object.
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Now if men did but know, or at least would be perswaded of this, it would bee an excellent meanes to perswade men to leave earthly mindednesse:
Now if men did but know, or At least would be persuaded of this, it would be an excellent means to persuade men to leave earthly Mindedness:
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for what is the reason that men will not professe Religion, but because they say,
for what is the reason that men will not profess Religion, but Because they say,
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then wee must bee crucified unto the world, and the world must bee crucified unto us;
then we must be Crucified unto the world, and the world must be Crucified unto us;
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that is, they must leave al their pleasure and delights.
that is, they must leave all their pleasure and delights.
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It is true, thou must be crucified unto the world, thou must leave inordinate care of earthly things, all distrusting care, which is a companion of earthly mindednesse in unregenerate men;
It is true, thou must be Crucified unto the world, thou must leave inordinate care of earthly things, all distrusting care, which is a Companion of earthly Mindedness in unregenerate men;
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now what losse will it bee unto thee, if thou have heavenly affections for earthly? Will not a man willingly part with drosse for gold? A man that is recovered of a dropsie, what if a necessitie be laid upon him to abstaine from excesse in drinking, would hee not rather willingly leave his desire,
now what loss will it be unto thee, if thou have heavenly affections for earthly? Will not a man willingly part with dross for gold? A man that is recovered of a dropsy, what if a necessity be laid upon him to abstain from excess in drinking, would he not rather willingly leave his desire,
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than have his disease to returne? So, what if thy affections be changed from earthly to heavenly things,
than have his disease to return? So, what if thy affections be changed from earthly to heavenly things,
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so as thou dost feele the burthen of immoderate cares cast off thee? what though a necessitie bee laid upon thee not to entangle thy selfe with the things of this world;
so as thou dost feel the burden of immoderate Cares cast off thee? what though a necessity be laid upon thee not to entangle thy self with the things of this world;
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is it not forthy soules health to keepe it from a Consumption? If men would be perswaded of the benefit that comes by this heavenly mindednesse,
is it not forthy Souls health to keep it from a Consumption? If men would be persuaded of the benefit that comes by this heavenly Mindedness,
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and that it were but a change of the desire;
and that it were but a change of the desire;
cc cst pn31 vbdr p-acp dt n1 pp-f dt n1;
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not to their losse, but their great advantage, surely they would not bee so backeward from getting of heavenly mindednesse:
not to their loss, but their great advantage, surely they would not be so backward from getting of heavenly Mindedness:
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therefore labour to perswade thy heart of the truth of this grace;
Therefore labour to persuade thy heart of the truth of this grace;
av vvb pc-acp vvi po21 n1 pp-f dt n1 pp-f d n1;
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for this doth not so tye a man from the world that hee must not have any thing to doe with it,
for this does not so tie a man from the world that he must not have any thing to do with it,
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but it orders a man in the world, it keepes him from all inordinate cares of the world,
but it order a man in the world, it keeps him from all inordinate Cares of the world,
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and all inordinate desires of earthly things, it sets all the faculties of the soule in order,
and all inordinate Desires of earthly things, it sets all the faculties of the soul in order,
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and it sets the body in order:
and it sets the body in order:
cc pn31 vvz dt n1 p-acp n1:
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now if men did but know the benefit of this change, they would bee more easily perswaded to leave earthly mindednesse.
now if men did but know the benefit of this change, they would be more Easily persuaded to leave earthly Mindedness.
av cs n2 vdd p-acp vvi dt n1 pp-f d n1, pns32 vmd vbi av-dc av-j vvn pc-acp vvi j n1.
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The second Motive, to move all men to leave earthly mindednesse, is, because there is no sweetnesse in these earthly members;
The second Motive, to move all men to leave earthly Mindedness, is, Because there is no sweetness in these earthly members;
dt ord n1, pc-acp vvi d n2 pc-acp vvi j n1, vbz, c-acp pc-acp vbz dx n1 p-acp d j n2;
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there is an insufficiencie in them, they cannot give any true content to the heart of a man;
there is an insufficiency in them, they cannot give any true content to the heart of a man;
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and that they cannot doe it, this is cleare by two particulars: First, this ariseth from the mutabilitie of the things;
and that they cannot do it, this is clear by two particulars: First, this arises from the mUTABILITY of the things;
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Secondly, it ariseth from the disposition of the persons.
Secondly, it arises from the disposition of the Persons.
ord, pn31 vvz p-acp dt n1 pp-f dt n2.
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First, I say, they can give no true content unto the heart of a man or woman,
First, I say, they can give no true content unto the heart of a man or woman,
ord, pns11 vvb, pns32 vmb vvi dx j n1 p-acp dt n1 pp-f dt n1 cc n1,
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because they are mutable, and subject to change: now you know that all earthly things are mutable, they have a time of being,
Because they Are mutable, and Subject to change: now you know that all earthly things Are mutable, they have a time of being,
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and a time of not being:
and a time of not being:
cc dt n1 pp-f xx vbg:
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let the heart of a man or woman be set upon any of these earthly things,
let the heart of a man or woman be Set upon any of these earthly things,
vvd dt n1 pp-f dt n1 cc n1 vbb vvn p-acp d pp-f d j n2,
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and the losse of it will bring greater sorrow of heart, by how much more he hath set his heart upon them;
and the loss of it will bring greater sorrow of heart, by how much more he hath Set his heart upon them;
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if immoderately, then the sorrow is the greater; if moderately, the sorrow is the lesse; but if he set his whole heart upon any thing, whether it bee his riches,
if immoderately, then the sorrow is the greater; if moderately, the sorrow is the less; but if he Set his Whole heart upon any thing, whither it be his riches,
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or his honour, or his pleasure, the losse thereof will cause much sorrow of heart: now it is onely grace that gives true content unto a Christian;
or his honour, or his pleasure, the loss thereof will cause much sorrow of heart: now it is only grace that gives true content unto a Christian;
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spirituall things they change not, they are constant, immutable, and permanent, as Justification, Remission of sinnes,
spiritual things they change not, they Are constant, immutable, and permanent, as Justification, Remission of Sins,
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and Reconciliation, these are not subject unto any change, they cannot be lost;
and Reconciliation, these Are not Subject unto any change, they cannot be lost;
cc n1, d vbr xx j-jn p-acp d n1, pns32 vmbx vbi vvn;
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for when the heart is set upon heavenly things, the comfort cannot bee removed, because the cause of that comfort continues.
for when the heart is Set upon heavenly things, the Comfort cannot be removed, Because the cause of that Comfort continues.
p-acp c-crq dt n1 vbz vvn p-acp j n2, dt n1 vmbx vbi vvn, c-acp dt n1 pp-f d n1 vvz.
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Now comfort in Christ is the true content of the soule, and therefore where Christ is by his grace in the heart, there is content.
Now Comfort in christ is the true content of the soul, and Therefore where christ is by his grace in the heart, there is content.
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Secondly, I say, they can giue no true content unto a man or woman, if wee consider the condition and the disposition of the persons, and that two wayes:
Secondly, I say, they can give no true content unto a man or woman, if we Consider the condition and the disposition of the Persons, and that two ways:
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first, if we consider them as good men, and so belong to God;
First, if we Consider them as good men, and so belong to God;
ord, cs pns12 vvb pno32 p-acp j n2, cc av vvb p-acp np1;
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or secondly, if we consider them as bad men, and so not belonging unto God, we shall see that outward things cannot yeeld any true content unto either.
or secondly, if we Consider them as bad men, and so not belonging unto God, we shall see that outward things cannot yield any true content unto either.
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First, if they be good men, and so belong unto God;
First, if they be good men, and so belong unto God;
ord, cs pns32 vbb j n2, cc av vvb p-acp np1;
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yet there cannot be such sweetnesse in them as to give true content unto the soule.
yet there cannot be such sweetness in them as to give true content unto the soul.
av a-acp vmbx vbi d n1 p-acp pno32 c-acp pc-acp vvi j n1 p-acp dt n1.
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For many times they are a cause, or at least a meanes to draw afflictions from God upon a man:
For many times they Are a cause, or At least a means to draw afflictions from God upon a man:
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for God is a jealous God; that is, a God hating spirituall Idolatrie.
for God is a jealous God; that is, a God hating spiritual Idolatry.
c-acp np1 vbz dt j np1; cst vbz, dt np1 vvg j n1.
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Now when the heart of a man or woman is immoderately set upon, when, I say, his heart runs a whoring from God after earthly things,
Now when the heart of a man or woman is immoderately Set upon, when, I say, his heart runs a whoring from God After earthly things,
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whether it bee after riches, honour, or pleasure, the Lord will bee sure to meet with him,
whither it be After riches, honour, or pleasure, the Lord will be sure to meet with him,
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and whip him home for it:
and whip him home for it:
cc vvi pno31 av-an p-acp pn31:
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As we see in David and Ely; if David will set his heart upon Absalom, the Lord will bee sure to meet with his Absalom above all the rest;
As we see in David and Ely; if David will Set his heart upon Absalom, the Lord will be sure to meet with his Absalom above all the rest;
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if Ely will not correct his sonnes, but let them dishonour the worship & service of God, God wil correct them himselfe.
if Ely will not correct his Sons, but let them dishonour the worship & service of God, God will correct them himself.
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And this ariseth from the nature of God;
And this arises from the nature of God;
cc d vvz p-acp dt n1 pp-f np1;
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for God hath a fatherly care over his children, and therefore will not suffer them to soile themselves with the things of the world,
for God hath a fatherly care over his children, and Therefore will not suffer them to soil themselves with the things of the world,
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nor their affections to be drawne away; and therefore the Apostle saith, that he chastiseth every sonne whom he doth receive;
nor their affections to be drawn away; and Therefore the Apostle Says, that he Chastiseth every son whom he does receive;
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that is, if a man or a woman doe belong unto God, they shall be sure of sorrow and affliction;
that is, if a man or a woman do belong unto God, they shall be sure of sorrow and affliction;
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and these are sent unto them to weane them from the things of this world, to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them.
and these Are sent unto them to wean them from the things of this world, to purge out of their hearts that sweetness that they Are ready to conceive in these outward things by reason of that corruption that is in them.
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Secondly, if they be wicked men and doe not belong unto God, yet there shall be no sweetnesse in them;
Secondly, if they be wicked men and do not belong unto God, yet there shall be no sweetness in them;
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for if he be not regenerate, outward things are not sanctified, & where theyare not sanctified unto a man or a woman, no sweetnes can be expected from them:
for if he be not regenerate, outward things Are not sanctified, & where theyare not sanctified unto a man or a woman, no sweetness can be expected from them:
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And the reason is, because they have not peace of conscience, which proceeds from grace.
And the reason is, Because they have not peace of conscience, which proceeds from grace.
cc dt n1 vbz, c-acp pns32 vhb xx n1 pp-f n1, r-crq vvz p-acp n1.
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Now howsoever worldly men may seeme to the world to have true content, and to be filled with joy,
Now howsoever worldly men may seem to the world to have true content, and to be filled with joy,
av c-acp j n2 vmb vvi p-acp dt n1 pc-acp vhi j n1, cc pc-acp vbi vvn p-acp n1,
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yet the truth is, it is a sick joy;
yet the truth is, it is a sick joy;
av dt n1 vbz, pn31 vbz dt j n1;
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for their consciences are ever accusing of them, and they are in a continual feare that they shall lose one another:
for their Consciences Are ever accusing of them, and they Are in a continual Fear that they shall loose one Another:
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therefore the Lord will be sure to afflict them, Psa. 55. 19. the Lord will heare and afflict these because they have no changes; therfore they feare not God:
Therefore the Lord will be sure to afflict them, Psa. 55. 19. the Lord will hear and afflict these Because they have no changes; Therefore they Fear not God:
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therfore dost thou see a wicked man prosper in the world, and is not subject to such crosses & losses as other men are, it is a foule signe that that man doth not belong unto God,
Therefore dost thou see a wicked man prosper in the world, and is not Subject to such Crosses & losses as other men Are, it is a foul Signen that that man does not belong unto God,
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but is one whom God hath appointed unto damnation:
but is one whom God hath appointed unto damnation:
cc-acp vbz pi r-crq np1 vhz vvn p-acp n1:
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For this is the nature of earthly mindednes, it casts out of the heart the feare of God in an unregenerate man;
For this is the nature of earthly Mindedness, it Cast out of the heart the Fear of God in an unregenerate man;
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now where Gods feare is not, Gods grace wil not help that man. But this is not usual;
now where God's Fear is not, God's grace will not help that man. But this is not usual;
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for the Lord most commonly meets with them here either by afflicting of judgements upon them, or else with sudden death;
for the Lord most commonly meets with them Here either by afflicting of Judgments upon them, or Else with sudden death;
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but if hee doe not meet with them here, it is because their judgements may be the greater, that when they have heapt up the measure of their sinne,
but if he do not meet with them Here, it is Because their Judgments may be the greater, that when they have heaped up the measure of their sin,
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then God wil heap up the measure of their punishment, and the measure of his wrath, to presse them downe unto hell.
then God will heap up the measure of their punishment, and the measure of his wrath, to press them down unto hell.
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Now what if God deferre the execution of Judgement, it is not because there is any slacknesse in God,
Now what if God defer the execution of Judgement, it is not Because there is any slackness in God,
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as if he did not regard them, but the Apostle saith, that tis his Patience, 1 Pet. 3. 20. hee takes notice of it, hee puts it upon record, hee remembers it well enough,
as if he did not regard them, but the Apostle Says, that this his Patience, 1 Pet. 3. 20. he Takes notice of it, he puts it upon record, he remembers it well enough,
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but he is a patient God; that is, he waits for their conversion. Now patience is an attribute of God, and every attribute of God is God himselfe;
but he is a patient God; that is, he waits for their conversion. Now patience is an attribute of God, and every attribute of God is God himself;
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for there is nothing that is in God but it is God:
for there is nothing that is in God but it is God:
p-acp pc-acp vbz pix cst vbz p-acp np1 p-acp pn31 vbz np1:
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Patience, I say, is one of the Attributes by which God hath made himselfe knowne unto us:
Patience, I say, is one of the Attributes by which God hath made himself known unto us:
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now when men abuse this Attribute of God, hardning themselves from his feare, hee will certainly meet with them:
now when men abuse this Attribute of God, hardening themselves from his Fear, he will Certainly meet with them:
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what and if God doe deferre long? it is not because hee shall escape unpunished;
what and if God do defer long? it is not Because he shall escape unpunished;
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for saith God, When I begin, I will make an end:
for Says God, When I begin, I will make an end:
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that is, I will strike but once, they shall have no more time for repentance, they shall not abuse my patience any more.
that is, I will strike but once, they shall have no more time for Repentance, they shall not abuse my patience any more.
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This is a fearefull Judgement of God, when God doth proceed by prosperitie to destroy them;
This is a fearful Judgement of God, when God does proceed by Prosperity to destroy them;
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and it was the judgement the Lord threatned against the two sonnes of Ely, Hophni and Phineas, 1 Sam. 3. 22. Thus you see there is no sweetnesse in outward things for a man to set his heart upon them.
and it was the judgement the Lord threatened against the two Sons of Ely, Hophni and Phinehas, 1 Sam. 3. 22. Thus you see there is no sweetness in outward things for a man to Set his heart upon them.
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The third Motive, to move all men to leave their earthly mindednesse, is, because if a man or woman be earthly minded, they cannot be saved: and who is there amongst us that would not willingly be saved? All men doe desire salvation,
The third Motive, to move all men to leave their earthly Mindedness, is, Because if a man or woman be earthly minded, they cannot be saved: and who is there among us that would not willingly be saved? All men do desire salvation,
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and yet there are but few that in truth doe desire it, because their practice of life is not answerable to such a desire;
and yet there Are but few that in truth do desire it, Because their practice of life is not answerable to such a desire;
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for the Apostle saith, He that hath this hope, purgeth himselfe;
for the Apostle Says, He that hath this hope, Purgeth himself;
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that is, hee will take spirituall Physicke, the grace of the Spirit, which will throughly purge out this earthly mindednesse,
that is, he will take spiritual Physic, the grace of the Spirit, which will thoroughly purge out this earthly Mindedness,
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or at leastwise keepe it under, that it shall not bee able to beare dominion in his heart.
or At leastwise keep it under, that it shall not be able to bear dominion in his heart.
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Now I say there is a necessitie laid upon every man to be heavenly minded;
Now I say there is a necessity laid upon every man to be heavenly minded;
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for so our Saviour saith, Mat. 6. 24. No man can serve two masters, he cannot serve God and Mammon;
for so our Saviour Says, Mathew 6. 24. No man can serve two Masters, he cannot serve God and Mammon;
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that is, hee cannot serve God with one part of his soule, and the world with another, you cannot be earthly minded, and heavenly minded;
that is, he cannot serve God with one part of his soul, and the world with Another, you cannot be earthly minded, and heavenly minded;
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God will have all the soule or none, God will admit of no Co-partnership, hee will not be a sharer with the world of that which is his right.
God will have all the soul or none, God will admit of no Copartnership, he will not be a sharer with the world of that which is his right.
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Againe, two contraries in nature cannot stand together; now there is nothing so contrary as God and the world:
Again, two contraries in nature cannot stand together; now there is nothing so contrary as God and the world:
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and therefore the Apostle saith, If any man love the world, the love of the Father is not in him:
and Therefore the Apostle Says, If any man love the world, the love of the Father is not in him:
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that is, if he set the world in the first place, he cannot keepe the love of God, God and his grace will depart from that man:
that is, if he Set the world in the First place, he cannot keep the love of God, God and his grace will depart from that man:
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It is a thing contrary to nature to serve two masters, men cannot beare it, for there can be but part serving;
It is a thing contrary to nature to serve two Masters, men cannot bear it, for there can be but part serving;
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and surely it is not so contrary to a man, as it is contrary unto God;
and surely it is not so contrary to a man, as it is contrary unto God;
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therefore it is the folly of men that thinke they may retaine their earthly mindednesse, and yet serve God too;
Therefore it is the folly of men that think they may retain their earthly Mindedness, and yet serve God too;
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but it is unpossible to joyne these two in any action, and yet be acceptable to God:
but it is unpossible to join these two in any actium, and yet be acceptable to God:
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Faith is that which is the ornament of every action; Whatsoever is not of Faith, is sinne:
Faith is that which is the ornament of every actium; Whatsoever is not of Faith, is sin:
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now every earthly minded man, is a faithlesse man; it keepes Faith out of the soule, whether it bee love of riches;
now every earthly minded man, is a faithless man; it keeps Faith out of the soul, whither it be love of riches;
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or honour, or pleasure, though it bee but a depending on the approbation of such or such a man, it will keepe Faith out of the soule;
or honour, or pleasure, though it be but a depending on the approbation of such or such a man, it will keep Faith out of the soul;
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so saith our Saviour, Ioh. 5. 44. How can ye beleeve, seeing ye seeke honour one of another,
so Says our Saviour, John 5. 44. How can you believe, seeing you seek honour one of Another,
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and not the honour that commeth of God? The cause that they wanted Faith, was,and not the honour that comes of God? The cause that they wanted Faith, was,
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because they preferred the approbation of m•n, and sought that before the gifts and graces of God;
Because they preferred the approbation of m•n, and sought that before the Gifts and graces of God;
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for it is unpossible you should beleeve, so long as you retaine any affection of vaine-glory.
for it is unpossible you should believe, so long as you retain any affection of vainglory.
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Luk. 9. 23. our Saviour gives two markes of a true Christian; Luk. 9. 23. our Saviour gives two marks of a true Christian;
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the one is, to deny himselfe; and the other is, to take up the Crosse; therefore it is not onely required that a man deny himselfe the pleasures and profits of the world,
the one is, to deny himself; and the other is, to take up the Cross; Therefore it is not only required that a man deny himself the pleasures and profits of the world,
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and all inordinate affections, but he must also take up the crosse, he must be willing to suffer,
and all inordinate affections, but he must also take up the cross, he must be willing to suffer,
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for Christ, reproach, disdaine, and shame;
for christ, reproach, disdain, and shame;
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for there is as great a necessity laid upon him to suffer, as to deny himselfe:
for there is as great a necessity laid upon him to suffer, as to deny himself:
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and thinke, thinke not your selves heavenly mind•d, except you finde in you a heart willing to suffer for Christ.
and think, think not your selves heavenly mind•d, except you find in you a heart willing to suffer for christ.
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The fourth motive to move all men to forsake earthly mindednesse, is, because it is the better part, and every man would have the best part;
The fourth motive to move all men to forsake earthly Mindedness, is, Because it is the better part, and every man would have the best part;
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but it is a hard matter to perswade men that that is the best part,
but it is a hard matter to persuade men that that is the best part,
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for they say they have felt sweetnesse in them, and therefore now to perswade them, is to fight against reason;
for they say they have felt sweetness in them, and Therefore now to persuade them, is to fight against reason;
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which is hard to be evinced without manifest proofe: First then, we will prove it by Authoritie:
which is hard to be evinced without manifest proof: First then, we will prove it by authority:
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Secondly, we will prove it by Reason.
Secondly, we will prove it by Reason.
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First, I say, we will prove heavenly mindednesse to be the better part by Authoritie or Scripture.
First, I say, we will prove heavenly Mindedness to be the better part by authority or Scripture.
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as Luk. 10. 41, 42. where in the story of Martha and Mary, our Saviour makes a foure-fold difference betweene earthly and heavenly things;
as Luk. 10. 41, 42. where in the story of Martha and Marry, our Saviour makes a fourfold difference between earthly and heavenly things;
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first, Christ saith to Martha, Martha thou carest and art troubled;
First, christ Says to Martha, Martha thou Carest and art troubled;
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that is, there is much care and trouble both to get and keepe earthly things, these cannot be gotten without great labour, it is a part of that curse which God laid upon Adam, that in the sweat of his browes he should eat his bread;
that is, there is much care and trouble both to get and keep earthly things, these cannot be got without great labour, it is a part of that curse which God laid upon Adam, that in the sweat of his brows he should eat his bred;
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that is, hee should finde much difficultie and labour to get outward necessaries for the sustaining of nature:
that is, he should find much difficulty and labour to get outward necessaries for the sustaining of nature:
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Mary shee sate downe, she was at rest, which showes us thus much, that it is an easie labour,Marry she sat down, she was At rest, which shows us thus much, that it is an easy labour,
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and an easie worke to seeke after grace: Indeed it is no labour at all, if wee compare it with the earthly labour;
and an easy work to seek After grace: Indeed it is no labour At all, if we compare it with the earthly labour;
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the one is the delight of the soule, but the other is the burthen of the soule:
the one is the delight of the soul, but the other is the burden of the soul:
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now that which is the onely delight of the soule is grace, and therefore what the bodie doth to satisfie the soule in this, it accounts of it as no labour to it selfe,
now that which is the only delight of the soul is grace, and Therefore what the body does to satisfy the soul in this, it accounts of it as no labour to it self,
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for it yeelds willing obedience to the soule:
for it yields willing Obedience to the soul:
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now where there is a willingnesse in any man to doe a thing for another, the performance of the thing is not accounted as a labour to him,
now where there is a willingness in any man to do a thing for Another, the performance of the thing is not accounted as a labour to him,
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but as a delight, because he is willing;
but as a delight, Because he is willing;
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but earthly mindednesse is a burthen to the soule, becavse it is compelled by the unregenerate part to yeeld obedience unto it:
but earthly Mindedness is a burden to the soul, Because it is compelled by the unregenerate part to yield Obedience unto it:
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therefore you see that heavenly things is the best part, because it is an easie worke.
Therefore you see that heavenly things is the best part, Because it is an easy work.
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Secondly, Martha is troubled about many things; that is, there are many things required to make an earthly minded man perfect, to make him such an one as he would bee:
Secondly, Martha is troubled about many things; that is, there Are many things required to make an earthly minded man perfect, to make him such an one as he would be:
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if he have riches, then he must have honor, and pleasure, and a thousand things more,
if he have riches, then he must have honour, and pleasure, and a thousand things more,
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and yet never come unto that which hee would bee; it may be he is rich, but he wants honour;
and yet never come unto that which he would be; it may be he is rich, but he Wants honour;
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it may be he is honorable, but he wants riches; or it may be he hath both, but hee wants his pleasure, hee enjoyes something,
it may be he is honourable, but he Wants riches; or it may be he hath both, but he Wants his pleasure, he enjoys something,
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but he wants that which hee would enjoy. But Mary hath chosen but one thing, and that is Christ, this satisfies her;
but he Wants that which he would enjoy. But Marry hath chosen but one thing, and that is christ, this Satisfies her;
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but shee hath not him alone, but with him shee hath Grace, Justification, and Remission of sinnes;
but she hath not him alone, but with him she hath Grace, Justification, and Remission of Sins;
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one spirituall grace with Christ makes Christian happy, hee needs not to labour for any other;
one spiritual grace with christ makes Christian happy, he needs not to labour for any other;
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if Christ be in the heart, hee will draw all grace with him into the heart:
if christ be in the heart, he will draw all grace with him into the heart:
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and therefore the Apostle saith, Hee that gave us Christ, will with him give us all things else:
and Therefore the Apostle Says, He that gave us christ, will with him give us all things Else:
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that is, all grace that wee shall stand in need of.
that is, all grace that we shall stand in need of.
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Thirdly, Martha was troubled, but about earthly imployments, t•ings of little moment in comparison of grace:
Thirdly, Martha was troubled, but about earthly employments, t•ings of little moment in comparison of grace:
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but Maries was for the onething needfull; namely, grace and holinesse, and therefore Christ called it the best part;
but Mary's was for the onething needful; namely, grace and holiness, and Therefore christ called it the best part;
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and indeed what comparison is there betweene earthly things and grace. Fourthly, Martha's part is but of corruptible things, subject to change;
and indeed what comparison is there between earthly things and grace. Fourthly, Martha's part is but of corruptible things, Subject to change;
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they were mutable, there was no solidnesse in them; but Maries part shall never bee taken away from her:
they were mutable, there was no solidness in them; but Mary's part shall never be taken away from her:
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Now with men, that which will endure the longest, is alwayes esteemed the best: Maries shall never be taken away;
Now with men, that which will endure the longest, is always esteemed the best: Mary's shall never be taken away;
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which implyes that Martha's was nothing so, because it was set in opposition against it.
which Implies that Martha's was nothing so, Because it was Set in opposition against it.
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Thus you see how Christ judges of them, and therefore if you will beleeve Christ, spirituall things are the best part.
Thus you see how christ judges of them, and Therefore if you will believe christ, spiritual things Are the best part.
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Againe, Luk. 16. 8, 9, 10, 11. there are foure differences set downe betweene earthly things and heavenly things, whereby Christ proves that heavenly things are the best part.
Again, Luk. 16. 8, 9, 10, 11. there Are foure differences Set down between earthly things and heavenly things, whereby christ Proves that heavenly things Are the best part.
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First, they make us unrighteous, and therefore they are called unrighteous Mammon, vers. 8. they draw the affections away from God,
First, they make us unrighteous, and Therefore they Are called unrighteous Mammon, vers. 8. they draw the affections away from God,
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and then a man becomes unrighteous; but that which makes us truly righteous, is grace;
and then a man becomes unrighteous; but that which makes us truly righteous, is grace;
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so then it cannot be denyed but that is the best part that makes us the best.
so then it cannot be denied but that is the best part that makes us the best.
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Secondly, they are the least part; He that is faithfull in the least, is faithfull also in much;
Secondly, they Are the least part; He that is faithful in the least, is faithful also in much;
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that is, all outward things are lesse than grace, though they were never so great; a little Faith, a little Sanctification is better than a whole kingdome without this.
that is, all outward things Are less than grace, though they were never so great; a little Faith, a little Sanctification is better than a Whole Kingdom without this.
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Paul reckons all his outward privileges but dung, in comparison of grace, Phil. 3. 8, 9. which hee would not have done if they had not beene the better part. Thirdly, they make us unjust; Paul reckons all his outward privileges but dung, in comparison of grace, Philip 3. 8, 9. which he would not have done if they had not been the better part. Thirdly, they make us unjust;
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he that is unjust in the least, is also unjust in much;
he that is unjust in the least, is also unjust in much;
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that is, hee that sets his heart upon earthly things, it will so draw his heart from God, that hee will make no conscience of right and wrong;
that is, he that sets his heart upon earthly things, it will so draw his heart from God, that he will make no conscience of right and wrong;
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now that which blindes the conscience is certainly the worst part. Fourthly, it makes us unfaithfull;
now that which blinds the conscience is Certainly the worst part. Fourthly, it makes us unfaithful;
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If you have beene faithfull in a little wicked riches, how will you be faithfull in the true riches? that is, hee that is earthly minded God cannot trust with any grace;If you have been faithful in a little wicked riches, how will you be faithful in the true riches? that is, he that is earthly minded God cannot trust with any grace;
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for earthly mindednesse takes away the fidelity of the creature;
for earthly Mindedness Takes away the Fidis of the creature;
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now where there is no true faith, there can be no true repose in that man:
now where there is no true faith, there can be no true repose in that man:
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A man without faith, is like a house without a solid foundation, no bodie dares trust to it,
A man without faith, is like a house without a solid Foundation, no body dares trust to it,
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neither will God trust an earthly minded man with grace. Thus you see it proved by Scripture, that heavenly things are the best part.
neither will God trust an earthly minded man with grace. Thus you see it proved by Scripture, that heavenly things Are the best part.
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Now we will prove it by Reasons that it is the better part.
Now we will prove it by Reasons that it is the better part.
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The first reason is, because Christ in the places before-named proved it to be the best part,
The First reason is, Because christ in the places beforenamed proved it to be the best part,
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therefore if you will beleeve Christ on his Word, heavenly things are the best part.
Therefore if you will believe christ on his Word, heavenly things Are the best part.
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The second Reason is, because they make us the sonnes of God, and consequently, the heires of salvation;
The second Reason is, Because they make us the Sons of God, and consequently, the Heirs of salvation;
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Wee are, saith the Apostle, the sonnes of God by faith in Iesus; but the other makes us the children of the devill:we Are, Says the Apostle, the Sons of God by faith in Iesus; but the other makes us the children of the Devil:
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And the third reason, is, because he rewardeth heavenly mindednesse with salvation, but the other he doth not reward.
And the third reason, is, Because he Rewardeth heavenly Mindedness with salvation, but the other he does not reward.
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The fifth Motive to move all men to forsake earthly mindednesse, (if none of all these before spoken of will move thee,
The fifth Motive to move all men to forsake earthly Mindedness, (if none of all these before spoken of will move thee,
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yet let this move thee) is this, because all things are at Gods disposing;
yet let this move thee) is this, Because all things Are At God's disposing;
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hee it is (as the Wise-man faith) that gives riches and honour, poverty and want;
he it is (as the Wiseman faith) that gives riches and honour, poverty and want;
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all things are of God, there is nothing in earth, but it is first in heaven:
all things Are of God, there is nothing in earth, but it is First in heaven:
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as the ecclipse of the Sunne is first in heaven, and then in the water and land;
as the eclipse of the Sun is First in heaven, and then in the water and land;
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so there is nothing that comes to passe in the world, but it was in heaven before all eternitie.
so there is nothing that comes to pass in the world, but it was in heaven before all eternity.
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This David confesseth, Psal. 31. 15. They have laid a snare for mee, but my times are in thy hands:
This David Confesses, Psalm 31. 15. They have laid a snare for me, but my times Are in thy hands:
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that is, they have laid a trappe to take away my life from mee, but it was first decreed in heaven with thee what they should doe to mee, all things come from God,
that is, they have laid a trap to take away my life from me, but it was First decreed in heaven with thee what they should do to me, all things come from God,
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whether they be good things or bad, whether they come immediately from God, as life, health, joy, salvation, or the like;
whither they be good things or bad, whither they come immediately from God, as life, health, joy, salvation, or the like;
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or whether they come mediately by other meanes, as friends, wealth, pleasure, sicknesse, sorrow, or the like:
or whither they come mediately by other means, as Friends, wealth, pleasure, sickness, sorrow, or the like:
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when thou art sad, who can comfort thee if God will not? when thou art sicke, who can heale thee? when thou art going to hell, who can save thee? Art thou weake, who can strengthen thee? Art thou poore, who can enrich thee? Preferment saith David, comes neither from the East,
when thou art sad, who can Comfort thee if God will not? when thou art sick, who can heal thee? when thou art going to hell, who can save thee? Art thou weak, who can strengthen thee? Art thou poor, who can enrich thee? Preferment Says David, comes neither from the East,
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nor from the West, but from God that sheweth mercie. nor from the West, but from God that shows mercy.
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Art thou in favour with a great man, Who promoted thee? Art thou in honour, Who exalted thee? Perhaps thou wilt say, it was my parents,
Art thou in favour with a great man, Who promoted thee? Art thou in honour, Who exalted thee? Perhaps thou wilt say, it was my Parents,
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or this friend, or that man; no, it was first decreed in heaven, or else it had never been.
or this friend, or that man; no, it was First decreed in heaven, or Else it had never been.
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This made David say, Psal. 6. 8. The terrors of l•fe and death are in thy power, or doe belong unto thee;
This made David say, Psalm 6. 8. The terrors of l•fe and death Are in thy power, or do belong unto thee;
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that is, nothing hath any power to doe any good or hurt, but as God wils it;
that is, nothing hath any power to do any good or hurt, but as God wills it;
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I say, good or hurt is of God:
I say, good or hurt is of God:
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What evill is in the City, and the Lord hath not done it? that is, what evil is committed and is not first permitted by God to be done.What evil is in the city, and the Lord hath not done it? that is, what evil is committed and is not First permitted by God to be done.
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The blessing of the creature (as we call it) is of God:
The blessing of the creature (as we call it) is of God:
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Doth the Lord send any creature to hurt thee? the creature hath no power to doe it, except the Lord command him: As for example;
Does the Lord send any creature to hurt thee? the creature hath no power to do it, except the Lord command him: As for Exampl;
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You know an axe is a sharpe instrument, which with helpe will doe much hurt, yet let it alone and it will doe no hurt at all;
You know an axe is a sharp Instrument, which with help will do much hurt, yet let it alone and it will do no hurt At all;
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but let a hand bee put to it, and presently you may doe much with it:
but let a hand be put to it, and presently you may do much with it:
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so the Creature hath no power to hurt thee, except they joyne with them Gods command;
so the Creature hath no power to hurt thee, except they join with them God's command;
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and this wee call the evill of the creature.
and this we call the evil of the creature.
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Againe, doth the Lord send any creature to comfort thee? it is not because the Creature can comfort thee, the Creature hath not any such power in it selfe,
Again, does the Lord send any creature to Comfort thee? it is not Because the Creature can Comfort thee, the Creature hath not any such power in it self,
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but the Lord useth it as an Instrument for thy good.
but the Lord uses it as an Instrument for thy good.
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Matth. 4. 4. Man liveth not by bread onely, but by every word that proceedeth out of the mouth of God: Matthew 4. 4. Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God:
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that is, bread, although it bee a good Creature, yet it hath no power to nourish thee,
that is, bred, although it be a good Creature, yet it hath no power to nourish thee,
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except the Lord put power unto it, and command it to nourish thee.
except the Lord put power unto it, and command it to nourish thee.
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Now seeing all things are of God, and this heavenly mindednesse is a meanes to bring a blessing upon all the rest;
Now seeing all things Are of God, and this heavenly Mindedness is a means to bring a blessing upon all the rest;
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that is, to blesse them for thy good be heavenly minded:
that is, to bless them for thy good be heavenly minded:
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This was the encouragement the Lord gave unto Abraham, Feare not, for I am thy exceeding great reward, walke uprightly with mee:
This was the encouragement the Lord gave unto Abraham, fear not, for I am thy exceeding great reward, walk uprightly with me:
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so if thou wouldest have a rich reward, salvation and everlasting life, then get heavenly mindednesse.
so if thou Wouldst have a rich reward, salvation and everlasting life, then get heavenly Mindedness.
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But you will say unto me, it is true, wee were once earthly minded, but now we are heavenly minded;
But you will say unto me, it is true, we were once earthly minded, but now we Are heavenly minded;
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I am now another man to that I was, therefore that you may not deceive your selves to thinke that you are heavenly minded when you are not, I will give you some markes whereby upon examination you may know whether you have left your earthly mindednesse or no.
I am now Another man to that I was, Therefore that you may not deceive your selves to think that you Are heavenly minded when you Are not, I will give you Some marks whereby upon examination you may know whither you have left your earthly Mindedness or no.
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The first signe whereby you shall know whether you be earthly minded or no, is, by examining your selves whether your delight in earthly things bee immoderate, or an excessive care;
The First Signen whereby you shall know whither you be earthly minded or no, is, by examining your selves whither your delight in earthly things be immoderate, or an excessive care;
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examine whether your hearts are so set upon them, that it deprives you of all spirituall Joy,
examine whither your hearts Are so Set upon them, that it deprives you of all spiritual Joy,
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if you doe, you are as yet earthly minded.
if you do, you Are as yet earthly minded.
cs pn22 vdb, pn22 vbr a-acp av j vvn.
(9) part (DIV1)
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First, if you exceed in the matter of getting of them, and then in the matter of keeping of them;
First, if you exceed in the matter of getting of them, and then in the matter of keeping of them;
ord, cs pn22 vvb p-acp dt n1 pp-f vvg pp-f pno32, cc av p-acp dt n1 pp-f vvg pp-f pno32;
(9) part (DIV1)
170
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when you make them the chiefe end of your desire, and preferre your owne profit in the getting or keeping of them before Gods glorie, this is to make them your God:
when you make them the chief end of your desire, and prefer your own profit in the getting or keeping of them before God's glory, this is to make them your God:
c-crq pn22 vvb pno32 dt j-jn n1 pp-f po22 n1, cc vvb po22 d n1 p-acp dt n-vvg cc vvg pp-f pno32 p-acp npg1 n1, d vbz pc-acp vvi pno32 po22 n1:
(9) part (DIV1)
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yet I say not but it is lawfull to use things for an end;
yet I say not but it is lawful to use things for an end;
av pns11 vvb xx p-acp pn31 vbz j pc-acp vvi n2 p-acp dt n1;
(9) part (DIV1)
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as Recreation, for this end, to fit our bodies for the performance of better things, this is as it were to take physicke for health-sake:
as Recreation, for this end, to fit our bodies for the performance of better things, this is as it were to take physic for health-sake:
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(9) part (DIV1)
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but when men will make them their end, nay, set the creature in the place of God, which is spirituall whoredome.
but when men will make them their end, nay, Set the creature in the place of God, which is spiritual whoredom.
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And this is when men will scrape riches together, so much for this childe, and so much for that childe;
And this is when men will scrape riches together, so much for this child, and so much for that child;
cc d vbz c-crq n2 vmb vvi n2 av, av av-d c-acp d n1, cc av av-d c-acp cst n1;
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so much for this use, and so much for that use, in this thou seekest thine owne ends;
so much for this use, and so much for that use, in this thou Seekest thine own ends;
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(9) part (DIV1)
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but if thou wilt get them, get them for the right end, that is, Gods glory,
but if thou wilt get them, get them for the right end, that is, God's glory,
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(9) part (DIV1)
170
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and not thine end to satisfie thy lusts, let them bee all at Gods disposing:
and not thine end to satisfy thy Lustiest, let them be all At God's disposing:
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(9) part (DIV1)
170
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and remember, Luk. 16. what became of the rich mans end, and the end of all his ends.
and Remember, Luk. 16. what became of the rich men end, and the end of all his ends.
cc vvb, np1 crd r-crq vvd pp-f dt j ng1 n1, cc dt n1 pp-f d po31 n2.
(9) part (DIV1)
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1452
I speake not this as if now but unregenerate men were troubled with immoderate cares;
I speak not this as if now but unregenerate men were troubled with immoderate Cares;
pns11 vvb xx d c-acp cs av p-acp j n2 vbdr vvn p-acp j n2;
(9) part (DIV1)
170
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for many times the dearest of Gods children have excessive cares for earthly things, and many times doe exceed their bounds,
for many times the dearest of God's children have excessive Cares for earthly things, and many times do exceed their bounds,
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(9) part (DIV1)
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but yet it is not constant but by fits and away.
but yet it is not constant but by fits and away.
cc-acp av pn31 vbz xx j cc-acp p-acp n2 cc av.
(9) part (DIV1)
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Therefore try, is thy excessive care constant? it is a manifest signe that thou art earthly minded, thou art not as yet crucified unto the world: 1 Tim. 6. 9, 10. the Apostle saith, They that would be rich, pierce themselves thorow with many sorrowes:
Therefore try, is thy excessive care constant? it is a manifest Signen that thou art earthly minded, thou art not as yet Crucified unto the world: 1 Tim. 6. 9, 10. the Apostle Says, They that would be rich, pierce themselves thorough with many sorrows:
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(9) part (DIV1)
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that is, they slay themselves, they are their owne greatest enemies: and 2 Pet. 2. 12. Saint Peter cals them naturall bruit beasts, led with sensualitie; that is, they slay themselves, they Are their own greatest enemies: and 2 Pet. 2. 12. Saint Peter calls them natural bruit beasts, led with sensuality;
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(9) part (DIV1)
170
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because when men set their hearts and affections upon earthly things, they are deprived of naturall reason:
Because when men Set their hearts and affections upon earthly things, they Are deprived of natural reason:
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(9) part (DIV1)
170
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now the reason, wee know, is that which makes the difference betwixt reasonable and unreasonable creatures,
now the reason, we know, is that which makes the difference betwixt reasonable and unreasonable creatures,
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(9) part (DIV1)
170
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1459
and therefore when men come to lose their understandings, then they become bruit beasts;
and Therefore when men come to loose their understandings, then they become bruit beasts;
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(9) part (DIV1)
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and then no marvell ifthey have beastly affections, and bee led away with sensuality, to a satisfying of their lusts, being mad to be taken in giving way unto their lusts,
and then no marvel ifthey have beastly affections, and be led away with sensuality, to a satisfying of their Lustiest, being mad to be taken in giving Way unto their Lustiest,
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(9) part (DIV1)
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1461
and insnaring themselves with those pleasures wherein they bee delighted, and so make themselves a prey unto Satan.
and ensnaring themselves with those pleasures wherein they be delighted, and so make themselves a prey unto Satan.
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(9) part (DIV1)
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1462
Secondly, you shall know it if you exceed in your pleasure and recreations, as gaming, and bowling, and sporting;
Secondly, you shall know it if you exceed in your pleasure and recreations, as gaming, and bowling, and sporting;
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(9) part (DIV1)
171
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1463
grant they bee lawfull, yet if they bee used excessively it is a note of earthly mindednesse.
grant they be lawful, yet if they be used excessively it is a note of earthly Mindedness.
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(9) part (DIV1)
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1464
Recreation should be but as a stone to whet the Faith when it is dull, a meanes to sharpen the faculties, that they may bee the fitter to doe the functions of the bodie and soule,
Recreation should be but as a stone to whet the Faith when it is dull, a means to sharpen the faculties, that they may be the fitter to do the functions of the body and soul,
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(9) part (DIV1)
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1465
but when it is used excessively, it becomes a hurt and hinderance unto it;
but when it is used excessively, it becomes a hurt and hindrance unto it;
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(9) part (DIV1)
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1466
when men will make a trade of Recreation, and spend their time in it from day to day,
when men will make a trade of Recreation, and spend their time in it from day to day,
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(9) part (DIV1)
171
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1467
and so make it their vocation;
and so make it their vocation;
cc av vvb pn31 po32 n1;
(9) part (DIV1)
171
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1468
this is a wicked thing, and this is folly in young men, who because they have meanes,
this is a wicked thing, and this is folly in young men, who Because they have means,
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(9) part (DIV1)
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1469
therefore thinke that it is not unlawfull to spend their time in gaming, and the like;
Therefore think that it is not unlawful to spend their time in gaming, and the like;
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(9) part (DIV1)
171
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1470
but they are deceived, for the Lord exempts them from no calling that I know of;
but they Are deceived, for the Lord exempts them from no calling that I know of;
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1471
sure I am, idlenesse, and gaming, and other recreations are no calling for them: And this is the reason that young Students wil not set themselves to their Studies,
sure I am, idleness, and gaming, and other recreations Are no calling for them: And this is the reason that young Students will not Set themselves to their Studies,
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(9) part (DIV1)
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but because they have wholly devoted themselves unto their Recreations.
but Because they have wholly devoted themselves unto their Recreations.
cc-acp c-acp pns32 vhb av-jn vvn px32 p-acp po32 n2.
(9) part (DIV1)
171
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1473
And therfore examine your selues in these two, so likewise for all other in the like kinde,
And Therefore examine your selves in these two, so likewise for all other in the like kind,
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(9) part (DIV1)
171
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1474
and accordingly judge of your selves whether you be heavenly minded or no.
and accordingly judge of your selves whither you be heavenly minded or no.
cc av-vvg vvi pp-f po22 n2 cs pn22 vbb j vvn cc uh-dx.
(9) part (DIV1)
171
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1475
The second signe whereby you may know whether you be heavenly minded or no, is, by the esteeme that you have of heavenly things,
The second Signen whereby you may know whither you be heavenly minded or no, is, by the esteem that you have of heavenly things,
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(9) part (DIV1)
172
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1476
whether you esteeme them as a part of your selves:
whither you esteem them as a part of your selves:
cs pn22 vvb pno32 p-acp dt n1 pp-f po22 n2:
(9) part (DIV1)
172
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1477
every facultie or habit hath an object, if thou be a carnal man then these earthly things are that which delights thy soule,
every faculty or habit hath an Object, if thou be a carnal man then these earthly things Are that which delights thy soul,
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(9) part (DIV1)
172
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1478
but if thou be heavenly minded, then spirituall things are the delight of thy soule.
but if thou be heavenly minded, then spiritual things Are the delight of thy soul.
cc-acp cs pns21 vbb j vvn, av j n2 vbr dt n1 pp-f po21 n1.
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172
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1479
Now touch a man that is not regenerate in these outward things, and you touch his life,
Now touch a man that is not regenerate in these outward things, and you touch his life,
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(9) part (DIV1)
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1480
for hee accounts his life as them, for they are part of himselfe;
for he accounts his life as them, for they Are part of himself;
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(9) part (DIV1)
172
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but it is otherwise with the spirituall man, he accounts not of these earthly things: 2 Cor. 4. 5. the Apostle saith, Wee preach not our selves;
but it is otherwise with the spiritual man, he accounts not of these earthly things: 2 Cor. 4. 5. the Apostle Says, we preach not our selves;
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(9) part (DIV1)
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that is, we account not of the approbation of men, nor any outward thing, as a part of our selves;
that is, we account not of the approbation of men, nor any outward thing, as a part of our selves;
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1483
therefore if wee want these, we doe not much care.
Therefore if we want these, we do not much care.
av cs pns12 vvb d, pns12 vdb xx d n1.
(9) part (DIV1)
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Hereby then examine your selves what are the things you most delight in? What, are they earthly things,
Hereby then examine your selves what Are the things you most delight in? What, Are they earthly things,
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(9) part (DIV1)
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how to bee rich or honourable? Doth this take away all your time, and employ all the faculties of your soules, that you can have no time to thinke upon God;
how to be rich or honourable? Does this take away all your time, and employ all the faculties of your Souls, that you can have no time to think upon God;
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or at least if you doe, yet it is very remissely and overly, with no zeale or affection? Then certainly as yet thou art not heavenly minded:
or At least if you do, yet it is very remissly and overly, with no zeal or affection? Then Certainly as yet thou art not heavenly minded:
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But if thou bee enlightned by the Spirit, it will be farre otherwise with thee;
But if thou be enlightened by the Spirit, it will be Far otherwise with thee;
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(9) part (DIV1)
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these earthly things will have but the second roome in thy heart, all thy care principally will bee how to get grace, justification, remission of sinnes, and reconciliation.
these earthly things will have but the second room in thy heart, all thy care principally will be how to get grace, justification, remission of Sins, and reconciliation.
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Now if it bee thus with thee, it is an excellent signe that thou art heavenly minded;
Now if it be thus with thee, it is an excellent Signen that thou art heavenly minded;
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(9) part (DIV1)
172
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when thou canst say with Paul, Rom. 7. 17. It is not I, but sinne in mee:
when thou Canst say with Paul, Rom. 7. 17. It is not I, but sin in me:
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(9) part (DIV1)
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that is, the lustings and rebellions which are in my heart after these earthly things, have not the first place in my heart:
that is, the lustings and rebellions which Are in my heart After these earthly things, have not the First place in my heart:
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It is not I; that is, it is the unregenerate part, which I account not as part of my selfe;It is not I; that is, it is the unregenerate part, which I account not as part of my self;
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if (I say) it be thus with thee, it •s a signe that thou art heavenly minded ▪ for if thou hast obtained this heavenly mingednesse, thou wil• be dispos•d like a Traveller, who will ever be enquiring the way home,
if (I say) it be thus with thee, it •s a Signen that thou art heavenly minded ▪ for if thou hast obtained this heavenly mingednesse, thou wil• be dispos•d like a Traveller, who will ever be inquiring the Way home,
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(9) part (DIV1)
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and whether all at home bee well:
and whither all At home be well:
cc cs d p-acp n1-an vbi av:
(9) part (DIV1)
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if hee can meet with any that can thus certifie him, and hee h•are that they are all well at home,
if he can meet with any that can thus certify him, and he h•are that they Are all well At home,
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(9) part (DIV1)
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then he will 〈 ◊ 〉 more cheerefully undergoe any difficultie that 〈 … 〉 meet with all in the way;
then he will 〈 ◊ 〉 more cheerfully undergo any difficulty that 〈 … 〉 meet with all in the Way;
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will undergoe 〈 … 〉, hunger and cold:
will undergo 〈 … 〉, hunger and cold:
vmb vvi 〈 … 〉, n1 cc j-jn:
(9) part (DIV1)
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in like manner it is 〈 … 〉 heavenly ••i•ded man, he will ever be asking the way home, (for indeed heaven is our proper home) and whether all be well at home;
in like manner it is 〈 … 〉 heavenly ••i•ded man, he will ever be asking the Way home, (for indeed heaven is our proper home) and whither all be well At home;
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(9) part (DIV1)
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that is, if God and Christ, and the Spirit and the Saints be at amity with him:
that is, if God and christ, and the Spirit and the Saints be At amity with him:
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(9) part (DIV1)
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and in himselfe he will be inquiring if he find faith and repentance and peace of Conscience,
and in himself he will be inquiring if he find faith and Repentance and peace of Conscience,
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(9) part (DIV1)
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if he feeles that for matter of Justification and remission of sins he be well, he respects not the world, hee cares not much what hee meets withall,
if he feels that for matter of Justification and remission of Sins he be well, he respects not the world, he Cares not much what he meets withal,
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(9) part (DIV1)
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whether reproach and shame, penury or want, so he find no inlacke of spirituall grace all is well with him.
whither reproach and shame, penury or want, so he find no inlacke of spiritual grace all is well with him.
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(9) part (DIV1)
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Therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members.
Therefore examine your selves whither you be heavenly minded or not by the esteem that you have of earthly members.
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(9) part (DIV1)
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The third signe whereby you may examine your selves whether you be earthly minded or no, is, by your spirituall taste,
The third Signen whereby you may examine your selves whither you be earthly minded or no, is, by your spiritual taste,
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(9) part (DIV1)
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1505
whether you rellish heavenly or earthly things best:
whither you relish heavenly or earthly things best:
cs pn22 vvb j cc j n2 js:
(9) part (DIV1)
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and therefore the Apostle saith, Rom. 85. they that are of the flesh doe savour the things of the flesh,
and Therefore the Apostle Says, Rom. 85. they that Are of the Flesh do savour the things of the Flesh,
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but they that are of the spirit the things of the spirit; but they that Are of the Spirit the things of the Spirit;
cc-acp pns32 cst vbr pp-f dt n1 dt n2 pp-f dt n1;
(9) part (DIV1)
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that is, if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things,
that is, if the heart be regenerate it will taste a sweetness in nothing but in heavenly things,
cst vbz, cs dt n1 vbb vvn pn31 vmb vvi dt n1 p-acp pix cc-acp p-acp j n2,
(9) part (DIV1)
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or at least nothing will be so sweet unto him;
or At least nothing will be so sweet unto him;
cc p-acp ds pix vmb vbi av j p-acp pno31;
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and on the contrary, they that are earthly minded they can find no sweetnesse in heavenly things.
and on the contrary, they that Are earthly minded they can find no sweetness in heavenly things.
cc p-acp dt n-jn, pns32 cst vbr j vvn pns32 vmb vvi dx n1 p-acp j n2.
(9) part (DIV1)
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Now (as I said before) every faculty or habit hath an object in which it is delighted,
Now (as I said before) every faculty or habit hath an Object in which it is delighted,
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(9) part (DIV1)
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whether it bee unto good or unto evill, so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things,
whither it be unto good or unto evil, so that if the heart be regenerate then it will find sweetness in nothing but spiritual things,
cs pn31 vbb p-acp j cc p-acp j-jn, av cst cs dt n1 vbi vvn cs pn31 vmb vvi n1 p-acp pix cc-acp j n2,
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but if it be unregenerate then it can finde no sweetnesse in heavenly things, neither can it wish them so well as earthly things.
but if it be unregenerate then it can find no sweetness in heavenly things, neither can it wish them so well as earthly things.
cc-acp cs pn31 vbb j cs pn31 vmb vvi dx n1 p-acp j n2, dx vmb pn31 vvi pno32 av av c-acp j n2.
(9) part (DIV1)
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Therefore examine what you delight in, what delight you have of the hearing of the pure word,
Therefore examine what you delight in, what delight you have of the hearing of the pure word,
av vvb r-crq pn22 vvb p-acp, r-crq vvb pn22 vhb pp-f dt n-vvg pp-f dt j n1,
(9) part (DIV1)
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whether you rellish it then best when it comes in the plaine evidence of the Spirit, or when it is mixt with eloquence and wit, which if you doe, it is a signe of earthly mindednesse It is said, 2 Pet. 2. 1. As new borne babes desire the sincere milke of the word;
whither you relish it then best when it comes in the plain evidence of the Spirit, or when it is mixed with eloquence and wit, which if you do, it is a Signen of earthly Mindedness It is said, 2 Pet. 2. 1. As new born babes desire the sincere milk of the word;
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that is, the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture,
that is, the man that is truly regenerate and renewed hoe does best relish the word when it is alone without any mixture,
cst vbz, dt n1 cst vbz av-j vvn cc j-vvn n1 vdz js vvi dt n1 c-crq pn31 vbz j p-acp d n1,
(9) part (DIV1)
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and therfore he calls it the sincere milke, that is, the pure word;
and Therefore he calls it the sincere milk, that is, the pure word;
cc av pns31 vvz pn31 dt j n1, cst vbz, dt j n1;
(9) part (DIV1)
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as if he should say, It is pure of it selfe, but if there be any thing added unto it or mixed with it, it detracts from the excellency of it;
as if he should say, It is pure of it self, but if there be any thing added unto it or mixed with it, it detracts from the excellency of it;
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for indeed the word is the purest thing in the world, all Arts and Sciences and knowledge of Philosophy are good for morrall duties,
for indeed the word is the Purest thing in the world, all Arts and Sciences and knowledge of Philosophy Are good for moral duties,
c-acp av dt n1 vbz dt js n1 p-acp dt n1, d n2 cc n2 cc n1 pp-f n1 vbr j p-acp j n2,
(9) part (DIV1)
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but they are corrupt & unclean in comparison of the Word;
but they Are corrupt & unclean in comparison of the Word;
cc-acp pns32 vbr j cc j p-acp n1 pp-f dt n1;
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and the reason is, because these are the works of men, now there is no worke of man but it is subject to corruption,
and the reason is, Because these Are the works of men, now there is no work of man but it is Subject to corruption,
cc dt n1 vbz, c-acp d vbr dt n2 pp-f n2, av pc-acp vbz dx n1 pp-f n1 p-acp pn31 vbz j-jn p-acp n1,
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but the word of God remaines pure; therefore examine your selves how you stand affected with the pure word.
but the word of God remains pure; Therefore examine your selves how you stand affected with the pure word.
cc-acp dt n1 pp-f np1 vvz j; av vvb po22 n2 c-crq pn22 vvb vvn p-acp dt j n1.
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But some will say unto me, that eloquence and wit is an ornament unto the word, it lets forth the excellency of the word the more;
But Some will say unto me, that eloquence and wit is an ornament unto the word, it lets forth the excellency of the word the more;
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therefore if it be such an ornament unto the word then it out to be used, otherwaies the excellency of the word will not appeare.
Therefore if it be such an ornament unto the word then it out to be used, otherways the excellency of the word will not appear.
av cs pn31 vbb d dt n1 p-acp dt n1 cs pn31 av pc-acp vbi vvn, av dt n1 pp-f dt n1 vmb xx vvi.
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To this I answer, that humane wit and eloquence is so farre from setting forth the excellency of the word,
To this I answer, that humane wit and eloquence is so Far from setting forth the excellency of the word,
p-acp d pns11 vvb, cst j n1 cc n1 vbz av av-j p-acp vvg av dt n1 pp-f dt n1,
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as it obscures the excellency of it:
as it obscures the excellency of it:
c-acp pn31 vvz dt n1 pp-f pn31:
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I say, there is no Art, Science, Tongue, Knowledgeor eloquence in the world that hath such excellency in them as the word hath,
I say, there is no Art, Science, Tongue, Knowledgeor eloquence in the world that hath such excellency in them as the word hath,
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(9) part (DIV1)
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whether you respect the Author, God, or the Inditer, the holy Spirit; or the matter of it, Christ and his righteousnesse.
whither you respect the Author, God, or the Inditer, the holy Spirit; or the matter of it, christ and his righteousness.
cs pn22 vvb dt n1, np1, cc dt n1, dt j n1; cc dt n1 pp-f pn31, np1 cc po31 n1.
(9) part (DIV1)
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Againe, the stile the Spirit uses in setting downe the phrases of the Scripture, shewes plainly that it is excellent of it selfe,
Again, the style the Spirit uses in setting down the phrases of the Scripture, shows plainly that it is excellent of it self,
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(9) part (DIV1)
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now if any thing bee added unto a thing that is excellent, either the thing must bee as excellent,
now if any thing be added unto a thing that is excellent, either the thing must be as excellent,
av cs d n1 vbi vvn p-acp dt n1 cst vbz j, d dt n1 vmb vbi a-acp j,
(9) part (DIV1)
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or else it detracts from the excellencie of it;
or Else it detracts from the excellency of it;
cc av pn31 vvz p-acp dt n1 pp-f pn31;
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but there is no man but will confesse that the Word is the most excellent thing in the world,
but there is no man but will confess that the Word is the most excellent thing in the world,
cc-acp pc-acp vbz dx n1 cc-acp vmb vvi d dt n1 vbz dt av-ds j n1 p-acp dt n1,
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therefore it must follow, that Eloquence addes not to the excellency of the Word.
Therefore it must follow, that Eloquence adds not to the excellency of the Word.
av pn31 vmb vvi, cst n1 vvz xx p-acp dt n1 pp-f dt n1.
(9) part (DIV1)
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But you will say unto mee, May wee not use Eloquence and Science in the Preaching of the Word?
But you will say unto me, May we not use Eloquence and Science in the Preaching of the Word?
p-acp pn22 vmb vvi p-acp pno11, vmb pns12 xx vvi n1 cc n1 p-acp dt vvg pp-f dt n1?
(9) part (DIV1)
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To this I answer, That it is an unseasonable thing, I say, a thing not seemely, that the Word be mixt with humane Eloquence;
To this I answer, That it is an unseasonable thing, I say, a thing not seemly, that the Word be mixed with humane Eloquence;
p-acp d pns11 vvb, cst pn31 vbz dt j n1, pns11 vvb, dt n1 xx j, cst dt n1 vbb vvn p-acp j n1;
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for the pure Word should bee purely delivered: and the Apostle saith, 2 Corinth. 4. 5. I Preach not my selfe unto you;
for the pure Word should be purely Delivered: and the Apostle Says, 2 Corinth. 4. 5. I Preach not my self unto you;
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that is, I sought not mine owne prayse by using Eloquence of words, but I Preach the Word purely, without any mixture of any thing with it:
that is, I sought not mine own praise by using Eloquence of words, but I Preach the Word purely, without any mixture of any thing with it:
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againe, hee saith, 2 Cor. 1. 17. When I came among you, I came not in the entising words of mans wisdome,
again, he Says, 2 Cor. 1. 17. When I Come among you, I Come not in the enticing words of men Wisdom,
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(9) part (DIV1)
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lest the Crosse of Christ should be of none effect: that is, I came not with words more for shew than for substance; lest the Cross of christ should be of none Effect: that is, I Come not with words more for show than for substance;
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hee calls the Preaching of the Word that hath any thing mixed with it, wh•ther Wit or Eloquence,
he calls the Preaching of the Word that hath any thing mixed with it, wh•ther Wit or Eloquence,
pns31 vvz dt vvg pp-f dt n1 cst vhz d n1 vvn p-acp pn31, j-jn n1 cc n1,
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but entising words, such words as doe rather feed the humour, than worke upon the conscience of a man.
but enticing words, such words as doe rather feed the humour, than work upon the conscience of a man.
cc-acp j-vvg n2, d n2 c-acp n1 av-c vvi dt n1, cs vvb p-acp dt n1 pp-f dt n1.
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Now a man is said to be entised, when he is drawns away from that which is good,
Now a man is said to be enticed, when he is drawns away from that which is good,
av dt n1 vbz vvn pc-acp vbi vvn, c-crq pns31 vbz n2 av p-acp d r-crq vbz j,
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unto that which is either evill absolutely, or else not so good as that from which he is drawn;
unto that which is either evil absolutely, or Else not so good as that from which he is drawn;
p-acp d r-crq vbz d n-jn av-j, cc av xx av j c-acp d p-acp r-crq pns31 vbz vvn;
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and the truth is, hee that •seth Eloquence in the preaching of the Word, doth nothing else but draw the heart away from affecting the pure Word,
and the truth is, he that •seth Eloquence in the preaching of the Word, does nothing Else but draw the heart away from affecting the pure Word,
cc dt n1 vbz, pns31 cst vvz n1 p-acp dt vvg pp-f dt n1, vdz pix av cc-acp vvi dt n1 av p-acp vvg dt j n1,
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unto that which hath no vertue in it to save.
unto that which hath no virtue in it to save.
p-acp d r-crq vhz dx n1 p-acp pn31 pc-acp vvi.
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Againe, he Preach'd not with entising words, lest the Crosse of Christ should be of none effect:
Again, he Preached not with enticing words, lest the Cross of christ should be of none Effect:
av, pns31 vvn xx p-acp j-vvg n2, cs dt n1 pp-f np1 vmd vbi pp-f pix n1:
(9) part (DIV1)
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that is, if I should preach my selfe in mixing any thing with the Word, that would take away the power of the Word, the Word would not be effectuall to worke grace in the heart;
that is, if I should preach my self in mixing any thing with the Word, that would take away the power of the Word, the Word would not be effectual to work grace in the heart;
cst vbz, cs pns11 vmd vvi po11 n1 p-acp vvg d n1 p-acp dt n1, cst vmd vvi av dt n1 pp-f dt n1, dt n1 vmd xx vbi j pc-acp vvi n1 p-acp dt n1;
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therefore I dare not Preach after this manner, lest I should deprive the Chuch of the power of the Word,
Therefore I Dare not Preach After this manner, lest I should deprive the Church of the power of the Word,
av pns11 vvb xx vvi p-acp d n1, cs pns11 vmd vvi dt n1 pp-f dt n1 pp-f dt n1,
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for if it want power to worke, it will also want power to save:
for if it want power to work, it will also want power to save:
c-acp cs pn31 vvb n1 pc-acp vvi, pn31 vmb av vvi n1 pc-acp vvi:
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therfore the Apostle saith, 1 Cor. 10. 4. The weapons of our warfare are not carnall, but mightie through God, &c. that is, the weapons by which wee slay your corruptions and lusts, are not carnall; that is to say, are not eloquence of speech,
Therefore the Apostle Says, 1 Cor. 10. 4. The weapons of our warfare Are not carnal, but mighty through God, etc. that is, the weapons by which we slay your corruptions and Lustiest, Are not carnal; that is to say, Are not eloquence of speech,
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or any human art, but are mighty through God, that is, by God there is a secret power given unto his Word, wherby it over-mastereth the lusts in the heart,
or any human art, but Are mighty through God, that is, by God there is a secret power given unto his Word, whereby it overmastereth the Lustiest in the heart,
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and worketh in it a new kinde of quality.
and works in it a new kind of quality.
cc vvz p-acp pn31 dt j n1 pp-f n1.
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But you will say unto mee, What must we doe with our learning? or what must we not learne Sciences,
But you will say unto me, What must we do with our learning? or what must we not Learn Sciences,
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or must we shew no learning in Preaching?
or must we show no learning in Preaching?
cc vmb pns12 vvi dx n1 p-acp vvg?
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To this I answer, It is true, that we had need to use all the Arts, Sciences,
To this I answer, It is true, that we had need to use all the Arts, Sciences,
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and knowledges that we can, and all will be little enough;
and knowledges that we can, and all will be little enough;
cc n2 cst pns12 vmb, cc d vmb vbi j av-d;
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for as the Apostle saith, Who is sufficient for these things? that is, who hath the knowledge of Arts,
for as the Apostle Says, Who is sufficient for these things? that is, who hath the knowledge of Arts,
c-acp c-acp dt n1 vvz, r-crq vbz j p-acp d n2? cst vbz, r-crq vhz dt n1 pp-f n2,
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or Learning, or Eloquence sufficiently to preach the Word:
or Learning, or Eloquence sufficiently to preach the Word:
cc n1, cc n1 av-j pc-acp vvi dt n1:
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but yet wee must take heed that wee doe not bring them unto the Word as wee finde them,
but yet we must take heed that we do not bring them unto the Word as we find them,
cc-acp av pns12 vmb vvi n1 cst pns12 vdb xx vvi pno32 p-acp dt n1 c-acp pns12 vvb pno32,
(9) part (DIV1)
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neither in them to shew our selves, but onely mak• them as a meanes to helpe us for this worke: As for example;
neither in them to show our selves, but only mak• them as a means to help us for this work: As for Exampl;
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The Children of Israel might whet their sithes upon all the stones of the Philistims:
The Children of Israel might whet their Paths upon all the stones of the philistines:
dt n2 pp-f np1 vmd vvi po32 n2 p-acp d dt n2 pp-f dt njp2:
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so a Minister may sharpen his faculties with Arts. A man that keepes sheepe, he feeds them with hay, not because he lookes that they should bring forth hay, but Lambs and Wooll;
so a Minister may sharpen his faculties with Arts. A man that keeps sheep, he feeds them with hay, not Because he looks that they should bring forth hay, but Lambs and Wool;
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(9) part (DIV1)
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even so, let a man use these Arts and Sc•ences, yet not to bring forth Eloquence,
even so, let a man use these Arts and Sc•ences, yet not to bring forth Eloquence,
av av, vvb dt n1 vvb d n2 cc n2, av xx pc-acp vvi av n1,
(9) part (DIV1)
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but to make us more able to Preach the pure Word.
but to make us more able to Preach the pure Word.
cc-acp pc-acp vvi pno12 dc j pc-acp vvi dt j n1.
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It is good therefore that wee take heed that wee doe not ecclipse the excellencie of the Word by these:
It is good Therefore that we take heed that we do not eclipse the excellency of the Word by these:
pn31 vbz j av cst pns12 vvb n1 cst pns12 vdb xx vvi dt n1 pp-f dt n1 p-acp d:
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Wee know, apparell though it bee laid in pure gold, yet so much as is covered of it, detracts from the excellencie of it,
we know, apparel though it be laid in pure gold, yet so much as is covered of it, detracts from the excellency of it,
pns12 vvb, n1 cs pn31 vbb vvn p-acp j n1, av av av-d c-acp vbz vvn pp-f pn31, vvz p-acp dt n1 pp-f pn31,
(9) part (DIV1)
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1567
therefore it were better that it were alone:
Therefore it were better that it were alone:
av pn31 vbdr jc cst pn31 vbdr j:
(9) part (DIV1)
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1568
so it is the Word, though the Word may seeme to bee gilded with Eloquence or Philosophy,
so it is the Word, though the Word may seem to be gilded with Eloquence or Philosophy,
av pn31 vbz dt n1, cs dt n1 vmb vvi pc-acp vbi vvn p-acp n1 cc n1,
(9) part (DIV1)
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1569
yet it were better that it were alone, for so much of it as is covered with these,
yet it were better that it were alone, for so much of it as is covered with these,
av pn31 vbdr jc cst pn31 vbdr j, c-acp av d pp-f pn31 a-acp vbz vvn p-acp d,
(9) part (DIV1)
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so much of the excellencie of the Word is hid.
so much of the excellency of the Word is hid.
av d pp-f dt n1 pp-f dt n1 vbz vvn.
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But you will say unto me, that wee use Eloquence and the like, that men may the better conceive us,
But you will say unto me, that we use Eloquence and the like, that men may the better conceive us,
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and that our ministerie may the better bee respected; for we finde this kind of teaching most pleaseth them, and which most men affect,
and that our Ministry may the better be respected; for we find this kind of teaching most Pleases them, and which most men affect,
cc d po12 n1 vmb dt av-jc vbi vvn; c-acp pns12 vvb d n1 pp-f vvg av-ds vvz pno32, cc r-crq ds n2 vvb,
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therefore if we shall not use such and such phrases of Eloquence, we shall be little respected amongst them.
Therefore if we shall not use such and such phrases of Eloquence, we shall be little respected among them.
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To this I answer, that every Minister is, or should be a Physician;
To this I answer, that every Minister is, or should be a physician;
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(9) part (DIV1)
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now we know that the part of a wise Physicianis not to satisfie the humour of his Patient,
now we know that the part of a wise Physicianis not to satisfy the humour of his Patient,
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(9) part (DIV1)
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for so hee may encrease the disease, but to labour to cure him by ministring such Physicke unto him,
for so he may increase the disease, but to labour to cure him by ministering such Physic unto him,
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(9) part (DIV1)
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as he knowes by experience the necessitie of the disease requireth:
as he knows by experience the necessity of the disease requires:
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(9) part (DIV1)
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even so, to humour men in Preaching, is not the way to cure them, or to change the evill disposition of their nature,
even so, to humour men in Preaching, is not the Way to cure them, or to change the evil disposition of their nature,
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(9) part (DIV1)
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but rather a meanes to encrease their disease, and to make them obstinate and rebellious against the Word,
but rather a means to increase their disease, and to make them obstinate and rebellious against the Word,
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when it shall come home unto them:
when it shall come home unto them:
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For what is the reason that the Word is so opposed, when it is Preached (as the Apostle saith) by the evidence of the Spirit and in power, but because it crosseth their corruptions? It comes not in the same manner that it was wont to doe:
For what is the reason that the Word is so opposed, when it is Preached (as the Apostle Says) by the evidence of the Spirit and in power, but Because it Crosseth their corruptions? It comes not in the same manner that it was wont to do:
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(9) part (DIV1)
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therefore the best way should be to Preach in the Spirit;
Therefore the best Way should be to Preach in the Spirit;
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(9) part (DIV1)
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that is, to apply the pure Word of God unto the Consciences of men, and so to purge out the sicknesse of the soule before it grow incurable.
that is, to apply the pure Word of God unto the Consciences of men, and so to purge out the sickness of the soul before it grow incurable.
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(9) part (DIV1)
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There is a disease that many women have at their stomackes, whereby they desire to eat ashes,
There is a disease that many women have At their stomachs, whereby they desire to eat Ashes,
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(9) part (DIV1)
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and other things, which poysons nature;
and other things, which poisons nature;
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(9) part (DIV1)
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now if they be not cured of it by purging out the humours that lye there,
now if they be not cured of it by purging out the humours that lie there,
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(9) part (DIV1)
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but be satisfied in it, it will at last destroy them: so it will be with these men;
but be satisfied in it, it will At last destroy them: so it will be with these men;
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(9) part (DIV1)
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to satisfie them in this sicknesse of the soule, is not the way to cure them,
to satisfy them in this sickness of the soul, is not the Way to cure them,
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(9) part (DIV1)
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but to make them more incurable:
but to make them more incurable:
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(9) part (DIV1)
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therfore let Ministers looke that they Preach the pure Word, and nothing but the pure Word;
Therefore let Ministers look that they Preach the pure Word, and nothing but the pure Word;
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(9) part (DIV1)
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and let men examine themselves whether they bee heavenly minded or no, by their rasting and rellishing of the Word when it is Preached purely without any mixture,
and let men examine themselves whither they be heavenly minded or no, by their rasting and relishing of the Word when it is Preached purely without any mixture,
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(9) part (DIV1)
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or else when it is mixed with eloquence.
or Else when it is mixed with eloquence.
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(9) part (DIV1)
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The fourth signe whereby you may examine your selves whether you be heavenly minded or no, is, to try the opinion and judgement you have of heavenly things,
The fourth Signen whereby you may examine your selves whither you be heavenly minded or no, is, to try the opinion and judgement you have of heavenly things,
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(9) part (DIV1)
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how you conceive of spirituall things.
how you conceive of spiritual things.
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(9) part (DIV1)
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Rom 12. 2. The Apostle saith, And bee renewed in the spirit of your mindes, that you may know what that good, Rom 12. 2. The Apostle Says, And be renewed in the Spirit of your minds, that you may know what that good,
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(9) part (DIV1)
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and holy, and acceptable will of God in Christ is: and holy, and acceptable will of God in christ is:
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(9) part (DIV1)
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Hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before;
He that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in Another manner then he did before;
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(9) part (DIV1)
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I say not, that hee saw them not at all before, but he saw them not in that manner that hee doth now,
I say not, that he saw them not At all before, but he saw them not in that manner that he does now,
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(9) part (DIV1)
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for he is renewed in the spirit of his mind, saith Saint Paul; he hath a change wrought in his heart and understanding, whereby hee is able to know and to doe the will of God in a more sutable manner then before;
for he is renewed in the Spirit of his mind, Says Saint Paul; he hath a change wrought in his heart and understanding, whereby he is able to know and to do the will of God in a more suitable manner then before;
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(9) part (DIV1)
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he hath a new light in his soule, whereby he is able to know what the will of God in Christ is;
he hath a new Light in his soul, whereby he is able to know what the will of God in christ is;
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(9) part (DIV1)
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that is, hee knowes what God doth require to bee done by him for Christ, not carnally by a bare understanding,
that is, he knows what God does require to be done by him for christ, not carnally by a bore understanding,
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(9) part (DIV1)
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but spiritually by the worke of the Spirit:
but spiritually by the work of the Spirit:
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(9) part (DIV1)
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and therefore s•ith Paul, 2 Cor. 5. 16. Henceforth know we no man after the flesh;
and Therefore s•ith Paul, 2 Cor. 5. 16. Henceforth know we no man After the Flesh;
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(9) part (DIV1)
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yea, though we have knowne Christ after the flesh, yet now henceforth know wee him no more: yea, though we have known christ After the Flesh, yet now henceforth know we him no more:
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(9) part (DIV1)
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that is, wee knew him before in a carnall manner, as he is man, or as he was a man amongst us,
that is, we knew him before in a carnal manner, as he is man, or as he was a man among us,
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(9) part (DIV1)
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but now we know him in another manner, as he is our Saviour, and our Redeemer, Christ my Saviour and my Reconciliation to the Father.
but now we know him in Another manner, as he is our Saviour, and our Redeemer, christ my Saviour and my Reconciliation to the Father.
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(9) part (DIV1)
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Now it is not a bare knowledge that I speake of, such a knowledge as is attained unto by Learning and Art,
Now it is not a bore knowledge that I speak of, such a knowledge as is attained unto by Learning and Art,
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(9) part (DIV1)
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for so a man may have knowledge, and yet not be heavenly minded; but that knowledge I speake of, is a knowledge that is wrought by the Spirit;
for so a man may have knowledge, and yet not be heavenly minded; but that knowledge I speak of, is a knowledge that is wrought by the Spirit;
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(9) part (DIV1)
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when it hath changed the heart, then hee is able to judge both of Perso•s and Things.
when it hath changed the heart, then he is able to judge both of Perso•s and Things.
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(9) part (DIV1)
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〈 ◊ 〉, for Persons; hee is able to judge of the per•••s of men, and accordingly to make a difference betweene men:
〈 ◊ 〉, for Persons; he is able to judge of the per•••s of men, and accordingly to make a difference between men:
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(9) part (DIV1)
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if hee see a poore man that is a sound Christian, though hee bee contemned in the eyes of the world,
if he see a poor man that is a found Christian, though he be contemned in the eyes of the world,
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(9) part (DIV1)
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yet if it appeare to him that he hath grace in his heart, or if hee make an outward profession of love to God, hee doth highly esteeme of him because of grace;
yet if it appear to him that he hath grace in his heart, or if he make an outward profession of love to God, he does highly esteem of him Because of grace;
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(9) part (DIV1)
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on the contrary, if hee see a great man, though in great honour and esteeme with men,
on the contrary, if he see a great man, though in great honour and esteem with men,
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(9) part (DIV1)
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yet he respects him not if he want grace: Therefore examine your selves whether you are able to distinguish of persons in this kinde.
yet he respects him not if he want grace: Therefore examine your selves whither you Are able to distinguish of Persons in this kind.
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(9) part (DIV1)
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Secondly, for things; he is able to judge of things whether they be spirituall or earthly, he is able now to know what is truth, and to embrace it;
Secondly, for things; he is able to judge of things whither they be spiritual or earthly, he is able now to know what is truth, and to embrace it;
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(9) part (DIV1)
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and what is error, and to refuse it; hee hath now a Touch-stone in himselfe;
and what is error, and to refuse it; he hath now a Touchstone in himself;
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(9) part (DIV1)
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that is, hee hath the Spirit of discerning, whereby he makes tryall of graces, and layes hold on those which will endure the touch, those hee will receive as spirituall;
that is, he hath the Spirit of discerning, whereby he makes trial of graces, and lays hold on those which will endure the touch, those he will receive as spiritual;
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(9) part (DIV1)
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the other which will not, he casts out as counterfeit:
the other which will not, he Cast out as counterfeit:
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(9) part (DIV1)
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therefore the Apostle saith, 1 Cor. 2. 9. The eye hath not seene, nor the eare heard,
Therefore the Apostle Says, 1 Cor. 2. 9. The eye hath not seen, nor the ear herd,
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(9) part (DIV1)
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neither have entred into the heart of man, the things that God hath prepared for them that love him: neither have entered into the heart of man, the things that God hath prepared for them that love him:
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(9) part (DIV1)
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that is, hee was not able to judge of things in that manner as now hee can.
that is, he was not able to judge of things in that manner as now he can.
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Therefore examine your selves whether there bee a new life put into you, whereby you are able to judge of persons and things in another manner than you did before.
Therefore examine your selves whither there be a new life put into you, whereby you Are able to judge of Persons and things in Another manner than you did before.
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(9) part (DIV1)
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But you will say unto mee, How shall I know that my heart is renewed by the Spirit,
But you will say unto me, How shall I know that my heart is renewed by the Spirit,
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(9) part (DIV1)
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and that there is a new life put into me?
and that there is a new life put into me?
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(9) part (DIV1)
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To this I answer, that you shall know whether your heart is renewed by the Spirit, by these three things: first, by thy affections: secondly, by thy speeches: and thirdly, by thy actions.
To this I answer, that you shall know whither your heart is renewed by the Spirit, by these three things: First, by thy affections: secondly, by thy Speeches: and Thirdly, by thy actions.
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(9) part (DIV1)
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First, I say, thou shalt know it by thy affections; for by these thou maist know whether thou be heavenly minded or no:
First, I say, thou shalt know it by thy affections; for by these thou Mayest know whither thou be heavenly minded or no:
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(9) part (DIV1)
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and that thou maist not doubt of it, our Saviour gives the same marke of a renewed heart, Mat. 6. 21. Where your treasure is, there will your hearts be also:
and that thou Mayest not doubt of it, our Saviour gives the same mark of a renewed heart, Mathew 6. 21. Where your treasure is, there will your hearts be also:
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(9) part (DIV1)
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you may know that where your heart is there is your treasure, what your heart is set upon there your affections are;
you may know that where your heart is there is your treasure, what your heart is Set upon there your affections Are;
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(9) part (DIV1)
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for the proper seat of love is the heart.
for the proper seat of love is the heart.
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(9) part (DIV1)
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Now if the heart be renewed and regenerated by the spirit, there will be a love of spirituall things,
Now if the heart be renewed and regenerated by the Spirit, there will be a love of spiritual things,
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(9) part (DIV1)
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and this love will be get heavenly affections.
and this love will be get heavenly affections.
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(9) part (DIV1)
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A man may certainly know what estate he is in, whether hee be regenerate or no by his affections,
A man may Certainly know what estate he is in, whither he be regenerate or not by his affections,
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(9) part (DIV1)
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how he is affected, what love hee beares unto heavenly things;
how he is affected, what love he bears unto heavenly things;
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(9) part (DIV1)
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for there is life in affections, and as a man that lives knowes that hee lives,
for there is life in affections, and as a man that lives knows that he lives,
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(9) part (DIV1)
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so a man that hath spirituall love in his heart towards God cannot but certainly know it,
so a man that hath spiritual love in his heart towards God cannot but Certainly know it,
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(9) part (DIV1)
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except it be in time of temptation, and then it may be he may not find that love of God in his heart;
except it be in time of temptation, and then it may be he may not find that love of God in his heart;
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but this sense of the want of the love of God is but for a time, it continues not;
but this sense of the want of the love of God is but for a time, it continues not;
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(9) part (DIV1)
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therfore the holy Ghost when hee would describe a heavenly minded man, hee describes him by his affections,
Therefore the holy Ghost when he would describe a heavenly minded man, he describes him by his affections,
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(9) part (DIV1)
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as the best marke to try him by:
as the best mark to try him by:
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(9) part (DIV1)
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as Abraham would command his servants to serue God, and Nehemiah feared God, and David, Psal. 112. 1. delighted greatly in the commandements of God:
as Abraham would command his Servants to serve God, and Nehemiah feared God, and David, Psalm 112. 1. delighted greatly in the Commandments of God:
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now wherfore did they obey God, and feare God, and delight in the Commandements of God,
now Wherefore did they obey God, and Fear God, and delight in the commandments of God,
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(9) part (DIV1)
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but because of that inward love they beare unto him.
but Because of that inward love they bear unto him.
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We know every man can tell whether he loves such a man or such a thing,
We know every man can tell whither he loves such a man or such a thing,
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or whether hee hates such a man or such a thing by the affection hee beares to them;
or whither he hates such a man or such a thing by the affection he bears to them;
cc cs pns31 vvz d dt n1 cc d dt n1 p-acp dt n1 pns31 vvz p-acp pno32;
(9) part (DIV1)
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in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects:
in like manner a man may know whither he be heavenly or earthly minded by the affections he carries towards the things he affects:
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(9) part (DIV1)
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therefore examine your selves, what are the things that you love most, that you thinke upon most, that you take care of most, that you take most care to get and to keepe, are they earthly or heavenly things? those things you doe love best and your affections are most set upon, that your thoughts are most troubled withall,
Therefore examine your selves, what Are the things that you love most, that you think upon most, that you take care of most, that you take most care to get and to keep, Are they earthly or heavenly things? those things you do love best and your affections Are most Set upon, that your thoughts Are most troubled withal,
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(9) part (DIV1)
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if they be earthly, you may iustly feare your estates;
if they be earthly, you may justly Fear your estates;
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for the affections flow from love, and therefore if you did not love them you would not set your hearts and affections upon them.
for the affections flow from love, and Therefore if you did not love them you would not Set your hearts and affections upon them.
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(9) part (DIV1)
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Secondly, you shall know whether your hearts be renewed by your Speeches: now this may seeme but a slender signe of a renewed heart,
Secondly, you shall know whither your hearts be renewed by your Speeches: now this may seem but a slender Signen of a renewed heart,
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because it is hard to iudge aright by outward appearances, to know the sincerity of the hart by the speeches:
Because it is hard to judge aright by outward appearances, to know the sincerity of the heart by the Speeches:
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yet seeing Christ makes it a signe of a renewed heart. I may the more safely follow him;
yet seeing christ makes it a Signen of a renewed heart. I may the more safely follow him;
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(9) part (DIV1)
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our Saviour saith, Mat. 12. 34. that out of the abundance of the heart the mouth speaketh;
our Saviour Says, Mathew 12. 34. that out of the abundance of the heart the Mouth speaks;
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that is, there is abundance in the heart either of good or evill:
that is, there is abundance in the heart either of good or evil:
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Now if the heart be full of heavenly mindednesse, if, I say, this abundance that is in the heart be grace,
Now if the heart be full of heavenly Mindedness, if, I say, this abundance that is in the heart be grace,
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(9) part (DIV1)
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then it will appeare in the speeches; for the speeches doe naturally flow from the affections that are in the heart;
then it will appear in the Speeches; for the Speeches do naturally flow from the affections that Are in the heart;
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but if the abundance that is in the heart be evill, then the heart cannot but send out foule speeches and rotten communication;
but if the abundance that is in the heart be evil, then the heart cannot but send out foul Speeches and rotten communication;
cc-acp cs dt n1 cst vbz p-acp dt n1 vbb j-jn, cs dt n1 vmbx p-acp vvi av j n2 cc j-vvn n1;
(9) part (DIV1)
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and therfore our Saviour saith, A good tree cannot bring forth evill fruit, nor an evill tree good fruit:
and Therefore our Saviour Says, A good tree cannot bring forth evil fruit, nor an evil tree good fruit:
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(9) part (DIV1)
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it is unpossible that a heart which doth abound, and is full of earthly mindednesse, but it will breake forth and appeare by his speeches:
it is unpossible that a heart which does abound, and is full of earthly Mindedness, but it will break forth and appear by his Speeches:
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(9) part (DIV1)
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the filthinesse that is in his heart, if it have not vent, it will burst;
the filthiness that is in his heart, if it have not vent, it will burst;
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(9) part (DIV1)
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as wee know a new vessell that hath wine put into it, must have a vent or else it will burst;
as we know a new vessel that hath wine put into it, must have a vent or Else it will burst;
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(9) part (DIV1)
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and by the vent you may know what wine it is:
and by the vent you may know what wine it is:
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(9) part (DIV1)
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so, the speeches are the vent of the heart, and by them you may see what is in the heart;
so, the Speeches Are the vent of the heart, and by them you may see what is in the heart;
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(9) part (DIV1)
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if grace be there, the speech s will favour of it, as a Caske will taste of that which is in it.
if grace be there, the speech s will favour of it, as a Cask will taste of that which is in it.
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(9) part (DIV1)
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But you will say, The heart is of a great depth, and who can search it? who is able to know whether the heart be renewed or no, by the speeches?
But you will say, The heart is of a great depth, and who can search it? who is able to know whither the heart be renewed or no, by the Speeches?
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(9) part (DIV1)
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To this I answer, I say not that a man may at all times, and in all places, judge of it aright;
To this I answer, I say not that a man may At all times, and in all places, judge of it aright;
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(9) part (DIV1)
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but I say, that a man may certainly know himselfe whether hee be renewed or no;
but I say, that a man may Certainly know himself whither he be renewed or no;
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(9) part (DIV1)
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which is the thing we seek to prove in this place; that a man may know from what root they spring, whether of weaknesse, by rebellion, or naturally through unmortified lusts:
which is the thing we seek to prove in this place; that a man may know from what root they spring, whither of weakness, by rebellion, or naturally through unmortified Lustiest:
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(9) part (DIV1)
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I say not, but sometimes a child of God, a regenerated man may have foul speeches in his mouth,
I say not, but sometime a child of God, a regenerated man may have foul Speeches in his Mouth,
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(9) part (DIV1)
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& yet his heart be good towards God;
& yet his heart be good towards God;
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(9) part (DIV1)
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he may have rotten talke, but it is but for a time, it will not continue,
he may have rotten talk, but it is but for a time, it will not continue,
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(9) part (DIV1)
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and it will cause much sorrow of heart, if hee have grace, when his conscience touches him for it. 2 Tim. 2. 20, 21. In a great mans house there are vessels of honour, and vessels of dishonor;
and it will cause much sorrow of heart, if he have grace, when his conscience touches him for it. 2 Tim. 2. 20, 21. In a great men house there Are vessels of honour, and vessels of dishonour;
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(9) part (DIV1)
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if a man therfore purge himselfe, he shal be a vessell of honor, and yet have corruption in him, there may corrupt communication come out of his mouth,
if a man Therefore purge himself, he shall be a vessel of honour, and yet have corruption in him, there may corrupt communication come out of his Mouth,
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(9) part (DIV1)
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and yet he keep his goodnes;
and yet he keep his Goodness;
cc av pns31 vvb po31 n1;
(9) part (DIV1)
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as a vessel of gold may be foule within, and yet cease not to be gold, a vessell of honor, neither lose it excellency;
as a vessel of gold may be foul within, and yet cease not to be gold, a vessel of honour, neither loose it excellency;
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(9) part (DIV1)
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so a regenerate man may have in the abundance of his heart, some chaffe aswell as wheat, some corruption aswel as grace,
so a regenerate man may have in the abundance of his heart, Some chaff aswell as wheat, Some corruption aswell as grace,
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(9) part (DIV1)
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and yet be a vessel of gold; that is, heavenly minded:
and yet be a vessel of gold; that is, heavenly minded:
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(9) part (DIV1)
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for the Apostle saith, If anyman therfore purge himselfe, he shall be a vessell of honor, notwithstanding his corruption in his heart,
for the Apostle Says, If anyman Therefore purge himself, he shall be a vessel of honour, notwithstanding his corruption in his heart,
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(9) part (DIV1)
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& it appeare in his speech;
& it appear in his speech;
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yet if he purge himselfe, if he labor to mortifie them, if he labor to rid his heart of thē, he shal be a vessel of honor.
yet if he purge himself, if he labour to mortify them, if he labour to rid his heart of them, he shall be a vessel of honour.
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(9) part (DIV1)
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But you will say, It may be that wee shall have not alwaies occasions to try men by their speeches,
But you will say, It may be that we shall have not always occasions to try men by their Speeches,
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(9) part (DIV1)
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how then shall we know whether their hearts be renewed?
how then shall we know whither their hearts be renewed?
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To this I answer, I• is true, that it may so fal out that we cannot try men by their speeches,
To this I answer, I• is true, that it may so fall out that we cannot try men by their Speeches,
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(9) part (DIV1)
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yet silence will declare in part what is in the heart;
yet silence will declare in part what is in the heart;
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let a regenerate man besilent, and his silence will shew that hee hath a renewed heart;
let a regenerate man besilent, and his silence will show that he hath a renewed heart;
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if he be reproached or slandred, his patience in suffering showes the uprightnes of his hart;
if he be reproached or slandered, his patience in suffering shows the uprightness of his heart;
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(9) part (DIV1)
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but if he speake, it hath a greater force, and will more manifestly appeare:
but if he speak, it hath a greater force, and will more manifestly appear:
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(9) part (DIV1)
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so on the contrary, the rottennesse that is in the heart, wil appeare in impatiency of spirit.
so on the contrary, the rottenness that is in the heart, will appear in impatiency of Spirit.
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(9) part (DIV1)
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Thirdly, you may know whether your hearts be renewed, by your actions: this also our Savior makes another signe of a renewed heart;
Thirdly, you may know whither your hearts be renewed, by your actions: this also our Saviour makes Another Signen of a renewed heart;
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(9) part (DIV1)
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Mat. 7. 20. By their works you shall know them; that is, by their actions. Now every thing is knowne by his actions;Mathew 7. 20. By their works you shall know them; that is, by their actions. Now every thing is known by his actions;
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(9) part (DIV1)
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therfore examine your selves what are your actions, are they the actions of the regenerate part,
Therefore examine your selves what Are your actions, Are they the actions of the regenerate part,
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(9) part (DIV1)
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or of the ueregenerate part, are they holy actions, or are they uncleane actions? By this you may know whether you be heavenly minded or no.
or of the ueregenerate part, Are they holy actions, or Are they unclean actions? By this you may know whither you be heavenly minded or no.
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(9) part (DIV1)
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Now this must necessarily follow the other two;
Now this must necessarily follow the other two;
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(9) part (DIV1)
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for if the heart be renewed, then there will be heavenly affections in it towards God,
for if the heart be renewed, then there will be heavenly affections in it towards God,
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(9) part (DIV1)
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and spirituall things, and if heavenly affections, then there will bee heavenly speeches; for these flow from heavenly affections;
and spiritual things, and if heavenly affections, then there will be heavenly Speeches; for these flow from heavenly affections;
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(9) part (DIV1)
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and if there bee these two, then there must needs bee holy actions:
and if there be these two, then there must needs be holy actions:
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(9) part (DIV1)
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therefore our Saviour saith, Luk. 6. 45. A good man out of the good treasure of his heart, bringeth forth good fruit;
Therefore our Saviour Says, Luk. 6. 45. A good man out of the good treasure of his heart, brings forth good fruit;
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(9) part (DIV1)
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that is, if the heart have in it a treasure of heavenly affections and speeches, it cannot bee but it will send forth good actions in the life.
that is, if the heart have in it a treasure of heavenly affections and Speeches, it cannot be but it will send forth good actions in the life.
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(9) part (DIV1)
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The fift and last signe whereby you may examine your selves, whether you be heavenly minded or no, is, by examining your selves how you stand affected towards him that seekes to take these earthly members from you;
The fift and last Signen whereby you may examine your selves, whither you be heavenly minded or no, is, by examining your selves how you stand affected towards him that seeks to take these earthly members from you;
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how you stand affected with him that reproves you for your earthly mindednesse.
how you stand affected with him that reproves you for your earthly Mindedness.
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(9) part (DIV1)
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This is a signe that Paul gives of an unsound heart, 2 Tim. 4. 3. The time will come that they will not endure wholesome doctrine:
This is a Signen that Paul gives of an unsound heart, 2 Tim. 4. 3. The time will come that they will not endure wholesome Doctrine:
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(9) part (DIV1)
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that is, they will not endure the Word of reproofe, but will be ready to revile them that shall reprove them:
that is, they will not endure the Word of reproof, but will be ready to revile them that shall reprove them:
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(9) part (DIV1)
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and therefore hee addes, that they shall heape to themselves Teachers; they shall affect those that shall speake so as they would have them.
and Therefore he adds, that they shall heap to themselves Teachers; they shall affect those that shall speak so as they would have them.
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(9) part (DIV1)
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Now this is a signe of earthly mindednesse, when they are offended with him that shall reprove them for their sinne;
Now this is a Signen of earthly Mindedness, when they Are offended with him that shall reprove them for their sin;
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(9) part (DIV1)
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for if men reckon these members as a part of themselves, then you cannot touch them but you must touch their lives,
for if men reckon these members as a part of themselves, then you cannot touch them but you must touch their lives,
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(9) part (DIV1)
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for these are a part of their life; and if you seeke to take these away, you seeke to take away their lives:
for these Are a part of their life; and if you seek to take these away, you seek to take away their lives:
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•ow what man will bee contented to part with his life? It is a principle in Nature that God hath implanted in every creature, to love their lives;
•ow what man will be contented to part with his life? It is a principle in Nature that God hath implanted in every creature, to love their lives;
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1707
but if you account them not as a part of your selves, but as your enemies,
but if you account them not as a part of your selves, but as your enemies,
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(9) part (DIV1)
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1708
then you wil account him as a spiritualfriend that shall helpe you to slay them;
then you will account him as a spiritualfriend that shall help you to slay them;
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(9) part (DIV1)
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1709
for who is there that will not love him that shall helpe him to slay his enemie? Therefore if the heart be heavenly disposed, he reckons them as his enemies;
for who is there that will not love him that shall help him to slay his enemy? Therefore if the heart be heavenly disposed, he reckons them as his enemies;
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(9) part (DIV1)
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1710
but if he be not renewed, hee accounts them as a part of himselfe: therefore examine your selves by this, whether you be heavenly minded or no.
but if he be not renewed, he accounts them as a part of himself: Therefore examine your selves by this, whither you be heavenly minded or no.
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(9) part (DIV1)
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1711
The Use of this that hath beene spoken, is for exhortation unto all those that are heavenly minded:
The Use of this that hath been spoken, is for exhortation unto all those that Are heavenly minded:
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(9) part (DIV1)
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1712
Let mee now exhort such to persevere in heavenly mindednesse, let them labour to grow every day more heavenly minded then other.
Let me now exhort such to persevere in heavenly Mindedness, let them labour to grow every day more heavenly minded then other.
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1713
Rev. 22. 11. Let them that be holy, be holy still; Rev. 22. 11. Let them that be holy, be holy still;
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1714
that is, let them bee more holy, let them labour to grow in heavenly mindednesse, let them labour to keepe their hearts pure from this earthly mindednesse,
that is, let them be more holy, let them labour to grow in heavenly Mindedness, let them labour to keep their hearts pure from this earthly Mindedness,
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1715
because it will soile their soules: for all sinne is of a soiling nature; if it enter into the heart, it will leave a spot behinde it:
Because it will soil their Souls: for all sin is of a soiling nature; if it enter into the heart, it will leave a spot behind it:
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1716
now wee know that if a man have a rich garment which he sets much by, hee will be marvellous carefull to keepe all kinde of grease and spots out of it;
now we know that if a man have a rich garment which he sets much by, he will be marvellous careful to keep all kind of grease and spots out of it;
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1717
so it should bee a Christians duty to labour to keepe all soile out of his soule,
so it should be a Christians duty to labour to keep all soil out of his soul,
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(9) part (DIV1)
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1718
because it is a precious garment, and the residing place of the Spirit:
Because it is a precious garment, and the residing place of the Spirit:
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1719
we know that if a man have one spot in his garment, it makes him out of love with it,
we know that if a man have one spot in his garment, it makes him out of love with it,
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1720
and then cares not how many lights upon it;
and then Cares not how many lights upon it;
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(9) part (DIV1)
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1721
so it is with sinne, if thou suffer thy heart to bee spotted but with one sinne, it will worke carelesnesse in thee,
so it is with sin, if thou suffer thy heart to be spotted but with one sin, it will work carelessness in thee,
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(9) part (DIV1)
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1722
so that hereafter thou wilt not much care what sin thou commit, nor how thy soule is soiled:
so that hereafter thou wilt not much care what since thou commit, nor how thy soul is soiled:
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(9) part (DIV1)
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1723
therefore it behoves you to keepe your hearts from every sinne, and to make conscience of little sinnes.
Therefore it behoves you to keep your hearts from every sin, and to make conscience of little Sins.
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1724
And so much the rather, because the glory of God is engaged on your conversation;
And so much the rather, Because the glory of God is engaged on your Conversation;
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(9) part (DIV1)
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1725
if thou shalt soile thy selfe with any sinne, that hath taken upon thee the profession of the Gospell, God will be dishonoured,
if thou shalt soil thy self with any sin, that hath taken upon thee the profession of the Gospel, God will be dishonoured,
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(9) part (DIV1)
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1726
and the Gospell will bee scandaled: Againe, keep thy heart, because God takes special notice of all thy actions;
and the Gospel will be scandaled: Again, keep thy heart, Because God Takes special notice of all thy actions;
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1727
as for dogs and swine, as for the actions of unregenerate men, he regards them not;
as for Dogs and Swine, as for the actions of unregenerate men, he regards them not;
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(9) part (DIV1)
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1728
because his glory is not engaged upon their conversation, he expects nothing from them;
Because his glory is not engaged upon their Conversation, he expects nothing from them;
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(9) part (DIV1)
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1729
but as for you, he takes a particular notice of all your actions, speeches, and behaviours,
but as for you, he Takes a particular notice of all your actions, Speeches, and behaviours,
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(9) part (DIV1)
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1730
and therefore you should be marvellous carefull over your hearts. Againe, looke unto secret sinnes, because hee is the searcher of the heart;
and Therefore you should be marvellous careful over your hearts. Again, look unto secret Sins, Because he is the searcher of the heart;
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(9) part (DIV1)
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1731
let the feare of God set in order every faculty of your soules to keepe out every sinne, every evill thought,
let the Fear of God Set in order every faculty of your Souls to keep out every sin, every evil Thought,
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1732
because hee takes speciall notice of it.
Because he Takes special notice of it.
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(9) part (DIV1)
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1733
And that I may the better prevaile with you, I will briefly lay downe some Motives to move you to keepe this diligent watch over your hearts.
And that I may the better prevail with you, I will briefly lay down Some Motives to move you to keep this diligent watch over your hearts.
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(9) part (DIV1)
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1734
The first Motive to move every Christian to continue and grow in heavenly mindednesse, is this, because by this meanes hee may bee able to doe every good worke.
The First Motive to move every Christian to continue and grow in heavenly Mindedness, is this, Because by this means he may be able to do every good work.
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1735
2 Tim. 3. 21. If a man therefore purge himselfe, hee shall be a vessell of honour, fit for every good worke:
2 Tim. 3. 21. If a man Therefore purge himself, he shall be a vessel of honour, fit for every good work:
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(9) part (DIV1)
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1736
that is, if hee labour to rid his heart of earthly mindednesse, he shall have a new life put into him, whereby hee shall bee able to performe holy duties in another manner then before.
that is, if he labour to rid his heart of earthly Mindedness, he shall have a new life put into him, whereby he shall be able to perform holy duties in Another manner then before.
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(9) part (DIV1)
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1737
Now what is the reason that there is such complaint among Christians that they cannot pray,
Now what is the reason that there is such complaint among Christians that they cannot pray,
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(9) part (DIV1)
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1738
and are so dull and slaggish in the performance of holy duties, but because they have not rid their hearts of earthly mindednesse? What is the reason that there is so much Preaching, and so little practise;
and Are so dull and slaggish in the performance of holy duties, but Because they have not rid their hearts of earthly Mindedness? What is the reason that there is so much Preaching, and so little practice;
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(9) part (DIV1)
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1739
and so much hearing, and so little edifying;
and so much hearing, and so little edifying;
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(9) part (DIV1)
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1740
but because men are earthly minded? If they would purge themselves of this earthly mindednesse, it is unpossible but that there would bee more spirituall life in them, in the performance of spirituall duties.
but Because men Are earthly minded? If they would purge themselves of this earthly Mindedness, it is unpossible but that there would be more spiritual life in them, in the performance of spiritual duties.
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1741
Therefore if it were for no other cause but this, that you may be inabled unto every good worke and holy dutie,
Therefore if it were for no other cause but this, that you may be enabled unto every good work and holy duty,
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(9) part (DIV1)
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1742
and that you may keepe in you your spirituall life, feeling and moving, labour to keepe thy heart cleane from sinne.
and that you may keep in you your spiritual life, feeling and moving, labour to keep thy heart clean from sin.
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1743
The second motive to move Christians to grow in heavenly mindednesse, is, because that by this, God is honoured;
The second motive to move Christians to grow in heavenly Mindedness, is, Because that by this, God is honoured;
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1744
I say, it is a glorie to God if thou keepe thy heart cleane:
I say, it is a glory to God if thou keep thy heart clean:
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(9) part (DIV1)
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1745
Now what man is there that would not willingly glorifie God, who stuck not to give Christ for him? It is a glorie unto God when the Professors of the Word live a holy life;
Now what man is there that would not willingly Glorify God, who stuck not to give christ for him? It is a glory unto God when the Professors of the Word live a holy life;
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1746
for what is the nature of the Word but to cleanse? now when it worketh not this effect in them,
for what is the nature of the Word but to cleanse? now when it works not this Effect in them,
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1747
or at least when it appeares not in them, it doth detract from the excellencie of the Word.
or At least when it appears not in them, it does detract from the excellency of the Word.
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1748
The Apostle layes downe the nature of a true Christian, Iam. 1. 21. Pure Religion is this, to keepe ones selfe unspotted of the world;
The Apostle lays down the nature of a true Christian, Iam. 1. 21. Pure Religion is this, to keep ones self unspotted of the world;
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1749
that is, a spotlesse life is that which best beseemes a Christian man that takes upon him the profession of the Gospel,
that is, a spotless life is that which best beseems a Christian man that Takes upon him the profession of the Gospel,
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1750
and that which brings much glorie unto God is a blamelesse conversation:
and that which brings much glory unto God is a blameless Conversation:
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1751
and to this end the Apostle exhorts, Let (saith he) your Conversation be without covetousnesse, Heb. 13. 5. as if hee should say,
and to this end the Apostle exhorts, Let (Says he) your Conversation be without covetousness, Hebrew 13. 5. as if he should say,
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1752
an unsatiable desire doth detract from the glorie of God: therefore let this move men to be heavenly minded.
an unsatiable desire does detract from the glory of God: Therefore let this move men to be heavenly minded.
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1753
The third Motive to move every Christian to grow in heavenly mindednesse, is, because hee may prevaile with God in prayer: Iam. 5. 16. the Apostle saith, that The prayer of a faithfull man availeth much,
The third Motive to move every Christian to grow in heavenly Mindedness, is, Because he may prevail with God in prayer: Iam. 5. 16. the Apostle Says, that The prayer of a faithful man availeth much,
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1754
if it bee fervent that is, it hath a great force with God for a blessing:if it be fervent that is, it hath a great force with God for a blessing:
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1755
Now this should bee a marvellous encouragement to keepe the heart cleane, in regard of the great necessitie that the Church hath of our prayers;
Now this should be a marvellous encouragement to keep the heart clean, in regard of the great necessity that the Church hath of our Prayers;
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1756
and therefore if we would not for ourselves prevaile with God, yet in regard of the great need that the Church stands in at this present, we should be moved to doe this duty.
and Therefore if we would not for ourselves prevail with God, yet in regard of the great need that the Church Stands in At this present, we should be moved to do this duty.
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1757
But you will say, that wee are but few, or that I am but one, and how can we be able to prevaile thus with God.
But you will say, that we Are but few, or that I am but one, and how can we be able to prevail thus with God.
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1758
To this I answer, Grant that you be but a few, yet a few may doe much good;
To this I answer, Grant that you be but a few, yet a few may do much good;
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1759
Ezek. 22. 30. speaking of the destruction of Jerusalem, I sought, saith the Lord, for a man to stand in the gappe, and there was none: Ezekiel 22. 30. speaking of the destruction of Jerusalem, I sought, Says the Lord, for a man to stand in the gap, and there was none:
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1760
Hee speakes there in the singular number, if there had beene but one; that is, but a few, they might have prevailed much with God:
He speaks there in the singular number, if there had been but one; that is, but a few, they might have prevailed much with God:
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1761
so I say unto you, though we be but a few, yet if wee keepe our hearts pure, wee may doe much with God;
so I say unto you, though we be but a few, yet if we keep our hearts pure, we may do much with God;
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(9) part (DIV1)
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1762
nay, though thou bee but a particular person, thou maist prevaile much with God; as Moses did for the Children of Israel:
nay, though thou be but a particular person, thou Mayest prevail much with God; as Moses did for the Children of Israel:
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1763
when a damme is new broken, the casting in of a little dirt will hinder the course of water,
when a dam is new broken, the casting in of a little dirt will hinder the course of water,
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1764
but if it be not holpen in time, it will not easily be stopt; •o in time a few may prevent a Judgement;
but if it be not helped in time, it will not Easily be stopped; •o in time a few may prevent a Judgement;
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(9) part (DIV1)
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1765
nay, such a J•dgement as otherwise may destroy a whole land; if the heart bee truly sanctified, it hath a great force with God:
nay, such a J•dgement as otherwise may destroy a Whole land; if the heart be truly sanctified, it hath a great force with God:
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1766
Againe, a man that would pray if he doe not speake, but many times he is forced to send forth sighes and grones unto God, this is of great power with God;
Again, a man that would pray if he do not speak, but many times he is forced to send forth sighs and groans unto God, this is of great power with God;
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1767
but if hee powre out his heart in voyce, it hath a greater force: and therefore the Wise-man saith, that the words of the righteous are precious;
but if he pour out his heart in voice, it hath a greater force: and Therefore the Wiseman Says, that the words of the righteous Are precious;
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1768
that is, of great worth with God: and therefore let this move men to be heavenly minded.
that is, of great worth with God: and Therefore let this move men to be heavenly minded.
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1769
HOW TO MORTIFIE FORNICATION. Colossians 3. 1. Mortifie therefore your members which are upon the earth:HOW TO MORTIFY FORNICATION. colossians 3. 1. Mortify Therefore your members which Are upon the earth:
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1770
Fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is Idolatry.
Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.
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1771
HAving handled in generall the Doctrine of Mortification, according to the Method of the Apostle, I am now come to descend to the considering of particulars,
HAving handled in general the Doctrine of Mortification, according to the Method of the Apostle, I am now come to descend to the considering of particulars,
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1772
as they are laid downe in my Text;
as they Are laid down in my Text;
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1773
and would speak of them in the order as they are ranked by the holy Spirit,
and would speak of them in the order as they Are ranked by the holy Spirit,
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1774
but that the affinity and neerenesse betwixt three of these sinnes, namely, Fornication, Uncleannesse, and evill Concupiscence, makes me to confound them,
but that the affinity and nearness betwixt three of these Sins, namely, Fornication, Uncleanness, and evil Concupiscence, makes me to confound them,
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1775
and promiscuously to mingle them together.
and promiscuously to mingle them together.
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1776
Let us therefore consider first of the nature of every of these sinnes particularly by themselves,
Let us Therefore Consider First of the nature of every of these Sins particularly by themselves,
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1777
and afterward make some use and application to our selves of them altogether.
and afterwards make Some use and application to our selves of them altogether.
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1778
The Doctrine that arises in generall from these words, is, That All Vncleannesse is a thing God would have mortified and quite destroyed out of the hearts that hee would dwell in.
The Doctrine that arises in general from these words, is, That All Uncleanness is a thing God would have mortified and quite destroyed out of the hearts that he would dwell in.
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1779
All filthinesse and uncleannesse is a member of the old man;
All filthiness and uncleanness is a member of the old man;
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1780
now in such as Christ dwels in, the old man is crucified, he is dead with Christ;
now in such as christ dwells in, the old man is Crucified, he is dead with christ;
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1781
now hee that is dead with him, is freed from him:
now he that is dead with him, is freed from him:
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1782
and againe, he that is in the second Adam, hath power to mortifie the members of the old man.
and again, he that is in the second Adam, hath power to mortify the members of the old man.
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1783
All Gods children must be purified and cleansed from all pollution, as the Apostle expressely commands us, Ephes. 5. 1. Be ye followers of God as deare children: that is, be ye like unto God your Father,
All God's children must be purified and cleansed from all pollution, as the Apostle expressly commands us, Ephesians 5. 1. Be you followers of God as deer children: that is, be you like unto God your Father,
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1784
as children resemble their naturall fathers; now God is pure and holy, therefore must ye bee so also:
as children resemble their natural Father's; now God is pure and holy, Therefore must you be so also:
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1785
and then it followes, vers. 3. But fornication, and all uncleannesse, or covetousnesse, let it not be once named amongst you, as becommeth Saints:
and then it follows, vers. 3. But fornication, and all uncleanness, or covetousness, let it not be once nam among you, as becomes Saints:
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1786
that is, let all such filthinesse be so farre from you, as never any mention be made of it amongst you;
that is, let all such filthiness be so Far from you, as never any mention be made of it among you;
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1787
if it should by chance enter into your thoughts, be sure to kill it there, let it not come no farther, never to the naming of it:
if it should by chance enter into your thoughts, be sure to kill it there, let it not come no farther, never to the naming of it:
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1788
As it becommeth Saints; that is, holy ones, Gods children and peculiar people, it were unbecomming,As it becomes Saints; that is, holy ones, God's children and peculiar people, it were unbecoming,
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1789
and a great shame to them to be uncleane, to be unlike God their Father, who is holy.
and a great shame to them to be unclean, to be unlike God their Father, who is holy.
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1790
In like manner, hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7. 1. that is, Let us purifie our harts from the corruption of lust and concupiscence which is therein, striving to make perfect our holinesse in the feare of the Lord;
In like manner, he exhorts us to cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God, 2 Cor. 7. 1. that is, Let us purify our hearts from the corruption of lust and concupiscence which is therein, striving to make perfect our holiness in the Fear of the Lord;
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1791
and so more fully also in 1 Thes. 4. 3 4, 5. he sets downe the particular uncleannesses should be abstained from,
and so more Fully also in 1 Thebes 4. 3 4, 5. he sets down the particular Uncleannesses should be abstained from,
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1792
and mentions two of the very same spoken of in my Text, namely, Fornication, and lust of concupiscence the words are (for they are worthy your marking) This is the will of God even your sanctification, that you should abstaine from fornication:
and mentions two of the very same spoken of in my Text, namely, Fornication, and lust of concupiscence the words Are (for they Are worthy your marking) This is the will of God even your sanctification, that you should abstain from fornication:
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1793
that every one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence, &c. and therfore we ought to m•rtifie and destroy all the filthinesse that is in our hearts,that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, etc. and Therefore we ought to m•rtifie and destroy all the filthiness that is in our hearts,
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1794
if wee would bee accounted Gods children, and have his Spirit to dwell in vs. But that for the generall:
if we would be accounted God's children, and have his Spirit to dwell in us But that for the general:
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1795
we come to particulars, and will speake of the first sinne that is named in the Text, Fornication:
we come to particulars, and will speak of the First sin that is nam in the Text, Fornication:
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1796
whence the poynt of Doctrine is this, That Fornication is one of the sins that are here to be mortified.
whence the point of Doctrine is this, That Fornication is one of the Sins that Are Here to be mortified.
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1797
Fornication is a sinne betweene two single persons, and in that it differs from Adultery: Fornication is a sin between two single Persons, and in that it differs from Adultery:
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1798
and although it be not altogether so haynous as Adultery, because by it the Covenant of God is not violated as by the other spoken of, Prov. 2. 17. neither finde wee the punishment absolutely to bee death,
and although it be not altogether so heinous as Adultery, Because by it the Covenant of God is not violated as by the other spoken of, Curae 2. 17. neither find we the punishment absolutely to be death,
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1799
yet it is a grievous sinne, and to bee feared, in that it subjects those men that are guilty of it, to the curse of God and damnation:
yet it is a grievous sin, and to be feared, in that it subject's those men that Are guilty of it, to the curse of God and damnation:
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1800
for the Apostle saith 1 Cor. 6. 9. No fornicator shall enter into the kingdome of heaven;
for the Apostle Says 1 Cor. 6. 9. No fornicator shall enter into the Kingdom of heaven;
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1801
It deprives a man of happinesse, banishes him out of Gods kingdome into the dominion of the Devill,
It deprives a man of happiness, Banishes him out of God's Kingdom into the dominion of the devil,
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1802
and territories of hell, never to bee exempted from the intolerable torments of Gods eternal vengeance.
and territories of hell, never to be exempted from the intolerable torments of God's Eternal vengeance.
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1803
But to lay open the haynousnesse of this sinne, wee will consider these foure things: First, the sinfulnesse Secondly, the punishment Thirdly, the danger Fourthly, the deceitfulnesse of it.
But to lay open the heinousness of this sin, we will Consider these foure things: First, the sinfulness Secondly, the punishment Thirdly, the danger Fourthly, the deceitfulness of it.
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1804
First, the sinfulnesse of this sinne of Fornication appeares first in great contrariety that it hath with Gods Spirit, more than all other sinnes.
First, the sinfulness of this sin of Fornication appears First in great contrariety that it hath with God's Spirit, more than all other Sins.
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1805
Betwixt Gods Spirit and every sinne, there is a certaine contrariety and repugnancy, as in nature we know there is betwixt heat and cold;
Betwixt God's Spirit and every sin, there is a certain contrariety and repugnancy, as in nature we know there is betwixt heat and cold;
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1806
now in all contraries an intense degree is more repugnant than a remisse, as an intense heat is more contrary than an heat in a lesse degree;
now in all contraries an intense degree is more repugnant than a remiss, as an intense heat is more contrary than an heat in a less degree;
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1807
so it is with Gods Spirit and this sinne, they are contrary in an intense degree, and therefore most repugnant unto;
so it is with God's Spirit and this sin, they Are contrary in an intense degree, and Therefore most repugnant unto;
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1808
for the Spirit delights in holinesse, and this sinne in nothing but filthinesse;
for the Spirit delights in holiness, and this sin in nothing but filthiness;
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1809
that is pure and undefiled, but this hath a great deformity in it, and therefore consequently must needs bee odious in his eyes.
that is pure and undefiled, but this hath a great deformity in it, and Therefore consequently must needs be odious in his eyes.
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1810
Besides, this is contrary to our calling, as the Apostle saith, 1 Thes. 4. 7. For God hath not called us unto uncleannesse, but unto holinesse.
Beside, this is contrary to our calling, as the Apostle Says, 1 Thebes 4. 7. For God hath not called us unto uncleanness, but unto holiness.
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1811
Againe, it causes a great elongation from God, it makes a strangenesse betwixt God and us;
Again, it Causes a great elongation from God, it makes a strangeness betwixt God and us;
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1812
all sinne is an aversion from God, it turnes a man quite away from him,
all sin is an aversion from God, it turns a man quite away from him,
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1813
but this sinne more than any other, it is more delighted in, wee have a greater delight in the acting of this sinne than in any other,
but this sin more than any other, it is more delighted in, we have a greater delight in the acting of this sin than in any other,
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1814
and therefore it is a most grievous sinne.
and Therefore it is a most grievous sin.
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1815
Furthermore, the greatnesse of this sinne appeares, in that it is commonly a punishment of other sinnes;
Furthermore, the greatness of this sin appears, in that it is commonly a punishment of other Sins;
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1816
according to that of the Apostle, Rom. 1. 21. and 24. compared together, where he saith, Because that when they knew God, they glorified him not as God,
according to that of the Apostle, Rom. 1. 21. and 24. compared together, where he Says, Because that when they knew God, they glorified him not as God,
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1817
neither were thankefull, but became vaine in their imaginations, &c. wherefore God also gave them up to uncleannesse, through the lusts of their owne hearts, to dishonor their owne bodies betweene themselves. neither were thankful, but became vain in their Imaginations, etc. Wherefore God also gave them up to uncleanness, through the Lustiest of their own hearts, to dishonour their own bodies between themselves.
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1818
To the same purpose is that of the Preacher, Eccles. 7. 26. where speaking of the entising woman, whose heart is snares and nets, &c. hee saith, Who so pleaseth God shall escape from her,
To the same purpose is that of the Preacher, Eccles. 7. 26. where speaking of the enticing woman, whose heart is snares and nets, etc. he Says, Who so Pleases God shall escape from her,
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1819
but the sinner shall be taken by her: but the sinner shall be taken by her:
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1820
that is, whosoever committeth sinne shall in this be punished, that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman.
that is, whosoever Committeth sin shall in this be punished, that he shall be entrapped and Ensnared by the subtle enticements of the dishonest woman.
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1821
So also, Prov. 22. 14. The mouth of strangewomen is a deepe pit, he that is abhorred of the Lord shall fall therein: Now all sinne of this kind,
So also, Curae 22. 14. The Mouth of strangewomen is a deep pit, he that is abhorred of the Lord shall fallen therein: Now all sin of this kind,
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1822
and consequently sinners, are abhorred of the Lord, and therfore hee will punish them in letting them tumble into this deepe pit of strange women here,
and consequently Sinners, Are abhorred of the Lord, and Therefore he will Punish them in letting them tumble into this deep pit of strange women Here,
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1823
and hereafter without repentance into the bottomlesse pit of everlasting destruction:
and hereafter without Repentance into the bottomless pit of everlasting destruction:
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1824
As long as the Lord lookes for any fruit of any man, hee keepes him from this pit;
As long as the Lord looks for any fruit of any man, he keeps him from this pit;
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1825
but such as notwithstanding all his watering, pruning, and dressing, will bring forth no fruit, with those the Lord is angry, they shall fall into it.
but such as notwithstanding all his watering, pruning, and dressing, will bring forth no fruit, with those the Lord is angry, they shall fallen into it.
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Now as in a ladder, or any thing that hath steps to ascend and descend by, that stayer unto which another leads, must needs be higher than the rest;
Now as in a ladder, or any thing that hath steps to ascend and descend by, that stayer unto which Another leads, must needs be higher than the rest;
av c-acp p-acp dt n1, cc d n1 cst vhz n2 pc-acp vvi cc vvi p-acp, cst n1 p-acp r-crq j-jn n2, vmb av vbi jc cs dt n1;
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1827
so in sinne, that sinne unto which other lead, as to a punishment, must needs bee greater,
so in sin, that sin unto which other led, as to a punishment, must needs be greater,
av p-acp n1, cst n1 p-acp r-crq j-jn n1, c-acp p-acp dt n1, vmb av vbb jc,
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1828
and of an higher nature than the other: and therefore this sinne is a most grievous sinne.
and of an higher nature than the other: and Therefore this sin is a most grievous sin.
cc pp-f dt jc n1 cs dt n-jn: cc av d n1 vbz dt av-ds j n1.
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Besides, the haynousnesse of this sinne appeares, because it layes wast the Conscience more than other sinne, it quite breakes the peace thereof;
Beside, the heinousness of this sin appears, Because it lays waste the Conscience more than other sin, it quite breaks the peace thereof;
a-acp, dt n1 pp-f d n1 vvz, c-acp pn31 vvz n1 dt n1 av-dc cs j-jn n1, pn31 av vvz dt n1 av;
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1830
nay, it smothers and quenches grace. The Schoolemen call other sinnes, habitudinem sensus, a dulling of the senses;
nay, it smothers and quenches grace. The Schoolmen call other Sins, habitudinem sensus, a dulling of the Senses;
uh-x, pn31 vvz cc vvz n1. dt n2 vvb j-jn n2, fw-la fw-la, dt n-vvg pp-f dt n2;
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but this an extinction of grace:
but this an extinction of grace:
cc-acp d dt n1 pp-f n1:
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1832
other sinnes blunt grace, and take off the edge, but this doth as it were quite extinguish it:
other Sins blunt grace, and take off the edge, but this does as it were quite extinguish it:
n-jn n2 j n1, cc vvb a-acp dt n1, cc-acp d vdz p-acp pn31 vbdr av vvi pn31:
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1833
It makes a gap in the heart, so that good cattell, good thoughts, and the motions of the Spirit may runne out,
It makes a gap in the heart, so that good cattle, good thoughts, and the motions of the Spirit may run out,
pn31 vvz dt n1 p-acp dt n1, av cst j n2, j n2, cc dt n2 pp-f dt n1 vmb vvi av,
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1834
and evill cattell, noysome lusts, and corrupt cogitations may enter in to possesse and dwell there,
and evil cattle, noisome Lustiest, and corrupt cogitations may enter in to possess and dwell there,
cc j-jn n2, j n2, cc j n2 vmb vvi p-acp pc-acp vvi cc vvi a-acp,
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1835
and therefore it is a grievous sinne.
and Therefore it is a grievous sin.
cc av pn31 vbz dt j n1.
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1836
Lastly the greatnesse of this sinne appeares, because it delights the body more than any other sinne doth;
Lastly the greatness of this sin appears, Because it delights the body more than any other sin does;
ord dt n1 pp-f d n1 vvz, c-acp pn31 vvz dt n1 av-dc cs d j-jn n1 vdz;
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1837
and therefore the Apostle in 1 Cor. 6. draweth most of his arguments, to disswade the Corinthians from the sinne of Fornication, from the glory and honour of our bodies;
and Therefore the Apostle in 1 Cor. 6. draws most of his Arguments, to dissuade the Corinthians from the sin of Fornication, from the glory and honour of our bodies;
cc av dt n1 p-acp crd np1 crd vvz ds pp-f po31 n2, pc-acp vvi dt njp2 p-acp dt n1 pp-f n1, p-acp dt n1 cc n1 pp-f po12 n2;
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1838
as that the bodie is not for fornication, but for the Lord, vers. 13. And that our bodies are members of Christ, vers.
as that the body is not for fornication, but for the Lord, vers. 13. And that our bodies Are members of christ, vers.
c-acp d dt n1 vbz xx p-acp n1, cc-acp p-acp dt n1, fw-la. crd cc d po12 n2 vbr n2 pp-f np1, fw-la.
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1839
15. The Temples of the holy Ghost, vers. 19. Are bought with a price, vers. 20. and then concludes, Therefore glorifie God in your bodies:
15. The Temples of the holy Ghost, vers. 19. are bought with a price, vers. 20. and then concludes, Therefore Glorify God in your bodies:
crd dt n2 pp-f dt j n1, fw-la. crd vbr vvn p-acp dt n1, fw-la. crd cc av vvz, av vvi np1 p-acp po22 n2:
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1840
and so in another place it is said, We ought to possesse our vessels in honour:
and so in Another place it is said, We ought to possess our vessels in honour:
cc av p-acp j-jn n1 pn31 vbz vvn, pns12 vmd pc-acp vvi po12 n2 p-acp n1:
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1841
Now there can be no greater meanes to dishonour the vessels of our bodies, than to pollute them by this filthy sinne of Fornication.
Now there can be no greater means to dishonour the vessels of our bodies, than to pollute them by this filthy sin of Fornication.
av pc-acp vmb vbi dx jc n2 pc-acp vvi dt n2 pp-f po12 n2, cs pc-acp vvi pno32 p-acp d j n1 pp-f n1.
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1842
Secondly, the haynousnesse of this sinne will be the better seene if we consider the fearefull punishment of it, which because men are more afraid of the evill of punishment than of the evill of sinne, is therefore set downe to be the greater according to the greatnesse of the sinne it selfe:
Secondly, the heinousness of this sin will be the better seen if we Consider the fearful punishment of it, which Because men Are more afraid of the evil of punishment than of the evil of sin, is Therefore Set down to be the greater according to the greatness of the sin it self:
ord, dt n1 pp-f d n1 vmb vbi dt jc vvn cs pns12 vvb dt j n1 pp-f pn31, r-crq c-acp n2 vbr av-dc j pp-f dt n-jn pp-f n1 cs pp-f dt n-jn pp-f n1, vbz av vvn a-acp pc-acp vbi dt jc p-acp p-acp dt n1 pp-f dt n1 pn31 n1:
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1843
as may appeare by these two reasons: First, God himselfe takes the punishment hereof into his owne hand;
as may appear by these two Reasons: First, God himself Takes the punishment hereof into his own hand;
c-acp vmb vvi p-acp d crd n2: ord, np1 px31 vvz dt n1 av p-acp po31 d n1;
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1844
for so saith the Apostle, Heb. 13 4. Wh•remongers and Aulderers God will iudge:
for so Says the Apostle, Hebrew 13 4. Wh•remongers and Aulderers God will judge:
c-acp av vvz dt n1, np1 crd crd n2 cc n2 np1 vmb vvi:
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1845
that God himselfe will bee the judge of all men, for the godly indeed it shall be best,
that God himself will be the judge of all men, for the godly indeed it shall be best,
cst np1 px31 vmb vbi dt n1 pp-f d n2, p-acp dt j av pn31 vmb vbb js,
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1846
because he is righteous and will render to them a Crowne;
Because he is righteous and will render to them a Crown;
c-acp pns31 vbz j cc vmb vvi p-acp pno32 dt n1;
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1847
but for the wicked, It is a fearefullthing to fall into the hands of the living God.
but for the wicked, It is a fearefullthing to fallen into the hands of the living God.
cc-acp p-acp dt j, pn31 vbz dt n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1.
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1848
Againe, God reserves such filthy persons for an heavy judgement;
Again, God reserves such filthy Persons for an heavy judgement;
av, np1 vvz d j n2 p-acp dt j n1;
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1849
according to that of Peter, 2 Pet. 2 9, 10. The Lord knoweth how to deliver the godly out of temptations,
according to that of Peter, 2 Pet. 2 9, 10. The Lord Knoweth how to deliver the godly out of temptations,
vvg p-acp d pp-f np1, crd np1 crd crd, crd dt n1 vvz c-crq pc-acp vvi dt j av pp-f n2,
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1850
and to reserve the uniust unto the day of iudgment to be punished; but chiefly them that walke in the lust of uncleannesse. and to reserve the unjust unto the day of judgement to be punished; but chiefly them that walk in the lust of uncleanness.
cc pc-acp vvi dt j p-acp dt n1 pp-f n1 pc-acp vbi vvn; cc-acp av-jn pno32 cst vvb p-acp dt n1 pp-f n1.
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1851
And this is manifest in that fearefull and grievous iudgment hee brought upon the children of Israel in the wildernesse,
And this is manifest in that fearful and grievous judgement he brought upon the children of Israel in the Wilderness,
cc d vbz j p-acp d j cc j n1 pns31 vvd p-acp dt n2 pp-f np1 p-acp dt n1,
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1852
when as there fell in one day three and twenty thousand for the committing of this sinne. 1 Cor. 10. 8;
when as there fell in one day three and twenty thousand for the committing of this sin. 1 Cor. 10. 8;
c-crq c-acp a-acp vvd p-acp crd n1 crd cc crd crd p-acp dt vvg pp-f d n1. crd np1 crd crd;
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1853
So God punished Ruben for his sinne, in that hereby he lost his Excellency, Ge. 49. 4. and by losing this he lost three things which belonged to his birth-right as hee was the eldest;
So God punished Reuben for his sin, in that hereby he lost his Excellency, Ge. 49. 4. and by losing this he lost three things which belonged to his birthright as he was the eldest;
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1854
first, the Kingdome, which was given to Iudah. Secondly, the Priest-hood, which Levi had.
First, the Kingdom, which was given to Iudah. Secondly, the Priesthood, which Levi had.
ord, dt n1, r-crq vbds vvn p-acp np1. ord, dt n1, r-crq np1 vhd.
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1855
Thirdly the double portion, which his father bestowed on Ioseph. Further, Sichem and Ammon also for their filthinesse in this kinde were taken away suddenly:
Thirdly the double portion, which his father bestowed on Ioseph. Further, Sichem and Ammon also for their filthiness in this kind were taken away suddenly:
ord dt j-jn n1, r-crq po31 n1 vvn p-acp np1. jc, np1 cc np1 av p-acp po32 n1 p-acp d n1 vbdr vvn av av-j:
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1856
And how was David punished, though the deare childe of God, the sword shall never depart from thy house. &c. See also what grievous iudgments the Lord threatens to them that shall commit this sin, Prov. 5. 8, 9, 10, 11. Remove thy way farre from her (meaning the strange woman,
And how was David punished, though the deer child of God, the sword shall never depart from thy house. etc. See also what grievous Judgments the Lord threatens to them that shall commit this since, Curae 5. 8, 9, 10, 11. Remove thy Way Far from her (meaning the strange woman,
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1857
or harlot) and come not nigh the doore of her house; Lest thou give thine honor unto others, and thy yeeres unto the cruell;
or harlot) and come not High the door of her house; Lest thou give thine honour unto Others, and thy Years unto the cruel;
cc n1) cc vvb xx av-j dt n1 pp-f po31 n1; cs pns21 vvb po21 n1 p-acp n2-jn, cc po21 n2 p-acp dt j;
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1858
Left strangers be filled with thy wealth, and thy labours be in the house of a stranger;
Left Strangers be filled with thy wealth, and thy labours be in the house of a stranger;
j n2 vbb vvn p-acp po21 n1, cc po21 n2 vbb p-acp dt n1 pp-f dt n1;
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1859
and thou mourne at the last, when thy flesh and thy body is consumed, &c. So againe, Prov. 6. 33. Who so committeth adultery, destroyeth his owne soule: and thou mourn At the last, when thy Flesh and thy body is consumed, etc. So again, Curae 6. 33. Who so Committeth adultery, Destroyeth his own soul:
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1860
and Pro. 5. 5. Her feet goe downe to death; her steps take hold on hel:
and Pro 5. 5. Her feet go down to death; her steps take hold on hell:
cc np1 crd crd po31 n2 vvi a-acp p-acp n1; po31 n2 vvb n1 p-acp n1:
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1861
as who should say, there is no escaping death but by shunning her, if not death temporal, yet surely death eternall:
as who should say, there is no escaping death but by shunning her, if not death temporal, yet surely death Eternal:
p-acp r-crq vmd vvi, pc-acp vbz dx vvg n1 cc-acp p-acp vvg pno31, cs xx n1 j, av av-j n1 j:
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1862
nay, if this will not fright you, there is no escaping betweene hell and her.
nay, if this will not fright you, there is no escaping between hell and her.
uh-x, cs d vmb xx vvi pn22, pc-acp vbz dx vvg p-acp n1 cc pno31.
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1863
Besides, as in that which is good, the more a man delights, the more comfort it will bring him;
Beside, as in that which is good, the more a man delights, the more Comfort it will bring him;
p-acp, c-acp p-acp d r-crq vbz j, dt av-dc dt n1 n2, dt av-dc vvi pn31 vmb vvi pno31;
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1864
according to that in Pro. 3. 4. Let not mercy and truth forsake thee; so shalt thou find favour and good understanding in the sight of God and Man:
according to that in Pro 3. 4. Let not mercy and truth forsake thee; so shalt thou find favour and good understanding in the sighed of God and Man:
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1865
so on the contrary, those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of Babylon, Revel. 8. 7, where it is said, How much she hath glorified her selfe and lived deliciously,
so on the contrary, those Sins wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of Babylon, Revel. 8. 7, where it is said, How much she hath glorified her self and lived deliciously,
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1866
so much torment and sorrow give her. so much torment and sorrow give her.
av av-d vvi cc n1 vvb pno31.
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1867
Thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull.
Thus then ye see the grievousness of the punishment Proves the sin it self to be more heinous and fearful.
av av pn22 vvb dt n1 pp-f dt n1 vvz dt n1 pn31 n1 pc-acp vbi av-dc j cc j.
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1868
Thirdly, the ha•nousnesse of this sinne will appeare, if we consider the danger therof, and difficulty to get out,
Thirdly, the ha•nousnesse of this sin will appear, if we Consider the danger thereof, and difficulty to get out,
ord, dt n1 pp-f d n1 vmb vvi, cs pns12 vvb dt n1 av, cc n1 pc-acp vvi av,
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1869
when we are once fallen into it.
when we Are once fallen into it.
c-crq pns12 vbr a-acp vvn p-acp pn31.
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1870
The Wise-man s••h, Prov. 23. 27. A w•o•e is a deepe ditch, and a strange woman is a narrow pi•.
The Wiseman s••h, Curae 23. 27. A w•o•e is a deep ditch, and a strange woman is a narrow pi•.
dt n1 n1, np1 crd crd dt n1 vbz dt j-jn n1, cc dt j n1 vbz dt j n1.
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1871
Now as it is almost impossible for a man in a deep d•tch, or a narrow pit to get out without some helpe from another;
Now as it is almost impossible for a man in a deep d•tch, or a narrow pit to get out without Some help from Another;
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1872
so is it altogether impossible for one that is fallen into this sinne of Fornication, to free himselfe from it, without the speciall assistance of Gods grace helping him thereto:
so is it altogether impossible for one that is fallen into this sin of Fornication, to free himself from it, without the special assistance of God's grace helping him thereto:
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1873
and therefore it is said, Prov 2. 19. None that goe unto her returne againe, neither take they hold of the paths of life:
and Therefore it is said, Curae 2. 19. None that go unto her return again, neither take they hold of the paths of life:
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1874
therefore also is, Eccels. 7. 26. her heart said to he snares and nets, in respect of the entanglements wherewith shee intrappeth her followers;
Therefore also is, Eccels. 7. 26. her heart said to he snares and nets, in respect of the entanglements wherewith she intrappeth her followers;
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1875
and her hands to bee as bands, in respect of the difficulty to get loosed from.
and her hands to be as bans, in respect of the difficulty to get loosed from.
cc po31 n2 pc-acp vbi c-acp n2, p-acp n1 pp-f dt n1 pc-acp vvi vvn p-acp.
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1876
This sinne beso•ted Salomon, the wisest among men, Neverthelesseeven him did outlandish women cause to sinne, Nehe. 13. 26. So also did it bewitch Sampson, the strongest amongst men, one that was consecrated and set apart as holy unto God,
This sin beso•ted Solomon, the Wisest among men, Neverthelesseeven him did outlandish women cause to sin, Neh 13. 26. So also did it bewitch Sampson, the Strongest among men, one that was consecrated and Set apart as holy unto God,
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1877
even hee was overcome hereby, as wee may reade, Iudg. 16. Wee know by experience, as a man that is tumbling from the top of an hill, there is no staying for him till hee come unto the bottome;
even he was overcome hereby, as we may read, Judges 16. we know by experience, as a man that is tumbling from the top of an hill, there is no staying for him till he come unto the bottom;
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1878
so hee that hath once ventured upon this deepe pit, and beginnes to slide into it, there is no staying of him till hee bee utterly lost in the bottome thereof:
so he that hath once ventured upon this deep pit, and begins to slide into it, there is no staying of him till he be utterly lost in the bottom thereof:
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1879
or as a man in a quicksand, the more hee stirres, the faster hee stickes in, and sinkes deeper;
or as a man in a quicksand, the more he stirs, the faster he sticks in, and sinks Deeper;
cc c-acp dt n1 p-acp dt n1, dt av-dc pns31 n2, dt av-jc pns31 vvz p-acp, cc vvz avc-jn;
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1880
so it is with him that is once overtaken with this filthy sinne, the more hee stirres in it the faster hee stickes,
so it is with him that is once overtaken with this filthy sin, the more he stirs in it the faster he sticks,
av pn31 vbz p-acp pno31 cst vbz a-acp vvn p-acp d j n1, dt av-dc pns31 n2 p-acp pn31 dt av-jc pns31 vvz,
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1881
and harder will it bee for him to get out. Therefore wee conclude this sinne is a most fearefull sinne, and hard to be overcome,
and harder will it be for him to get out. Therefore we conclude this sin is a most fearful sin, and hard to be overcome,
cc jc vmb pn31 vbi p-acp pno31 pc-acp vvi av. av pns12 vvb d n1 vbz dt av-ds j n1, cc av-j pc-acp vbi vvn,
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1882
or left off if once accustomed to the delight thereof.
or left off if once accustomed to the delight thereof.
cc vvd a-acp cs a-acp vvn p-acp dt n1 av.
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1883
Fourthly, the haynousnesse of this sinne will be discovered, if wee consider the deceitfulnesse of it:
Fourthly, the heinousness of this sin will be discovered, if we Consider the deceitfulness of it:
ord, dt n1 pp-f d n1 vmb vbi vvn, cs pns12 vvb dt n1 pp-f pn31:
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1884
it doth so bewitch us, that we will hardly be perswaded that it is a sinne;
it does so bewitch us, that we will hardly be persuaded that it is a sin;
pn31 vdz av vvi pno12, cst pns12 vmb av vbi vvn cst pn31 vbz dt n1;
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1885
now if wee will not beleeve itto bee a sinne, much lesse will wee bee brought to leave the sweetnesse of it, to forsake the pleasure wee finde in it.
now if we will not believe itto be a sin, much less will we be brought to leave the sweetness of it, to forsake the pleasure we find in it.
av cs pns12 vmb xx vvi n1 vbi dt n1, av-d av-dc vmb pns12 vbi vvn pc-acp vvi dt n1 pp-f pn31, pc-acp vvi dt n1 pns12 vvb p-acp pn31.
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1886
Besides, the Devill, that old Serpent, hee comes and tells it is either no sinne at all,
Beside, the devil, that old Serpent, he comes and tells it is either no sin At all,
p-acp, dt n1, cst j n1, pns31 vvz cc vvz pn31 vbz d dx n1 p-acp d,
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1887
or else but a small sinne, and may be easily left; wee may turne from it when wee please;
or Else but a small sin, and may be Easily left; we may turn from it when we please;
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1888
and so he dandles us till we grow to such an height, as wee become insensible and hardned in it.
and so he dandles us till we grow to such an height, as we become insensible and hardened in it.
cc av pns31 vvz pno12 c-acp pns12 vvb p-acp d dt n1, c-acp pns12 vvb j cc vvn p-acp pn31.
(10) part (DIV1)
217
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1889
Here therefore I will lay downe the deceits that Satan useth to beguile us in this sinne, which being detected, we may the easilier shunne and avoyd this detestable and bewitching uncleannesse.
Here Therefore I will lay down the Deceits that Satan uses to beguile us in this sin, which being detected, we may the easilier shun and avoid this detestable and bewitching uncleanness.
av av pns11 vmb vvi a-acp dt n2 cst np1 vvz pc-acp vvi pno12 p-acp d n1, r-crq vbg vvn, pns12 vmb dt av-jc vvi cc vvi d j cc j-vvg n1.
(10) part (DIV1)
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1890
The first deceit wherewith Satan useth to beguile us, is, Hope of repentance; wee thinke wee can repent when wee list, that that is in our owne power,
The First deceit wherewith Satan uses to beguile us, is, Hope of Repentance; we think we can Repent when we list, that that is in our own power,
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1891
for God will upon any of our prayers bee heard of us; heaven gate will bee open at first knocke;
for God will upon any of our Prayers be herd of us; heaven gate will be open At First knock;
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1892
and therefore I'lecommit this sinne to day, and to morrow betake my selfe to my prayers, and all shall be well.
and Therefore I'lecommit this sin to day, and to morrow betake my self to my Prayers, and all shall be well.
cc av vvb d n1 p-acp n1, cc p-acp n1 vvb po11 n1 p-acp po11 n2, cc d vmb vbi av.
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1893
But beware of this, lest you be deceived, God will not be mocked;
But beware of this, lest you be deceived, God will not be mocked;
cc-acp vvb pp-f d, cs pn22 vbb vvn, np1 vmb xx vbi vvn;
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218
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1894
if you will sinne to day, perhaps you shall not live to repent till to morrow;
if you will sin to day, perhaps you shall not live to Repent till to morrow;
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218
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1895
or suppose thou dost live, yet he that is unfit to day, will be more unfit to morrow:
or suppose thou dost live, yet he that is unfit to day, will be more unfit to morrow:
cc vvb pns21 vd2 vvi, av pns31 cst vbz j p-acp n1, vmb vbi av-dc j p-acp n1:
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218
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1896
God cannot endure a man that will fall into the same sinne againe and againe,
God cannot endure a man that will fallen into the same sin again and again,
np1 vmbx vvi dt n1 cst vmb vvi p-acp dt d n1 av cc av,
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1897
for he stiles it, Deut. 29. 19. adding drunkennesse to thirst; thatis, never leave drinking till wee bee athirst againe;
for he stile it, Deuteronomy 29. 19. adding Drunkenness to thirst; Thatis, never leave drinking till we be athirst again;
c-acp pns31 vvz pn31, np1 crd crd vvg n1 p-acp n1; av, av-x vvb vvg c-acp pns12 vbb j av;
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218
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1898
that which should extinguish and abate our thirst, is made the meanes to increase and enflame it:
that which should extinguish and abate our thirst, is made the means to increase and inflame it:
cst r-crq vmd vvi cc vvi po12 n1, vbz vvn dt n2 pc-acp vvi cc vvi pn31:
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218
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1899
Now what punishment followes such as doe so, you read in the next verse, and 'tis a fearefull punishment;
Now what punishment follows such as do so, you read in the next verse, and it's a fearful punishment;
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1900
The Lord will not spare him, and then the anger of the Lord and his jealousie shall smoke against that man, The Lord will not spare him, and then the anger of the Lord and his jealousy shall smoke against that man,
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218
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1901
and all the curses that are written in this booke shall lye upon him, and the Lord shall blot out his name from under heaven: and all the curses that Are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven:
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218
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1902
who is there among you that would not bee terrified at this sentence? Surely his heart is of Adamant, nothing can pierce it, if this doth not:
who is there among you that would not be terrified At this sentence? Surely his heart is of Adamant, nothing can pierce it, if this does not:
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1903
'tis a fearefull thing to fall into the hands of the living God:
it's a fearful thing to fallen into the hands of the living God:
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218
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1904
Beware then of doing thus, goe not on in sinne upon hope to repent at your pleasure,
Beware then of doing thus, go not on in sin upon hope to Repent At your pleasure,
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218
Page 126
1905
lest before you thinke it time for your pleasureto doe it in, the hand of the Lord be stretched out upon thee,
lest before you think it time for your pleasureto do it in, the hand of the Lord be stretched out upon thee,
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(10) part (DIV1)
218
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1906
and his jealousie smoke against thee, or one of (if not all) his curses light upon thee.
and his jealousy smoke against thee, or one of (if not all) his curses Light upon thee.
cc po31 n1 n1 p-acp pno21, cc crd pp-f (cs xx d) po31 n2 j p-acp pno21.
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218
Page 126
1907
A man would take it ill if his neighbour should wrong him to day, and as soone as he had done aske pardon,
A man would take it ill if his neighbour should wrong him to day, and as soon as he had done ask pardon,
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(10) part (DIV1)
218
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1908
and yet wrong him againe the next day in the same kinde, and then aske pardon againe,
and yet wrong him again the next day in the same kind, and then ask pardon again,
cc av vvb pno31 av dt ord n1 p-acp dt d n1, cc av vvb n1 av,
(10) part (DIV1)
218
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1909
and so the third, and fourth, and forward;
and so the third, and fourth, and forward;
cc av dt ord, cc ord, cc av-j;
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218
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1910
even so it is with God, we fall into this sinne to day, and perhaps at night begge pardon of him,
even so it is with God, we fallen into this sin to day, and perhaps At night beg pardon of him,
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218
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1911
yet to morrow commit the same sinne over againe, as if wee had asked leave to sinne the fr•er;
yet to morrow commit the same sin over again, as if we had asked leave to sin the fr•er;
av p-acp n1 vvb dt d n1 a-acp av, c-acp cs pns12 vhd vvn n1 p-acp n1 dt n1;
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218
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1912
take heed of this, doe not blesse thy selfe in thy heart, saying, I shall have peace,
take heed of this, do not bless thy self in thy heart, saying, I shall have peace,
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218
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1913
or I shall repent when I list, for feare lest God presently blot out thy name from under heaven.
or I shall Repent when I list, for Fear lest God presently blot out thy name from under heaven.
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218
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1914
Againe, Hope of after-repentance doth lead many men on to the commission of this sinne; they hope they may repent before death, it is a great while till this come,
Again, Hope of After-repentance does led many men on to the commission of this sin; they hope they may Repent before death, it is a great while till this come,
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1915
therefore time enough to doethis in.
Therefore time enough to doethis in.
av n1 av-d p-acp n1 p-acp.
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1916
But this God hath threatned you heard even now in the place above-mentioned, I pray consider of it.
But this God hath threatened you herd even now in the place abovementioned, I pray Consider of it.
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219
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1917
Balaam his desire was but to dye the death of the righteous, therefore hee perished among Gods enemies; balaam his desire was but to die the death of the righteous, Therefore he perished among God's enemies;
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219
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1918
he desired it, and whilest hee remained onely desiring, without any labour to live the life of the righteous, God justly punished him with an utter overthrow:
he desired it, and whilst he remained only desiring, without any labour to live the life of the righteous, God justly punished him with an utter overthrow:
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(10) part (DIV1)
219
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1919
as hee did with those, Esay 28. 15, who said, Wee have made a covenant with death, and with hell are wee at agreement;
as he did with those, Isaiah 28. 15, who said, we have made a Covenant with death, and with hell Are we At agreement;
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1920
when the overflowing scourge shall passe through, it shall not come unto us: when the overflowing scourge shall pass through, it shall not come unto us:
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219
Page 127
1921
These men thought all sure, nothing could come to hurt them, they are as well as any man;
These men Thought all sure, nothing could come to hurt them, they Are as well as any man;
d n2 vvd d j, pix vmd vvi pc-acp vvi pno32, pns32 vbr a-acp av c-acp d n1;
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219
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1922
for they had an agreement with hell and death, neither should the scourge meddle with them:
for they had an agreement with hell and death, neither should the scourge meddle with them:
c-acp pns32 vhd dt n1 p-acp n1 cc n1, dx vmd dt n1 vvb p-acp pno32:
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219
Page 127
1923
but these were but their owne thoughts, they reckoned without their host, as we use to say;
but these were but their own thoughts, they reckoned without their host, as we use to say;
cc-acp d vbdr p-acp po32 d n2, pns32 vvd p-acp po32 n1, c-acp pns12 vvb pc-acp vvi;
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219
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1924
for see what God saith to them, vers. 18. Your Covenant with death shall bee dis anulled,
for see what God Says to them, vers. 18. Your Covenant with death shall be dis annulled,
c-acp vvb r-crq np1 vvz p-acp pno32, fw-la. crd po22 n1 p-acp n1 vmb vbi d vvd,
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219
Page 127
1925
and your agreement with hell shall not stand; when the overflowing scourge shall passe through, then yee shall be trodden downe by it: and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it:
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1926
They might contrive, but hee would dispose;
They might contrive, but he would dispose;
pns32 vmd vvi, cc-acp pns31 vmd vvi;
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1927
though they did thinke all well, and hope for peace and quietnesse, yet hee would disanull their covenant,
though they did think all well, and hope for peace and quietness, yet he would disannul their Covenant,
cs pns32 vdd vvi d av, cc vvb p-acp n1 cc n1, av pns31 vmd vvi po32 n1,
(10) part (DIV1)
219
Page 127
1928
and breakc off their agreement, so that the overflowing scourge, that is, sudden destruction should take hold of them, and utterly confound them.
and breakc off their agreement, so that the overflowing scourge, that is, sudden destruction should take hold of them, and utterly confound them.
cc av a-acp po32 n1, av cst dt j-vvg n1, cst vbz, j n1 vmd vvi n1 pp-f pno32, cc av-j vvi pno32.
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1929
Ammon going to his brother Absalom's feast, little thought to have beene so soone cut off;Ammon going to his brother Absalom's feast, little Thought to have been so soon Cut off;
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Page 127
1930
Sichem preparing himselfe for a wife, never thought of a funerall;Sichem preparing himself for a wife, never Thought of a funeral;
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1931
neither is it likely that Korah and his company thought their tent-dores should be their graves;
neither is it likely that Korah and his company Thought their tent-doors should be their graves;
av-dx vbz pn31 j cst np1 cc po31 n1 vvd po32 n2 vmd vbi po32 n2;
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1932
I warrant you they hop'd for repentance, yet this sudden destruction tookeaway all possibility of repenting from them.
I warrant you they hoped for Repentance, yet this sudden destruction tookeaway all possibility of repenting from them.
pns11 vvb pn22 pns32 vvd p-acp n1, av d j n1 zz d n1 pp-f vvg p-acp pno32.
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219
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1933
Godthreatneth such, Ezek. 24. 13. Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee.
God threateneth such, Ezekiel 24. 13. Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.
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1934
And indeed wee cannot repent unlesse God sends his Spirit into our hearts, and hee will not send his Spirit into such an heart as hath filthinesse in it:
And indeed we cannot Repent unless God sends his Spirit into our hearts, and he will not send his Spirit into such an heart as hath filthiness in it:
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1935
Will any man put liquor into a glasse where Toads and Spiders are? much lesse will Gods Spirit come into an heart that is uncleane.
Will any man put liquour into a glass where Toads and Spiders Are? much less will God's Spirit come into an heart that is unclean.
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1936
Besides, such a man as is not purged from his uncleannesse, of himselfe is most indisposed to repentance;
Beside, such a man as is not purged from his uncleanness, of himself is most indisposed to Repentance;
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Page 128
1937
hee is without feeling, as it is Ephes. 4. 19. Who being past feeling, have given themselves over unto lasciviousnesse, to worke all uncleannesse with greedinesse:
he is without feeling, as it is Ephesians 4. 19. Who being passed feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness:
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Page 128
1938
Now such a man as hath no sense of his misery, that cannot feele his wretc•ed condition,
Now such a man as hath no sense of his misery, that cannot feel his wretc•ed condition,
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(10) part (DIV1)
220
Page 128
1939
but is insensible of his corruption, hee can never repent; for as the Apostle saith, 2 Pet. 2. 14. Hee cannot cease from sinne:
but is insensible of his corruption, he can never Repent; for as the Apostle Says, 2 Pet. 2. 14. He cannot cease from sin:
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220
Page 128
1940
and where there is not leaving off, and forsaking to sin, there can never be any true repentance.
and where there is not leaving off, and forsaking to since, there can never be any true Repentance.
cc c-crq pc-acp vbz xx vvg a-acp, cc vvg p-acp n1, pc-acp vmb av-x vbi d j n1.
(10) part (DIV1)
220
Page 128
1941
Lastly, God refuseth such a man, hee will not endure to heare him if hee should begge repentance at his hands;
Lastly, God Refuseth such a man, he will not endure to hear him if he should beg Repentance At his hands;
ord, np1 vvz d dt n1, pns31 vmb xx vvi pc-acp vvi pno31 cs pns31 vmd vvi n1 p-acp po31 n2;
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Page 128
1942
and the reason is, because hee cannot beg it in sincerity; for true repentance argues a turning from, and loathing of all sinne:
and the reason is, Because he cannot beg it in sincerity; for true Repentance argues a turning from, and loathing of all sin:
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(10) part (DIV1)
221
Page 128
1943
and therefore such a purpose as men use to have in the time of extremity,
and Therefore such a purpose as men use to have in the time of extremity,
cc av d dt n1 c-acp n2 vvb pc-acp vhi p-acp dt n1 pp-f n1,
(10) part (DIV1)
221
Page 128
1944
while the crosse is on them, that they will forsake sinne, that they will not doe such and such a thing, this I say, will not serve the turne, it is not sufficient;
while the cross is on them, that they will forsake sin, that they will not do such and such a thing, this I say, will not serve the turn, it is not sufficient;
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Page 128
1945
though they should mourne and seeme to repent, yet God will not accept it, for the very beasts may doe as much;
though they should mourn and seem to Repent, yet God will not accept it, for the very beasts may do as much;
cs pns32 vmd vvi cc vvi pc-acp vvi, av np1 vmb xx vvi pn31, p-acp dt j n2 vmb vdi c-acp av-d;
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Page 128
1946
as it is said, Therefore shall the land mourne, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowles of heaven, &c. Hos. 4. 3.
as it is said, Therefore shall the land mourn, and every one that dwells therein shall languish, with the beasts of the field, and with the fowls of heaven, etc. Hos. 4. 3.
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Page 129
1947
The second deceit, wherewithall Satan useth to deceive men, is, Present impunitie: he labours to perswade us,
The second deceit, wherewithal Satan uses to deceive men, is, Present impunity: he labours to persuade us,
dt ord n1, c-crq np1 vvz pc-acp vvi n2, vbz, j n1: pns31 vvz pc-acp vvi pno12,
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Page 129
1948
because wee are not presently punished, therefore God sees it not, or will not punish it at all,
Because we Are not presently punished, Therefore God sees it not, or will not Punish it At all,
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1949
and therefore will goe on in our sinne, and delight to wallow still in our pollutions, according to that of the Preacher, Eccles. 8. 11. Because sentence against an evill worke is not executed speedily,
and Therefore will go on in our sin, and delight to wallow still in our pollutions, according to that of the Preacher, Eccles. 8. 11. Because sentence against an evil work is not executed speedily,
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1950
therefore the hearts of the sonnes of men is fully set in them to doe evill. Therefore the hearts of the Sons of men is Fully Set in them to do evil.
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1951
Against this deceit of Satan, to prevent it lest wee should bee overtaken thereby, letus remember these following considerations:
Against this deceit of Satan, to prevent it lest we should be overtaken thereby, Letus Remember these following considerations:
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1952
Consider first, that though execution bee not presently done, yet punishments are every where threatned, and Gods threatning is as good as payment;
Consider First, that though execution be not presently done, yet punishments Are every where threatened, and God's threatening is as good as payment;
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1953
his Word is sure, and one tittle of it shall not fall to the ground unfulfilled:
his Word is sure, and one tittle of it shall not fallen to the ground unfulfilled:
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1954
and when God beginnes to punish, he will make an end;
and when God begins to Punish, he will make an end;
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1955
as it is said, 1 Sam. 3. 12. In that day I will performe against Eli all things which I have spoken concerning his house;
as it is said, 1 Sam. 3. 12. In that day I will perform against Eli all things which I have spoken Concerning his house;
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1956
when I beginne, I will also make an end: If he strike once, he need not to strike any more, his blowes are sure,when I begin, I will also make an end: If he strike once, he need not to strike any more, his blows Are sure,
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1957
when hee strikes, hee never misses, his arrowes kill at first shooting.
when he strikes, he never misses, his arrows kill At First shooting.
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1958
Consider secondly, that either a sudden judgement shall overtake them, and so confound them in an instant;
Consider secondly, that either a sudden judgement shall overtake them, and so confound them in an instant;
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1959
or if it be delayed, then the feare it should light upon them, quite takes away the sweetnesse of the sinne they commit,
or if it be delayed, then the Fear it should Light upon them, quite Takes away the sweetness of the sin they commit,
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1960
and so makes the sinne it selfe a vexation and pu•ishment to them;
and so makes the sin it self a vexation and pu•ishment to them;
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1961
or else lastly, if God suffers them to runne on in sinne securely, and without all feare or remorse, he beares wi•h them but that he may make his power knowne,
or Else lastly, if God suffers them to run on in sin securely, and without all Fear or remorse, he bears wi•h them but that he may make his power known,
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1962
and eminent, by bringing a greater judgement on them at the last:
and eminent, by bringing a greater judgement on them At the last:
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1963
as the Apostle saith, Rom. 9. 22. What if God, willing to shew his wrath, and to make his power knowne, endured w•th much long-suffering, the vessels of wrath fitted to destruction:
as the Apostle Says, Rom. 9. 22. What if God, willing to show his wrath, and to make his power known, endured w•th much long-suffering, the vessels of wrath fitted to destruction:
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1964
There is a time that the wicked must bee fitting, and be a preparing for their destruction;
There is a time that the wicked must be fitting, and be a preparing for their destruction;
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1965
which once come, let them bee sure afterward God will manifest his power, will compensate his much long-suffering with the greatnesse of the judgement hee brings on them:
which once come, let them be sure afterwards God will manifest his power, will compensate his much long-suffering with the greatness of the judgement he brings on them:
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1966
Now it is a fearefull thing, and a dangerous case, when God suffers a man thus to grow and thrive in his sinne, that so his judgement may be the greater.
Now it is a fearful thing, and a dangerous case, when God suffers a man thus to grow and thrive in his sin, that so his judgement may be the greater.
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1967
Consider thirdly, that such goe on in their sin which hope to escape; because they are not presently punished, they abuse the patience and long-suffering of God:
Consider Thirdly, that such go on in their since which hope to escape; Because they Are not presently punished, they abuse the patience and long-suffering of God:
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1968
Now the manifestation of Gods Attributes, is his Name; and who so abuse them, take his Name in vaine;
Now the manifestation of God's Attributes, is his Name; and who so abuse them, take his Name in vain;
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1969
and you know, God will not hold him guiltlesse that taketh his name in vaine.
and you know, God will not hold him guiltless that Takes his name in vain.
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1970
Let such then as thus abuse the patience of God, thinke not that they shall escape the judgement of God,
Let such then as thus abuse the patience of God, think not that they shall escape the judgement of God,
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1971
but remember to take into consideration that place of the Apostle, Rom. 2. 4, 5, 6. where it is said, Despisest thou, O man, the riches of his goodnesse, and forbearance,
but Remember to take into consideration that place of the Apostle, Rom. 2. 4, 5, 6. where it is said, Despisest thou, Oh man, the riches of his Goodness, and forbearance,
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1972
and long-suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath,
and long-suffering, not knowing that the Goodness of God leads thee to Repentance? But After thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath,
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1973
and revelation of the righteous judgement of God; who will render unto every man according to his deeds. and Revelation of the righteous judgement of God; who will render unto every man according to his Deeds.
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1974
Hee shall assuredly pay for every day and houre that hee shall continue in his sinne;
He shall assuredly pay for every day and hour that he shall continue in his sin;
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1975
God takes account of every minute, and will, when he beginnes to render vengeance, repay it to the utmost farthing;
God Takes account of every minute, and will, when he begins to render vengeance, repay it to the utmost farthing;
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1976
every moment addes one drop unto the vials of his wrath, and when that is full, it shall be powred out upon them.
every moment adds one drop unto the vials of his wrath, and when that is full, it shall be poured out upon them.
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1977
See this in the Church of Thyatira, Rev. 2. 21, 22. I gave her space to repent of her fornication, and shee repented not;
See this in the Church of Thyatira, Rev. 2. 21, 22. I gave her Molle to Repent of her fornication, and she repented not;
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1978
Behold, I will cast her into a bed, and them that commit Adultery with her, into great tribulation,
Behold, I will cast her into a Bed, and them that commit Adultery with her, into great tribulation,
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1979
except they repent of their de•ds: Because shee did not repent while shee had time, therefore shee shall have great tribulation:except they Repent of their de•ds: Because she did not Repent while she had time, Therefore she shall have great tribulation:
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1980
Let us consider then the fearefulnesse of despising Gods patienc• and longsuffering, and not thinke ourselves in a good co•dition,
Let us Consider then the fearfulness of despising God's patienc• and long-suffering, and not think ourselves in a good co•dition,
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1981
because wee goe unpu•ish•d, but rath•r let his longsuffering and goodnesse lead us to repentance, while he gives us space to repent in.
Because we go unpu•ish•d, but rath•r let his long-suffering and Goodness led us to Repentance, while he gives us Molle to Repent in.
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1982
The third Deceit, whereby Satan beguiles men, is, present sweetnesse in sinne, the delight wee take in the acting of this sinne;
The third Deceit, whereby Satan beguiles men, is, present sweetness in sin, the delight we take in the acting of this sin;
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1983
there is a kind of bewitching pleasure in it, that steales away our hearts from holinesse and purity, to defile them with filthinesse and uncleannesse,
there is a kind of bewitching pleasure in it, that steals away our hearts from holiness and purity, to defile them with filthiness and uncleanness,
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1984
for if wee give never so little way to the pleasure and sweetnesse thereof, it will bring us presently to the acting of it.
for if we give never so little Way to the pleasure and sweetness thereof, it will bring us presently to the acting of it.
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1985
But for answer unto this, and to prevent being besotted with this delight and sweetnesse in sinne, take notice of these ensuing considerations.
But for answer unto this, and to prevent being besotted with this delight and sweetness in sin, take notice of these ensuing considerations.
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1986
First, hee that denies himselfe in this sweetnesse and delight, shall not lose thereby, he shall be nothing prejudiced thereby,
First, he that Denies himself in this sweetness and delight, shall not loose thereby, he shall be nothing prejudiced thereby,
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1987
but shall find a greater sweetnesse, and of a farre more excellent kinde, a sweetnesse in the remission of his sinnes,
but shall find a greater sweetness, and of a Far more excellent kind, a sweetness in the remission of his Sins,
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1988
and reconciliation unto Iesus Christ, a sweetnesse in the being freed and eased in the burthen of his sinnes and corruptions.
and reconciliation unto Iesus christ, a sweetness in the being freed and eased in the burden of his Sins and corruptions.
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1989
But some man here will be ready to say, It is not so easie a thing to restraine ones lusts;
But Some man Here will be ready to say, It is not so easy a thing to restrain ones Lustiest;
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1990
it is a matter of great difficulty and consequence, and of more paines and tro•ble than you spe••e of;
it is a matter of great difficulty and consequence, and of more pains and tro•ble than you spe••e of;
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1991
why then doe you bid us deny our selves in this sweetnesse of sinne. To this I a•swer;
why then do you bid us deny our selves in this sweetness of sin. To this I a•swer;
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1992
Indeed it is true, it is hard at first to be overcome and brough• in subjection,
Indeed it is true, it is hard At First to be overcome and brough• in subjection,
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1993
yet in an h•art that is truly humbled, it may b• mortified; and if it once come to that, then it will bee easie to moderate it,
yet in an h•art that is truly humbled, it may b• mortified; and if it once come to that, then it will be easy to moderate it,
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1994
and bring it und•r our command.
and bring it und•r our command.
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1995
Secondly, consider what Christ saith, Mat. 8. 18, It is better for thee to enter into life halt and maimed, rather than having two hands, or two feet, to bee cast into everlasting fire:
Secondly, Consider what christ Says, Mathew 8. 18, It is better for thee to enter into life halt and maimed, rather than having two hands, or two feet, to be cast into everlasting fire:
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1996
and indeed, how much better were it for us if wee would cut off this right hand,
and indeed, how much better were it for us if we would Cut off this right hand,
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1997
or right eye of delight and pleasure in sinne, and cast it from us, that so wee might goe to heaven,
or right eye of delight and pleasure in sin, and cast it from us, that so we might go to heaven,
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1998
than having pleasure here in this life for a season, to bee cast into everlasting fire, to have our part and portion with the Devill and his angels:
than having pleasure Here in this life for a season, to be cast into everlasting fire, to have our part and portion with the devil and his Angels:
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1999
which we shall be sure to have, if wee forsake not this filt•y sinne of lust and uncleannesse;
which we shall be sure to have, if we forsake not this filt•y sin of lust and uncleanness;
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2000
for the Apostle saith it often, and that peremptorily without exception, in many of his Epistles, that No Adulterer, Whoremonger, Formcator,
for the Apostle Says it often, and that peremptorily without exception, in many of his Epistles, that No Adulterer, Whoremonger, Formcator,
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2001
or uncleane person, &c. shall enter into the kingdome of Ged. or unclean person, etc. shall enter into the Kingdom of Ged.
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2002
Thirdly, consider the more sweetnesse and delight we take in this sinne, the greater anguish and torment we shall finde in the renewing of our hearts,
Thirdly, Consider the more sweetness and delight we take in this sin, the greater anguish and torment we shall find in the renewing of our hearts,
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2003
and the more difficult it will be for us to leave it:
and the more difficult it will be for us to leave it:
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2004
besides, it is a dangerous thing to take our sweetnesse fully, for then perhaps we may be so besotted therewith,
beside, it is a dangerous thing to take our sweetness Fully, for then perhaps we may be so besotted therewith,
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2005
as we shall hardly rellish any thing else, especially the contrary vertue, which will seeme •ery bi•ter and distastefull unto us.
as we shall hardly relish any thing Else, especially the contrary virtue, which will seem •ery bi•ter and distasteful unto us.
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2006
And therefore let us be persw•ded not to adhere too much to the swee•nesse and delight that we finde present in the acting of this sin,
And Therefore let us be persw•ded not to adhere too much to the swee•nesse and delight that we find present in the acting of this since,
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2007
lest we become so bewitched with it, as we never beable to forsake it.
lest we become so bewitched with it, as we never beable to forsake it.
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2008
The fourth Deceit, which Satan useth to beguile men withall, is, The falsnesse of the common opinion of most men,
The fourth Deceit, which Satan uses to beguile men withal, is, The falseness of the Common opinion of most men,
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2009
and cunning delusion of our carnall reason, unto which it seemes either no sinne at all,and cunning delusion of our carnal reason, unto which it seems either no sin At all,
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2010
or else so little as it ne•d not any great adoe be made about it:
or Else so little as it ne•d not any great ado be made about it:
cc av av j c-acp pn31 vmd xx d j n1 vbi vvn p-acp pn31:
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2011
Most men think this sin of fornication but a trick of youth, whose blood heated with intemperance, must have somthing to allay its lust on.
Most men think this since of fornication but a trick of youth, whose blood heated with intemperance, must have something to allay its lust on.
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2012
Now these two bee incompetent Judges, both common opinion and carnall reason, they are altogether unfit to judge of the notoriousnesse of this sin,
Now these two be incompetent Judges, both Common opinion and carnal reason, they Are altogether unfit to judge of the notoriousness of this since,
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2013
but let us bring it to the ballance of the Sanctuary, and then we shall see the just weight of it, we shall see it in its proper filthinesse and native uglinesse.
but let us bring it to the balance of the Sanctuary, and then we shall see the just weight of it, we shall see it in its proper filthiness and native ugliness.
cc-acp vvb pno12 vvi pn31 p-acp dt n1 pp-f dt n1, cc av pns12 vmb vvi dt j n1 pp-f pn31, pns12 vmb vvi pn31 p-acp po31 j n1 cc j-jn n1.
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2014
No man that is guilty of it can discern its depravity, for the very conscience is defiled by it:
No man that is guilty of it can discern its depravity, for the very conscience is defiled by it:
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2015
now the Conscience is as it were the very glasse of the soule, and if the glasse be defiled,
now the Conscience is as it were the very glass of the soul, and if the glass be defiled,
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2016
how can we see the spots in the soule? and if these bee not to be discovered,
how can we see the spots in the soul? and if these be not to be discovered,
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2017
then nothing is left whereby to judge aright of it; and therefore we must needs be deceived in the perceiving the filthinesse and haynousnesse thereof.
then nothing is left whereby to judge aright of it; and Therefore we must needs be deceived in the perceiving the filthiness and heinousness thereof.
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2018
Let us therfore betake our selves to the Scripture, which will shew it truly in its proper colors,
Let us Therefore betake our selves to the Scripture, which will show it truly in its proper colours,
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2019
& then if we use the meanes, God wil assuredly send his Spirit to enlighten us.
& then if we use the means, God will assuredly send his Spirit to enlighten us.
cc av cs pns12 vvb dt n2, np1 vmb av-vvn vvi po31 n1 pc-acp vvi pno12.
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2020
When Iudas had but a glimpfe of this light opened unto him, how great thinke yee, seemed that sinne to him, which before he durst commit boldly for thirty peeces of silver,
When Iudas had but a glimpfe of this Light opened unto him, how great think ye, seemed that sin to him, which before he durst commit boldly for thirty Pieces of silver,
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2021
yet now it drives him to desperation and present hanging himselfe.
yet now it drives him to desperation and present hanging himself.
av av pn31 vvz pno31 p-acp n1 cc j vvg px31.
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2022
Wee must pray therefore for the Spirit to enlighten us, that so wee may see the filthinesse of this sinne,
we must pray Therefore for the Spirit to enlighten us, that so we may see the filthiness of this sin,
pns12 vmb vvi av p-acp dt n1 pc-acp vvi pno12, cst av pns12 vmb vvi dt n1 pp-f d n1,
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2023
and be no more deceived by it, as if it were either but a small sinne,
and be no more deceived by it, as if it were either but a small sin,
cc vbi av-dx av-dc vvn p-acp pn31, c-acp cs pn31 vbdr av-d p-acp dt j n1,
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2024
or hardly any at all, as many men thinke, and our carnall reason would perswade us unto.
or hardly any At all, as many men think, and our carnal reason would persuade us unto.
cc av d p-acp d, c-acp d n2 vvb, cc po12 j n1 vmd vvi pno12 p-acp.
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2025
The fifth and last Deceit, whereby our cunning adversary, the Devill, labours to beguile us withall, is, Hope of secrecie: Men commit this in private, no spectators, no secretaries shall be intrusted therewith, the innermost closets,
The fifth and last Deceit, whereby our cunning adversary, the devil, labours to beguile us withal, is, Hope of secrecy: Men commit this in private, no spectators, no secretary's shall be Entrusted therewith, the innermost closets,
dt ord cc ord n1, c-crq po12 j-jn n1, dt n1, vvz pc-acp vvi pno12 av, vbz, vvb pp-f n1: n2 vvi d p-acp j, dx n2, dx n2 vmb vbi vvn av, dt j n2,
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2026
and most retired roomes, are the places destinated for this worke, and the time commonly is the most obscure and blackest season, the night;
and most retired rooms, Are the places destinated for this work, and the time commonly is the most Obscure and Blackest season, the night;
cc av-ds j-vvn n2, vbr dt n2 vvn p-acp d n1, cc dt n1 av-j vbz dt av-ds j cc js-jn n1, dt n1;
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2027
and indeed not unfitly, for it is a deed of darknesse:
and indeed not unfitly, for it is a deed of darkness:
cc av xx av-j, c-acp pn31 vbz dt n1 pp-f n1:
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2028
yet let all such as be guilty hereof, let them lay to heart these following considerations:
yet let all such as be guilty hereof, let them lay to heart these following considerations:
av vvb d d a-acp vbi j av, vvb pno32 vvi p-acp n1 d j-vvg n2:
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2029
Consider first, though they be never so private and secret in it, yet God sees it;
Consider First, though they be never so private and secret in it, yet God sees it;
vvi ord, cs pns32 vbb av-x av j cc j-jn p-acp pn31, av np1 vvz pn31;
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2030
they cannot shut out his eyes, though they may the light of the Sunne; hee knowes it, and then it shall be revealed:
they cannot shut out his eyes, though they may the Light of the Sun; he knows it, and then it shall be revealed:
pns32 vmbx vvi av po31 n2, cs pns32 vmb dt n1 pp-f dt n1; pns31 vvz pn31, cc av pn31 vmb vbi vvn:
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2031
that which is said of Almes, Mat. 6. 4. may very truly bee said of this, Thy Father which seeth in secret, himselfe shall reward thee openly: so, God that seeth thy secret Adultery or Fornication, he will reward it, he will punish it openly.
that which is said of Alms, Mathew 6. 4. may very truly be said of this, Thy Father which sees in secret, himself shall reward thee openly: so, God that sees thy secret Adultery or Fornication, he will reward it, he will Punish it openly.
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2032
See i• for exam•le in Davids adultery with Bathsheba, 2 Sam. 12. 10, 11, 12. there the Lord saith, Because thou hast despised mee,
See i• for exam•le in Davids adultery with Bathsheba, 2 Sam. 12. 10, 11, 12. there the Lord Says, Because thou hast despised me,
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2033
and hast taken the wife of Vriah the Hittite, to be thy wife;
and hast taken the wife of Uriah the Hittite, to be thy wife;
cc vh2 vvn dt n1 pp-f np1 dt np1, pc-acp vbi po21 n1;
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2034
Behold, I will raise up evill against thee out of thine owne house, and I will take thy wives before thine eyes and give them unto thy neighbour,
Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes and give them unto thy neighbour,
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2035
and hee shall lye with thy wives in the sight of this Sunne; for thou d ddest it secretly, but I will doe this thing before all Israel, and before the Sunne. and he shall lie with thy wives in the sighed of this Sun; for thou d ddest it secretly, but I will do this thing before all Israel, and before the Sun.
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2036
See the Justice of God in punishing;
See the justice of God in punishing;
vvb dt n1 pp-f np1 p-acp vvg;
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2037
because David did it secretly, and used all manner of meanes to conceale it, as making Vriah drunke,
Because David did it secretly, and used all manner of means to conceal it, as making Uriah drunk,
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234
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2038
and then sending him to his wife to lye with her, that so it might bee hidden,
and then sending him to his wife to lie with her, that so it might be hidden,
cc av vvg pno31 p-acp po31 n1 pc-acp vvi p-acp pno31, cst av pn31 vmd vbi vvn,
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234
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2039
yet God with-held him from her, and so brought it about that David had no way to cover his sinne;
yet God withheld him from her, and so brought it about that David had no Way to cover his sin;
av np1 vvd pno31 p-acp pno31, cc av vvd pn31 p-acp d np1 vhd dx n1 pc-acp vvi po31 n1;
(10) part (DIV1)
234
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2040
therefore also because David laboured to keepe it close and secret from all men, hee will make his punishment publike and manifest to all Israell:
Therefore also Because David laboured to keep it close and secret from all men, he will make his punishment public and manifest to all Israel:
av av c-acp np1 vvd pc-acp vvi pn31 av-j cc j-jn p-acp d n2, pns31 vmb vvi po31 n1 j cc j p-acp d np1:
(10) part (DIV1)
234
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2041
Againe, God saith, Because thou hast despised me, &c. whence observe, in this secret committing of sin, a man doth despise God in a more especiall manner;
Again, God Says, Because thou hast despised me, etc. whence observe, in this secret committing of since, a man does despise God in a more especial manner;
av, np1 vvz, c-acp pns21 vh2 vvn pno11, av q-crq vvb, p-acp d n-jn vvg pp-f n1, dt n1 vdz vvi np1 p-acp dt av-dc j n1;
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2042
for hee feares more the sight of men than the sight of God, in that hee labours to conceale and hide it from the eyes of men,
for he fears more the sighed of men than the sighed of God, in that he labours to conceal and hide it from the eyes of men,
c-acp pns31 vvz av-dc dt n1 pp-f n2 cs dt n1 pp-f np1, p-acp cst pns31 vvz pc-acp vvi cc vvi pn31 p-acp dt n2 pp-f n2,
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2043
but cares not though God looke on, as if hee either would say nothing, or regarded not at all his sinne:
but Cares not though God look on, as if he either would say nothing, or regarded not At all his sin:
cc-acp vvz xx c-acp np1 vvb a-acp, c-acp cs pns31 d vmd vvi pix, cc vvd xx p-acp d po31 n1:
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2044
But God hath said, Them that honour mee, I will honour; and they that despise me, shall be lightly esteemed:
But God hath said, Them that honour me, I will honour; and they that despise me, shall be lightly esteemed:
cc-acp np1 vhz vvn, pno32 cst vvb pno11, pns11 vmb vvi; cc pns32 cst vvb pno11, vmb vbi av-j vvn:
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2045
that is, they shall be despised.
that is, they shall be despised.
cst vbz, pns32 vmb vbi vvn.
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2046
Consider secondly, the divers and manifold wayes God hath to reveale it, though men bee never so close and secret,
Consider secondly, the diverse and manifold ways God hath to reveal it, though men be never so close and secret,
vvi ord, dt j cc j n2 np1 vhz p-acp vvi pn31, cs n2 vbb av-x av j cc j-jn,
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2047
and useall possible meanes to hide their sinne, as faire outward civility, a seeming to hate such 2 filthy notorious wickednesse,
and useall possible means to hide their sin, as fair outward civility, a seeming to hate such 2 filthy notorious wickedness,
cc j j n2 pc-acp vvi po32 n1, c-acp j j n1, dt j-vvg pc-acp vvi d crd j j n1,
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2048
or any thing else an hypocriticall heart can invent, yet God hath su•dry wayes to detect their filthinesse, and lay open their hypocrisie:
or any thing Else an hypocritical heart can invent, yet God hath su•dry ways to detect their filthiness, and lay open their hypocrisy:
cc d n1 av dt j n1 vmb vvi, av np1 vhz j n2 pc-acp vvi po32 n1, cc vvd av-j po32 n1:
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2049
As first, by sensible things, when there is no person neere to see it, yet the v•ry birds and beasts have revealed it:
As First, by sensible things, when there is no person near to see it, yet the v•ry Birds and beasts have revealed it:
c-acp ord, p-acp j n2, c-crq pc-acp vbz dx n1 av-j pc-acp vvi pn31, av dt j n2 cc n2 vhb vvn pn31:
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2050
secondly, hee gives them up to a reprobate sense;
secondly, he gives them up to a Reprobate sense;
ord, pns31 vvz pno32 a-acp p-acp dt j-jn n1;
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2051
and then in the end, though they have long lyen in it unseene and ansuspected, at last they become sh•melesi•,
and then in the end, though they have long lyen in it unseen and ansuspected, At last they become sh•melesi•,
cc av p-acp dt n1, cs pns32 vhb av-j vvn p-acp pn31 j cc j, p-acp ord pns32 vvb n1,
(10) part (DIV1)
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2052
and so lye open to every mans discovery:
and so lie open to every men discovery:
cc av vvb j p-acp d ng1 n1:
(10) part (DIV1)
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2053
thirdly, he can make any man living to reveale his owne sinne, as we see in Iudas, though all the time he was working his wickednesse hee had carried the businesse close enough,
Thirdly, he can make any man living to reveal his own sin, as we see in Iudas, though all the time he was working his wickedness he had carried the business close enough,
ord, pns31 vmb vvi d n1 vvg pc-acp vvi po31 d n1, c-acp pns12 vvb p-acp np1, c-acp d dt n1 pns31 vbds vvg po31 n1 pns31 vhd vvn dt n1 j av-d,
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2054
yet in the conclusion, when hee had brought the businesse to passe, and in all probability it being now finished, should never bee concealed,
yet in the conclusion, when he had brought the business to pass, and in all probability it being now finished, should never be concealed,
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(10) part (DIV1)
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2055
even then he must confesse it, he must tell it every body:
even then he must confess it, he must tell it every body:
av cs pns31 vmb vvi pn31, pns31 vmb vvi pn31 d n1:
(10) part (DIV1)
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2056
in like manner, it will be our case, though wee keep our filthinesse never so private,
in like manner, it will be our case, though we keep our filthiness never so private,
p-acp j n1, pn31 vmb vbi po12 n1, cs pns12 vvb po12 n1 av-x av j,
(10) part (DIV1)
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2057
yet God can make us in the end on our death-beds confesse it, though all our life before we have hidden it.
yet God can make us in the end on our deathbeds confess it, though all our life before we have hidden it.
av np1 vmb vvi pno12 p-acp dt n1 p-acp po12 n2 vvb pn31, cs d po12 n1 c-acp pns12 vhb vvn pn31.
(10) part (DIV1)
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2058
Consider thirdly, whosoever commits this filthy sinne of Fornication, makes himselfe a vile, and a base person;
Consider Thirdly, whosoever commits this filthy sin of Fornication, makes himself a vile, and a base person;
vvi ord, r-crq vvz d j n1 pp-f n1, vvz px31 dt j, cc dt j n1;
(10) part (DIV1)
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2059
what ever he was before, though never so glorious, yet now he is but as a Starre f•llen to the earth, as it is in the Revelation.
what ever he was before, though never so glorious, yet now he is but as a Star f•llen to the earth, as it is in the Revelation.
r-crq av pns31 vbds a-acp, cs av-x av j, av av pns31 vbz cc-acp c-acp dt n1 vvn p-acp dt n1, c-acp pn31 vbz p-acp dt n1.
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2060
If a man bee godly, come what will come, there is nothing can make him base, nothing can obscure him;
If a man be godly, come what will come, there is nothing can make him base, nothing can Obscure him;
cs dt n1 vbi j, vvb r-crq vmb vvi, pc-acp vbz pix vmb vvi pno31 j, pix vmb vvi pno31;
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2061
though hell it selfe should labour to cast a darkenesse about him, yet it shall bee but as a foyle about a Jewell,
though hell it self should labour to cast a darkness about him, yet it shall be but as a foil about a Jewel,
cs n1 pn31 n1 vmd vvi pc-acp vvi dt n1 p-acp pno31, av pn31 vmb vbi cc-acp c-acp dt n1 p-acp dt n1,
(10) part (DIV1)
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2062
or a clo•d about the Sunne, make him shine brighter and brighter:
or a clo•d about the Sun, make him shine Brighter and Brighter:
cc dt n1 p-acp dt n1, vvb pno31 vvi jc cc jc:
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2063
Wee know a Torch light in a darke night will shi•e brighter than if it were at noone-day;
we know a Torch Light in a dark night will shi•e Brighter than if it were At noonday;
pns12 vvb dt n1 n1 p-acp dt j n1 vmb vbi jc cs cs pn31 vbdr p-acp n1;
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2064
even so a godly man, whatever happens unto him, whatever night of affi•ctions, crosses, or other disasters come upon him,
even so a godly man, whatever happens unto him, whatever night of affi•ctions, Crosses, or other disasters come upon him,
av av dt j n1, r-crq vvz p-acp pno31, r-crq n1 pp-f n2, n2, cc j-jn n2 vvb p-acp pno31,
(10) part (DIV1)
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2065
yet hee will be the more illustrious, the moreclearer will hee shine in the midst thereof;
yet he will be the more illustrious, the moreclearer will he shine in the midst thereof;
av pns31 vmb vbi dt av-dc j, dt jc n1 pns31 vvi p-acp dt n1 av;
(10) part (DIV1)
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2066
and the more crosses happen unto him, the more will his glory appeare:
and the more Crosses happen unto him, the more will his glory appear:
cc dt dc n2 vvb p-acp pno31, dt av-dc vmb po31 n1 vvi:
(10) part (DIV1)
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2067
but on the other side, let a man be ungodly, whatever outward glory or pompe he may have,
but on the other side, let a man be ungodly, whatever outward glory or pomp he may have,
cc-acp p-acp dt j-jn n1, vvb dt n1 vbi j, r-crq j n1 cc n1 pns31 vmb vhi,
(10) part (DIV1)
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2068
yet he is but a base and vile person, and so hee shall ever be esteemed of,
yet he is but a base and vile person, and so he shall ever be esteemed of,
av pns31 vbz p-acp dt j cc j n1, cc av pns31 vmb av vbi vvn pp-f,
(10) part (DIV1)
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2069
even at the last, doe all the world what they can.
even At the last, do all the world what they can.
av p-acp dt ord, vdb d dt n1 r-crq pns32 vmb.
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2070
See this in Paul, who before he was converted, whilest he was a persecutor, was counted a pestilent fellow;
See this in Paul, who before he was converted, whilst he was a persecutor, was counted a pestilent fellow;
vvb d p-acp np1, r-crq c-acp pns31 vbds vvn, cs pns31 vbds dt n1, vbds vvn dt j n1;
(10) part (DIV1)
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2071
but now after conversion, when he became godly, he was highly esteemed as a chosen vessell of the Lord:
but now After conversion, when he became godly, he was highly esteemed as a chosen vessel of the Lord:
cc-acp av c-acp n1, c-crq pns31 vvd j, pns31 vbds av-j vvn p-acp dt j-vvn n1 pp-f dt n1:
(10) part (DIV1)
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2072
So on the contrary, the Scribes and Pharises were the onely men, who but they among the Jewes,
So on the contrary, the Scribes and Pharisees were the only men, who but they among the Jews,
av p-acp dt n-jn, dt n2 cc np1 vbdr dt j n2, r-crq p-acp pns32 p-acp dt np2,
(10) part (DIV1)
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2073
yet now how odious is their names, they stinke in all mens nostrils. Therefore let us have a care how wee suffer our selves to lye in sinne,
yet now how odious is their names, they stink in all men's nostrils. Therefore let us have a care how we suffer our selves to lie in sin,
av av c-crq j vbz po32 n2, pns32 n1 p-acp d ng2 n2. av vvb pno12 vhi dt n1 c-crq pns12 vvb po12 n2 pc-acp vvi p-acp n1,
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2074
lest we become in like manner hated of every man;
lest we become in like manner hated of every man;
cs pns12 vvb p-acp j n1 vvn pp-f d n1;
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and on the other side, let us get our selves to be godly, and then our names shall be as precious oyntment that sends forth a sweet savour into every bodies nostrils.
and on the other side, let us get our selves to be godly, and then our names shall be as precious ointment that sends forth a sweet savour into every bodies nostrils.
cc p-acp dt j-jn n1, vvb pno12 vvi po12 n2 pc-acp vbi j, cc av po12 n2 vmb vbi a-acp j n1 cst vvz av dt j n1 p-acp d n2 n2.
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And thus much for the Deceits whereby Satan deceives men; we will now come to some uses.
And thus much for the Deceits whereby Satan deceives men; we will now come to Some uses.
cc av av-d c-acp dt n2 c-crq np1 vvz n2; pns12 vmb av vvi p-acp d n2.
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The first Use that may be made hereof, is, to exhort all men to be carefull to cleanse themselves from this filthinesse and uncleannesse:
The First Use that may be made hereof, is, to exhort all men to be careful to cleanse themselves from this filthiness and uncleanness:
dt ord n1 cst vmb vbi vvn av, vbz, pc-acp vvi d n2 pc-acp vbi j pc-acp vvi px32 p-acp d n1 cc n1:
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and to this end let them never give God rest, but with incessant prayers still call on him, till they finde that they are cleansed, that they are out of this gall of bitternesse;
and to this end let them never give God rest, but with incessant Prayers still call on him, till they find that they Are cleansed, that they Are out of this Gall of bitterness;
cc p-acp d n1 vvb pno32 av-x vvi np1 n1, cc-acp p-acp j n2 av vvb p-acp pno31, c-acp pns32 vvb cst pns32 vbr vvn, cst pns32 vbr av pp-f d n1 pp-f n1;
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for as there is nothing that will bee so bitter and distastefull, nay terrible unto them,
for as there is nothing that will be so bitter and distasteful, nay terrible unto them,
c-acp c-acp pc-acp vbz pix cst vmb vbi av j cc j, uh-x j p-acp pno32,
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as this being lyable to the wrath of God due to them by reason of this sinne;
as this being liable to the wrath of God due to them by reason of this sin;
c-acp d vbg j p-acp dt n1 pp-f np1 j-jn p-acp pno32 p-acp n1 pp-f d n1;
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so shall they never finde any thing so sweet and pleasant, nay comfortable unto them, as to be in the favor of God:
so shall they never find any thing so sweet and pleasant, nay comfortable unto them, as to be in the favour of God:
av vmb pns32 av-x vvb d n1 av j cc j, uh-x j p-acp pno32, c-acp pc-acp vbi p-acp dt n1 pp-f np1:
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for all that the creature can doe is nothing without God, there is no peace, no comfort, no rest without him;
for all that the creature can do is nothing without God, there is no peace, no Comfort, no rest without him;
c-acp d cst dt n1 vmb vdi vbz pix p-acp np1, pc-acp vbz dx n1, dx n1, dx n1 p-acp pno31;
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now if a man have not this favour of God, but be without it, though he have never so many other blessings,
now if a man have not this favour of God, but be without it, though he have never so many other blessings,
av cs dt n1 vhb xx d n1 pp-f np1, cc-acp vbi p-acp pn31, cs pns31 vhb av-x av d j-jn n2,
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2084
as wealth, honours and preferrements, yet if an arrow come out of Gods quiver, dipt in the venome of his wrath, bee it never so slight an affliction, it will wound deadly.
as wealth, honours and preferrements, yet if an arrow come out of God's quiver, dipped in the venom of his wrath, be it never so slight an affliction, it will wound deadly.
c-acp n1, n2 cc n2, av cs dt n1 vvb av pp-f npg1 n1, vvn p-acp dt n1 pp-f po31 n1, vbb pn31 av-x av j dt n1, pn31 vmb vvi j.
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2085
See this in Moses, who though the meekest man upon earth, and highly in Gods favour,
See this in Moses, who though the Meekest man upon earth, and highly in God's favour,
vvb d p-acp np1, r-crq c-acp dt js n1 p-acp n1, cc av-j p-acp npg1 n1,
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2086
yet he for his impatiency had his crosse in that which he most desired, even in that he should not enter into the land of Canaan.
yet he for his impatiency had his cross in that which he most desired, even in that he should not enter into the land of Canaan.
av pns31 p-acp po31 n1 vhd po31 n1 p-acp d r-crq pns31 av-ds vvn, av p-acp cst pns31 vmd xx vvi p-acp dt n1 pp-f np1.
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2087
Sinne conceiving must needs bring forth sorrow, and though it should faile in all other things,
Sin conceiving must needs bring forth sorrow, and though it should fail in all other things,
n1 vvg vmb av vvi av n1, cc cs pn31 vmd vvi p-acp d j-jn n2,
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yet here it is true, he that so wes sin shal be sure to reap affliction;
yet Here it is true, he that so wes since shall be sure to reap affliction;
av av pn31 vbz j, pns31 cst av zz n1 vmb vbi j pc-acp vvi n1;
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2089
this is the daughter, this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin,
this is the daughter, this is the fruit always of such a motherbeware Therefore how you take pains to serve since,
d vbz dt n1, d vbz dt n1 av pp-f d dt vvb av c-crq pn22 vvb n2 pc-acp vvi n1,
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for he that does so, shall be sure to have for his wages sorrow and afflictions,
for he that does so, shall be sure to have for his wages sorrow and afflictions,
c-acp pns31 cst vdz av, vmb vbi j pc-acp vhi p-acp po31 n2 n1 cc n2,
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2091
nay death it self, as the Apostle saith, the wages of sinne is death.
nay death it self, as the Apostle Says, the wages of sin is death.
uh-x n1 pn31 n1, c-acp dt n1 vvz, dt n2 pp-f n1 vbz n1.
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A sinnefull man, one that is guilty of this sinne or any other, is like a malefactor that hath already suffered the sentence of condemnation to passe upon him,
A sinful man, one that is guilty of this sin or any other, is like a Malefactor that hath already suffered the sentence of condemnation to pass upon him,
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and thereby is lyable to punishment when ever it shall please the Judge to send a warrant, he may be called to execution every houre,
and thereby is liable to punishment when ever it shall please the Judge to send a warrant, he may be called to execution every hour,
cc av vbz j p-acp n1 c-crq av pn31 vmb vvi dt n1 pc-acp vvi dt n1, pns31 vmb vbi vvn p-acp n1 d n1,
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2094
unlesse in the meane time he hath sued forth his pardon; even so it is with the sinner, he is subiect to the wrath of God,
unless in the mean time he hath sued forth his pardon; even so it is with the sinner, he is Subject to the wrath of God,
cs p-acp dt j n1 pns31 vhz vvn av po31 n1; av av pn31 vbz p-acp dt n1, pns31 vbz j-jn p-acp dt n1 pp-f np1,
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when ever God shall please to send forth his warrant against him, he must be brought to execution, he hath no assurance, no power of resistance till hee hath got his pardon.
when ever God shall please to send forth his warrant against him, he must be brought to execution, he hath no assurance, no power of resistance till he hath god his pardon.
c-crq av np1 vmb vvi pc-acp vvi av po31 n1 p-acp pno31, pns31 vmb vbi vvn p-acp n1, pns31 vhz dx n1, dx n1 pp-f n1 c-acp pns31 vhz vvn po31 n1.
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Therefore let every oae of us labour to procure our pardons in and by Iesus Christ, that so wee may not thus lye open to the wrath of God which will consume us when ever he shal but please to say the word in an instant.
Therefore let every oae of us labour to procure our Pardons in and by Iesus christ, that so we may not thus lie open to the wrath of God which will consume us when ever he shall but please to say the word in an instant.
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But some man will be ready to say, what needes all this? I am strong and well, in good and perfect health, is it likely the evill day is neere me? no surely, I will therefore goe on still in my sinne;
But Some man will be ready to say, what needs all this? I am strong and well, in good and perfect health, is it likely the evil day is near me? no surely, I will Therefore go on still in my sin;
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what need I repentance, that am so well in all things?
what need I Repentance, that am so well in all things?
q-crq vvb pns11 n1, cst vbm av av p-acp d n2?
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To this I answer, though thou beest never so well in strength and health of body,
To this I answer, though thou Best never so well in strength and health of body,
p-acp d pns11 vvb, cs pns21 vb2s av av av p-acp n1 cc n1 pp-f n1,
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2100
yet if God hides himselfe, if hee turnes but away his face from thee, thou shalt finde the matter changed;
yet if God hides himself, if he turns but away his face from thee, thou shalt find the matter changed;
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where and when he is pleased but to turne himselfe, he turnes with him al things upside downe on a sudden.
where and when he is pleased but to turn himself, he turns with him all things upside down on a sudden.
c-crq cc c-crq pns31 vbz vvn p-acp pc-acp vvi px31, pns31 vvz p-acp pno31 d n2 av a-acp p-acp dt j.
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See this in those two hundred & fifty men of the company of Korab, they thought themselves well and safe, else thinke ye they would have tooke censers and offered unto the Lord,
See this in those two hundred & fifty men of the company of Korab, they Thought themselves well and safe, Else think you they would have took censers and offered unto the Lord,
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but see how in an instant, fire came out from God and consumed them.
but see how in an instant, fire Come out from God and consumed them.
cc-acp vvb c-crq p-acp dt n-jn, n1 vvd av p-acp np1 cc vvd pno32.
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2104
So also Nadab and Abihu, no sooner had they taken strange fire to offer unto the Lord,
So also Nadab and Abihu, no sooner had they taken strange fire to offer unto the Lord,
av av np1 cc np1, av-dx av-c vhd pns32 vvn j n1 pc-acp vvi p-acp dt n1,
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2105
but straight the iudgmēt light upon them; for it is said, And there went out fire from the Lord and devoured them,
but straight the judgement Light upon them; for it is said, And there went out fire from the Lord and devoured them,
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and they dyed before the Lord, Levit. 10. 2 they were presently consumed even in the places where they stood:and they died before the Lord, Levit. 10. 2 they were presently consumed even in the places where they stood:
cc pns32 vvd p-acp dt n1, np1 crd crd pns32 vbdr av-j vvn av p-acp dt n2 c-crq pns32 vvd:
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2107
in like manner it will be our case if we commit sinne, God may, if he bee so pleased to deale with vs, consume us as soone as ever we have done it,
in like manner it will be our case if we commit sin, God may, if he be so pleased to deal with us, consume us as soon as ever we have done it,
p-acp j n1 pn31 vmb vbi po12 n1 cs pns12 vvb n1, np1 vmb, cs pns31 vbb av vvn pc-acp vvi p-acp pno12, vvb pno12 p-acp av c-acp av pns12 vhb vdn pn31,
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2108
nay in the very manner, it is his mercy that wee are spared.
nay in the very manner, it is his mercy that we Are spared.
uh-x p-acp dt j n1, pn31 vbz po31 n1 cst pns12 vbr vvn.
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2109
But some man will say againe, there have many men escaped unpunished, they have gone free for any thing I could ever see,
But Some man will say again, there have many men escaped unpunished, they have gone free for any thing I could ever see,
p-acp d n1 vmb vvi av, pc-acp vhi d n2 vvd j, pns32 vhb vvn j p-acp d n1 pns11 vmd av vvi,
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why may not I escape also as well as they?
why may not I escape also as well as they?
q-crq vmb xx pns11 vvi av c-acp av c-acp pns32?
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To this I answer, Gods decree concerning salvation and damnation must be admired at, not pryed into:
To this I answer, God's Decree Concerning salvation and damnation must be admired At, not pried into:
p-acp d pns11 vvb, ng1 n1 vvg n1 cc n1 vmb vbi vvn p-acp, xx vvd p-acp:
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2112
what though God in his mercy hath saved others, must he also therefore save thee, that wilt not repent,
what though God in his mercy hath saved Others, must he also Therefore save thee, that wilt not Repent,
r-crq cs np1 p-acp po31 n1 vhz vvn ng2-jn, vmb pns31 av av vvi pno21, cst vm2 xx vvi,
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2113
but pres•mest on his mercies? he cals sometimes those which have beene many degrees worse than others, whom he hath passed by,
but pres•mest on his Mercies? he calls sometime those which have been many Degrees Worse than Others, whom he hath passed by,
cc-acp vv2 p-acp po31 n2? pns31 vvz av d r-crq vhb vbn d n2 av-jc cs n2-jn, ro-crq pns31 vhz vvn p-acp,
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2114
and that to shew his power of the Potter over the pot-sheard: but what is this to thee? looke thou to thy selfe;
and that to show his power of the Potter over the potsherd: but what is this to thee? look thou to thy self;
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2115
use the meanes, come unto him by true repentance, and cleanse thy selfe from thy filthinesse,
use the means, come unto him by true Repentance, and cleanse thy self from thy filthiness,
vvb dt n2, vvb p-acp pno31 p-acp j n1, cc vvb po21 n1 p-acp po21 n1,
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2116
and thou shalt bee sure to finde mercy.
and thou shalt be sure to find mercy.
cc pns21 vm2 vbi j pc-acp vvi n1.
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2117
The second Use to bee made hereof, shall bee to perswade every one, not onely to cease from the act of so filthy a sinne,
The second Use to be made hereof, shall be to persuade every one, not only to cease from the act of so filthy a sin,
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2118
but also to motifie these corruptions, which are the source and fountaine from whence these all uncleane actions come:
but also to motifie these corruptions, which Are the source and fountain from whence these all unclean actions come:
cc-acp av pc-acp vvi d n2, r-crq vbr dt n1 cc n1 p-acp c-crq d d j n2 vvb:
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2119
There may bee a restraining of our lusts and corruptions, but it is but for a time, it will breake forth againe;
There may be a restraining of our Lustiest and corruptions, but it is but for a time, it will break forth again;
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2120
or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne,
or perhaps there may be an abhorrency and contrariety of one men nature from this sin,
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2121
but this is not out of any hatred to the sinne it selfe, but a forbearance of the act,
but this is not out of any hatred to the sin it self, but a forbearance of the act,
cc-acp d vbz xx av pp-f d n1 p-acp dt n1 pn31 n1, cc-acp dt n1 pp-f dt n1,
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2122
because his nature cannot abide it, or for some other by-respect, as credit and reputation amongst men;
Because his nature cannot abide it, or for Some other by-respect, as credit and reputation among men;
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2123
but this is not to mortifie them: for mortification is then true and perfect, when there is a contrary life;
but this is not to mortify them: for mortification is then true and perfect, when there is a contrary life;
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2124
that is, when a man that before was unchaste, now if his lusts bee mortified, he lives quite contrary to that,
that is, when a man that before was unchaste, now if his Lustiest be mortified, he lives quite contrary to that,
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2125
and is now wholly chaste and undefiled:
and is now wholly chaste and undefiled:
cc vbz av av-jn j cc j:
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2126
now this cannot rightly be said to be in a man where there is but onely a restraint of his lusts.
now this cannot rightly be said to be in a man where there is but only a restraint of his Lustiest.
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2127
As in a tree, it is in vaine to cut off the top-boughs, so to kill it;
As in a tree, it is in vain to Cut off the top-boughs, so to kill it;
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2128
unlesse the roots be plucked up, it will grow againe; therefore men beginne at the root to stub up the tree:
unless the roots be plucked up, it will grow again; Therefore men begin At the root to stub up the tree:
cs dt n2 vbb vvn a-acp, pn31 vmb vvi av; av n2 vvb p-acp dt n1 p-acp n1 p-acp dt n1:
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2129
so it it is with sinne, lost is the labour that strives to keepe it in and restraine it, thinking so to kill i•, there is no other way to doe it but by Mortification, by rooting it up out of the heart, not suffering it the•e to have the least roome or place;
so it it is with sin, lost is the labour that strives to keep it in and restrain it, thinking so to kill i•, there is no other Way to do it but by Mortification, by rooting it up out of the heart, not suffering it the•e to have the least room or place;
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2130
for if it be but r•strained, at one time or other it will grow againe to full strength.
for if it be but r•strained, At one time or other it will grow again to full strength.
c-acp cs pn31 vbi cc-acp vvn, p-acp crd n1 cc av-jn pn31 vmb vvi av p-acp j n1.
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2131
And that this may the better bee dispatched, let us examine and try our selves by these rules and markes.
And that this may the better be dispatched, let us examine and try our selves by these rules and marks.
cc cst d vmb dt av-jc vbi vvn, vvb pno12 vvi cc vvi po12 n2 p-acp d n2 cc n2.
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2132
First, examine your selves and see whether there be a particular change which doth follow the generall one of the whole frame of the heart;
First, examine your selves and see whither there be a particular change which does follow the general one of the Whole frame of the heart;
ord, vvb po22 n2 cc vvb cs pc-acp vbi dt j n1 r-crq vdz vvi dt n1 crd pp-f dt j-jn n1 pp-f dt n1;
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2133
whether the heart is wholly changed and turned from all sinne, for if it be not,
whither the heart is wholly changed and turned from all sin, for if it be not,
cs dt n1 vbz av-jn vvn cc vvn p-acp d n1, c-acp cs pn31 vbb xx,
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2134
but is changed but by peece-meale, some of it being reserved for the darling sinne, then it is not true Mortification;
but is changed but by piecemeal, Some of it being reserved for the darling sin, then it is not true Mortification;
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2135
which is alwayes a killing, and bringing under subjection, all lust and conc•piscence.
which is always a killing, and bringing under subjection, all lust and conc•piscence.
r-crq vbz av dt vvg, cc vvg p-acp n1, d n1 cc n1.
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2136
Therfore see, first, whether thy heart be throughly wounded with sinne, whether thou dost grieve for all sinne as well as for some partic•lar sinne of profit and pleasure.
Therefore see, First, whither thy heart be thoroughly wounded with sin, whither thou dost grieve for all sin as well as for Some partic•lar sin of profit and pleasure.
av vvb, ord, cs po21 n1 vbi av-j vvn p-acp n1, cs pns21 vd2 vvi p-acp d n1 c-acp av c-acp p-acp d j n1 pp-f n1 cc n1.
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Then secondly, if thou beest thus wounded, see whether thou longest for nothing so much as pardon in Christ:
Then secondly, if thou Best thus wounded, see whither thou longest for nothing so much as pardon in christ:
av ord, cs pns21 vb2s av j-vvn, vvb cs pns21 vv2 p-acp pix av av-d c-acp vvb p-acp np1:
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a condemned person desires nothing, delights in nothing but in the newes of a pardon;
a condemned person Desires nothing, delights in nothing but in the news of a pardon;
dt j-vvn n1 vvz pix, vvz p-acp pix cc-acp p-acp dt n1 pp-f dt n1;
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as other things are not at all welcome unto him, a pardon is all that can be comfortable unto him;
as other things Are not At all welcome unto him, a pardon is all that can be comfortable unto him;
c-acp j-jn n2 vbr xx p-acp d n-jn p-acp pno31, dt n1 vbz d cst vmb vbi j p-acp pno31;
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so thou, if thou beest truly wounded for thy sinne, wilt desire and wish for nothing but a pardon;
so thou, if thou Best truly wounded for thy sin, wilt desire and wish for nothing but a pardon;
av pns21, cs pns21 vb2s av-j vvn p-acp po21 n1, vm2 vvi cc vvi p-acp pix cc-acp dt n1;
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the remission of thy sinnes in Jesus Christ will more comfort thee than all the world beside.
the remission of thy Sins in jesus christ will more Comfort thee than all the world beside.
dt n1 pp-f po21 n2 p-acp np1 np1 n1 dc n1 pno21 av d dt n1 a-acp.
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And lastly, if a pardon be granted, see, Is there a love and a delight in Christ? Is he the only joy and comfort of thy soule? then well is thy case, thou art in a good estate;
And lastly, if a pardon be granted, see, Is there a love and a delight in christ? Is he the only joy and Comfort of thy soul? then well is thy case, thou art in a good estate;
cc ord, cs dt n1 vbi vvn, vvb, vbz pc-acp dt n1 cc dt n1 p-acp np1? vbz pns31 dt j n1 cc n1 pp-f po21 n1? av av vbz po21 n1, pns21 vb2r p-acp dt j n1;
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thou maist bee certaine the roots of thy lusts are plucked up, and then the branches must needs dye.
thou Mayest be certain the roots of thy Lustiest Are plucked up, and then the branches must needs die.
pns21 vm2 vbi j dt n2 pp-f po21 n2 vbr vvn a-acp, cc av dt n2 vmb av vvi.
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Secondly, examine your selves and see whether out of a loathing and hate of this sinne you be able to judge aright of it, to perceive it in its filthy colours, and loathsome pollutions:
Secondly, examine your selves and see whither out of a loathing and hate of this sin you be able to judge aright of it, to perceive it in its filthy colours, and loathsome pollutions:
ord, vvb po22 n2 cc vvb cs av pp-f dt n-vvg cc n1 pp-f d n1 pn22 vbb j pc-acp vvi av pp-f pn31, pc-acp vvi pn31 p-acp po31 j n2, cc j n2:
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All the time a man lyes in a sinne, hee will have such a mist cast before his eyes, that hee cannot see it perfectly,
All the time a man lies in a sin, he will have such a missed cast before his eyes, that he cannot see it perfectly,
d dt n1 dt n1 vvz p-acp dt n1, pns31 vmb vhi d dt n1 vvd p-acp po31 n2, cst pns31 vmbx vvi pn31 av-j,
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but dimly, as it were by a small light, which will not lay open all the spots and blemishes thereof.
but dimly, as it were by a small Light, which will not lay open all the spots and blemishes thereof.
cc-acp av-j, c-acp pn31 vbdr p-acp dt j n1, r-crq vmb xx vvi j d dt n2 cc n2 av.
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To explaine this, I will use this similitude;
To explain this, I will use this similitude;
p-acp vvi d, pns11 vmb vvi d n1;
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A man that lives continually in an house where a bad smell is, he perceives not the ill savour, it is all one to him as though it were pure and sweet ayre;
A man that lives continually in an house where a bad smell is, he perceives not the ill savour, it is all one to him as though it were pure and sweet air;
dt n1 cst vvz av-j p-acp dt n1 c-crq dt j n1 vbz, pns31 vvz xx dt j-jn n1, pn31 vbz d pi p-acp pno31 c-acp cs pn31 vbdr j cc j n1;
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but one that comes in out of the fresh ayre, he smels it presently, to him it is exceeding offensive:
but one that comes in out of the fresh air, he smells it presently, to him it is exceeding offensive:
cc-acp pi cst vvz p-acp av pp-f dt j n1, pns31 n2 pn31 av-j, p-acp pno31 pn31 vbz av-vvg j:
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even so it is with sinne, an unregenerate man that is used to it, hath long lived in it,
even so it is with sin, an unregenerate man that is used to it, hath long lived in it,
av av pn31 vbz p-acp n1, dt j n1 cst vbz vvn p-acp pn31, vhz av-j vvn p-acp pn31,
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and perhaps never knew any other, to him it is naturall, he perceives not the filthinesse thereof;
and perhaps never knew any other, to him it is natural, he perceives not the filthiness thereof;
cc av av-x vvd d n-jn, p-acp pno31 pn31 vbz j, pns31 vvz xx dt n1 av;
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it is as good to him as the purest action in the world; and why? because hee is accustomed unto it:
it is as good to him as the Purest actium in the world; and why? Because he is accustomed unto it:
pn31 vbz a-acp j p-acp pno31 p-acp dt js n1 p-acp dt n1; cc q-crq? c-acp pns31 vbz vvn p-acp pn31:
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Now custome, you know, is another nature:
Now custom, you know, is Another nature:
av n1, pn22 vvb, vbz j-jn n1:
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but let a regenerate man fall to commit the same sinne, why he is troubled, he is perplexed, he cannot be quiet,
but let a regenerate man fallen to commit the same sin, why he is troubled, he is perplexed, he cannot be quiet,
cc-acp vvb dt j-vvn n1 vvi pc-acp vvi dt d n1, c-crq pns31 vbz vvn, pns31 vbz vvn, pns31 vmbx vbi j-jn,
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nor can he finde any rest in it, 'tis unusuall to him, and therefore he is disturbed at it.
nor can he find any rest in it, it's unusual to him, and Therefore he is disturbed At it.
ccx vmb pns31 vvi d n1 p-acp pn31, pn31|vbz j p-acp pno31, cc av pns31 vbz vvn p-acp pn31.
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And indeed it is a good sign of a righteous soule to be vexed at sinne;
And indeed it is a good Signen of a righteous soul to be vexed At sin;
cc av pn31 vbz dt j n1 pp-f dt j n1 pc-acp vbi vvn p-acp n1;
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ye may see it in Lot, of whom it is said, 2 Pet. 2. 8. That rightious man dwelling among them, in seeing and hearing, vexed his righteous soule from day to day with their unlawfull deeds.
you may see it in Lot, of whom it is said, 2 Pet. 2. 8. That righteous man Dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful Deeds.
pn22 vmb vvi pn31 p-acp n1, pp-f ro-crq pn31 vbz vvn, crd np1 crd crd cst j n1 vvg p-acp pno32, p-acp vvg cc vvg, vvd po31 j n1 p-acp n1 p-acp n1 p-acp po32 j n2.
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Try your selves therefore by this marke, and see whether you can brooke sinne well enough,
Try your selves Therefore by this mark, and see whither you can brook sin well enough,
vvb po22 n2 av p-acp d n1, cc vvb cs pn22 vmb vvi n1 av av-d,
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or be vexed and disturbed at the com•itting of •t.
or be vexed and disturbed At the com•itting of •t.
cc vbi vvn cc vvn p-acp dt vvg pp-f n1.
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Thirdly, examine your s•lves, and see whether your abstaining and keeping your selves from the acting of this sinne be generall and constant,
Thirdly, examine your s•lves, and see whither your abstaining and keeping your selves from the acting of this sin be general and constant,
ord, vvb po22 n2, cc vvb cs po22 vvg cc vvg po22 n2 p-acp dt n-vvg pp-f d n1 vbi j cc j,
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or respecting some places or persons, and but for a short space: this is an effect of the former;
or respecting Some places or Persons, and but for a short Molle: this is an Effect of the former;
cc vvg d n2 cc n2, cc p-acp p-acp dt j n1: d vbz dt n1 pp-f dt j;
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for hee that hates a thing, hates every thing that belongs unto it, and that continually:
for he that hates a thing, hates every thing that belongs unto it, and that continually:
c-acp pns31 cst vvz dt n1, vvz d n1 cst vvz p-acp pn31, cc cst av-j:
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this is a sure marke and never failes. Yee may see it in other things;
this is a sure mark and never fails. Ye may see it in other things;
d vbz dt j n1 cc av-x vvz. pn22 vmb vvi pn31 p-acp j-jn n2;
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a Dove is afraid of any feather that hath beene an Hawkes, it brings a great deale of terror unto her, almost as much as if the Hawke her selfe were there;
a Dove is afraid of any feather that hath been an Hawks, it brings a great deal of terror unto her, almost as much as if the Hawk her self were there;
dt n1 vbz j pp-f d n1 cst vhz vbn dt n2, pn31 vvz dt j n1 pp-f n1 p-acp pno31, av c-acp d c-acp cs dt n1 po31 n1 vbdr a-acp;
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such a native dread is implanted in the poore Dove, as it detests and abhorres the very sight of a feather;
such a native dread is implanted in the poor Dove, as it detests and abhors the very sighed of a feather;
d dt j-jn n1 vbz vvn p-acp dt j n1, c-acp pn31 vvz cc vvz dt j n1 pp-f dt n1;
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so the godly man that hath once conceived a detestation against his lusts, endures not any thing that belongs to them, that comes from them.
so the godly man that hath once conceived a detestation against his Lustiest, endures not any thing that belongs to them, that comes from them.
av dt j n1 cst vhz a-acp vvn dt n1 p-acp po31 n2, vvz xx d n1 cst vvz p-acp pno32, cst vvz p-acp pno32.
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He that hates a Serpent, cannot abide the skin, though it be never so finely speckled;
He that hates a Serpent, cannot abide the skin, though it be never so finely speckled;
pns31 cst vvz dt n1, vmbx vvi dt n1, cs pn31 vbb av-x av av-j j-vvg;
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so, true hatred unto sinne, cannot endure motion or inclination unto it, though it bring never so faire pretences and shewes, it suffers not the least sparke to kindle or increase,
so, true hatred unto sin, cannot endure motion or inclination unto it, though it bring never so fair pretences and shows, it suffers not the least spark to kindle or increase,
av, j n1 p-acp n1, vmbx vvi n1 cc n1 p-acp pn31, cs pn31 vvb av av j n2 cc n2, pn31 vvz xx dt ds n1 pc-acp vvi cc vvi,
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as wanton speeches, lascivious lookes, &c. A sore that is healed at the bottome, is not easily hurt again,
as wanton Speeches, lascivious looks, etc. A soar that is healed At the bottom, is not Easily hurt again,
c-acp j-jn n2, j n2, av dt n1 cst vbz vvn p-acp dt n1, vbz xx av-j vvn av,
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wheras if it be but skinned at top it is never the better, for in a little time it will breake forth againe, and be worse than ever:
whereas if it be but skinned At top it is never the better, for in a little time it will break forth again, and be Worse than ever:
cs cs pn31 vbi cc-acp vvn p-acp n1 pn31 vbz av-x dt jc, c-acp p-acp dt j n1 pn31 vmb vvi av av, cc vbb jc cs av:
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A bone broken and well set againe, is stronger than it was before:
A bone broken and well Set again, is Stronger than it was before:
dt n1 vvn cc av vvd av, vbz jc cs pn31 vbds a-acp:
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so a man that hath once slipped into this sinne, and is got out of it againe, shall finde his strength to bee encreased,
so a man that hath once slipped into this sin, and is god out of it again, shall find his strength to be increased,
av dt n1 cst vhz a-acp vvn p-acp d n1, cc vbz vvn av pp-f pn31 av, vmb vvi po31 n1 pc-acp vbi vvn,
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and himselfe more enabled to resist that temptation than ever he was.
and himself more enabled to resist that temptation than ever he was.
cc px31 av-dc vvn pc-acp vvi d n1 cs av pns31 vbds.
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But some man will say, I read of some of the Saints that have fallen into this sinne,
But Some man will say, I read of Some of the Saints that have fallen into this sin,
p-acp d n1 vmb vvi, pns11 vvb pp-f d pp-f dt n2 cst vhb vvn p-acp d n1,
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and that grievously, why then may not the deare children of God fall againe into it?
and that grievously, why then may not the deer children of God fallen again into it?
cc cst av-j, q-crq av vmb xx dt j-jn n2 pp-f np1 vvb av p-acp pn31?
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To this I answer, Indeed it is possible, for we find it in the Scripture of David and Salomon, that they fell;
To this I answer, Indeed it is possible, for we find it in the Scripture of David and Solomon, that they fell;
p-acp d pns11 vvb, av pn31 vbz j, c-acp pns12 vvb pn31 p-acp dt n1 pp-f np1 cc np1, cst pns32 vvd;
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nay more, it hath many times so come to passe that they have fallen grievously, as in them before mentioned, and many others; nay more, it hath many times so come to pass that they have fallen grievously, as in them before mentioned, and many Others;
uh n1, pn31 vhz d n2 av vvn pc-acp vvi cst pns32 vhb vvn av-j, c-acp p-acp pno32 p-acp vvn, cc d n2-jn;
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yet as wee read of their falls, so we read of their recovery out of it, they did not continue in it.
yet as we read of their falls, so we read of their recovery out of it, they did not continue in it.
av c-acp pns12 vvb pp-f po32 n2, av pns12 vvb pp-f po32 n1 av pp-f pn31, pns32 vdd xx vvi p-acp pn31.
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Here therefore I will set downe the meanes against it: And they shall be,
Here Therefore I will Set down the means against it: And they shall be,
av av pns11 vmb vvi a-acp dt n2 p-acp pn31: cc pns32 vmb vbi,
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First, for such as have long lyen in this sinne, perhaps 20, perhaps 40, or more yeares;
First, for such as have long lyen in this sin, perhaps 20, perhaps 40, or more Years;
ord, c-acp d c-acp vhb j vvn p-acp d n1, av crd, av crd, cc av-dc n2;
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let such, I say, observe these rules following:
let such, I say, observe these rules following:
vvb d, pns11 vvb, vvb d n2 vvg:
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First, let them labour to get an humble heart in the sight of this grievous sinne, let them bee cast downe with griefe and sorrow for so haynous a sinne, that they have offended so good and gracious a God, one that is of so pure eyes that he can endure no uncleane thing.
First, let them labour to get an humble heart in the sighed of this grievous sin, let them be cast down with grief and sorrow for so heinous a sin, that they have offended so good and gracious a God, one that is of so pure eyes that he can endure no unclean thing.
ord, vvb pno32 n1 pc-acp vvi dt j n1 p-acp dt n1 pp-f d j n1, vvb pno32 vbi vvn a-acp p-acp n1 cc n1 c-acp av j dt n1, cst pns32 vhb vvn av j cc j dt n1, pi cst vbz pp-f av j n2 cst pns31 vmb vvi dx j n1.
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It was the practice of the holy Apostle Saint Paul, he was so farre humbled, that hee confessed himselfe to be the chiefest of all sinners;
It was the practice of the holy Apostle Saint Paul, he was so Far humbled, that he confessed himself to be the chiefest of all Sinners;
pn31 vbds dt n1 pp-f dt j n1 n1 np1, pns31 vbds av av-j vvn, cst pns31 vvd px31 pc-acp vbi dt js-jn pp-f d n2;
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and what could he say more? So also the Prodigall, Luk. 15. when hee came to see himselfe,
and what could he say more? So also the Prodigal, Luk. 15. when he Come to see himself,
cc q-crq vmd pns31 vvi dc? av av dt n-jn, np1 crd c-crq pns31 vvd pc-acp vvi px31,
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and to looke upon his owne condition, was so farre from being puffed up, that hee was content to stile himselfe no better than his fathers servant:
and to look upon his own condition, was so Far from being puffed up, that he was content to style himself not better than his Father's servant:
cc pc-acp vvi p-acp po31 d n1, vbds av av-j p-acp vbg vvn a-acp, cst pns31 vbds j p-acp n1 px31 xx jc cs po31 ng1 n1:
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In like manner doethou, thinke thy selfe the worst of men, and greatest sinner upon earth,
In like manner doethou, think thy self the worst of men, and greatest sinner upon earth,
p-acp j n1 vv2, vvb po21 n1 dt js pp-f n2, cc js n1 p-acp n1,
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and that God hath beene infinitly merciful unto thee, that hath not cut thee off in thy sinne,
and that God hath been infinitely merciful unto thee, that hath not Cut thee off in thy sin,
cc cst np1 vhz vbn av-j j p-acp pno21, cst vhz xx vvn pno21 a-acp p-acp po21 n1,
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though thou so long continuedst in it unrepentant.
though thou so long continuedst in it unrepentant.
cs pns21 av av-j vvd2 p-acp pn31 j.
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2189
Secondly, labour to bring thy heart to so good a passe, that thou maist love God exceedingly, who hath forgiven thee so great a sinner.
Secondly, labour to bring thy heart to so good a pass, that thou Mayest love God exceedingly, who hath forgiven thee so great a sinner.
ord, vvb pc-acp vvi po21 n1 p-acp av j dt n1, cst pns21 vm2 vvi np1 av-vvg, r-crq vhz vvn pno21 av j dt n1.
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2190
It is sayd of the woman in the Gospell, to whom much was forgiven, that shee loved much: A great deale is forgiven thee, beyond what thy deserts are, doe thou therefore so too:
It is said of the woman in the Gospel, to whom much was forgiven, that she loved much: A great deal is forgiven thee, beyond what thy deserts Are, do thou Therefore so too:
pn31 vbz vvn pp-f dt n1 p-acp dt n1, p-acp ro-crq d vbds vvn, cst pns31 vvd av-d: dt j n1 vbz vvn pno21, p-acp r-crq po21 n2 vbr, vdb pns21 av av av:
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Love much, love Christ that hath beene a Mediatour to procure this thy sinne e o be forgiven;
Love much, love christ that hath been a Mediator to procure this thy sin e o be forgiven;
vvb av-d, n1 np1 cst vhz vbn dt n1 pc-acp vvi d po21 n1 uh fw-la vbi vvn;
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love God much, who hath beene so mercifull as to grant thee pardon and remission of sinnes for Christ thy Saviours sake.
love God much, who hath been so merciful as to grant thee pardon and remission of Sins for christ thy Saviors sake.
vvb np1 av-d, r-crq vhz vbn av j c-acp pc-acp vvi pno21 n1 cc n1 pp-f n2 p-acp np1 po21 ng1 n1.
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Thirdly, take heed lest Satan beguile thee, and bring thee into the •ame sinne againe:
Thirdly, take heed lest Satan beguile thee, and bring thee into the •ame sin again:
ord, vvb n1 cs np1 vvb pno21, cc vvi pno21 p-acp dt n1 n1 av:
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you know what Saint Peter saith, 2 Pet. 5. 8. where he exhorteth the brethren to be sober and v•gilant, from no other reason but only this, Because your adversary the devill,
you know what Saint Peter Says, 2 Pet. 5. 8. where he exhorteth the brothers to be Sobrium and v•gilant, from no other reason but only this, Because your adversary the Devil,
pn22 vvb r-crq n1 np1 vvz, crd np1 crd crd n1 pns31 vvz dt n2 pc-acp vbi j cc j, p-acp dx j-jn n1 cc-acp av-j d, p-acp po22 n1 dt n1,
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as a a roaring Lion walketh about seeking whom hee may devoure: as a a roaring lion walks about seeking whom he may devour:
c-acp av dt j-vvg n1 vvz p-acp vvg r-crq pns31 vmb vvi:
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the same shall be my argument of perswasion unto all of you, to beware of the Divell, to looke to your selves,
the same shall be my argument of persuasion unto all of you, to beware of the devil, to look to your selves,
dt d vmb vbi po11 n1 pp-f n1 p-acp d pp-f pn22, pc-acp vvi pp-f dt n1, pc-acp vvi p-acp po22 n2,
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lest hee should deceive you, and entice you into the same sinne againe.
lest he should deceive you, and entice you into the same sin again.
cs pns31 vmd vvi pn22, cc vvi pn22 p-acp dt d n1 av.
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Secondly, for those that are guilty of this sinne still, but would faine be rid of the sore burthen which lyes heavy upon their Consciences; Let them use these helpes:
Secondly, for those that Are guilty of this sin still, but would feign be rid of the soar burden which lies heavy upon their Consciences; Let them use these helps:
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First, labour to get assurance of the pardon and forgivenesse of it:
First, labour to get assurance of the pardon and forgiveness of it:
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No man can be assured of the love of Christ, till he be assured of his love and favour in the free pardoning and remission of his sinnes:
No man can be assured of the love of christ, till he be assured of his love and favour in the free pardoning and remission of his Sins:
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for how can a man have peace and quietnesse without this, hee is still in feare of Gods wrath and vengeance to light upon him,
for how can a man have peace and quietness without this, he is still in Fear of God's wrath and vengeance to Light upon him,
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and where there is such a seare and dread, it is not likely there should bee any love.
and where there is such a sear and dread, it is not likely there should be any love.
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And therefore in rhe first place get thy sinnes pardoned. Secondly, labour to have a sense and feeling of thy sinne;
And Therefore in rhe First place get thy Sins pardoned. Secondly, labour to have a sense and feeling of thy sin;
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this is a chiefe thing to be obtained;
this is a chief thing to be obtained;
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for where there is no sense, there cannot be any remorse or sorrow for sinne, without which there can be no turning from sinne, much lesse any hatred and detestation of it.
for where there is no sense, there cannot be any remorse or sorrow for sin, without which there can be no turning from sin, much less any hatred and detestation of it.
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Now this sense and feeling is wrought in us by Gods Spirit, and therefore thou must goe to God by true and hearty prayer, that hee would bee pleased to illuminate thee by his Spirit, that so thou maist see the miserable and wretched condition thou art in by reason of this sinne.
Now this sense and feeling is wrought in us by God's Spirit, and Therefore thou must go to God by true and hearty prayer, that he would be pleased to illuminate thee by his Spirit, that so thou Mayest see the miserable and wretched condition thou art in by reason of this sin.
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Thirdly, lay hold on the Promises, and apply them to thy selfe, make them thine owne;
Thirdly, lay hold on the Promises, and apply them to thy self, make them thine own;
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for whatsoever a mans sinnes bee, if hee can come to thirst after pardon, to desire that before other things in a right way,
for whatsoever a men Sins be, if he can come to thirst After pardon, to desire that before other things in a right Way,
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and to a right end, then hee may be sure he hath the Promises belonging unto him:
and to a right end, then he may be sure he hath thee Promises belonging unto him:
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If he will take them, they are his owne;
If he will take them, they Are his own;
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Christ is his, if he will take him, onely he must take him aright, as well to be his Lord, as his Redeemer:
christ is his, if he will take him, only he must take him aright, as well to be his Lord, as his Redeemer:
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his Lord, to governe and rule him by his Lawes and Commandements, as well as his Redeemer, to save him by the merit of his death and passion.
his Lord, to govern and Rule him by his Laws and commandments, as well as his Redeemer, to save him by the merit of his death and passion.
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Christ offers himselfe to him, Revel. 22 17. saying, Let him that is athirst, come; and whosoever will, let him take the waters of life freely:
christ offers himself to him, Revel. 22 17. saying, Let him that is athirst, come; and whosoever will, let him take the waters of life freely:
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and what greater love can Christ shew, than to set himselfe out for all to take him,
and what greater love can christ show, than to Set himself out for all to take him,
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and that freely too? In the dayes of his flesh, who had more good by him than the Publicans and sinners? them he called, them he saved:
and that freely too? In the days of his Flesh, who had more good by him than the Publicans and Sinners? them he called, them he saved:
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the poore diseased wretches, how ready was hee to heale them? even so he is still, hee is every whit as ready to save thee, to heale thee,
the poor diseased wretches, how ready was he to heal them? even so he is still, he is every whit as ready to save thee, to heal thee,
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as he was them, if thou wilt come unto him, and endevour to lay hold on him.
as he was them, if thou wilt come unto him, and endeavour to lay hold on him.
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To neglect Christ thus offered unto thee, is to trample under foot the Sonne of God,
To neglect christ thus offered unto thee, is to trample under foot the Son of God,
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and to count the blond of the Covenant an unholy thing, Heb. 10. 29. now what thinke ye shall be done unto such? read that place,and to count the blond of the Covenant an unholy thing, Hebrew 10. 29. now what think you shall be done unto such? read that place,
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and you shall finde, that a much sorer punishment than death without mercy they are worthy of, and are likely to undergoe.
and you shall find, that a much Sorer punishment than death without mercy they Are worthy of, and Are likely to undergo.
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You read what was done to those that despised the invitation of the King to his Marriage-feast, Matth. 22. 7. When the King beard thereof hee was wroth,
You read what was done to those that despised the invitation of the King to his Marriage-feast, Matthew 22. 7. When the King beard thereof he was wroth,
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and sent forth his armies, and destroyed those murtherers, and burnt up their City: In like manner will hee deale with thee; and sent forth his armies, and destroyed those murderers, and burned up their city: In like manner will he deal with thee;
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if thou despisest the offer of his gracious Promises now made to thee, hee will account thee but as a murtherer,
if thou Despisest the offer of his gracious Promises now made to thee, he will account thee but as a murderer,
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and will destroy both the• and thy City; that is, all that belongs unto thee.
and will destroy both the• and thy city; that is, all that belongs unto thee.
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Take heed therefore that thou now layest hold on his Promises, and makest them thine owne.
Take heed Therefore that thou now layest hold on his Promises, and Makest them thine own.
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Fourthly, Use abstinencie and fasting, for thereby thou mayst get the mastery over thy sinne;
Fourthly, Use abstinency and fasting, for thereby thou Mayest get the mastery over thy sin;
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give it altogether peremptory denials, suffer it not to delight thee in the least cogitation and tickling conceit:
give it altogether peremptory denials, suffer it not to delight thee in the least cogitation and tickling conceit:
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It will be easie to abstaine feom it, when the deniall is peremptory;
It will be easy to abstain feom it, when the denial is peremptory;
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if we cannot put out a sparke, how shall we put out a flame? If wee get not the mastery over the first motion to sinne, much lesse shall wee be able to overcome it when it is brought to maturity in action:
if we cannot put out a spark, how shall we put out a flame? If we get not the mastery over the First motion to sin, much less shall we be able to overcome it when it is brought to maturity in actium:
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Sinne is like the water, give it the least way and we cannot stay it, runne it will in despight of us:
Sin is like the water, give it the least Way and we cannot stay it, run it will in despite of us:
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and as a streame riseth by little and little, one showre encreasing it, and another making it somewhat bigger; so sinne riseth by degrees.
and as a stream Riseth by little and little, one shower increasing it, and Another making it somewhat bigger; so sin Riseth by Degrees.
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Iam. 1. 14, 15. it is said, But every man is tempted, when he is drawne away of his owne lust and enticed. Then when lust hath conceived, it bringeth forth sinne; Iam. 1. 14, 15. it is said, But every man is tempted, when he is drawn away of his own lust and enticed. Then when lust hath conceived, it brings forth sin;
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and sinne, when it is finished, bringeth forth death: Where observe three degrees in sinne; first, temptation; secondly, conception;and sin, when it is finished, brings forth death: Where observe three Degrees in sin; First, temptation; secondly, conception;
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and thirdly, perturbation, or bringing forth:
and Thirdly, perturbation, or bringing forth:
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So also Hebr. 3. it is said of the Israelites, that lust in them brought forth hardnesse of heart.
So also Hebrew 3. it is said of the Israelites, that lust in them brought forth hardness of heart.
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Beware therefore of the beginnings and occasions of sinne, and accustome thy selfe to use abstinence, thereby to master thy lust.
Beware Therefore of the beginnings and occasions of sin, and accustom thy self to use abstinence, thereby to master thy lust.
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Fifthly, Another helpe may be to resolve against it, to make Vowes and Covenants with out selves not to fall into any occasion that might bee an allurement unto it:
Fifthly, another help may be to resolve against it, to make Vows and Covenants with out selves not to fallen into any occasion that might be an allurement unto it:
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Let us binde our selves from things indifferent at first, and then afterward from the unlawfull temptations.
Let us bind our selves from things indifferent At First, and then afterwards from the unlawful temptations.
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And that wee may doe it the more easily, let us make our vowes for a certaine time, at first but for a little while, afterward for a longer season,
And that we may do it the more Easily, let us make our vows for a certain time, At First but for a little while, afterwards for a longer season,
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and then at last, when we have more strength, for ever.
and then At last, when we have more strength, for ever.
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But some man will here be ready to object and say, I finde my selfe exceeding weake and unable to keepe such Vowes and Covenants;
But Some man will Here be ready to Object and say, I find my self exceeding weak and unable to keep such Vows and Covenants;
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What shall I doe then, who shall be in danger every day to breake them, and so be guilty of a double sinne?
What shall I do then, who shall be in danger every day to break them, and so be guilty of a double sin?
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To this I answer, If our frailty herein were a sufficient argument, then would there bee no Vowes at all:
To this I answer, If our frailty herein were a sufficient argument, then would there be no Vows At all:
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What though thou beest weake and fraile, and so subject to breake thy promises in this kinde,
What though thou Best weak and frail, and so Subject to break thy promises in this kind,
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yet remember that they are Gods Ordinances, and hee will put to his helping hand to enable thee, hee will blesse and prosper what ever thou dost vow or promise this way,
yet Remember that they Are God's Ordinances, and he will put to his helping hand to enable thee, he will bless and prosper what ever thou dost Voelli or promise this Way,
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as an Ordinance that hee hath commanded.
as an Ordinance that he hath commanded.
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Againe, as thou seest thy selfe more weake, and subject to infringe those vowes, so bee sure to use the greater care and diligence to keepe them, be so much the more vigilant to avoyd all occasions that might tempt thee to breake them.
Again, as thou See thy self more weak, and Subject to infringe those vows, so be sure to use the greater care and diligence to keep them, be so much the more vigilant to avoid all occasions that might tempt thee to break them.
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Sixthly, Another helpe may be, to proportion the remedie to the disease; as thy lusts are greater, so use greater abstinence, make stronger vowes against them.
Sixthly, another help may be, to proportion the remedy to the disease; as thy Lustiest Are greater, so use greater abstinence, make Stronger vows against them.
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As in a place where the tide beats strongly, there the banke must bee stronger;
As in a place where the tide beats strongly, there the bank must be Stronger;
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so where the current and tide of thy lusts runne more forceably, there resist them with greater strength, keepe the banke good, repaire it by new renewals of thy graces in thee, make new covenants against it:
so where the current and tide of thy Lustiest run more Forcibly, there resist them with greater strength, keep the bank good, repair it by new renewals of thy graces in thee, make new Covenants against it:
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There is no man with one thousand, would meet his enemy with two thousand;
There is no man with one thousand, would meet his enemy with two thousand;
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so doe thou, get as much strength to resist, as thy lusts have power to attempt thee.
so do thou, get as much strength to resist, as thy Lustiest have power to attempt thee.
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Seventhly, Turne your delights to God and heavenly things;
Seventhly, Turn your delights to God and heavenly things;
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whereas you have long beene given to earthly mindednesse, now beginne to set your minde on heavenly things:
whereas you have long been given to earthly Mindedness, now begin to Set your mind on heavenly things:
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There is no true Mortification that is onely privative, it must be also positive; a man cannot leave his earthly mindednesse, but he must presently be heavenly minded.
There is no true Mortification that is only privative, it must be also positive; a man cannot leave his earthly Mindedness, but he must presently be heavenly minded.
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To make this plaine by a comparison;
To make this plain by a comparison;
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A man cannot empty a vessell of water, but ayre presently will come in its place:
A man cannot empty a vessel of water, but air presently will come in its place:
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so a man can no sooner be cleansed from corruption, but grace will immediately enter and take possession of his heart;
so a man can no sooner be cleansed from corruption, but grace will immediately enter and take possession of his heart;
av dt n1 vmb av-dx av-c vbi vvn p-acp n1, cc-acp n1 vmb av-j vvi cc vvi n1 pp-f po31 n1;
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as Salomon saith, Prov. 2. 10, 11. Wisdome entreth into thine heart and knowledge is pleasant unto thy soule:
as Solomon Says, Curae 2. 10, 11. Wisdom entereth into thine heart and knowledge is pleasant unto thy soul:
c-acp np1 vvz, np1 crd crd, crd n1 vvz p-acp po21 n1 cc n1 vbz j p-acp po21 n1:
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Descretion shall preserve thee, understanding shall keepe thee, &c. Lastly, the last and greatest help will be, to labor by prayer: Discretion shall preserve thee, understanding shall keep thee, etc. Lastly, the last and greatest help will be, to labour by prayer:
n1 vmb vvi pno21, n1 vmb vvi pno21, av ord, dt ord cc js n1 vmb vbi, pc-acp vvi p-acp n1:
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God would have thee know that it is his gift: pray therefore that Christ would baptize thee with the Holy Ghost and with fire:
God would have thee know that it is his gift: pray Therefore that christ would baptise thee with the Holy Ghost and with fire:
np1 vmd vhi pno21 vvb cst pn31 vbz po31 n1: vvb av cst np1 vmd vvi pno21 p-acp dt j n1 cc p-acp n1:
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that the Holy Ghost may like fire heat the faculties of the soule, to inflame our love to God:
that the Holy Ghost may like fire heat the faculties of the soul, to inflame our love to God:
cst dt j n1 vmb av-j vvi n1 dt n2 pp-f dt n1, pc-acp vvi po12 n1 p-acp np1:
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for as our love to God is stronger, so our love to holy things will be more earnest,
for as our love to God is Stronger, so our love to holy things will be more earnest,
c-acp c-acp po12 n1 p-acp np1 vbz jc, av po12 n1 p-acp j n2 vmb vbi av-dc j,
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and consequently our hate to unholy things more strong and perfect: the heart thus inflamed is turned quite another way;
and consequently our hate to unholy things more strong and perfect: the heart thus inflamed is turned quite Another Way;
cc av-j po12 n1 p-acp j n2 av-dc j cc j: dt n1 av vvn vbz vvn av j-jn n1;
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it doth so mollifie the heart more and more, making it capable of a deeper impression from the love of God.
it does so mollify the heart more and more, making it capable of a Deeper impression from the love of God.
pn31 vdz av vvi dt n1 av-dc cc av-dc, vvg pn31 j pp-f dt jc-jn n1 p-acp dt n1 pp-f np1.
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Hence it is that the Spirit is compared to wine, because as wine heateth us within,
Hence it is that the Spirit is compared to wine, Because as wine heateth us within,
av pn31 vbz d dt n1 vbz vvn p-acp n1, c-acp c-acp n1 vvz pno12 p-acp,
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and maketh us more vigorous and lively:
and makes us more vigorous and lively:
cc vv2 pno12 dc j cc j:
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so doth the Spirit heat us with the love of God, and make us more apt to good workes:
so does the Spirit heat us with the love of God, and make us more apt to good works:
av vdz dt n1 vvb pno12 p-acp dt n1 pp-f np1, cc vvb pno12 dc j p-acp j n2:
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Now as when a man comes nigh to any towne, he goes further from another;
Now as when a man comes High to any town, he Goes further from Another;
av c-acp c-crq dt n1 vvz av-j p-acp d n1, pns31 vvz av-jc p-acp j-jn;
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so when the Spirit carries us nigh to God, it carries us further from our lusts.
so when the Spirit carries us High to God, it carries us further from our Lustiest.
av c-crq dt n1 vvz pno12 av-j p-acp np1, pn31 vvz pno12 av-j p-acp po12 n2.
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Christ by the Prophet is said Mal. 3. 2. to be like a refiners fire,
christ by the Prophet is said Malachi 3. 2. to be like a refiners fire,
np1 p-acp dt n1 vbz vvn np1 crd crd pc-acp vbi av-j dt n2 n1,
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and like Fullers sope; Now as there is no way to refine silver but by fire, and like Fullers soap; Now as there is no Way to refine silver but by fire,
cc av-j ng1 n1; av c-acp pc-acp vbz dx n1 pc-acp vvi n1 cc-acp p-acp n1,
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and no way to purge and get out a staine but by sope;
and no Way to purge and get out a stain but by soap;
cc dx n1 pc-acp vvi cc vvi av dt n1 cc-acp p-acp n1;
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so there is no way to cleanse ones selfe from lusts, to mortifie them, but by the Spirit:
so there is no Way to cleanse ones self from Lustiest, to mortify them, but by the Spirit:
av a-acp vbz dx n1 pc-acp vvi pig n1 p-acp n2, pc-acp vvi pno32, cc-acp p-acp dt n1:
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take ye therefore the Apostles counsell, Act. 4. 38. Repent, and be baptized every one of you, in the name of Iesus Christ,
take you Therefore the Apostles counsel, Act. 4. 38. repent, and be baptised every one of you, in the name of Iesus christ,
vvb pn22 av dt n2 n1, n1 crd crd vvb, cc vbi vvn d crd pp-f pn22, p-acp dt n1 pp-f np1 np1,
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for the remission of sins, and ye shall receiue the gift of the Holy Ghost: for the remission of Sins, and you shall receive the gift of the Holy Ghost:
p-acp dt n1 pp-f n2, cc pn22 vmb vvi dt n1 pp-f dt j n1:
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let us wait for it, and we shall be sure to have it, and when we once have got it, we shall finde as evident a change,
let us wait for it, and we shall be sure to have it, and when we once have god it, we shall find as evident a change,
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as the Apostles did when the Holy Ghost in the forme of cloven tongues came upon them,
as the Apostles did when the Holy Ghost in the Form of cloven tongues Come upon them,
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as ye may read in the same chapter.
as you may read in the same chapter.
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And therefore also when we finde weakenesse in our hearts, let us know that wee have not beene so fully baptized with the Holy Ghost, as we may be;
And Therefore also when we find weakness in our hearts, let us know that we have not been so Fully baptised with the Holy Ghost, as we may be;
cc av av c-crq pns12 vvb n1 p-acp po12 n2, vvb pno12 vvi cst pns12 vhb xx vbn av av-j vvn p-acp dt j n1, c-acp pns12 vmb vbi;
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according to that of the Apostle, 2 Tim. 1. 7. God hath not given us the Spirit of feare,
according to that of the Apostle, 2 Tim. 1. 7. God hath not given us the Spirit of Fear,
vvg p-acp d pp-f dt n1, crd np1 crd crd np1 vhz xx vvn pno12 dt n1 pp-f n1,
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but of power, &c. when the Spirit is powerfull • us it will inflame us with the love of God, it keeps men in sobriety.but of power, etc. when the Spirit is powerful • us it will inflame us with the love of God, it keeps men in sobriety.
cc-acp pp-f n1, av c-crq dt n1 vbz j • pno12 pn31 vmb vvi pno12 p-acp dt n1 pp-f np1, pn31 vvz n2 p-acp n1.
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Therefore art thou weake? art thou cold in holy performances? labour to bee baptised with the Holy Ghost more fully:
Therefore art thou weak? art thou cold in holy performances? labour to be baptised with the Holy Ghost more Fully:
av vb2r pns21 j? vb2r pns21 j-jn p-acp j n2? n1 pc-acp vbi j-vvn p-acp dt j n1 av-dc av-j:
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Iohn was compassed about with the Spirit as with a garment, Rev. 1. 10. So should we be,John was compassed about with the Spirit as with a garment, Rev. 1. 10. So should we be,
np1 vbds vvn a-acp p-acp dt n1 c-acp p-acp dt n1, n1 crd crd av vmd pns12 vbi,
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for without this we are but naked: God kept Abimeleech from sin, so he will keepe us if we have his Spirit:
for without this we Are but naked: God kept Abimeleech from since, so he will keep us if we have his Spirit:
c-acp p-acp d pns12 vbr p-acp j: np1 vvd n1 p-acp n1, av pns31 vmb vvi pno12 cs pns12 vhb po31 n1:
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And David was bound in the bond of the Spirit, now the Spirit is like a bond for two causes:
And David was bound in the bound of the Spirit, now the Spirit is like a bound for two Causes:
cc np1 vbds vvn p-acp dt n1 pp-f dt n1, av dt n1 vbz av-j dt n1 p-acp crd n2:
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first, every bond must be without us, and so is Gods Spirit, it is his and not ours within us:
First, every bound must be without us, and so is God's Spirit, it is his and not ours within us:
ord, d n1 vmb vbi p-acp pno12, cc av vbz npg1 n1, pn31 vbz po31 cc xx png12 p-acp pno12:
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secondly, every bond keeps the thing that is bound in;
secondly, every bound keeps the thing that is bound in;
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and so doth Gods Spirit, it restraines us, it keeps us in when as otherwise wee would runne into all excesse of riot.
and so does God's Spirit, it restrains us, it keeps us in when as otherwise we would run into all excess of riot.
cc av vdz ng1 n1, pn31 vvz pno12, pn31 vvz pno12 p-acp c-crq c-acp av pns12 vmd vvi p-acp d n1 pp-f n1.
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And therefore let us pray heartily and labour earnestly to be baptized with the Holy Ghost.
And Therefore let us pray heartily and labour earnestly to be baptised with the Holy Ghost.
cc av vvb pno12 vvi av-j cc vvi av-j pc-acp vbi vvn p-acp dt j n1.
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HOW TO MORTIFIE UNCLEANNES. COLOSSIANS 3. 5. Mortifie therefore your members which are upon the earth:
HOW TO MORTIFY UNCLEANNESS. COLOSSIANS 3. 5. Mortify Therefore your members which Are upon the earth:
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Fornication, Vncleannesse, Inordinate affection, evill Concupiscence, and Covetousnesse, which is Idolatry.
Fornication, Uncleanness, Inordinate affection, evil Concupiscence, and Covetousness, which is Idolatry.
n1, n1, j n1, j-jn n1, cc n1, r-crq vbz n1.
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HAving handled the Doctrine of Mortification in generall, as also come to some particulars, namely, that of Fornication;
HAving handled the Doctrine of Mortification in general, as also come to Some particulars, namely, that of Fornication;
vhg vvn dt n1 pp-f n1 p-acp n1, c-acp av vvn p-acp d n2-j, av, cst pp-f n1;
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it now remaineth that in the next place, following the method and order of the Apostle, I come to the next particular sinne named in the Text, Vncleannesse: And because these two sinnes doe in many things coincidere, and differ not greatly in any thing that I can set downe as meanes to prevent them,
it now remains that in the next place, following the method and order of the Apostle, I come to the next particular sin nam in the Text, Uncleanness: And Because these two Sins do in many things coincidere, and differ not greatly in any thing that I can Set down as means to prevent them,
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for what hath beene said of the one may serve for the other;
for what hath been said of the one may serve for the other;
p-acp r-crq vhz vbn vvn pp-f dt crd vmb vvi p-acp dt j-jn;
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therefore I shall be the briefer in this, and may p•rchance make use of some of the things spoken formerly in the discovering of the haynousnesse of Fornication.
Therefore I shall be the briefer in this, and may p•rchance make use of Some of the things spoken formerly in the discovering of the heinousness of Fornication.
av pns11 vmb vbi dt jc p-acp d, cc vmb av vvi n1 pp-f d pp-f dt n2 vvn av-j p-acp dt n-vvg pp-f dt n1 pp-f n1.
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The Doctrine then that we shall at this time insist on, is, That Vncleannesse is one of the sinnes that are here to be mortified.
The Doctrine then that we shall At this time insist on, is, That Uncleanness is one of the Sins that Are Here to be mortified.
dt n1 av cst pns12 vmb p-acp d n1 vvi a-acp, vbz, cst n1 vbz pi pp-f dt n2 cst vbr av pc-acp vbi vvn.
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This sinne of Uncleannesse most Interpreters make to be the sinne of Onan, Gen. 38. 9. and the haynousnesse thereof appeares, in that God was so displeased with him for it, that he slew him presently. This sin of Uncleanness most Interpreters make to be the sin of Onan, Gen. 38. 9. and the heinousness thereof appears, in that God was so displeased with him for it, that he slew him presently.
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Besides, the grievousnesse thereof is is manifest, in that throughout the whole booke of God wee finde not any name appropriated unto it,
Beside, the grievousness thereof is is manifest, in that throughout the Whole book of God we find not any name appropriated unto it,
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as if God could not give name bad enough, or would not vouchsafe it any, because men should not know it at all.
as if God could not give name bad enough, or would not vouchsafe it any, Because men should not know it At all.
c-acp cs np1 vmd xx vvi n1 j av-d, cc vmd xx vvi pn31 d, c-acp n2 vmd xx vvi pn31 p-acp d.
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But now particularly I will lay open the vilenesse of it, by these foure arguments.
But now particularly I will lay open the vileness of it, by these foure Arguments.
p-acp av av-j pns11 vmb vvi av-j dt n1 pp-f pn31, p-acp d crd n2.
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First, the haynousnesse of it appeares, because that it makes a man that is guilty of it, a man of death;
First, the heinousness of it appears, Because that it makes a man that is guilty of it, a man of death;
ord, dt n1 pp-f pn31 vvz, c-acp cst pn31 vvz dt n1 cst vbz j pp-f pn31, dt n1 pp-f n1;
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you may see it in the example of Onan, Gen. 38. 9. before mentioned, God cut him off presently, hardly gave any space for repentance.
you may see it in the Exampl of Onan, Gen. 38. 9. before mentioned, God Cut him off presently, hardly gave any Molle for Repentance.
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Where sudden judgement lights upon a man, it is a fearefull thing, and argues the greatnesse of Gods displeasure against that sinne;
Where sudden judgement lights upon a man, it is a fearful thing, and argues the greatness of God's displeasure against that sin;
q-crq j n1 vvz p-acp dt n1, pn31 vbz dt j n1, cc vvz dt n1 pp-f npg1 n1 p-acp d n1;
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now where Gods wrath is so exceedingly inflam'd against a sinne, we must needs conclude that sinne to bee very sinfull, and of an high nature.
now where God's wrath is so exceedingly inflamed against a sin, we must needs conclude that sin to be very sinful, and of an high nature.
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Secondly, it is an unnaturall sinne:
Secondly, it is an unnatural sin:
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All sinne is so much the more haynous, as it is opposite to the nature of a man.
All sin is so much the more heinous, as it is opposite to the nature of a man.
d n1 vbz av av-d dt av-dc j, c-acp pn31 vbz j-jn p-acp dt n1 pp-f dt n1.
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Wee read but of three sinnes against nature, whereof this is one; namely, bestiality, Sodomy, and this;
we read but of three Sins against nature, whereof this is one; namely, bestiality, Sodomy, and this;
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and therefore it must needs be of an high ranke, and consequently a most notorious vilde sinne.
and Therefore it must needs be of an high rank, and consequently a most notorious vild sin.
cc av pn31 vmb av vbi pp-f dt j n1, cc av-j dt av-ds j j n1.
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Thirdly, the manner of it aggravates it exceedingly; all things done against ones selfe, are the more hainous;
Thirdly, the manner of it aggravates it exceedingly; all things done against ones self, Are the more heinous;
ord, dt n1 pp-f pn31 vvz pn31 av-vvg; d n2 vdn p-acp pi2 n1, vbr dt av-dc j;
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as selfe-murther is of an higher nature than murther of another; and the reason is, because all creatures by nature seeke the preservation of themselves:
as self-murder is of an higher nature than murder of Another; and the reason is, Because all creatures by nature seek the preservation of themselves:
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in like manner, selfe-uncleannesse is a great aggravation unto it.
in like manner, self-uncleanness is a great aggravation unto it.
p-acp j n1, j vbz dt j n1 p-acp pn31.
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Fourthly and lastly, that sinne which is made the punishment of another, is ever the greater sinne;
Fourthly and lastly, that sin which is made the punishment of Another, is ever the greater sin;
ord cc ord, cst n1 r-crq vbz vvn dt n1 pp-f n-jn, vbz av dt jc n1;
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now God hath made this sinne to be the punishment of all other sinnes, for after a man hath long continued in other sinnes, at last God gives him up to this sinne as to a punishment of the former:
now God hath made this sin to be the punishment of all other Sins, for After a man hath long continued in other Sins, At last God gives him up to this sin as to a punishment of the former:
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and therefore questionlesse it is a great and an haynous sinne.
and Therefore questionless it is a great and an heinous sin.
cc av j pn31 vbz dt j cc dt j n1.
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Now since you have seene the haynousnesse of this sinne, in the next place I will shew you the manifold deceits of Satan, whereby men are provoked to the commission of this filthy sinne.
Now since you have seen the heinousness of this sin, in the next place I will show you the manifold Deceits of Satan, whereby men Are provoked to the commission of this filthy sin.
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First, Men doe goe on in the committing of this sinne, because they doe hope to repent afterwards.
First, Men do go on in the committing of this sin, Because they do hope to Repent afterwards.
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For answer of this, I say, that man who hath a will to sinne, doth harden himselfe more and more by sinne;
For answer of this, I say, that man who hath a will to sin, does harden himself more and more by sin;
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and this sinne of Uncleannesse being a great sinne, it doth harden the heart the more,
and this sin of Uncleanness being a great sin, it does harden the heart the more,
cc d n1 pp-f n1 vbg dt j n1, pn31 vdz vvi dt n1 dt av-dc,
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and doth the more indispose a man towards God.
and does the more indispose a man towards God.
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A man by common reason would thinke that great sinnes doe make the heart to be more sensible;
A man by Common reason would think that great Sins do make the heart to be more sensible;
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but indeed it doth not so, for it takes away the sense. Great sinnes are a meanes to harden the heart, so that it cannot repent:
but indeed it does not so, for it Takes away the sense. Great Sins Are a means to harden the heart, so that it cannot Repent:
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Prov. 2. 19. None that goe unto her returne againe, neither doe they take hold of the paths of life; which is meant of repentance:Curae 2. 19. None that go unto her return again, neither do they take hold of the paths of life; which is meant of Repentance:
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for God doth not give repentance to this sinne, because it is a sinne so evident against the light of Nature;
for God does not give Repentance to this sin, Because it is a sin so evident against the Light of Nature;
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as Ezech. 24. 16. Sonne of man, behold, I take from thee the desire of thine eyes with a stroake,
as Ezekiel 24. 16. Son of man, behold, I take from thee the desire of thine eyes with a stroke,
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yet neither shalt thou mourne nor weepe, neither shall thy tcares runne downe: yet neither shalt thou mourn nor weep, neither shall thy tcares run down:
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that is, if man will refuse the time of repentance which God doth offer unto him,
that is, if man will refuse the time of Repentance which God does offer unto him,
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when he would repent then God doth deny him: It is not in him that willeth, nor in him that runneth, but of God:
when he would Repent then God does deny him: It is not in him that wills, nor in him that Runneth, but of God:
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God will have mercie upon whom hee will have mercie, Rom. 9. 16. Now to shew what Repentance is:God will have mercy upon whom he will have mercy, Rom. 9. 16. Now to show what Repentance is:
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Repentance is a change of the heart, whereby a man is become a new creature, having an inward affection to that which is good, Repentance is a change of the heart, whereby a man is become a new creature, having an inward affection to that which is good,
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and a loathing and detestation of that which is bad. and a loathing and detestation of that which is bad.
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To shew that Repentance is the change of the heart, see how the Prophet Hosea, Chapt. 7. 14. doth reprove the Israelites for their howling on their beds, because their Repentance was not from their hearts;
To show that Repentance is the change of the heart, see how the Prophet Hosea, Chapter 7. 14. does reprove the Israelites for their howling on their Beds, Because their Repentance was not from their hearts;
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they did howle much, as it were, for their sinnes, but yet their Repentance was not from the heart,
they did howl much, as it were, for their Sins, but yet their Repentance was not from the heart,
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and therfore nothing availeable to them.
and Therefore nothing available to them.
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True Repentance doth turne the disposition of the heart of a man another way then it went before.
True Repentance does turn the disposition of the heart of a man Another Way then it went before.
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Another meanes that Satan useth to delude the hearts of men, and cause them to be set upon evill, is, because they doe not see the punishment due for sinne to be presently executed upon sinners: For Answer of this;
another means that Satan uses to delude the hearts of men, and cause them to be Set upon evil, is, Because they do not see the punishment due for sin to be presently executed upon Sinners: For Answer of this;
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In that God doth spare to punish sinne, no man hath cause to joy in it.
In that God does spare to Punish sin, no man hath cause to joy in it.
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God is mercifull, and doth heare many times a long while with men not to punish them for sinne, to see if they will returne unto him, and repent:
God is merciful, and does hear many times a long while with men not to Punish them for sin, to see if they will return unto him, and Repent:
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But as long as man doth continue in any sinne without repentance, so long doth hee abuse Gods patience every day and howre, Rom. 2. 4. Thinkest thou this, O man,
But as long as man does continue in any sin without Repentance, so long does he abuse God's patience every day and hour, Rom. 2. 4. Thinkest thou this, Oh man,
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and despisest thou the riches of his goodnesse, forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to Repentance: and Despisest thou the riches of his Goodness, forbearance, and long-suffering, not knowing that the Goodness of God leads thee to Repentance:
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Vers. 5. But after the hardnesse and impenitencie of heart, treasurest up wrath unto thy selfe against the day of wrath and revelation of the righteous judgement of God.
Vers. 5. But After the hardness and impenitency of heart, treasurest up wrath unto thy self against the day of wrath and Revelation of the righteous judgement of God.
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Another Deceit that Satan useth to provoke men unto this sinne, is, to judge of uncleannesse by common opinion;
another Deceit that Satan uses to provoke men unto this sin, is, to judge of uncleanness by Common opinion;
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that is, to weigh this sinne in a false ballance, and to looke upon it in a false glasse,
that is, to weigh this sin in a false balance, and to look upon it in a false glass,
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and not to carry it to the ballance of the Sanctuary of the Lord, and therefore many times they esteeme great sinnes to be little sinnes,
and not to carry it to the balance of the Sanctuary of the Lord, and Therefore many times they esteem great Sins to be little Sins,
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and little sinnes to be none at all; when men doe thus mistake sinne, they judge of it otherwise than it is:
and little Sins to be none At all; when men do thus mistake sin, they judge of it otherwise than it is:
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As when bad company are together, they doeall allow and approve of sinne, and so evill words doe corrupt good manners;
As when bad company Are together, they doeall allow and approve of sin, and so evil words do corrupt good manners;
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and in their opinions doe make sinne to be no sinne at all;
and in their opinions do make sin to be no sin At all;
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not considering that place, Titus 2. 14. That Christ gave himselfe for us to redeeme us from all iniquitie,
not considering that place, Titus 2. 14. That christ gave himself for us to Redeem us from all iniquity,
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and to purifie unto himselfe a peculiar people, zealous of good workes. and to purify unto himself a peculiar people, zealous of good works.
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When a man hath committed sinne, his Conscience is defiled, and so can no more judge of sinne aright,
When a man hath committed sin, his Conscience is defiled, and so can no more judge of sin aright,
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than one that would discerne of colours in a foule and soyled glasse;
than one that would discern of colours in a foul and soiled glass;
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but when the Conscience is cleare, it sees things as they are, and so is able to judge of sinne by that rule by which our selves shall be judged at the last day:
but when the Conscience is clear, it sees things as they Are, and so is able to judge of sin by that Rule by which our selves shall be judged At the last day:
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There is a sanctifying Spirit, which if wee had, we should judge of sinne aright; and the rule whereby we are to try sinne, is the written Word of God.
There is a sanctifying Spirit, which if we had, we should judge of sin aright; and the Rule whereby we Are to try sin, is the written Word of God.
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Fourthly, Satan useth to provoke men to this sinne, when they can commit it in secret,
Fourthly, Satan uses to provoke men to this sin, when they can commit it in secret,
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then will they bee bold to doeit: But consider, God sees in secret, and he will reward them openly:
then will they be bold to doeit: But Consider, God sees in secret, and he will reward them openly:
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Mat. 6. 4. Give thine almes in secret, and thy father that is in secret will reward thee openly: Mathew 6. 4. Give thine alms in secret, and thy father that is in secret will reward thee openly:
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Now wee may judge by the rule of contrarieties, that if God doe see Almes that are done in private,
Now we may judge by the Rule of contrarieties, that if God do see Alms that Are done in private,
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and will reward them openly, may not we thinke that he will doe the like of sinne:
and will reward them openly, may not we think that he will do the like of sin:
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For so hee did by David, hee spared not him though he were his owne servant: 2 Sam. 12. Thou didst this sinne secretly,
For so he did by David, he spared not him though he were his own servant: 2 Sam. 12. Thou didst this sin secretly,
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but I will doe this thing before all Israel, and before the Sunne. but I will do this thing before all Israel, and before the Sun.
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And thus they goe on boldly in this sinne, thinking they shall escape well enough if they can doe it secretly,
And thus they go on boldly in this sin, thinking they shall escape well enough if they can do it secretly,
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and not bee seene of men; but they in this despising of God, make God to despise them.
and not be seen of men; but they in this despising of God, make God to despise them.
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Consider, oh man, the many wayes God hath to reveale sinne that is committed in secret:
Consider, o man, the many ways God hath to reveal sin that is committed in secret:
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Eccles. 10. 20. Curse not the King, no not in thy thought; and curse not the rich, no not in thy bed-chamber; Eccles. 10. 20. Curse not the King, no not in thy Thought; and curse not the rich, no not in thy bedchamber;
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for a bird of the ayre shall carry the voyce, and that which hath wings shall tell the matter. for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
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Sinne that hath beene committed in secret, shall bee discovered by wayes that a man thought unpossible:
Sin that hath been committed in secret, shall be discovered by ways that a man Thought unpossible:
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Evill men are as a glasse that is sodered together; as soone as the sother is melted, the glasse doth fall in peeces:
Evil men Are as a glass that is soldered together; as soon as the sother is melted, the glass does fallen in Pieces:
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So they that are companions in evill, may for a time be true the one to the other,
So they that Are Sodales in evil, may for a time be true the one to the other,
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but yet the Lord will one way or other discover their iniquities, so that they shall fall in peeces like a broken potsharde;
but yet the Lord will one Way or other discover their iniquities, so that they shall fallen in Pieces like a broken potsharde;
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yea, perhaps the Sinner himselfe shall confesse his sinne, as Iudas did.
yea, perhaps the Sinner himself shall confess his sin, as Iudas did.
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The last Deceit which Satan doth use to provoke men unto this sinne, is with the present delight which they have unto it:
The last Deceit which Satan does use to provoke men unto this sin, is with the present delight which they have unto it:
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To this I answer, as Christ in Mat. 5. 27. Thou shalt not commit adulterie,
To this I answer, as christ in Mathew 5. 27. Thou shalt not commit adultery,
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for whosoever looketh upon a woman to lust after her, hath committed adultery already with her in his heart.
for whosoever looks upon a woman to lust After her, hath committed adultery already with her in his heart.
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If thy right eye offend thee, plucke it out and cast it from thee, for it is profitable that one of thy members should perish,
If thy right eye offend thee, pluck it out and cast it from thee, for it is profitable that one of thy members should perish,
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and not that thy whole bodie should be cast into hell fire. and not that thy Whole body should be cast into hell fire.
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Therefore, I say, it were better for thee to leave thy delight, than to have thy soule damned in hell for ever:
Therefore, I say, it were better for thee to leave thy delight, than to have thy soul damned in hell for ever:
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by leaving thy sinne thou dost not leave thy delight, for then thou hast a new heart, new desires and affections to delight in better things;
by leaving thy sin thou dost not leave thy delight, for then thou hast a new heart, new Desires and affections to delight in better things;
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so that the forsaking of sinne is but a change of delight, and those sinnes which have the greater delight in them, shall have the greater torment,
so that the forsaking of sin is but a change of delight, and those Sins which have the greater delight in them, shall have the greater torment,
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as doth appeare out of Revel. 18. 7. concerning Babylon, The more pleasure she had, the more should her torments and sorrowes be.
as does appear out of Revel. 18. 7. Concerning Babylon, The more pleasure she had, the more should her torments and sorrows be.
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Thus have I dispatched, in briefe, this sinne of uncleannesse, insisting and inlarging onely some two or three of the Deceits whereby the devill doth beguile the sonnes of men,
Thus have I dispatched, in brief, this sin of uncleanness, insisting and enlarging only Some two or three of the Deceits whereby the Devil does beguile the Sons of men,
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and lead them captive to the commission of this slavish and abominable sinne;
and led them captive to the commission of this slavish and abominable sin;
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for motives and helpes against it, I referre you to those I produced in the handling of Fornication. FINIS.
for motives and helps against it, I refer you to those I produced in the handling of Fornication. FINIS.
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HOVV TO MORTIFIE EVILL CONCVPISCENCE.
HOW TO MORTIFY EVIL CONCVPISCENCE.
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COLOS. 3. 5. Mortifie therefore your members which are upon the earth, fornication, uncleanenesse, inordinate affection, evill concupiscence, &c.
COLOS. 3. 5. Mortify Therefore your members which Are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, etc.
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NOw I should proceede to some application of this point, but because there is a third particular which hath much affinity with the two former,
NOw I should proceed to Some application of this point, but Because there is a third particular which hath much affinity with the two former,
av pns11 vmd vvi p-acp d n1 pp-f d n1, cc-acp c-acp pc-acp vbz dt ord j r-crq vhz d n1 p-acp dt crd j,
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namely, fornication, and uncleanenesse, I will first speake of that which is here in my Text, evill concupiscence.
namely, fornication, and uncleanness, I will First speak of that which is Here in my Text, evil concupiscence.
av, n1, cc n1, pns11 vmb ord vvi pp-f d r-crq vbz av p-acp po11 n1, j-jn n1.
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By concupiscence men doe understand a degree of this lust of uncleanenesse, and it is an evill inclination in the power of the Soule.
By concupiscence men do understand a degree of this lust of uncleanness, and it is an evil inclination in the power of the Soul.
p-acp n1 n2 vdb vvi dt n1 pp-f d n1 pp-f n1, cc pn31 vbz dt j-jn n1 p-acp dt n1 pp-f dt n1.
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The Doctrine is, this evill concupiscence is one of the Sinnes which are likewise to be mortified;
The Doctrine is, this evil concupiscence is one of the Sinnes which Are likewise to be mortified;
dt n1 vbz, d j-jn n1 vbz pi pp-f dt zz r-crq vbr av pc-acp vbi vvn;
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Wee had neede give a reason for it, because men will hardly be perswaded to thinke it a Sinne, thus it was with the Heathen, they thought there was no Sinne in it.
we had need give a reason for it, Because men will hardly be persuaded to think it a Sin, thus it was with the Heathen, they Thought there was no Sin in it.
pns12 vhd n1 vvi dt n1 p-acp pn31, c-acp n2 vmb av vbi vvn pc-acp vvi pn31 dt n1, av pn31 vbds p-acp dt j-jn, pns32 vvd a-acp vbds dx n1 p-acp pn31.
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The first reason is, If Concupiscence doe cleave unto a man, that is, evill inclinations which the soule by sinne is bent unto,
The First reason is, If Concupiscence do cleave unto a man, that is, evil inclinations which the soul by sin is bent unto,
dt ord n1 vbz, cs n1 vdb vvi p-acp dt n1, cst vbz, j-jn n2 r-crq dt n1 p-acp n1 vbz vvn p-acp,
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then actuall sinne wil follow, which is the fruit of this concupiscence:
then actual sin will follow, which is the fruit of this concupiscence:
av j vvb vmb vvi, r-crq vbz dt n1 pp-f d n1:
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It is as a sparke of fire, which being let alone, will grow greater and greater,
It is as a spark of fire, which being let alone, will grow greater and greater,
pn31 vbz p-acp dt n1 pp-f n1, r-crq vbg vvn av-j, vmb vvi jc cc jc,
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and like a leven, though little at the first, yet doth it leven the whole lumpe,
and like a leven, though little At the First, yet does it leven the Whole lump,
cc av-j dt zz, cs j p-acp dt ord, av vdz pn31 zz dt j-jn n1,
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so that it doth produce the works of the flesh, and therefore it is to be mortified.
so that it does produce the works of the Flesh, and Therefore it is to be mortified.
av cst pn31 vdz vvi dt n2 pp-f dt n1, cc av pn31 vbz pc-acp vbi vvn.
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The second reason is, although a man doe not fall into actuall sinne presently, after there is concupiscence in the heart,
The second reason is, although a man do not fallen into actual sin presently, After there is concupiscence in the heart,
dt ord n1 vbz, cs dt n1 vdb xx vvi p-acp j vvb av-j, c-acp pc-acp vbz n1 p-acp dt n1,
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yet being unmortified, it hideth the sinne in a man, and so defiles him, and makes him proane to an evill disposition,
yet being unmortified, it Hideth the sin in a man, and so defiles him, and makes him proane to an evil disposition,
av vbg vvn, pn31 vvz dt vvb p-acp dt n1, cc av vvz pno31, cc vvz pno31 n1 p-acp dt j-jn n1,
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and also to be abominable before God: Therefore mortifie concupiscence before it come to have vigour and strength in thee.
and also to be abominable before God: Therefore mortify concupiscence before it come to have vigour and strength in thee.
cc av pc-acp vbi j p-acp np1: av vvi n1 p-acp pn31 vvb pc-acp vhi n1 cc n1 p-acp pno21.
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A man is said to be an evill man, when hee is distracted from Good to Evill,
A man is said to be an evil man, when he is distracted from Good to Evil,
dt n1 vbz vvn pc-acp vbi dt j-jn n1, c-crq pns31 vbz vvn p-acp j p-acp n-jn,
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now evill concupiscence makes a man to be so.
now evil concupiscence makes a man to be so.
av j-jn n1 vvz dt n1 pc-acp vbi av.
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There are evill inclinations in a good man, and yet it is by way of Antithesis, it is not his complexion and constitution to have them.
There Are evil inclinations in a good man, and yet it is by Way of Antithesis, it is not his complexion and constitution to have them.
pc-acp vbr j-jn n2 p-acp dt j n1, cc av pn31 vbz p-acp n1 pp-f n1, pn31 vbz xx po31 n1 cc n1 pc-acp vhi pno32.
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Now an evill man hath concupiscence, and the same is his complexion, and constitution so to be:
Now an evil man hath concupiscence, and the same is his complexion, and constitution so to be:
av dt j-jn n1 vhz n1, cc dt d vbz po31 n1, cc n1 av pc-acp vbi:
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Therefore if evill concupiscence be not mortified, it makes a man to be bad, and in this regard wee ought to cleanse our selves from the pollution of this sinne.
Therefore if evil concupiscence be not mortified, it makes a man to be bad, and in this regard we ought to cleanse our selves from the pollution of this sin.
av cs j-jn n1 vbb xx vvn, pn31 vvz dt n1 pc-acp vbi j, cc p-acp d n1 pns12 vmd pc-acp vvi po12 n2 p-acp dt n1 pp-f d n1.
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The third reason is, Evill concupiscence being in a man, it doth marre all his good actions.
The third reason is, Evil concupiscence being in a man, it does mar all his good actions.
dt ord n1 vbz, j-jn n1 vbg p-acp dt n1, pn31 vdz vvi d po31 j n2.
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To mingle water with wine, it makes the wine the worse; To mingle drosse with silver, it makes the silver the more impure;
To mingle water with wine, it makes the wine the Worse; To mingle dross with silver, it makes the silver the more impure;
p-acp vvi n1 p-acp n1, pn31 vvz dt n1 dt av-jc; pc-acp vvi n1 p-acp n1, pn31 vvz dt n1 dt av-dc j;
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So evill concupiscence being in the Soule of a man, it doth staine and blemish his good actions;
So evil concupiscence being in the Soul of a man, it does stain and blemish his good actions;
av j-jn n1 vbg p-acp dt n1 pp-f dt n1, pn31 vdz vvi cc vvi po31 j n2;
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when the string of an Instrument is out of tune; then the Musick doth jarre.
when the string of an Instrument is out of tune; then the Music does jar.
c-crq dt n1 pp-f dt n1 vbz av pp-f vvb; av dt n1 vdz vvi.
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A man that hath strong concupiscence in him, he will desire to come to the execution of the works of them,
A man that hath strong concupiscence in him, he will desire to come to the execution of the works of them,
dt n1 cst vhz j n1 p-acp pno31, pns31 vmb vvi pc-acp vvi p-acp dt n1 pp-f dt n2 pp-f pno32,
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and so it will haue an influence to the effect, and will staine and blemish any good worke hee goes about;
and so it will have an influence to the Effect, and will stain and blemish any good work he Goes about;
cc av pn31 vmb vhi dt n1 p-acp dt n1, cc vmb vvi cc vvi d j n1 pns31 vvz a-acp;
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so that evill concupiscence making a man to be evill, it doth blemish and staine all the good actions that man goes about, in that hee doth performe them either with vaineglory or selfe respect.
so that evil concupiscence making a man to be evil, it does blemish and stain all the good actions that man Goes about, in that he does perform them either with vainglory or self respect.
av d j-jn n1 vvg dt n1 pc-acp vbi j-jn, pn31 vdz vvi cc vvi d dt j n2 cst n1 vvz a-acp, p-acp cst pns31 vdz vvi pno32 d p-acp n1 cc n1 n1.
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The fourth reason why evill concupiscence should be mortified, is, because that otherwise the commandements of God will be grievous unto us, 1. Iohn 5. 3. For this is the love of God, that wee keepe his commaundements,
The fourth reason why evil concupiscence should be mortified, is, Because that otherwise the Commandments of God will be grievous unto us, 1. John 5. 3. For this is the love of God, that we keep his Commandments,
dt ord n1 c-crq j-jn n1 vmd vbb vvn, vbz, c-acp cst av dt n2 pp-f np1 vmb vbi j p-acp pno12, crd np1 crd crd p-acp d vbz dt n1 pp-f np1, cst pns12 vvb po31 n2,
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and his commaundements are not grieuous. and his Commandments Are not grievous.
cc po31 n2 vbr xx j.
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The commaundements of God are not onely to be kept of us, but so to be kept, that they may be delightfull unto us, Psalm. 103. 1. Blesse the Lord O my soule,
The Commandments of God Are not only to be kept of us, but so to be kept, that they may be delightful unto us, Psalm. 103. 1. Bless the Lord Oh my soul,
dt n2 pp-f np1 vbr xx av-j pc-acp vbi vvn pp-f pno12, cc-acp av pc-acp vbi vvn, cst pns32 vmb vbi j p-acp pno12, n1. crd crd vvb dt n1 uh po11 n1,
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and all that is within me blesse his holy name: and all that is within me bless his holy name:
cc d cst vbz p-acp pno11 vvi po31 j n1:
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when concupiscence doth lye in the soule of a man, in its full vigour and strength unmortified, it doth draw in him a reluctance from good duties,
when concupiscence does lie in the soul of a man, in its full vigour and strength unmortified, it does draw in him a reluctance from good duties,
c-crq n1 vdz vvi p-acp dt n1 pp-f dt n1, p-acp po31 j n1 cc n1 vvn, pn31 vdz vvi p-acp pno31 dt n1 p-acp j n2,
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as when a man doth will one thing that is good, and an evill inclination doth set upon him,
as when a man does will one thing that is good, and an evil inclination does Set upon him,
c-acp c-crq dt n1 vdz vvi crd n1 cst vbz j, cc dt j-jn n1 vdz vvi p-acp pno31,
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then the commaundements of God will be grievous unto him, even as a man will be unwilling to carrie a burthen long.
then the Commandments of God will be grievous unto him, even as a man will be unwilling to carry a burden long.
cs dt n2 pp-f np1 vmb vbi j p-acp pno31, av c-acp dt n1 vmb vbi j pc-acp vvi dt n1 av-j.
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Now I proceede to shew you three things observable in this word concupiscence: First, what the nature of it is. Secondly, the sinfulnesse of it.
Now I proceed to show you three things observable in this word concupiscence: First, what the nature of it is. Secondly, the sinfulness of it.
av pns11 vvb pc-acp vvi pn22 crd n2 j p-acp d n1 n1: ord, r-crq dt n1 pp-f pn31 vbz. ord, dt n1 pp-f pn31.
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Thirdly, the operation or workes of it.
Thirdly, the operation or works of it.
ord, dt n1 cc n2 pp-f pn31.
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First, for the better understanding what it is, know that in the soule of man there is a facility,
First, for the better understanding what it is, know that in the soul of man there is a facility,
ord, p-acp dt jc n1 r-crq pn31 vbz, vvb cst p-acp dt n1 pp-f n1 pc-acp vbz dt n1,
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Secondly, there is an inclination, which doth adhere to the facultie, and thirdly there are actuall desires which flow from that inclination, by way of Similitude, the better to conceive.
Secondly, there is an inclination, which does adhere to the faculty, and Thirdly there Are actual Desires which flow from that inclination, by Way of Similitude, the better to conceive.
ord, pc-acp vbz dt n1, r-crq vdz vvi p-acp dt n1, cc ord pc-acp vbr j n2 r-crq vvb p-acp d n1, p-acp n1 pp-f n1, dt j pc-acp vvi.
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First in the mouth there is a pallate, secondly, the desired humour, and thirdly the tast;
First in the Mouth there is a palate, secondly, the desired humour, and Thirdly the taste;
ord p-acp dt n1 pc-acp vbz dt n1, ord, dt j-vvn n1, cc ord dt n1;
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So in thesoule of man, First, there is the naturall affection, secondly, there is an inclination which is the tuneablenesse,
So in thesoule of man, First, there is the natural affection, secondly, there is an inclination which is the tuneablenesse,
av p-acp vvi pp-f n1, ord, pc-acp vbz dt j n1, ord, pc-acp vbz dt n1 r-crq vbz dt n1,
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or untuneablenesse of it, and thirdly, there is the desire, or actuall works of it.
or untuneableness of it, and Thirdly, there is the desire, or actual works of it.
cc n1 pp-f pn31, cc ord, pc-acp vbz dt n1, cc j n2 pp-f pn31.
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By concupiscence is meant, the evill inclination, and the fruits of the evill inclination, and by it the habituall concupiscence, from whence the actuall desires of evill will follow.
By concupiscence is meant, the evil inclination, and the fruits of the evil inclination, and by it the habitual concupiscence, from whence the actual Desires of evil will follow.
p-acp n1 vbz vvn, dt j-jn n1, cc dt n2 pp-f dt j-jn n1, cc p-acp pn31 dt j n1, p-acp c-crq dt j n2 pp-f j-jn vmb vvi.
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Rom. 6. 12. Let not sinne raigne in your mortall bodies, that yee should obey it in the lust thereof. Rom. 6. 12. Let not sin Reign in your Mortal bodies, that ye should obey it in the lust thereof.
np1 crd crd vvb xx n1 vvi p-acp po22 j-jn n2, cst pn22 vmd vvi pn31 p-acp dt n1 av.
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First there is a sinne, secondly, the lust of that sinne, and thirdly the obedience, that is consent to the sinne.
First there is a sin, secondly, the lust of that sin, and Thirdly the Obedience, that is consent to the sin.
ord pc-acp vbz dt n1, ord, dt n1 pp-f d n1, cc ord dt n1, cst vbz n1 p-acp dt n1.
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There is a concupiscence that is naturall, and another that is morall. As there is a concupiscence that is bad, so is there another that is good,
There is a concupiscence that is natural, and Another that is moral. As there is a concupiscence that is bad, so is there Another that is good,
pc-acp vbz dt n1 cst vbz j, cc n-jn cst vbz j. p-acp pc-acp vbz dt n1 cst vbz j, av vbz a-acp j-jn cst vbz j,
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and a third that is neither good nor evill.
and a third that is neither good nor evil.
cc dt ord cst vbz dx j ccx j-jn.
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There was in Christ a desire to live, though it were Gods will he should die,
There was in christ a desire to live, though it were God's will he should die,
pc-acp vbds p-acp np1 dt n1 pc-acp vvi, cs pn31 vbdr npg1 n1 pns31 vmd vvi,
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yet obeying, hee did not sinne.
yet obeying, he did not sin.
av vvg, pns31 vdd xx n1.
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On fast dayes we are commanded so to doe, yet the desire to tast corporall food on such a day is not sinne.
On fast days we Are commanded so to do, yet the desire to taste corporal food on such a day is not sin.
p-acp j n2 pns12 vbr vvn av pc-acp vdi, av dt n1 pc-acp vvi j n1 p-acp d dt n1 vbz xx n1.
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Secondly, it doeth proceed from sinne, and one sinne doth beget another, Iames 1. 15. Concupiscence doth bring foorth sinne, Rom. 6. 12. Let not sinne raigne in your mortall bodies (that is) Let not concupiscence:
Secondly, it doth proceed from sin, and one sin does beget Another, James 1. 15. Concupiscence does bring forth sin, Rom. 6. 12. Let not sin Reign in your Mortal bodies (that is) Let not concupiscence:
ord, pn31 vdz vvi p-acp n1, cc crd n1 vdz vvi j-jn, np1 crd crd n1 vdz vvi av n1, np1 crd crd vvb xx n1 vvi p-acp po22 j-jn n2 (cst vbz) vvb xx n1:
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but to understand what the sinfulnesse of it is, know that sinne in speciall, is the transgression of the morall Law, any facultie that is capable of a fault, it is sinne, that is the defect of it;
but to understand what the sinfulness of it is, know that sin in special, is the Transgression of the moral Law, any faculty that is capable of a fault, it is sin, that is the defect of it;
cc-acp pc-acp vvi r-crq dt n1 pp-f pn31 vbz, vvb d n1 p-acp j, vbz dt n1 pp-f dt j n1, d n1 cst vbz j pp-f dt n1, pn31 vbz n1, cst vbz dt n1 pp-f pn31;
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Man shall bee subject to reason, and reason should cause him to submit himselfe unto the will of God.
Man shall be Subject to reason, and reason should cause him to submit himself unto the will of God.
n1 vmb vbi j-jn p-acp n1, cc n1 vmd vvi pno31 pc-acp vvi px31 p-acp dt n1 pp-f np1.
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The morall law is a rule of action, not of habit.
The moral law is a Rule of actium, not of habit.
dt j n1 vbz dt n1 pp-f n1, xx pp-f n1.
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There is a double law, a law of action, and a law which we call that law, which God did stampe on the very Creature.
There is a double law, a law of actium, and a law which we call that law, which God did stamp on the very Creature.
pc-acp vbz dt j-jn n1, dt n1 pp-f n1, cc dt n1 r-crq pns12 vvb d n1, r-crq np1 vdd vvi p-acp dt j n1.
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Take an Epistle, or a learned writing that is made by art, there may be Logicke, Rhetoricke,
Take an Epistle, or a learned writing that is made by art, there may be Logic, Rhetoric,
vvb dt n1, cc dt j n1 cst vbz vvn p-acp n1, pc-acp vmb vbi n1, n1,
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and grammer rules brought in to confirme it;
and grammar rules brought in to confirm it;
cc n1 vvz vvn p-acp pc-acp vvi pn31;
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So in the law, there is a stampe & a rule, and every observation from it, is an errour in it.
So in the law, there is a stamp & a Rule, and every observation from it, is an error in it.
av p-acp dt n1, pc-acp vbz dt n1 cc dt n1, cc d n1 p-acp pn31, vbz dt n1 p-acp pn31.
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If a man did al that is in him, usedhis best endevor to subdue his evil concupiscences,
If a man did all that is in him, usedhis best endeavour to subdue his evil concupiscences,
cs dt n1 vdd d cst vbz p-acp pno31, ng1 js n1 pc-acp vvi po31 j-jn n2,
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& yetcannot, yet it is not sufficient for him, every man hath, or ought to have strength in him, to rule his affections.
& yetcannot, yet it is not sufficient for him, every man hath, or ought to have strength in him, to Rule his affections.
cc vmbx, av pn31 vbz xx j p-acp pno31, d n1 vhz, cc pi pc-acp vhi n1 p-acp pno31, pc-acp vvi po31 n2.
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If a master command his servant to goe and doe such athing, if the seruant goe and make himselfe drunke,
If a master command his servant to go and do such athing, if the servant go and make himself drunk,
cs dt n1 vvi po31 n1 pc-acp vvi cc vdb d n-vvg, cs dt n1 vvb cc vvi px31 vvd,
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and then goeth about it, and cannot bring it to passe, although hee doe his good will for to do it, he is not to be excused,
and then Goes about it, and cannot bring it to pass, although he do his good will for to do it, he is not to be excused,
cc av vvz p-acp pn31, cc vmbx vvi pn31 pc-acp vvi, cs pns31 vdi po31 j n1 c-acp pc-acp vdi pn31, pns31 vbz xx pc-acp vbi vvn,
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because he did loose his abilitie through his owne default; So we, God at the first did make us able for to subdue our lusts,
Because he did lose his ability through his own default; So we, God At the First did make us able for to subdue our Lustiest,
c-acp pns31 vdd vvi po31 n1 p-acp po31 d n1; av pns12, np1 p-acp dt ord vdd vvi pno12 j p-acp pc-acp vvi po12 n2,
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but wee in Adam having lost the ability of our first estates, and yet may recover strength againe, to subdue our lusts in Christ the second Adam, if wee doe it not, the fault is in our selves.
but we in Adam having lost the ability of our First estates, and yet may recover strength again, to subdue our Lustiest in christ the second Adam, if we do it not, the fault is in our selves.
cc-acp pns12 p-acp np1 vhg vvn dt n1 pp-f po12 ord n2, cc av vmb vvi n1 av, pc-acp vvi po12 n2 p-acp np1 dt ord np1, cs pns12 vdb pn31 xx, dt n1 vbz p-acp po12 n2.
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Now we proceed unto the third particular, to shew unto you what is the operation, and working of this evill concupiscence.
Now we proceed unto the third particular, to show unto you what is the operation, and working of this evil concupiscence.
av pns12 vvb p-acp dt ord j, p-acp vvb p-acp pn22 q-crq vbz dt n1, cc vvg pp-f d j-jn n1.
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It is an inordinate inclination, which doth cleave unto the faculties of the soule, and doth indispose a man to that which is good,
It is an inordinate inclination, which does cleave unto the faculties of the soul, and does indispose a man to that which is good,
pn31 vbz dt j n1, r-crq vdz vvi p-acp dt n2 pp-f dt n1, cc vdz vvi dt n1 p-acp d r-crq vbz j,
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and caries him on to that which is evill, and so long as it abides in the soule, it makes him fruitfull to doe evill,
and caries him on to that which is evil, and so long as it abides in the soul, it makes him fruitful to do evil,
cc vvz pno31 a-acp p-acp d r-crq vbz j-jn, cc av av-j c-acp pn31 vvz p-acp dt n1, pn31 vvz pno31 j pc-acp vdi j-jn,
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and barren to doe good, so that evill actions the fruites of evill inclinations doe arise from it,
and barren to do good, so that evil actions the fruits of evil inclinations do arise from it,
cc j pc-acp vdi j, av d j-jn n2 dt n2 pp-f j-jn n2 vdb vvi p-acp pn31,
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even as water from the sountaine, and sparkes from the fire. Concupiscence doth conceive and bring forth sinne.
even as water from the sountaine, and sparks from the fire. Concupiscence does conceive and bring forth sin.
av c-acp n1 p-acp dt n1, cc n2 p-acp dt n1. n1 vdz vvi cc vvi av n1.
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There is a different worke of Concupiscence in man that is evill, and a regenerate man;
There is a different work of Concupiscence in man that is evil, and a regenerate man;
pc-acp vbz dt j n1 pp-f n1 p-acp n1 cst vbz j-jn, cc dt j-vvn n1;
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In an evill man it hath dominion over him, so that all his actions and desires are sinnefull:
In an evil man it hath dominion over him, so that all his actions and Desires Are sinful:
p-acp dt j-jn n1 pn31 vhz n1 p-acp pno31, av cst d po31 n2 cc n2 vbr j:
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In a good and holy man, there is concupiscence also, but it doth worke in him by way of rebellion, he beholdes it as a disease,
In a good and holy man, there is concupiscence also, but it does work in him by Way of rebellion, he beholds it as a disease,
p-acp dt j cc j n1, pc-acp vbz n1 av, cc-acp pn31 vdz vvi p-acp pno31 p-acp n1 pp-f n1, pns31 vvz pn31 p-acp dt n1,
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and as an enemie unto him, and doth labour to mortifie it, he is enlightened by grace to see it as a disease,
and as an enemy unto him, and does labour to mortify it, he is enlightened by grace to see it as a disease,
cc p-acp dt n1 p-acp pno31, cc vdz vvi pc-acp vvi pn31, pns31 vbz vvn p-acp n1 pc-acp vvi pn31 p-acp dt n1,
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and therefore doth labour to cure it, more and more.
and Therefore does labour to cure it, more and more.
cc av vdz vvi pc-acp vvi pn31, av-dc cc av-dc.
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An evill man thinkes it the best way for his happinesse, and that his chiefest good, doth consist in giving satisfaction to his concupiscences,
an evil man thinks it the best Way for his happiness, and that his chiefest good, does consist in giving satisfaction to his concupiscences,
dt j-jn n1 vvz pn31 dt js n1 p-acp po31 n1, cc cst po31 js-jn j, vdz vvi p-acp vvg n1 p-acp po31 n2,
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and therefore doth labour to satisfie them, and not to cure them.
and Therefore does labour to satisfy them, and not to cure them.
cc av vdz vvi pc-acp vvi pno32, cc xx pc-acp vvi pno32.
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True it is Gods children, David, Peter, Solomon, & other holy men, have had concupiscences in them but yet were not domineered over by them;
True it is God's children, David, Peter, Solomon, & other holy men, have had concupiscences in them but yet were not domineered over by them;
av-j pn31 vbz n2 n2, np1, np1, np1, cc j-jn j n2, vhi vhn n2 p-acp pno32 p-acp av vbdr xx vvn a-acp p-acp pno32;
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So long as a man doth strive against evill concupiscences, against the motions and stirrings of them,
So long as a man does strive against evil concupiscences, against the motions and stirrings of them,
av av-j c-acp dt n1 vdz vvi p-acp j-jn n2, p-acp dt n2 cc n2 pp-f pno32,
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and that his owne conscience can beare him witnesse, he doeth resist them in sincerity of heart, they shall never beare sway over him:
and that his own conscience can bear him witness, he doth resist them in sincerity of heart, they shall never bear sway over him:
cc cst po31 d n1 vmb vvi pno31 vvi, pns31 vdz vvi pno32 p-acp n1 pp-f n1, pns32 vmb av-x vvi n1 p-acp pno31:
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Take the best actions of a wicked man, the utmost end of them are to himselfe,
Take the best actions of a wicked man, the utmost end of them Are to himself,
vvb dt js n2 pp-f dt j n1, dt j n1 pp-f pno32 vbr p-acp px31,
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and if the utmost end be bad, all hee doth must needes be bad, as for example.
and if the utmost end be bad, all he does must needs be bad, as for Exampl.
cc cs dt j n1 vbb j, d pns31 vdz vmb av vbi j, c-acp p-acp n1.
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Th'end that a husbandman doeth ayme at in tilling of the ground and sowing of his seed corne, is to have a good harvest,
The end that a husbandman doth aim At in tilling of the ground and sowing of his seed corn, is to have a good harvest,
n1 cst dt n1 vdz vvi p-acp p-acp vvg pp-f dt n1 cc vvg pp-f po31 n1 n1, vbz pc-acp vhi dt j n1,
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and if his harvest prove bad, then all his labour is lost, though the beginnings of a thing be good,
and if his harvest prove bad, then all his labour is lost, though the beginnings of a thing be good,
cc cs po31 n1 vvi j, cs d po31 n1 vbz vvn, cs dt n2 pp-f dt n1 vbi j,
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yet if the utmost end of that thing be naught, all is bad;
yet if the utmost end of that thing be nought, all is bad;
av cs dt j n1 pp-f d n1 vbi pix, d vbz j;
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So that th'end of all things in morall actions, doeth make the thing either good or bad:
So that The end of all things in moral actions, doth make the thing either good or bad:
av d n1 pp-f d n2 p-acp j n2, vdz vvi dt n1 av-d j cc j:
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Every wicked man doth seeke himselfe in all his actions, hee doth worshippe himselfe in the utmost ende of all his thoughts,
Every wicked man does seek himself in all his actions, he does worship himself in the utmost end of all his thoughts,
d j n1 vdz vvi px31 p-acp d po31 n2, pns31 vdz vvi px31 p-acp dt j n1 pp-f d po31 n2,
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so that all his actions, lusts, and desires, are evill continually.
so that all his actions, Lustiest, and Desires, Are evil continually.
av cst d po31 n2, n2, cc n2, vbr j-jn av-j.
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Now I proceed to shew you how it is the Apostle Paul would have you to mortifie, here some thing is presented,
Now I proceed to show you how it is the Apostle Paul would have you to mortify, Here Some thing is presented,
av pns11 vvb pc-acp vvi pn22 c-crq pn31 vbz dt np1 np1 vmd vhi pn22 pc-acp vvi, av d n1 vbz vvn,
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and to shew you plainely what it is, it doth consist in these two particulars.
and to show you plainly what it is, it does consist in these two particulars.
cc pc-acp vvi pn22 av-j r-crq pn31 vbz, pn31 vdz vvi p-acp d crd n2-j.
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First, the habituall concupiscence, and secondly, the inordinate lusts and desires that doe arise from it, one wee call habituall, and the other actuall.
First, the habitual concupiscence, and secondly, the inordinate Lustiest and Desires that do arise from it, one we call habitual, and the other actual.
ord, dt j n1, cc ord, dt j n2 cc n2 cst vdb vvi p-acp pn31, pi pns12 vvi j, cc dt n-jn j.
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Now the Apostle would have the habituall concupiscence in nature weakened, and secondly, he would have the actes of the lust to be suppressed.
Now the Apostle would have the habitual concupiscence in nature weakened, and secondly, he would have the acts of the lust to be suppressed.
av dt n1 vmd vhi dt j n1 p-acp n1 vvn, cc ord, pns31 vmd vhi dt n2 pp-f dt n1 pc-acp vbi vvn.
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Now that it is the Apostles meaning, that he would have them mortified and that which is to be mortified is sin, marke that place I did cite before, Rom. 6. 12. Let not sinne raigne in your mortall bodies.
Now that it is the Apostles meaning, that he would have them mortified and that which is to be mortified is since, mark that place I did Cite before, Rom. 6. 12. Let not sin Reign in your Mortal bodies.
av cst pn31 vbz dt n2 vvg, cst pns31 vmd vhi pno32 vvn cc cst r-crq vbz pc-acp vbi vvn vbz n1, vvb d n1 pns11 vdd vvi a-acp, np1 crd crd vvb xx n1 vvi p-acp po22 j-jn n2.
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In these wordes are three things observable, First, there is a sinne, secondly, a lust to the sin,
In these words Are three things observable, First, there is a sin, secondly, a lust to the since,
p-acp d n2 vbr crd n2 j, ord, pc-acp vbz dt n1, ord, dt n1 p-acp dt n1,
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and thirdly obedience to the sin, thatis a wil to execute the desire of this lust.
and Thirdly Obedience to the since, Thatis a will to execute the desire of this lust.
cc ord n1 p-acp dt n1, fw-la dt n1 pc-acp vvi dt n1 pp-f d n1.
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When the Apostle saith, he would have thēmortified, he would have the heart to be clensed from the habitual custom of evil concupiscence,
When the Apostle Says, he would have themmortified, he would have the heart to be cleansed from the habitual custom of evil concupiscence,
c-crq dt n1 vvz, pns31 vmd vhi vvn, pns31 vmd vhi dt n1 pc-acp vbi vvd p-acp dt j n1 pp-f j-jn n1,
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and secondly he would haue them so subdued, as not to obey them.
and secondly he would have them so subdued, as not to obey them.
cc ord pns31 vmd vhi pno32 av vvn, c-acp xx pc-acp vvi pno32.
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That you may know the Apostles meaning, and not to lay a straighter charge upon you,
That you may know the Apostles meaning, and not to lay a straighter charge upon you,
cst pn22 vmb vvi dt n2 vvg, cc xx pc-acp vvi dt jc n1 p-acp pn22,
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then the holy Ghost doth aymeat he would have all these three to be mortified, the lust, the consent to the lust, and the act of ill.
then the holy Ghost does aymeat he would have all these three to be mortified, the lust, the consent to the lust, and the act of ill.
cs dt j n1 vdz n1 pns31 vmd vhi d d crd pc-acp vbi vvn, dt n1, dt n1 p-acp dt n1, cc dt n1 pp-f n-jn.
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Consider the nature of the things that are to bee mortified;
Consider the nature of the things that Are to be mortified;
np1 dt n1 pp-f dt n2 cst vbr pc-acp vbi vvn;
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If you take the evill inclination, and compare it with the strength of the mind, in committing of any sin, they are all of the same nature, they differ but in degree, a lesser evill in the thought,
If you take the evil inclination, and compare it with the strength of the mind, in committing of any since, they Are all of the same nature, they differ but in degree, a lesser evil in the Thought,
cs pn22 vvb dt j-jn n1, cc vvi pn31 p-acp dt n1 pp-f dt n1, p-acp vvg pp-f d n1, pns32 vbr d pp-f dt d n1, pns32 vvb cc-acp p-acp n1, dt jc n-jn p-acp dt n1,
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before consent unto it is of the same nature as a greater, as it is in murther:
before consent unto it is of the same nature as a greater, as it is in murder:
p-acp n1 p-acp pn31 vbz pp-f dt d n1 p-acp dt jc, c-acp pn31 vbz p-acp n1:
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Hee that is angry with his brother unadvisedly, committeth a degree of murther;He that is angry with his brother unadvisedly, Committeth a degree of murder;
pns31 cst vbz j p-acp po31 n1 av-j, vvz dt n1 pp-f n1;
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So he that slandereth his brother by taking away of his good name, committeth a degree of murther,
So he that Slandereth his brother by taking away of his good name, Committeth a degree of murder,
av pns31 cst vvz po31 n1 p-acp vvg av pp-f po31 j n1, vvz dt n1 pp-f n1,
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and is a sinne of the same nature, as if hee tooke away the life of his brother.
and is a sin of the same nature, as if he took away the life of his brother.
cc vbz dt n1 pp-f dt d n1, c-acp cs pns31 vvd av dt n1 pp-f po31 n1.
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So as in taking away the comfort of a mans life, it is a degree of murther, in as much as that man would take away the life of his brother if hee might;
So as in taking away the Comfort of a men life, it is a degree of murder, in as much as that man would take away the life of his brother if he might;
av c-acp p-acp vvg av dt n1 pp-f dt ng1 n1, pn31 vbz dt n1 pp-f n1, p-acp c-acp d c-acp cst n1 vmd vvi av dt n1 pp-f po31 n1 cs pns31 vmd;
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So in lust, if a man desire to commit adultery with a woman, and cannot come to the execution of his will therein, to the committing of the actuall sinne,
So in lust, if a man desire to commit adultery with a woman, and cannot come to the execution of his will therein, to the committing of the actual sin,
av p-acp n1, cs dt n1 vvb pc-acp vvi n1 p-acp dt n1, cc vmbx vvi p-acp dt n1 pp-f po31 n1 av, p-acp dt vvg pp-f dt j n1,
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yet the adultery of the thoughts and affections, are degrees unto this sinne, and are of the same nature,
yet the adultery of the thoughts and affections, Are Degrees unto this sin, and Are of the same nature,
av dt n1 pp-f dt n2 cc n2, vbr n2 p-acp d n1, cc vbr pp-f dt d n1,
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as if he had committed the sin it selfe.
as if he had committed the since it self.
c-acp cs pns31 vhd vvn dt n1 pn31 n1.
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The Commandements say, Thou shalt not covet thy neighbours wife, that is, in no degree at all to hurt her, or to wrong her.
The commandments say, Thou shalt not covet thy neighbours wife, that is, in no degree At all to hurt her, or to wrong her.
dt n2 vvb, pns21 vm2 xx vvi po21 n2 n1, cst vbz, p-acp dx n1 p-acp d pc-acp vvi pno31, cc pc-acp vvi pno31.
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If all be of one nature, and differ in degree, then all are to be mortified.
If all be of one nature, and differ in degree, then all Are to be mortified.
cs d vbb pp-f crd n1, cc vvi p-acp n1, cs d vbr pc-acp vbi vvn.
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The same nature is in one drop of water that is in a whole Sea, and the same nature in a sparke, as there is in a great fire;
The same nature is in one drop of water that is in a Whole Sea, and the same nature in a spark, as there is in a great fire;
dt d n1 vbz p-acp crd n1 pp-f n1 cst vbz p-acp dt j-jn n1, cc dt d n1 p-acp dt n1, c-acp pc-acp vbz p-acp dt j n1;
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If there be a right enmity betweene sinne and us, wee will abstaine from all Sinne;
If there be a right enmity between sin and us, we will abstain from all Sin;
cs pc-acp vbi dt j-jn n1 p-acp n1 cc pno12, pns12 vmb vvi p-acp d n1;
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a man doth hate the very colours of his enemie, as Toades and Creatures that are poysonfull:
a man does hate the very colours of his enemy, as Toads and Creatures that Are poisonful:
dt n1 vdz vvi dt j n2 pp-f po31 n1, c-acp n2 cc n2 cst vbr n1:
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If a man doe abstaine in sincerity from sinne, hee will abstaine from all sinne. The reason why men abstaine from any sinne, is either for love of themselves or of God;
If a man do abstain in sincerity from sin, he will abstain from all sin. The reason why men abstain from any sin, is either for love of themselves or of God;
cs dt n1 vdb vvi p-acp n1 p-acp n1, pns31 vmb vvi p-acp d n1. dt n1 c-crq n2 vvb p-acp d n1, vbz av-d p-acp n1 pp-f px32 cc pp-f np1;
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if for love of thy selfe thou doest abstaine from sinne, thou wert as good commit all as some;
if for love of thy self thou dost abstain from sin, thou Wertenberg as good commit all as Some;
cs p-acp n1 pp-f po21 n1 pns21 vd2 vvi p-acp n1, pns21 vbd2r a-acp j vvi d c-acp d;
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If for love of God, thou wilt abstaine from all sinnes, from little sinnes as well as great sinnes. Here may a question be asked, why men doe abstaine from murther and Idolatry? The answere is, because God did forbid it;
If for love of God, thou wilt abstain from all Sins, from little Sins as well as great Sins. Here may a question be asked, why men do abstain from murder and Idolatry? The answer is, Because God did forbid it;
cs p-acp n1 pp-f np1, pns21 vm2 vvi p-acp d n2, p-acp j n2 c-acp av c-acp j n2. av vmb dt n1 vbi vvn, q-crq n2 vdb vvi p-acp n1 cc n1? dt n1 vbz, c-acp np1 vdd vvi pn31;
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and doth not God forbid also, Thou shalt not lust: God that doth forbid the one, doth forbid the other;
and does not God forbid also, Thou shalt not lust: God that does forbid the one, does forbid the other;
cc vdz xx np1 vvi av, pns21 vm2 xx n1: np1 cst vdz vvi dt crd, vdz vvi dt j-jn;
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and for thy further consideration, know the holy Spirit of God doth hate every Sinne, it doth abandon and hate that heart where these thoughts of lust are nourished.
and for thy further consideration, know the holy Spirit of God does hate every Sin, it does abandon and hate that heart where these thoughts of lust Are nourished.
cc p-acp po21 jc n1, vvb dt j n1 pp-f np1 vdz vvi d n1, pn31 vdz vvi cc vvi d n1 c-crq d n2 pp-f n1 vbr vvn.
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Now the heart is the habitation and residence of the holy Ghost, wherfore all Sinnes are to be mortified, that the holy Ghost may come and dwell there.
Now the heart is the habitation and residence of the holy Ghost, Wherefore all Sins Are to be mortified, that the holy Ghost may come and dwell there.
av dt n1 vbz dt n1 cc n1 pp-f dt j n1, c-crq d n2 vbr pc-acp vbi vvn, cst dt j n1 vmb vvi cc vvi a-acp.
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The acts of mortification are chiefely these, the Apostle would have us take paines with our hearts, men might doe much good unto themselves, would they but take paines to consider and ponder their their wayes,
The acts of mortification Are chiefly these, the Apostle would have us take pains with our hearts, men might do much good unto themselves, would they but take pains to Consider and ponder their their ways,
dt n2 pp-f n1 vbr av-jn d, dt n1 vmd vhi pno12 vvi n2 p-acp po12 n2, n2 vmd vdi d j p-acp px32, vmd pns32 p-acp vvi n2 pc-acp vvi cc vvi po32 po32 n2,
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but when men are carried away with the desire of riches, vaine-glory, and other inconsiderations, no mervaile if it be thus with them:
but when men Are carried away with the desire of riches, vainglory, and other inconsiderations, no marvel if it be thus with them:
cc-acp c-crq n2 vbr vvn av p-acp dt n1 pp-f n2, n1, cc j-jn n2, dx n1 cs pn31 vbb av p-acp pno32:
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If they would but sit alone, meditate, and reflect their mindes upon what they should doe, it would be a great meanes to make them to alter their courses.
If they would but fit alone, meditate, and reflect their minds upon what they should do, it would be a great means to make them to altar their courses.
cs pns32 vmd p-acp vvi av-j, vvi, cc vvi po32 n2 p-acp r-crq pns32 vmd vdi, pn31 vmd vbi dt j n2 pc-acp vvi pno32 pc-acp vvi po32 n2.
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The Apostle when he would have them mortifie these lusts, hee would have them consider the meanes how to suppresse them, there be strong reasons in the word of God for them:
The Apostle when he would have them mortify these Lustiest, he would have them Consider the means how to suppress them, there be strong Reasons in the word of God for them:
dt n1 c-crq pns31 vmd vhi pno32 vvi d n2, pns31 vmd vhi pno32 vvi dt n2 c-crq pc-acp vvi pno32, pc-acp vbi j n2 p-acp dt n1 pp-f np1 p-acp pno32:
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Let them search the grounds they have for the committing of those lusts, and it will be an effectuall meanes for the mortifying of them:
Let them search the grounds they have for the committing of those Lustiest, and it will be an effectual means for the mortifying of them:
vvb pno32 vvi dt n2 pns32 vhb p-acp dt vvg pp-f d n2, cc pn31 vmb vbi dt j n2 p-acp dt j-vvg pp-f pno32:
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If mens judgements were rectified to see their follies, they would change their courses, and turne the bent of their affections another way;
If men's Judgments were rectified to see their follies, they would change their courses, and turn the bent of their affections Another Way;
cs ng2 n2 vbdr vvn pc-acp vvi po32 n2, pns32 vmd vvi po32 n2, cc vvi dt n1 pp-f po32 n2 j-jn n1;
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I should deliver many things unto you in this kinde concerning mortification, to let it be your care, that it may worke upon your inward affections, that you may make it profitable unto your owne Soules,
I should deliver many things unto you in this kind Concerning mortification, to let it be your care, that it may work upon your inward affections, that you may make it profitable unto your own Souls,
pns11 vmd vvi d n2 p-acp pn22 p-acp d n1 vvg n1, pc-acp vvi pn31 vbi po22 n1, cst pn31 vmb vvi p-acp po22 j n2, cst pn22 vmb vvi pn31 j p-acp po22 d n2,
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and that you doe let it not passe from you without doing you good.
and that you do let it not pass from you without doing you good.
cc cst pn22 vdb vvi pn31 xx vvi p-acp pn22 p-acp vdg pn22 j.
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2509
The word of God which you heare is not lost, it shall certainly doe you hurt if not good, it shall harden if it doe not soften:
The word of God which you hear is not lost, it shall Certainly do you hurt if not good, it shall harden if it do not soften:
dt n1 pp-f np1 r-crq pn22 vvb vbz xx vvn, pn31 vmb av-j vdb pn22 vvi cs xx j, pn31 vmb vvi cs pn31 vdb xx vvi:
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2510
It is an ill signe if a tree doe not bud in the spring, but to see it without leaves in the Winter is no wonder at all;
It is an ill Signen if a tree do not bud in the spring, but to see it without leaves in the Winter is no wonder At all;
pn31 vbz dt j-jn n1 cs dt n1 vdb xx vvi p-acp dt n1, cc-acp p-acp vvb pn31 p-acp n2 p-acp dt n1 vbz dx n1 p-acp d;
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2511
So for any to heare the word of God powerfully preached, and not to have good wrought on them by it;
So for any to hear the word of God powerfully preached, and not to have good wrought on them by it;
av p-acp d pc-acp vvi dt n1 pp-f np1 av-j vvd, cc xx pc-acp vhi j vvn p-acp pno32 p-acp pn31;
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2512
they have great cause to feare their estates, It is this meditating and taking to heart, which is the first means I prescribe for mortification.
they have great cause to Fear their estates, It is this meditating and taking to heart, which is the First means I prescribe for mortification.
pns32 vhb j n1 pc-acp vvi po32 n2, pn31 vbz d vvg cc vvg p-acp n1, r-crq vbz dt ord n2 pns11 vvb p-acp n1.
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2513
We are said, secondly, to mortifie, when we suppresse and keepe downe those lusts, if wee keepe them backe from their courses, that they doe not bring forth the fruite of Sinne: All actions when any Sinne is executed, they tend to evill corruptions.
We Are said, secondly, to mortify, when we suppress and keep down those Lustiest, if we keep them back from their courses, that they do not bring forth the fruit of Sin: All actions when any Sin is executed, they tend to evil corruptions.
pns12 vbr vvn, ord, pc-acp vvi, c-crq pns12 vvi cc vvi a-acp d n2, cs pns12 vvb pno32 av p-acp po32 n2, cst pns32 vdb xx vvi av dt n1 pp-f n1: d n2 c-crq d n1 vbz vvn, pns32 vvb p-acp j-jn n2.
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2514
If wee abstaine from the action of Sinne, then it doth kill the very inclination. Take any Sinne that a man is naturally enclined unto;
If we abstain from the actium of Sin, then it does kill the very inclination. Take any Sin that a man is naturally inclined unto;
cs pns12 vvb p-acp dt n1 pp-f n1, av pn31 vdz vvi dt j n1. vvb d n1 cst dt n1 vbz av-j vvd p-acp;
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2515
whether it be the Sinne of uncleanenesse, the desire of Riches, or whatsoever, Custome doth make his lusts to be stronger,
whither it be the Sin of uncleanness, the desire of Riches, or whatsoever, Custom does make his Lustiest to be Stronger,
cs pn31 vbb dt n1 pp-f n1, dt n1 pp-f n2, cc r-crq, n1 vdz vvi po31 n2 pc-acp vbi jc,
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2516
and so doth adde to the Sinne, One light doth shew a thing to be so,
and so does add to the Sin, One Light does show a thing to be so,
cc av vdz vvi p-acp dt n1, crd n1 vdz vvi dt n1 pc-acp vbi av,
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2517
but more lights doe make it appeare more cleare;
but more lights do make it appear more clear;
cc-acp dc n2 vdb vvi pn31 vvi dc j;
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2518
so there is an addition in Sinne as well as in grace, the more they act in Sinne, the more they encrease.
so there is an addition in Sin as well as in grace, the more they act in Sin, the more they increase.
av a-acp vbz dt n1 p-acp n1 c-acp av c-acp p-acp n1, dt av-dc pns32 vvi p-acp n1, dt av-dc pns32 vvb.
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2519
Now when men complaine they know not what to doe, they cannot be without their lusts;
Now when men complain they know not what to do, they cannot be without their Lustiest;
av c-crq n2 vvb pns32 vvb xx r-crq pc-acp vdi, pns32 vmbx vbi p-acp po32 n2;
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2520
Let them thanke themselves for it in suffering themselves by custome to practise them, but by keeping downe the act of Sinne, the lusts will evaporate away in time,
Let them thank themselves for it in suffering themselves by custom to practise them, but by keeping down the act of Sin, the Lustiest will evaporate away in time,
vvb pno32 vvi px32 p-acp pn31 p-acp vvg px32 p-acp n1 pc-acp vvi pno32, cc-acp p-acp vvg a-acp dt n1 pp-f n1, dt n2 vmb vvi av p-acp n1,
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2521
though thy lust be strong and violent at the first;
though thy lust be strong and violent At the First;
cs po21 n1 vbi j cc j p-acp dt ord;
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yet if thou wilt let it alone from the execution of it, it will consume and weare away at the last;
yet if thou wilt let it alone from the execution of it, it will consume and wear away At the last;
av cs pns21 vm2 vvi pn31 av-j p-acp dt n1 pp-f pn31, pn31 vmb vvi cc vvi av p-acp dt ord;
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2523
Therefore keepe downe thy lusts, and suppresse them. Thirdly, to weane these lusts, inordinate affections, and concupiscences;
Therefore keep down thy Lustiest, and suppress them. Thirdly, to wean these Lustiest, inordinate affections, and concupiscences;
av vvb a-acp po21 n2, cc vvi pno32. ord, pc-acp vvi d n2, j n2, cc n2;
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2524
the rectifying of the judgement, and applying of right meanes, doth mortifie the higher reason:
the rectifying of the judgement, and applying of right means, does mortify the higher reason:
dt vvg pp-f dt n1, cc vvg pp-f j-jn n2, vdz vvi dt jc n1:
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2525
Now for to mortifie the lower reason, is to turne away the bent of affection on another object:
Now for to mortify the lower reason, is to turn away the bent of affection on Another Object:
av c-acp pc-acp vvi dt jc n1, vbz pc-acp vvi av dt n1 pp-f n1 p-acp j-jn n1:
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2526
If grace be quicke and lively in a man, it turnes away the minde from Sinne, and the way to weane these lusts, is to keepe the minde fixed and bent on better things, as temperance, chastity, and sobriety;
If grace be quick and lively in a man, it turns away the mind from Sin, and the Way to wean these Lustiest, is to keep the mind fixed and bent on better things, as temperance, chastity, and sobriety;
cs n1 vbb j cc j p-acp dt n1, pn31 vvz av dt n1 p-acp n1, cc dt n1 pc-acp vvi d n2, vbz pc-acp vvi dt n1 vvn cc vvn p-acp jc n2, c-acp n1, n1, cc n1;
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2527
for all intemperance doth breed lust, and then the devill doth take occasion and advantage to worke upon a man;
for all intemperance does breed lust, and then the Devil does take occasion and advantage to work upon a man;
p-acp d n1 vdz vvi n1, cc av dt n1 vdz vvi n1 cc n1 pc-acp vvi p-acp dt n1;
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2528
but sobrietie and temperance is a great meanes to keepe backe these evill affections.
but sobriety and temperance is a great means to keep back these evil affections.
cc-acp n1 cc n1 vbz dt j n2 pc-acp vvi av d j-jn n2.
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2529
Now I proceede to make use of what hath beene formerly delivered concerning these three Sinnes, fornication, uncleanenesse, and evill concupiscence: You may remember what hath beene said concerning the greatnesse of the Sinne of uncleanenesse, It will follow then if it be so great a Sinne, wee should use meanes to be freed from it.
Now I proceed to make use of what hath been formerly Delivered Concerning these three Sinnes, fornication, uncleanness, and evil concupiscence: You may Remember what hath been said Concerning the greatness of the Sin of uncleanness, It will follow then if it be so great a Sin, we should use means to be freed from it.
av pns11 vvb pc-acp vvi n1 pp-f r-crq vhz vbn av-j vvn vvg d crd zz, n1, n1, cc j-jn n1: pn22 vmb vvi r-crq vhz vbn vvn vvg dt n1 pp-f dt n1 pp-f n1, pn31 vmb vvi av cs pn31 vbb av j dt n1, pns12 vmd vvi n2 pc-acp vbi vvn p-acp pn31.
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2530
Those that are guilty of it, let them give themselves no rest, their eye lids no slumber,
Those that Are guilty of it, let them give themselves no rest, their eye lids no slumber,
d cst vbr j pp-f pn31, vvb pno32 vvi px32 dx n1, po32 n1 vvz dx n1,
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2531
nor God no rest, till they be delivered from the band of this iniquity. 1. Sam. 2. 25. Remember what Elie said to his sonnes, If one man sinne against another, the Iudge shall judge him,
nor God no rest, till they be Delivered from the band of this iniquity. 1. Sam. 2. 25. remember what Ely said to his Sons, If one man sin against Another, the Judge shall judge him,
ccx n1 dx n1, c-acp pns32 vbb vvn p-acp dt n1 pp-f d n1. crd np1 crd crd np1 q-crq av vvd p-acp po31 n2, cs crd n1 n1 p-acp j-jn, dt n1 vmb vvi pno31,
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2532
but if a man sinne against the Lord, who shall entreate for him? When God doth take in hand to afflict the Creature,but if a man sin against the Lord, who shall entreat for him? When God does take in hand to afflict the Creature,
cc-acp cs dt n1 n1 p-acp dt n1, r-crq vmb vvi p-acp pno31? c-crq np1 vdz vvi p-acp n1 pc-acp vvi dt n1,
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2533
then it is intollerable, man shall finde it to be a•terrible thing to fall into the hands of the living GOD.
then it is intolerable, man shall find it to be a•terrible thing to fallen into the hands of the living GOD.
cs pn31 vbz j, n1 vmb vvi pn31 pc-acp vbi j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1.
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2534
Take an arrowe, or a bullet, and let it be shot into the body of man, it may wound deepely, and yet be cured againe;
Take an arrow, or a bullet, and let it be shot into the body of man, it may wound deeply, and yet be cured again;
vvb dt n1, cc dt n1, cc vvb pn31 vbi vvn p-acp dt n1 pp-f n1, pn31 vmb vvi av-jn, cc av vbi vvn av;
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2535
but let the head of that arrowe be poysoned, or the bullet envenomed, then the wound proves deadly and incurable:
but let the head of that arrow be poisoned, or the bullet envenomed, then the wound Proves deadly and incurable:
cc-acp vvb dt n1 pp-f d n1 vbi vvn, cc dt n1 vvn, cs dt n1 vvz j cc j:
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2536
There may be in the body of man many great gashes and deepe wounds, and yet be cured;
There may be in the body of man many great Gashes and deep wounds, and yet be cured;
pc-acp vmb vbi p-acp dt n1 pp-f n1 d j n2 cc j-jn n2, cc av vbi vvn;
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2537
but if affliction lyes on the Creature from the wrath of God, he is not able to beare it;
but if affliction lies on the Creature from the wrath of God, he is not able to bear it;
cc-acp cs n1 vvz p-acp dt n1 p-acp dt n1 pp-f np1, pns31 vbz xx j pc-acp vvi pn31;
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2538
it doth cause him to tremble, and his conscience to be terrified within him, as wee see by men that are in despaire.
it does cause him to tremble, and his conscience to be terrified within him, as we see by men that Are in despair.
pn31 vdz vvi pno31 pc-acp vvi, cc po31 n1 pc-acp vbi vvn p-acp pno31, c-acp pns12 vvb p-acp n2 cst vbr p-acp n1.
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2539
Now the reason of it is, God when he sinites the Creature in his wrath, he doth wound the Spirit,
Now the reason of it is, God when he sinites the Creature in his wrath, he does wound the Spirit,
av dt n1 pp-f pn31 vbz, np1 c-crq pns31 n2-j dt n1 p-acp po31 n1, pns31 vdz vvi dt n1,
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2540
and as it were doth breake it in sunder, as God doth breake the Spirit, so he doth sustaine the Spirit;
and as it were does break it in sunder, as God does break the Spirit, so he does sustain the Spirit;
cc p-acp pn31 vbdr vdz vvi pn31 p-acp av, c-acp np1 vdz vvi dt n1, av pns31 vdz vvi dt n1;
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2541
but when he doth withdraw himselfe from the creature, then the strong holds of the Spirit are gone.
but when he does withdraw himself from the creature, then the strong holds of the Spirit Are gone.
cc-acp c-crq pns31 vdz vvi px31 p-acp dt n1, cs dt j n2 pp-f dt n1 vbr vvn.
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This is to shew you what a terrible thing it is, to fall into the hands of the living God.
This is to show you what a terrible thing it is, to fallen into the hands of the living God.
d vbz pc-acp vvi pn22 r-crq dt j n1 pn31 vbz, pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1.
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2543
This as it doth belong to all, so specially to those that have received the Sacrament this day or before, that they make conscience of this Sinne, if they doe not, they receive it unworthily,
This as it does belong to all, so specially to those that have received the Sacrament this day or before, that they make conscience of this Sin, if they do not, they receive it unworthily,
d c-acp pn31 vdz vvi p-acp d, av av-j p-acp d cst vhb vvn dt n1 d n1 cc a-acp, cst pns32 vvb n1 pp-f d n1, cs pns32 vdb xx, pns32 vvb pn31 av-j,
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2544
and he that is guilty of this, is guilty of the body and blood of Christ; Hee discernes not the Lords body,
and he that is guilty of this, is guilty of the body and blood of christ; He discerns not the lords body,
cc pns31 cst vbz j pp-f d, vbz j pp-f dt n1 cc n1 pp-f np1; pns31 vvz xx dt n2 n1,
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neither doth hee prize it as hee should, nor esteeme of the excellencie of it as hee ought:
neither does he prize it as he should, nor esteem of the excellency of it as he ought:
av-dx vdz pns31 vvi pn31 c-acp pns31 vmd, ccx n1 pp-f dt n1 pp-f pn31 c-acp pns31 vmd:
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2546
Hee discernes not with what reverence hee should come to the Lords Table;
He discerns not with what Reverence he should come to the lords Table;
pns31 vvz xx p-acp r-crq n1 pns31 vmd vvi p-acp dt n2 n1;
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2547
therefore saith the Apostle, Hee is guilty of the body and blood of Christ, that is, hee is guilty of the same Sinne that those were that did crucifie and mocke Christ Iesus. The Sacrament of the Lords Supper, is a speciall meanes,
Therefore Says the Apostle, He is guilty of the body and blood of christ, that is, he is guilty of the same Sin that those were that did crucify and mock christ Iesus. The Sacrament of the lords Supper, is a special means,
av vvz dt n1, pns31 vbz j pp-f dt n1 cc n1 pp-f np1, cst vbz, pns31 vbz j pp-f dt d n1 cst d vbdr cst vdd vvi cc vvi np1 np1. dt n1 pp-f dt n2 n1, vbz dt j n2,
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2548
and chiefe ordinance of God for the attainement of his blessings, if it be rightly received;
and chief Ordinance of God for the attainment of his blessings, if it be rightly received;
cc j-jn n1 pp-f np1 p-acp dt n1 pp-f po31 n2, cs pn31 vbb av-jn vvn;
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2549
and so it is the greatest judgement that can befall a man, if it bee not rightly received,
and so it is the greatest judgement that can befall a man, if it be not rightly received,
cc av pn31 vbz dt js n1 cst vmb vvi dt n1, cs pn31 vbb xx av-jn vvn,
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2550
for Christ is chiefely represented therein:
for christ is chiefly represented therein:
c-acp np1 vbz av-jn vvn av:
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2551
The blood of Christ is the most precious thing in the world, when men shall account this holy blood of the new Testament, to be but an unholy thing,
The blood of christ is the most precious thing in the world, when men shall account this holy blood of the new Testament, to be but an unholy thing,
dt n1 pp-f np1 vbz dt av-ds j n1 p-acp dt n1, c-crq n2 vmb vvi d j n1 pp-f dt j n1, pc-acp vbi p-acp dt j n1,
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2552
and to trample it vnderfoote, God will not beare with this.
and to trample it underfoot, God will not bear with this.
cc pc-acp vvi pn31 av, np1 vmb xx vvi p-acp d.
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2553
Now when a man doth come to the Sacraments in a negligent manner, in not preparing himselfe worthily to come, hee is guiltie of the blood of Christ;
Now when a man does come to the Sacraments in a negligent manner, in not preparing himself worthily to come, he is guilty of the blood of christ;
av c-crq dt n1 vdz vvi p-acp dt n2 p-acp dt j n1, p-acp xx vvg px31 av-j pc-acp vvi, pns31 vbz j pp-f dt n1 pp-f np1;
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2554
For ye are not onely to be carefull to prepare your selves, before the receiving of the Sacrament,
For you Are not only to be careful to prepare your selves, before the receiving of the Sacrament,
c-acp pn22 vbr xx av-j pc-acp vbi j pc-acp vvi po22 n2, p-acp dt n-vvg pp-f dt n1,
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2555
but also of your walking afterwards.
but also of your walking afterwards.
cc-acp av pp-f po22 n-vvg av.
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2556
Therefore consider, you that have received the Sacrament, or intend to do it, that you doe clense your selves from this pollution of heart and spirit,
Therefore Consider, you that have received the Sacrament, or intend to do it, that you do cleanse your selves from this pollution of heart and Spirit,
av vvb, pn22 cst vhb vvn dt n1, cc vvb pc-acp vdi pn31, cst pn22 vdb vvi po22 n2 p-acp d n1 pp-f n1 cc n1,
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2557
and that you doe put on the wedding garment, that is required of all worthy receivers, Let your hearts be changed,
and that you do put on the wedding garment, that is required of all worthy Receivers, Let your hearts be changed,
cc cst pn22 vdb vvi p-acp dt n1 n1, cst vbz vvn pp-f d j n2, vvb po22 n2 vbb vvn,
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2558
and your affections, and actions be free from all kind of evill, and your hearts be turned to God, else you cannot bee worthy receivers,
and your affections, and actions be free from all kind of evil, and your hearts be turned to God, Else you cannot be worthy Receivers,
cc po22 n2, cc n2 vbb j p-acp d n1 pp-f n-jn, cc po22 n2 vbb vvn p-acp np1, av pn22 vmbx vbi j n2,
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2559
and so much shall suffice for this use, that seeing this sinne is so great, every man should endevour to free himselfe from it.
and so much shall suffice for this use, that seeing this sin is so great, every man should endeavour to free himself from it.
cc av d vmb vvi p-acp d n1, cst vvg d n1 vbz av j, d n1 vmd vvi pc-acp vvi px31 p-acp pn31.
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2560
Secondly, seeing the Apostle doth not onely exhort us to abstaine from it, but also mortifie, kill,
Secondly, seeing the Apostle does not only exhort us to abstain from it, but also mortify, kill,
ord, vvg dt n1 vdz xx av-j vvi pno12 pc-acp vvi p-acp pn31, cc-acp av vvi, vvb,
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2561
and subdue it, If there were nothing but a meere abstinence from ill, then it is not properly a mortification,
and subdue it, If there were nothing but a mere abstinence from ill, then it is not properly a mortification,
cc vvi pn31, cs pc-acp vbdr pix cc-acp dt j n1 p-acp j-jn, cs pn31 vbz xx av-j dt n1,
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2562
for then the impurest adulterer should sometimes bee chast after his impure manner of committing it,
for then the impurest adulterer should sometime be chaste After his impure manner of committing it,
c-acp cs dt js n1 vmd av vbi j p-acp po31 j n1 pp-f vvg pn31,
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2563
and therefore the cessation of it is no true mortifying of it, and that you may know mortification aright, I will give you three signes.
and Therefore the cessation of it is no true mortifying of it, and that you may know mortification aright, I will give you three Signs.
cc av dt n1 pp-f pn31 vbz dx j vvg pp-f pn31, cc cst pn22 vmb vvi n1 av, pns11 vmb vvi pn22 crd n2.
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2564
First, you shall know it by this, if there went a generall reformation both in heart and life before, when the heart is generally set aright, is changed and renewed to good,
First, you shall know it by this, if there went a general Reformation both in heart and life before, when the heart is generally Set aright, is changed and renewed to good,
ord, pn22 vmb vvi pn31 p-acp d, cs a-acp vvd dt j n1 av-d p-acp n1 cc n1 a-acp, c-crq dt n1 vbz av-j vvn av, vbz vvn cc vvn p-acp j,
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2565
and from thence doeth arise a dying to these lusts, then it is a good signe,
and from thence doth arise a dying to these Lustiest, then it is a good Signen,
cc p-acp av vdz vvi dt j-vvg p-acp d n2, cs pn31 vbz dt j n1,
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2566
but if otherwise there bee no particulars changed in thee, then it is but a cessation, not a mortification,
but if otherwise there be no particulars changed in thee, then it is but a cessation, not a mortification,
cc-acp cs av pc-acp vbi dx n2-j vvn p-acp pno21, cs pn31 vbz p-acp dt n1, xx dt n1,
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but when the whole frame of the heart is altered, yea even from the very roote,
but when the Whole frame of the heart is altered, yea even from the very root,
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when the old man in the body of sinne is wounded even to the heart, that is,
when the old man in the body of sin is wounded even to the heart, that is,
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when a man hath hath beene soundly humbled for his sinne, and afterwards hath his heart affected to Christ,
when a man hath hath been soundly humbled for his sin, and afterwards hath his heart affected to christ,
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and is come to love God, and hath his mind changed, then he may truely reckon it mortification.
and is come to love God, and hath his mind changed, then he may truly reckon it mortification.
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Secondly, you may know true mortification by this, by having a right judgement of sinne, and a true loathing and detestation of it;
Secondly, you may know true mortification by this, by having a right judgement of sin, and a true loathing and detestation of it;
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It is hard for a man while hee hath any sinne in him, to judge rightly of it,
It is hard for a man while he hath any sin in him, to judge rightly of it,
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for then a man is given to an injudicious minde, while hee doeth continue in it,
for then a man is given to an injudicious mind, while he doth continue in it,
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As when a man is in prison, if hee have continued there long, though the sent bee bad,
As when a man is in prison, if he have continued there long, though the sent be bad,
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yet hee cannot discerne it, but let this man be brought to fresh ayre, and bee carryed to that prison againe,
yet he cannot discern it, but let this man be brought to fresh air, and be carried to that prison again,
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then hee will smell the noysomenesse of it.
then he will smell the noisomeness of it.
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So when a man is in sinne, hee cannot truely judge of it, but when he is escaped from it,
So when a man is in sin, he cannot truly judge of it, but when he is escaped from it,
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then he can rightly and truly detest, and judge of it, when a mans soule is righteous, there is a contrariety betweene him and uncleannesse, a righteous soule doeth detest sin, both in himselfe and others;
then he can rightly and truly detest, and judge of it, when a men soul is righteous, there is a contrariety between him and uncleanness, a righteous soul doth detest since, both in himself and Others;
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as Lots soule was vexed with the abhomination of the Sodomites. Consider how you are affected with the sinne of others, Rom. 1. verse 32. They were not onely worthy of death, who did commit sinne themselves,
as Lots soul was vexed with the abomination of the Sodomites. Consider how you Are affected with the sin of Others, Rom. 1. verse 32. They were not only worthy of death, who did commit sin themselves,
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but also they that had pleasure in others, when a man can truely detest sinne in others,but also they that had pleasure in Others, when a man can truly detest sin in Others,
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as Lot did, and doeth truely loath it in himselfe, then it is a true signe of true mortification.
as Lot did, and doth truly loath it in himself, then it is a true Signen of true mortification.
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The last thing to know mortification by, is an actuall abstinence from every sinne, it is one thing to dislike a sinne,
The last thing to know mortification by, is an actual abstinence from every sin, it is one thing to dislike a sin,
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and another thing, to bee wearie of it, and to hate the sinnefullnesse of it;
and Another thing, to be weary of it, and to hate the sinnefullnesse of it;
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If mortification bee true, he will hate all kind of uncleannesse with an inveterate hatred, bee it of what degree it will, Sheepe doe hate all kind of Wolves,
If mortification be true, he will hate all kind of uncleanness with an inveterate hatred, be it of what degree it will, Sheep do hate all kind of Wolves,
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if a man doe truly mortifie, &c. his hatred to sinne will bee generall, not onely in abstinence from grosse sinnes,
if a man do truly mortify, etc. his hatred to sin will be general, not only in abstinence from gross Sins,
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as murther, adultery, and fornication, but also from all other sinnes;
as murder, adultery, and fornication, but also from all other Sins;
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For when a man forsakes sinne, out of hatred, his rancor is of iudgement more then of passion,
For when a man forsakes sin, out of hatred, his rancour is of judgement more then of passion,
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and so likewise his hatred will be constant.
and so likewise his hatred will be constant.
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Men may bee angry with their sinnes sometimes, and fall out with them at other times,
Men may be angry with their Sins sometime, and fallen out with them At other times,
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and yet be friends againe, but if they doe truely hate sinne, their abstinence from sinne will be constant,
and yet be Friends again, but if they do truly hate sin, their abstinence from sin will be constant,
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when a man becomes a new creature, there will arise a contrarietie to sinne in his nature,
when a man becomes a new creature, there will arise a contrariety to sin in his nature,
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so that if a man doe hate sin, he is truely said to mortifie. Here may a question be asked.
so that if a man do hate since, he is truly said to mortify. Here may a question be asked.
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Whether after true mortification a man may fall into the same sinne againe or no?
Whither After true mortification a man may fallen into the same sin again or no?
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For answere hereunto I say, a man may fall againe into the act of sin and uncleannesse after mortification,
For answer hereunto I say, a man may fallen again into the act of since and uncleanness After mortification,
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for the gates of Gods mercy stand open to men after their greatest relapses;
for the gates of God's mercy stand open to men After their greatest relapses;
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But yet he doth never fall into the love of sinne, and of purpose for to sinne.
But yet he does never fallen into the love of sin, and of purpose for to sin.
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Though he doe fall into the act, hee doth not returne to allow of it, and to wallow in the mire, for it is impossible to do so after grace,
Though he do fallen into the act, he does not return to allow of it, and to wallow in the mire, for it is impossible to do so After grace,
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yet we cannot shut up the gates of Gods mercie to those that have often relapsed,
yet we cannot shut up the gates of God's mercy to those that have often relapsed,
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so that a mans conscience is witnesse unto him that he is not remisse in the meanes hee should use,
so that a men conscience is witness unto him that he is not remiss in the means he should use,
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though hee fall into the act of sinne unawares, yet he doth it not with set purpose:
though he fallen into the act of sin unawares, yet he does it not with Set purpose:
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Now you may judge whether you be mortified yea or no. The meanes to mortification are these.
Now you may judge whither you be mortified yea or no. The means to mortification Are these.
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The first meanes to mortifie, is to labour for the assurance of pardon of thy sinnes;
The First means to mortify, is to labour for the assurance of pardon of thy Sins;
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Sinne is never mortified but by the sanctifying Spirit, there may bee a restrained spirit in us to keepe us from the act of fin,
Sin is never mortified but by the sanctifying Spirit, there may be a restrained Spirit in us to keep us from the act of fin,
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but it can never bee mortified but by the sanctifying spirit of God, pardon for sin is had by the assurance of faith in Christ,
but it can never be mortified but by the sanctifying Spirit of God, pardon for since is had by the assurance of faith in christ,
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and the way to get this for givenes, is to be truely humbled for our sinnes, acknowledging our own misery,
and the Way to get this for givenes, is to be truly humbled for our Sins, acknowledging our own misery,
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and our owne wants, and to lay hold upon the mercies of Christ Iesus, and to bee lifted up by the promises of the Gospel;
and our own Wants, and to lay hold upon the Mercies of christ Iesus, and to be lifted up by the promises of the Gospel;
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Consider, whatsoever your sinnes be, whether against the light of nature, or against knowledge, Let a mans relapses be never so great,
Consider, whatsoever your Sins be, whither against the Light of nature, or against knowledge, Let a men relapses be never so great,
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and agravated with never so many circumstances, Neverthelesse, if a man will come in, our commission is to propound unto them without all condition,
and aggravated with never so many Circumstances, Nevertheless, if a man will come in, our commission is to propound unto them without all condition,
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or exception, that the gates of mercy stand open for them, Mar. 16. 15. there is our Commission, Go ye into all the world,
or exception, that the gates of mercy stand open for them, Mar. 16. 15. there is our Commission, Go you into all the world,
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and preach the Gospel unto every Creature. What this is in the next verse it is sayd.and preach the Gospel unto every Creature. What this is in the next verse it is said.
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If a man will beleeve, he shall be saved, but hee that beleeveth not, shall be damned. If a man will believe, he shall be saved, but he that Believeth not, shall be damned.
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Therefore whatsoever your sinne be, let nothing hinder you to come in, for if you come in, God wil receive you to mercy, all the hindrāce then is in our selves.
Therefore whatsoever your sin be, let nothing hinder you to come in, for if you come in, God will receive you to mercy, all the hindrance then is in our selves.
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Consider these two places of Scripture, 1. Cor. 6. 9. Paul speaking to the Corinthians, Of the greatest sinne that ever mans nature was capable of, such were ye, (saith he) but now ye are washed,
Consider these two places of Scripture, 1. Cor. 6. 9. Paul speaking to the Corinthians, Of the greatest sin that ever men nature was capable of, such were you, (Says he) but now you Are washed,
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and are sanctified, and justified in the name of the Lord Iesus, and by the spirit of our God;
and Are sanctified, and justified in the name of the Lord Iesus, and by the Spirit of our God;
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So in the 2. Cor. 12. and last ve.So in the 2. Cor. 12. and last ve.
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The Apostle doth make no question, but that they might repent, and have forgivenesse, you may know how willing God was to forgive great sinners, all the matter is,
The Apostle does make no question, but that they might Repent, and have forgiveness, you may know how willing God was to forgive great Sinners, all the matter is,
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if we be willing to apply this pardon to our selves.
if we be willing to apply this pardon to our selves.
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To leave our sinnes in generall, to take Christ to be a King, aswell as our Saviour.
To leave our Sins in general, to take christ to be a King, aswell as our Saviour.
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To deny our selves, and to take up Christs Crosse, and then there is no question,
To deny our selves, and to take up Christ Cross, and then there is no question,
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but we may have this pardon sealed, and assured us.
but we may have this pardon sealed, and assured us.
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Certaine it is, men will not doe this, as to denie themselves, and take up Christs Crosse, till they bee duly humbled,
Certain it is, men will not do this, as to deny themselves, and take up Christ Cross, till they be duly humbled,
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and have repented their sinnes, but so it is, that men will not prize Christ,
and have repented their Sins, but so it is, that men will not prize christ,
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untill that vengeance fall upon them for their sins, would they but doe it, they might bee sure of this pardon, were their humiliation true and sincere, it is sufficient, the last of the Revel. verse. 17. And the spirit, and the Bride say, come,
until that vengeance fallen upon them for their Sins, would they but doe it, they might be sure of this pardon, were their humiliation true and sincere, it is sufficient, the last of the Revel. verse. 17. And the Spirit, and the Bride say, come,
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and let him that heareth say, come, and let him that is athirst come, and whosoever will, let him take of the water of life freely. and let him that hears say, come, and let him that is athirst come, and whosoever will, let him take of the water of life freely.
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First, here is, Let him that heareth come, that is, To all whosoever this Gospel is preached unto, the promise is generall to all:
First, Here is, Let him that hears come, that is, To all whosoever this Gospel is preached unto, the promise is general to all:
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here is also added, Let him that is athirst come:
Here is also added, Let him that is athirst come:
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there is further added, Let whosoever will, come; come that will come, and take of the water of life freely, seeking God in sinceritie of heart, with forsaking of all their sinnes.
there is further added, Let whosoever will, come; come that will come, and take of the water of life freely, seeking God in sincerity of heart, with forsaking of all their Sins.
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And so much for this meanes of getting pardon for sinne, and to come to true mortification by the sanctifying spirit.
And so much for this means of getting pardon for sin, and to come to true mortification by the sanctifying Spirit.
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The second meanes to mortification, is to abstaine from all beginnings, and occasions of sinne, as precedent actions,
The second means to mortification, is to abstain from all beginnings, and occasions of sin, as precedent actions,
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and objects of ill, It is to have a peremptory abstinence and full deniall, not medling with any thing that hath any affinity with sinne;
and objects of ill, It is to have a peremptory abstinence and full denial, not meddling with any thing that hath any affinity with sin;
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If you doe not neglect to resist the beginnings, this is the way to come unto the utmost ends of it, there be chaines to draw to sinne, Iames 1. 14. Every man is tempted when hee is drawne of his owne lust,
If you do not neglect to resist the beginnings, this is the Way to come unto the utmost ends of it, there be chains to draw to sin, James 1. 14. Every man is tempted when he is drawn of his own lust,
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and is inticed, then when lust hath conceived, it bringeth foorth sinne, and sinne when it is consummate, bringeth forth death. and is enticed, then when lust hath conceived, it brings forth sin, and sin when it is consummate, brings forth death.
cc vbz vvn, av c-crq n1 vhz vvn, pn31 vvz av n1, cc n1 c-crq pn31 vbz j, vvz av n1.
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This is to cleare God in the matter of temptation, a man is drawne with his owne lust unto it.
This is to clear God in the matter of temptation, a man is drawn with his own lust unto it.
d vbz p-acp j np1 p-acp dt n1 pp-f n1, dt n1 vbz vvn p-acp po31 d n1 p-acp pn31.
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First, a man doth gaze on his Sinne, and dally with it, then hee comes to bee intangled in it,
First, a man does gaze on his Sin, and dally with it, then he comes to be entangled in it,
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so that hee cannot get loose againe, even as a fish that is fast to a hooke.
so that he cannot get lose again, even as a Fish that is fast to a hook.
av cst pns31 vmbx vvi av-j av, av c-acp dt n1 cst vbz av-j p-acp dt n1.
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Thirdly, followes the assent unto it, when hee is taken in the net. And lastly followes the committing of actuall sinne; which doeth bring forth Death;
Thirdly, follows the assent unto it, when he is taken in the net. And lastly follows the committing of actual sin; which doth bring forth Death;
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So first there is the chaine that drawes to sinne, Secondly the gazing on it;
So First there is the chain that draws to sin, Secondly the gazing on it;
av ord pc-acp vbz dt n1 cst vvz p-acp n1, ord dt vvg p-acp pn31;
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Thus Evah did admire and gaze on the fruite, and did thinke that if shee might taste of it, shee should come to know good and evill,
Thus Eve did admire and gaze on the fruit, and did think that if she might taste of it, she should come to know good and evil,
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but she was deceived, so wee are deluded by sinne.
but she was deceived, so we Are deluded by sin.
cc-acp pns31 vbds vvn, av pns12 vbr vvn p-acp n1.
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First, by gazing on it, then by being intangled in it, afterwards proceedes a will therunto,
First, by gazing on it, then by being entangled in it, afterwards proceeds a will thereunto,
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and lastly, the committing of the sinne which doth bring foorth death, so that death followes sinne;
and lastly, the committing of the sin which does bring forth death, so that death follows sin;
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When a man hath committed the sinne, it causeth the hardening of the heart, and so makes him not sensible of the things of the spirit;
When a man hath committed the sin, it Causes the hardening of the heart, and so makes him not sensible of the things of the Spirit;
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The greater sinnes doe cause the greater hardnings, and makes the heart for to become evill,
The greater Sins do cause the greater hardnings, and makes the heart for to become evil,
dt jc n2 vdb vvi dt jc n2, cc vvz dt n1 c-acp pc-acp vvi j-jn,
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and so a man comes to have an unfaithfull heart, as an Athiest, to thinke that the Scriptures are not true, that the promises of God are not true:
and so a man comes to have an unfaithful heart, as an Atheist, to think that the Scriptures Are not true, that the promises of God Are not true:
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and lastly, unfaithfulnesse, it causeth a departure from God, as in Hebrewes 3. 13. An unbeleeving heart causeth a departure from the living God.
and lastly, unfaithfulness, it Causes a departure from God, as in Hebrews 3. 13. an unbelieving heart Causes a departure from the living God.
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Take heed there bee not an evill and unbeleeving heart in you, for if there bee,
Take heed there be not an evil and unbelieving heart in you, for if there be,
vvb n1 pc-acp vbb xx dt j-jn cc vvg n1 p-acp pn22, c-acp cs pc-acp vbi,
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then there will bee a departing from God, therefore wee should not bee led by any thing to gaze upon sinne, that wee may not bee intangled in it.
then there will be a departing from God, Therefore we should not be led by any thing to gaze upon sin, that we may not be entangled in it.
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Therefore let us at the first checke the very beginnings of sinne, and resist all occasions.
Therefore let us At the First check the very beginnings of sin, and resist all occasions.
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A third meanes to overcome this sinne, is to bee exercised with the contrary delights, as with Grace, and Holinesse.
A third means to overcome this sin, is to be exercised with the contrary delights, as with Grace, and Holiness.
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This is the meanes to mortifie the heart, and to emptie it of all kind of lusts,
This is the means to mortify the heart, and to empty it of all kind of Lustiest,
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and they cannot be emptied out of the heart, unlesse better things be put in stead thereof;
and they cannot be emptied out of the heart, unless better things be put in stead thereof;
cc pns32 vmbx vbi vvn av pp-f dt n1, cs jc n2 vbb vvn p-acp n1 av;
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you cannot weaken blackenesse, better then by white.
you cannot weaken blackness, better then by white.
pn22 vmbx vvi n1, jc cs p-acp j-jn.
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Therefore the way to change the heart after sinnefull objects, and the mortifying of these lufts, it is to get delight in better things,
Therefore the Way to change the heart After sinful objects, and the mortifying of these lufts, it is to get delight in better things,
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and to labour to have neerer communion with God, & to be zealous of Gods cause, 1. Cor. 106. Last of all to conclude, The meanes for mortifying of this Sinne, is, you must adde prayer unto all the rest:
and to labour to have nearer communion with God, & to be zealous of God's cause, 1. Cor. 106. Last of all to conclude, The means for mortifying of this Sin, is, you must add prayer unto all the rest:
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To pray unto God to baptize you with his holy Spirit; Let a man be left to himselfe, and it is impossible for him to mortifie, except God will doe it;
To pray unto God to baptise you with his holy Spirit; Let a man be left to himself, and it is impossible for him to mortify, except God will do it;
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Therefore wee are to pray unto God to give us his holy Spirit.
Therefore we Are to pray unto God to give us his holy Spirit.
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When the Spirit of God doth come into the heart, it is as fire, and puts another temper upon him then was before;
When the Spirit of God does come into the heart, it is as fire, and puts Another temper upon him then was before;
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It turnes the strings of his heart to another tune, and doth make him approve of that which God doth require.
It turns the strings of his heart to Another tune, and does make him approve of that which God does require.
pn31 vvz dt n2 pp-f po31 n1 p-acp j-jn n1, cc vdz vvi pno31 vvi pp-f d r-crq np1 vdz vvi.
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This is the way to mortifie lust.
This is the Way to mortify lust.
d vbz dt n1 pc-acp vvi n1.
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The more a man is carried to the love of one, he is many times the more removed from another;
The more a man is carried to the love of one, he is many times the more removed from Another;
dt av-dc dt n1 vbz vvn p-acp dt n1 pp-f crd, pns31 vbz d n2 dt av-dc vvn p-acp j-jn;
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but the more a man is caried to God, the more heis wayned from inordinat lusts,
but the more a man is carried to God, the more heis wained from inordinate Lustiest,
cc-acp dt av-dc dt n1 vbz vvn p-acp np1, dt av-dc j j-vvn p-acp j n2,
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& being mortified, he is the more enclined to God, Mal. 3. 2. Who shall stand when he appeares? for hee is like a Refiners fire,
& being mortified, he is the more inclined to God, Malachi 3. 2. Who shall stand when he appears? for he is like a Refiners fire,
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and like to Fullers Sope. Christ shall doe that when he comes, that none else is able to doe.and like to Fullers Sope. christ shall do that when he comes, that none Else is able to do.
cc av-j p-acp ng1 np1 np1 vmb vdi d c-crq pns31 vvz, cst pix av vbz j pc-acp vdi.
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As in refining and purifying the heart, use what meanes you will, except you use fire, you cannot refine drosse from silver:
As in refining and purifying the heart, use what means you will, except you use fire, you cannot refine dross from silver:
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So staines that are in a mans garment, wash them as long as you will with Sope, they will but seeme the worse; but when they are brought to the Fullers hand, they are soone rubbed out:
So stains that Are in a men garment, wash them as long as you will with Soap, they will but seem the Worse; but when they Are brought to the Fullers hand, they Are soon rubbed out:
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So let a man be left to his owne Spirit, hee will runne into a thousand noy some lusts;
So let a man be left to his own Spirit, he will run into a thousand noy Some Lustiest;
av vvb dt n1 vbi vvn p-acp po31 d n1, pns31 vmb vvi p-acp dt crd n1 d n2;
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but when Gods Spirit is cloathed in a mans heart, then it doth keepe him from the wayes of sinne, Revel. 1. 10. It is said of Iohn, That he was ravished in the Spirit,
but when God's Spirit is clothed in a men heart, then it does keep him from the ways of sin, Revel. 1. 10. It is said of John, That he was ravished in the Spirit,
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as a man locked in armour: as a man locked in armour:
c-acp dt n1 vvn p-acp n1:
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When the Spirit of God doth possesse the Soule, and compasseth it about, it keepes it from the wayes of iniquity,
When the Spirit of God does possess the Soul, and Compasseth it about, it keeps it from the ways of iniquity,
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and causeth an aptnesse to good, 1. Tim. 17. For God hath not given us the Spirit of feare,
and Causes an aptness to good, 1. Tim. 17. For God hath not given us the Spirit of Fear,
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but of power, of love, and of a good and sound minde. but of power, of love, and of a good and found mind.
cc-acp pp-f n1, pp-f n1, cc pp-f dt j cc j n1.
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And the reason why men doe neglect it, is, because they know not the way to get it.
And the reason why men do neglect it, is, Because they know not the Way to get it.
cc dt n1 c-crq n2 vdb vvi pn31, vbz, c-acp pns32 vvb xx dt n1 pc-acp vvi pn31.
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They know not the power and efficacie of the Spirit, and that is the reason there is so little effect in this businesse.
They know not the power and efficacy of the Spirit, and that is the reason there is so little Effect in this business.
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Let a man bee left to his owne Spirit, and Gods Spirit removed from him, hee will lust after all evills:
Let a man be left to his own Spirit, and God's Spirit removed from him, he will lust After all evils:
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Take example of Eliah and Iohn Baptist; It is said of Iohn, that hee came in the spirit of Eliah, which did excell in him.
Take Exampl of Elijah and John Baptist; It is said of John, that he Come in the Spirit of Elijah, which did excel in him.
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Take Eliah, and extract that Spirit from him which he had from God, and hee would be but as other men.
Take Elijah, and extract that Spirit from him which he had from God, and he would be but as other men.
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Take the deare Saints of God, and take but this Spirit from them, how would it be with them? Even as it was with David, when God did but as it were hide himselfe a little while from him, into what dangerous Sinnes did hee fall.
Take the deer Saints of God, and take but this Spirit from them, how would it be with them? Even as it was with David, when God did but as it were hide himself a little while from him, into what dangerous Sinnes did he fallen.
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Therefore pray to God that hee would give you his Spirit, and that will bee a meanes to mortifie these lusts within you.
Therefore pray to God that he would give you his Spirit, and that will be a means to mortify these Lustiest within you.
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It is the Spirit that doth make difference betweene Man and Man, and for the getting of it, pray to God earnestly, and hee cannot denie you.
It is the Spirit that does make difference between Man and Man, and for the getting of it, pray to God earnestly, and he cannot deny you.
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I will name but one place more unto you, Acts 2. 38. 39. Repent, and be baptized every one of you in the name of Iesus Christ for the remission of Sinnes,
I will name but one place more unto you, Acts 2. 38. 39. repent, and be baptised every one of you in the name of Iesus christ for the remission of Sins,
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and you shall receive the gift of the holy Ghost, for the promise is unto you, and your children,
and you shall receive the gift of the holy Ghost, for the promise is unto you, and your children,
cc pn22 vmb vvi dt n1 pp-f dt j n1, p-acp dt n1 vbz p-acp pn22, cc po22 n2,
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and unto all that are a farre off, even as many as the Lord our God shall call. and unto all that Are a Far off, even as many as the Lord our God shall call.
cc p-acp d cst vbr dt av-j a-acp, av c-acp d c-acp dt n1 po12 n1 vmb vvi.
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So that the men which were converted at Peters Sermon, did aske, What shall wee doe to be saved? Hee said, Repent, and beleeve, and yee shall receive the holy Ghost;
So that the men which were converted At Peter's Sermon, did ask, What shall we do to be saved? He said, repent, and believe, and ye shall receive the holy Ghost;
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And further addeth, The promise is made to you and to your children, and you shall be partakers of it.
And further adds, The promise is made to you and to your children, and you shall be partakers of it.
cc av-jc vvz, dt n1 vbz vvn p-acp pn22 cc p-acp po22 n2, cc pn22 vmb vbi n2 pp-f pn31.
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Not that the promise of the holy Ghost did belong onely to those that were then present,
Not that the promise of the holy Ghost did belong only to those that were then present,
xx d dt n1 pp-f dt j n1 vdd vvi av-j p-acp d cst vbdr av j,
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but to all that have beene borne since, and are to be borne both of Iew and Gentile, to as many as shall call upon the name of the Lord.
but to all that have been born since, and Are to be born both of Iew and Gentile, to as many as shall call upon the name of the Lord.
cc-acp p-acp d cst vhb vbn vvn a-acp, cc vbr pc-acp vbi vvn d pp-f np1 cc j, p-acp c-acp d c-acp vmb vvi p-acp dt n1 pp-f dt n1.
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Therefore doe you now as the Apostles did then, when Christ told them hee would send them the Comforter, they spent the time in prayers untill they had it:
Therefore do you now as the Apostles did then, when christ told them he would send them the Comforter, they spent the time in Prayers until they had it:
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So doe you pray earnestly, and be instant with God for it, and then certainely God cannot denie it you;
So do you pray earnestly, and be instant with God for it, and then Certainly God cannot deny it you;
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and when you have the Spirit; then you will mortifie those lusts, and all other Sinnes whatsoever;
and when you have the Spirit; then you will mortify those Lustiest, and all other Sinnes whatsoever;
cc c-crq pn22 vhb dt n1; cs pn22 vmb vvi d n2, cc d j-jn zz r-crq;
(12) part (DIV1)
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when you have this Spirit, of Sobrietie, of Temperance, of Love, of weekenesse, of gentlenesse, of long suffering.
when you have this Spirit, of Sobriety, of Temperance, of Love, of weekenesse, of gentleness, of long suffering.
c-crq pn22 vhb d n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f j n1.
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The Lord graunt you understanding in what hath beene spoken. And so much for this time. FINIS.
The Lord grant you understanding in what hath been spoken. And so much for this time. FINIS.
dt n1 vvb pn22 n1 p-acp r-crq vhz vbn vvn. cc av av-d c-acp d n1. fw-la.
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HOW TO MORTIFIE inordinate affection. COLO 1. 3. 5. Mortifie therefore your members which are upon the earth;
HOW TO MORTIFY inordinate affection. COLO 1. 3. 5. Mortify Therefore your members which Are upon the earth;
q-crq p-acp vvi j n1. np1 crd crd crd vvi av po22 n2 r-crq vbr p-acp dt n1;
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fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is Idolatry.
fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.
n1, n1, j n1, j-jn n1, cc n1, r-crq vbz n1.
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SOme of those earthly members which the Apostle would have us to mortifie we have already handled;
some of those earthly members which the Apostle would have us to mortify we have already handled;
d pp-f d j n2 r-crq dt n1 vmd vhi pno12 pc-acp vvi pns12 vhb av vvn;
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we are now come to speake of the inordinate affections.
we Are now come to speak of the inordinate affections.
pns12 vbr av vvn pc-acp vvi pp-f dt j n2.
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The greeke word is translated by a double word, sometimes passion, sometimes affection, but it is alone,
The greek word is translated by a double word, sometime passion, sometime affection, but it is alone,
dt jp n1 vbz vvn p-acp dt j-jn n1, av n1, av n1, cc-acp pn31 vbz j,
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so as the point is cleere, That: All immoderate affections must be mortified.
so as the point is clear, That: All immoderate affections must be mortified.
av c-acp dt n1 vbz j, cst: d j n2 vmb vbi vvn.
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A doctrine that may well bee handled at large, it beeing generall and universall, an vnlimited word that reacheth unto all particular affections, a doctrine that concernes every man; A Doctrine that may well be handled At large, it being general and universal, an unlimited word that reaches unto all particular affections, a Doctrine that concerns every man;
dt n1 cst vmb av vbi vvn p-acp j, pn31 vbg j cc j, dt j n1 cst vvz p-acp d j n2, dt n1 cst vvz d n1;
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Men, for the most part, when they come into the open view of the world, have a certaine composed habit,
Men, for the most part, when they come into the open view of the world, have a certain composed habit,
n2, p-acp dt av-ds n1, c-crq pns32 vvb p-acp dt j n1 pp-f dt n1, vhb dt j j-vvn n1,
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but inwardly are full of inordinate affections:
but inwardly Are full of inordinate affections:
cc-acp av-j vbr j pp-f j n2:
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It is a Doctrine therefore that searcheth the inward parts, the mindes and hearts of men: a Doctrine of continuall use;
It is a Doctrine Therefore that Searches the inward parts, the minds and hearts of men: a Doctrine of continual use;
pn31 vbz dt n1 av cst vvz dt j n2, dt n2 cc n2 pp-f n2: dt n1 pp-f j n1;
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for though men presse outward actions, yet affections remaine unruled. Besides all this, a Doctrine of no small difficulty.
for though men press outward actions, yet affections remain unruled. Beside all this, a Doctrine of no small difficulty.
c-acp cs n2 vvb j n2, av n2 vvi j-vvn-u. p-acp d d, dt n1 pp-f dx j n1.
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For as there is nothing easier than to wish and desire, so there is nothing harder than to order these desires aright.
For as there is nothing Easier than to wish and desire, so there is nothing harder than to order these Desires aright.
c-acp c-acp pc-acp vbz pix jc cs pc-acp vvi cc n1, av pc-acp vbz pix jc cs pc-acp vvi d n2 av.
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For the better handling of the point, observe these three things: First, what Affections are. Secondly, when they are inordinate. Thirdly, why they are to be mortified.
For the better handling of the point, observe these three things: First, what Affections Are. Secondly, when they Are inordinate. Thirdly, why they Are to be mortified.
p-acp dt jc n-vvg pp-f dt n1, vvb d crd n2: ord, r-crq n2 vbr. ord, c-crq pns32 vbr j. ord, c-crq pns32 vbr pc-acp vbi vvn.
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In the first place I must tell you what affections are: by affections you must vnderstand all affections and passions, whatsoeuer;
In the First place I must tell you what affections Are: by affections you must understand all affections and passion, whatsoever;
p-acp dt ord n1 pns11 vmb vvi pn22 r-crq n2 vbr: p-acp n2 pn22 vmb vvi d n2 cc n2, q-crq;
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for the better understanding whereof, you must know that there are three things in the soule;
for the better understanding whereof, you must know that there Are three things in the soul;
p-acp dt jc n1 c-crq, pn22 vmb vvi d a-acp vbr crd n2 p-acp dt n1;
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first, the faculties which are to the soule, as the members to the body. Secondly, the inclinations of those faculties.
First, the faculties which Are to the soul, as the members to the body. Secondly, the inclinations of those faculties.
ord, dt n2 r-crq vbr p-acp dt n1, c-acp dt n2 p-acp dt n1. ord, dt n2 pp-f d n2.
(13) part (DIV1)
328
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Thirdly, the habits acquired from those inclinations:
Thirdly, the habits acquired from those inclinations:
ord, dt n2 vvn p-acp d n2:
(13) part (DIV1)
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for example, the appetite or will is a faculty of the soule, and this taken in it selfe is neither good nor evill morally.
for Exampl, the appetite or will is a faculty of the soul, and this taken in it self is neither good nor evil morally.
p-acp n1, dt n1 cc n1 vbz dt n1 pp-f dt n1, cc d vvn p-acp pn31 n1 vbz dx j ccx j-jn av-j.
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Againe, there are the inclinations of that will, and these are goodor evill according as the objects that they apprehend are good or evill;
Again, there Are the inclinations of that will, and these Are goodor evil according as the objects that they apprehend Are good or evil;
av, pc-acp vbr dt n2 pp-f cst vmb, cc d vbr n1 j-jn vvg p-acp dt n2 cst pns32 vvb vbr j cc j-jn;
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and lastly, the habit is, when the soule doth accustome it selfe one way or other;
and lastly, the habit is, when the soul does accustom it self one Way or other;
cc ord, dt n1 vbz, c-crq dt n1 vdz vvi pn31 n1 crd n1 cc n-jn;
(13) part (DIV1)
328
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the habit is good, when the soule is accustomed to good objects, in a good manner;
the habit is good, when the soul is accustomed to good objects, in a good manner;
dt n1 vbz j, c-crq dt n1 vbz vvn p-acp j n2, p-acp dt j n1;
(13) part (DIV1)
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and the habit is evill, when the will accustometh it selfe to evill objects, or to good objects in an evill manner.
and the habit is evil, when the will accustometh it self to evil objects, or to good objects in an evil manner.
cc dt n1 vbz j-jn, c-crq dt n1 vvz pn31 n1 p-acp j-jn n2, cc p-acp j n2 p-acp dt j-jn n1.
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It is with the passions as it is with the senses.
It is with the passion as it is with the Senses.
pn31 vbz p-acp dt n2 c-acp pn31 vbz p-acp dt n2.
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328
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2715
First, we have the sense of hearing before we heare, and of seeing before we see;
First, we have the sense of hearing before we hear, and of seeing before we see;
ord, pns12 vhb dt n1 pp-f vvg c-acp pns12 vvb, cc pp-f vvg c-acp pns12 vvb;
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328
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2716
Then from often hearing or seeing of the same object, proceedes an inclination more to one object than to another.
Then from often hearing or seeing of the same Object, proceeds an inclination more to one Object than to Another.
av p-acp av vvg cc vvg pp-f dt d n1, vvz dt n1 av-dc p-acp crd n1 cs p-acp j-jn.
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328
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2717
From that inclination, a habit in the sense to turne it selfe with most easinesse and delight upon that object;
From that inclination, a habit in the sense to turn it self with most easiness and delight upon that Object;
p-acp d n1, dt n1 p-acp dt n1 pc-acp vvi pn31 n1 p-acp ds n1 cc n1 p-acp d n1;
(13) part (DIV1)
328
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2718
Thus a corrupt habit is bred with us, when the mind or wil turnes it selfe often to this or that evill object;
Thus a corrupt habit is bred with us, when the mind or will turns it self often to this or that evil Object;
av dt j n1 vbz vvn p-acp pno12, c-crq dt n1 cc n1 vvz pn31 n1 av p-acp d cc d j-jn n1;
(13) part (DIV1)
328
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2719
and so gets agility and nimblene in doing, as often doing brings dexteritie to the hands;
and so gets agility and nimblene in doing, as often doing brings dexterity to the hands;
cc av vvz n1 cc n1 p-acp vdg, c-acp av vdg vvz n1 p-acp dt n2;
(13) part (DIV1)
328
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2720
so if the will or appetite have gotten a haunt either to vertues or vices, it contracts a habit to it selfe.
so if the will or appetite have got a haunt either to Virtues or vices, it contracts a habit to it self.
av cs dt n1 cc n1 vhb vvn dt n1 av-d p-acp n2 cc n2, pn31 vvz dt n1 p-acp pn31 n1.
(13) part (DIV1)
328
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2721
Now to shew you what an affection is, we define it thus;
Now to show you what an affection is, we define it thus;
av pc-acp vvi pn22 r-crq dt n1 vbz, pns12 vvb pn31 av;
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2722
An affection is an inclination or motion of the Appetite upon the apprehension of good or evill. an affection is an inclination or motion of the Appetite upon the apprehension of good or evil.
dt n1 vbz dt n1 cc n1 pp-f dt n1 p-acp dt n1 pp-f j cc j-jn.
(13) part (DIV1)
328
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2723
I call it an inclination or motion, for it is the bent of the will to this or that thing;
I call it an inclination or motion, for it is the bent of the will to this or that thing;
pns11 vvb pn31 dt n1 cc n1, p-acp pn31 vbz dt n1 pp-f dt n1 p-acp d cc d n1;
(13) part (DIV1)
328
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2724
as for example, when we outwardly love, feare or desire, that is a motion;
as for Exampl, when we outwardly love, Fear or desire, that is a motion;
c-acp p-acp n1, c-crq pns12 av-j vvb, vvb cc n1, cst vbz dt n1;
(13) part (DIV1)
328
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2725
and for the Inclination wee are to know that in man there is a double Appetite;
and for the Inclination we Are to know that in man there is a double Appetite;
cc p-acp dt n1 pns12 vbr pc-acp vvi cst p-acp n1 pc-acp vbz dt j-jn n1;
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328
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2726
the first is sensuall, which apprehends things conveied to the senses, as to the eye and eare,
the First is sensual, which apprehends things conveyed to the Senses, as to the eye and ear,
dt ord vbz j, r-crq vvz n2 vvn p-acp dt n2, c-acp p-acp dt n1 cc n1,
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2727
and so is affected to loue, feare or grieve; this I call the sensuall appetite, because it is of objects apprehended by fantasie.
and so is affected to love, Fear or grieve; this I call the sensual appetite, Because it is of objects apprehended by fantasy.
cc av vbz vvn pc-acp vvi, vvb cc vvi; d pns11 vvb dt j n1, c-acp pn31 vbz pp-f n2 vvn p-acp n1.
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328
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2728
Secondly, there is a rational appetite, the object of that is that which the understanding apprehends;
Secondly, there is a rational appetite, the Object of that is that which the understanding apprehends;
ord, pc-acp vbz dt j n1, dt n1 pp-f d vbz d r-crq dt n1 vvz;
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328
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2729
and from hence proceed affections to riches, honor, preferment, &c. the will beeingconversant about it. Remember this distinction, because of the matter that followerh, namely;
and from hence proceed affections to riches, honour, preferment, etc. the will beeingconversant about it. remember this distinction, Because of the matter that followerh, namely;
cc p-acp av vvb n2 p-acp n2, n1, n1, av dt n1 j p-acp pn31. np1 d n1, c-acp pp-f dt n1 cst vvz, av;
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2730
That the appetite is double sensuall and rationall, and affections are placed both in the sensuall,
That the appetite is double sensual and rational, and affections Are placed both in the sensual,
cst dt n1 vbz j-jn j cc j, cc n2 vbr vvn av-d p-acp dt j,
(13) part (DIV1)
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2731
as we love, feare or desire objects exposed to sense; and in the rationall, as we love, feare or desire the objects which reason apprehendeth.
as we love, Fear or desire objects exposed to sense; and in the rational, as we love, Fear or desire the objects which reason apprehendeth.
c-acp pns12 vvb, vvb cc vvi n2 vvn p-acp n1; cc p-acp dt j, c-acp pns12 vvb, vvb cc vvi dt n2 r-crq n1 vvz.
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328
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2732
Now to draw this generall division into two maine heads:
Now to draw this general division into two main Heads:
av pc-acp vvi d j n1 p-acp crd j n2:
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329
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2733
Nature hath planted an appetite in the creature to draw to its selfe that which is good, and to cast away that which is evill;
Nature hath planted an appetite in the creature to draw to its self that which is good, and to cast away that which is evil;
n1 vhz vvn dt n1 p-acp dt n1 pc-acp vvi p-acp po31 n1 cst r-crq vbz j, cc pc-acp vvi av cst r-crq vbz j-jn;
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therefore are these affections such as apprehend either good or evill, to keepe the one, and to expell the other;
Therefore Are these affections such as apprehend either good or evil, to keep the one, and to expel the other;
av vbr d n2 d c-acp vvi d j cc j-jn, pc-acp vvi dt crd, cc pc-acp vvi dt j-jn;
(13) part (DIV1)
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2735
those that apprehend good, if they see it and apprehend it, they love and desire it,
those that apprehend good, if they see it and apprehend it, they love and desire it,
d cst vvb j, cs pns32 vvb pn31 cc vvb pn31, pns32 vvb cc vvi pn31,
(13) part (DIV1)
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2736
and love desires to be united to the thing loved, and a desire is a making towards the thing absent;
and love Desires to be united to the thing loved, and a desire is a making towards the thing absent;
cc n1 vvz pc-acp vbi vvn p-acp dt n1 vvd, cc dt n1 vbz dt vvg p-acp dt n1 j;
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2737
when the thing is present we joy in it;
when the thing is present we joy in it;
c-crq dt n1 vbz j pns12 vvb p-acp pn31;
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329
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2738
when it is comming towards us, and there be a probability to have it, then comes hope in;
when it is coming towards us, and there be a probability to have it, then comes hope in;
c-crq pn31 vbz vvg p-acp pno12, cc pc-acp vbi dt n1 pc-acp vhi pn31, av vvz n1 p-acp;
(13) part (DIV1)
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2739
if we bee like to misse of it, then comes feare; if no probability of attaining, then comes in despaire;
if we be like to miss of it, then comes Fear; if no probability of attaining, then comes in despair;
cs pns12 vbb j pc-acp vvi pp-f pn31, av vvz n1; cs dx n1 pp-f vvg, av vvz p-acp n1;
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if there be any impediments against reason and right, then we are angry at it;
if there be any impediments against reason and right, then we Are angry At it;
cs pc-acp vbb d n2 p-acp n1 cc n-jn, cs pns12 vbr j p-acp pn31;
(13) part (DIV1)
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2741
and this anger is an earnest desire to remove the impediments, otherwise if we see reason and justice to the contrary,
and this anger is an earnest desire to remove the impediments, otherwise if we see reason and Justice to the contrary,
cc d n1 vbz dt j n1 pc-acp vvi dt n2, av cs pns12 vvb n1 cc n1 p-acp dt n-jn,
(13) part (DIV1)
329
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2742
then wee are not properly angry.
then we Are not properly angry.
cs pns12 vbr xx av-j j.
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329
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2743
These are the affections that are about good, and these are the first kind of affections.
These Are the affections that Are about good, and these Are the First kind of affections.
d vbr dt n2 cst vbr a-acp j, cc d vbr dt ord n1 pp-f n2.
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2744
The 2. sort of affections are those that are about evill;
The 2. sort of affections Are those that Are about evil;
dt crd n1 pp-f n2 vbr d cst vbr a-acp j-jn;
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2745
as in the former there is love of God, so here to turne away from evill, is hatred;
as in the former there is love of God, so Here to turn away from evil, is hatred;
c-acp p-acp dt j pc-acp vbz n1 pp-f np1, av av pc-acp vvi av p-acp j-jn, vbz n1;
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2746
if evill be comming, and we be not able to resist it, wee feare, if we be able to overcome it,
if evil be coming, and we be not able to resist it, we Fear, if we be able to overcome it,
cs j-jn vbi vvg, cc pns12 vbb xx j pc-acp vvi pn31, pns12 vvb, cs pns12 vbb j pc-acp vvi pn31,
(13) part (DIV1)
330
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2747
then are wee bold and confident;
then Are we bold and confident;
av vbr pns12 j cc j;
(13) part (DIV1)
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2748
if we be not able either to overcome or resist the evill, we flye from it;
if we be not able either to overcome or resist the evil, we fly from it;
cs pns12 vbb xx j av-d pc-acp vvi cc vvi dt j-jn, pns12 vvb p-acp pn31;
(13) part (DIV1)
330
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2749
if it be unavoidably present, we grieve at it.
if it be avoidable present, we grieve At it.
cs pn31 vbb av-j j, pns12 vvb p-acp pn31.
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330
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2750
But to handle them more severally, and so to know them as they have reference to good or evill,
But to handle them more severally, and so to know them as they have Referente to good or evil,
p-acp pc-acp vvi pno32 av-dc av-j, cc av pc-acp vvi pno32 c-acp pns32 vhb n1 p-acp j cc j-jn,
(13) part (DIV1)
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2751
for, except wee know them thus, it is worth nothing to us.
for, except we know them thus, it is worth nothing to us.
c-acp, c-acp pns12 vvb pno32 av, pn31 vbz j pix p-acp pno12.
(13) part (DIV1)
330
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2752
There are therefore three sorts of affections, naturall, carnall, and spirituall. First, naturall, these affections arise from nature, and tend to naturall objects;
There Are Therefore three sorts of affections, natural, carnal, and spiritual. First, natural, these affections arise from nature, and tend to natural objects;
pc-acp vbr av crd n2 pp-f n2, j, j, cc j. ord, j, d n2 vvb p-acp n1, cc vvi p-acp j n2;
(13) part (DIV1)
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2753
as for example, to desire meate and drinke is naturall, but to desire it in excesse is not naturall;
as for Exampl, to desire meat and drink is natural, but to desire it in excess is not natural;
c-acp p-acp n1, pc-acp vvi n1 cc n1 vbz j, cc-acp pc-acp vvi pn31 p-acp n1 vbz xx j;
(13) part (DIV1)
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2754
because the objects of naturall affections are limited by nature, namely, so much and no more:
Because the objects of natural affections Are limited by nature, namely, so much and no more:
c-acp dt n2 pp-f j n2 vbr vvn p-acp n1, av, av av-d cc dx av-dc:
(13) part (DIV1)
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2755
Nature hath certaine measures and extents and limits, and those she exceeds not: Naturall affections make us but even with beasts.
Nature hath certain measures and extents and Limits, and those she exceeds not: Natural affections make us but even with beasts.
n1 vhz j n2 cc n2 cc n2, cc d pns31 vvz xx: j n2 vvb pno12 p-acp av p-acp n2.
(13) part (DIV1)
331
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2756
Secondly, there are carnal affections, which are lusts that arise from the corruption of nature, and those tend to evill objects, or good objects in an evill manner:
Secondly, there Are carnal affections, which Are Lustiest that arise from the corruption of nature, and those tend to evil objects, or good objects in an evil manner:
ord, pc-acp vbr j n2, r-crq vbr n2 cst vvb p-acp dt n1 pp-f n1, cc d vvb p-acp j-jn n2, cc j n2 p-acp dt j-jn n1:
(13) part (DIV1)
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2757
those affections make us worse than the beasts, like unto the devill, Ioh. 8. 44. You are of your father the divell,
those affections make us Worse than the beasts, like unto the Devil, John 8. 44. You Are of your father the Devil,
d n2 vvb pno12 av-jc cs dt n2, av-j p-acp dt n1, np1 crd crd pn22 vbr pp-f po22 n1 dt n1,
(13) part (DIV1)
331
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2758
and his lusts ye will doe, that is, those that have these lusts are as like the divell,and his Lustiest you will do, that is, those that have these Lustiest Are as like the Devil,
cc po31 n2 pn22 vmb vdi, cst vbz, d cst vhb d n2 vbr a-acp av-j dt n1,
(13) part (DIV1)
331
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2759
as the sonne is like the father, those that are bound with these bonds, are like him;
as the son is like the father, those that Are bound with these bonds, Are like him;
c-acp dt n1 vbz av-j dt n1, d cst vbr vvn p-acp d n2, vbr av-j pno31;
(13) part (DIV1)
331
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2760
that is, they come in a degree to the corruption the Divell hath in a greater degree.
that is, they come in a degree to the corruption the devil hath in a greater degree.
d vbz, pns32 vvb p-acp dt n1 p-acp dt n1 dt n1 vhz p-acp dt jc n1.
(13) part (DIV1)
331
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2761
Thirdly, spirituall affections are such as arise from the spirit, that is, from the renewing part of man,
Thirdly, spiritual affections Are such as arise from the Spirit, that is, from the renewing part of man,
ord, j n2 vbr d c-acp vvb p-acp dt n1, cst vbz, p-acp dt vvg n1 pp-f n1,
(13) part (DIV1)
331
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and tend to good objects in a holy manner:
and tend to good objects in a holy manner:
cc vvi p-acp j n2 p-acp dt j n1:
(13) part (DIV1)
331
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2763
naturall make us no better than beasts, carnal than devils, spirituall make us better than men,
natural make us no better than beasts, carnal than Devils, spiritual make us better than men,
j vvb pno12 av-dx jc cs n2, j cs n2, j vvb pno12 av-jc cs n2,
(13) part (DIV1)
331
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2764
like to God, having his Image new stampt on us; they lift us up above men, and make us like to Angels.
like to God, having his Image new stamped on us; they lift us up above men, and make us like to Angels.
av-j p-acp np1, vhg po31 n1 av-j vvn p-acp pno12; pns32 vvb pno12 a-acp p-acp n2, cc vvb pno12 av-j p-acp n2.
(13) part (DIV1)
331
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2765
Thus you see the 3. kindes of affections in men. We must only answer one question before we go any further;
Thus you see the 3. Kinds of affections in men. We must only answer one question before we go any further;
av pn22 vvb dt crd n2 pp-f n2 p-acp n2. pns12 vmb av-j vvi crd n1 c-acp pns12 vvb d av-jc;
(13) part (DIV1)
331
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2766
the question is this, Whether there be no spirituall affections, except they proceede from a generall disposition,
the question is this, Whither there be no spiritual affections, except they proceed from a general disposition,
dt n1 vbz d, cs pc-acp vbb dx j n2, c-acp pns32 vvb p-acp dt j n1,
(13) part (DIV1)
332
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2767
because many men seeme to have good flashes now and then, and so seeme to be regenerate?
Because many men seem to have good flashes now and then, and so seem to be regenerate?
c-acp d n2 vvb pc-acp vhi j n2 av cc av, cc av vvb pc-acp vbi vvn?
(13) part (DIV1)
332
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2768
I answer, no, they are not spirituall, regenerated affections, because these affections in the soule, howsoeuer they are good in regard of the Author, the holy Ghost that puts them in, are not so in regard of the subject, man, who is yet in corruption and not renewed.
I answer, no, they Are not spiritual, regenerated affections, Because these affections in the soul, howsoever they Are good in regard of the Author, the holy Ghost that puts them in, Are not so in regard of the Subject, man, who is yet in corruption and not renewed.
pns11 vvb, uh-dx, pns32 vbr xx j, j-vvn n2, c-acp d n2 p-acp dt n1, c-acp pns32 vbr j p-acp n1 pp-f dt n1, dt j n1 cst vvz pno32 p-acp, vbr xx av p-acp n1 pp-f dt n-jn, n1, r-crq vbz av p-acp n1 cc xx vvn.
(13) part (DIV1)
333
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2769
If a man have never so much skill in Musicke, if the instrument bee out of tune the musicke cannot be good;
If a man have never so much skill in Music, if the Instrument be out of tune the music cannot be good;
cs dt n1 vhb av-x av av-d n1 p-acp n1, cs dt n1 vbb av pp-f n1 dt n1 vmbx vbi j;
(13) part (DIV1)
333
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2770
so the affections, as the spirits suggestions, are good, but in a carnall man, they are as in an instrument out of tune:
so the affections, as the spirits suggestions, Are good, but in a carnal man, they Are as in an Instrument out of tune:
av dt n2, c-acp dt n2 n2, vbr j, cc-acp p-acp dt j n1, pns32 vbr a-acp p-acp dt n1 av pp-f n1:
(13) part (DIV1)
333
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2771
it is true that those flashes make way to Conversion, but only when the heart is in tune and in a good frame,
it is true that those flashes make Way to Conversion, but only when the heart is in tune and in a good frame,
pn31 vbz j cst d n2 vvb n1 p-acp n1, cc-acp av-j c-crq dt n1 vbz p-acp n1 cc p-acp dt j n1,
(13) part (DIV1)
333
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2772
then are the affections good, that is, then only effectively good, so as to make the heart good,
then Are the affections good, that is, then only effectively good, so as to make the heart good,
av vbr dt n2 j, cst vbz, av av-j av-j j, av c-acp pc-acp vvi dt n1 j,
(13) part (DIV1)
333
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2773
and then the fruit wil be good, such as God wil accept. So much to shew what affections are.
and then the fruit will be good, such as God will accept. So much to show what affections Are.
cc av dt n1 vmb vbi j, d c-acp np1 vmb vvi. av av-d pc-acp vvi r-crq n2 vbr.
(13) part (DIV1)
333
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2774
Now we are to shew when they are inordinate:
Now we Are to show when they Are inordinate:
av pns12 vbr pc-acp vvi c-crq pns32 vbr j:
(13) part (DIV1)
334
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2775
but first know, the affectiōs are placed in the soule for the safegard of it, that is, to give the watch-word, that we may repell evill when it is comming;
but First know, the affections Are placed in the soul for the safeguard of it, that is, to give the watchword, that we may repel evil when it is coming;
cc-acp ord vvb, dt n2 vbr vvn p-acp dt n1 p-acp dt n1 pp-f pn31, cst vbz, pc-acp vvi dt n1, cst pns12 vmb vvi n-jn c-crq pn31 vbz vvg;
(13) part (DIV1)
334
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2776
those that are about good to open the dores of the soule to let it in,
those that Are about good to open the doors of the soul to let it in,
d cst vbr a-acp j pc-acp vvi dt n2 pp-f dt n1 pc-acp vvi pn31 p-acp,
(13) part (DIV1)
334
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2777
and to make out for it, if it be wanting;
and to make out for it, if it be wanting;
cc pc-acp vvi av p-acp pn31, cs pn31 vbb vvg;
(13) part (DIV1)
334
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2778
as guides that are for the service of the soule to put us on to work and to be more earnest in our actions, they bring aptnesse and diligence in doing;
as guides that Are for the service of the soul to put us on to work and to be more earnest in our actions, they bring aptness and diligence in doing;
c-acp n2 cst vbr p-acp dt n1 pp-f dt n1 pc-acp vvi pno12 a-acp pc-acp vvi cc pc-acp vbi av-dc j p-acp po12 n2, pns32 vvb n1 cc n1 p-acp vdg;
(13) part (DIV1)
334
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2779
when they misse these ends then they hinder us in stead of profiting us, hurt us in stead of helping us, carry us to evill objects in stead of good,
when they miss these ends then they hinder us in stead of profiting us, hurt us in stead of helping us, carry us to evil objects in stead of good,
c-crq pns32 vvb d n2 cs pns32 vvb pno12 p-acp n1 pp-f vvg pno12, vvb pno12 p-acp n1 pp-f vvg pno12, vvb pno12 pc-acp j-jn n2 p-acp n1 pp-f j,
(13) part (DIV1)
334
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2780
then they are inordinate either in the manner or the end.
then they Are inordinate either in the manner or the end.
cs pns32 vbr j av-d p-acp dt n1 cc dt n1.
(13) part (DIV1)
334
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2781
This premised now, that wee may further know them when they are inordinate, observe these 2. things.
This premised now, that we may further know them when they Are inordinate, observe these 2. things.
np1 vvn av, cst pns12 vmb av-jc vvi pno32 c-crq pns32 vbr j, vvb d crd n2.
(13) part (DIV1)
334
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2782
First, examine them by the rule which is the maine way of triall, if they goe besides the rule they are inordinate.
First, examine them by the Rule which is the main Way of trial, if they go beside the Rule they Are inordinate.
ord, vvb pno32 p-acp dt n1 r-crq vbz dt j n1 pp-f n1, cs pns32 vvb p-acp dt n1 pns32 vbr j.
(13) part (DIV1)
335
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2783
The first rule is, that the objects must be good, else the affection is inordinate;
The First Rule is, that the objects must be good, Else the affection is inordinate;
dt ord n1 vbz, cst dt n2 vmb vbi j, av dt n1 vbz j;
(13) part (DIV1)
336
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2784
there must be love of God, sorrow for sinne, delight in God, then it is good;
there must be love of God, sorrow for sin, delight in God, then it is good;
pc-acp vmb vbi n1 pp-f np1, n1 p-acp n1, vvb p-acp np1, cs pn31 vbz j;
(13) part (DIV1)
336
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2785
but on the contrary to disgrace holinesse, to condemne excellency in others, to hate that we should cleave to, abominate the good wee should imbrace, these affections are naught.
but on the contrary to disgrace holiness, to condemn excellency in Others, to hate that we should cleave to, abominate the good we should embrace, these affections Are nought.
cc-acp p-acp dt n-jn pc-acp vvi n1, pc-acp vvi n1 p-acp n2-jn, pc-acp vvi cst pns12 vmd vvi p-acp, vvi dt j pns12 vmd vvi, d n2 vbr pix.
(13) part (DIV1)
336
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2786
The second rule is the end;
The second Rule is the end;
dt ord n1 vbz dt n1;
(13) part (DIV1)
337
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2787
examine if they take their rise amisse though the object be good, yet if the manner be naught, they are inordinate;
examine if they take their rise amiss though the Object be good, yet if the manner be nought, they Are inordinate;
vvb cs pns32 vvb po32 n1 av cs dt n1 vbb j, av cs dt n1 vbi pix, pns32 vbr j;
(13) part (DIV1)
337
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2788
now the manner is naught when the end is naught:
now the manner is nought when the end is nought:
av dt n1 vbz pix c-crq dt n1 vbz pix:
(13) part (DIV1)
337
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2789
as for example, many men desire and seeke for excellency of parts, but to what end? why,
as for Exampl, many men desire and seek for excellency of parts, but to what end? why,
c-acp p-acp n1, d n2 vvb cc vvi p-acp n1 pp-f n2, cc-acp p-acp q-crq n1? uh-crq,
(13) part (DIV1)
337
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2790
for vaine glory, not to doe God service: This is for a wrong end:
for vain glory, not to do God service: This is for a wrong end:
p-acp j n1, xx pc-acp vdi np1 n1: d vbz p-acp dt n-jn n1:
(13) part (DIV1)
337
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2791
so zeale is an excellent affection, none better, but if the end be nought, the affection cannot be good.
so zeal is an excellent affection, none better, but if the end be nought, the affection cannot be good.
av n1 vbz dt j n1, pix jc, cc-acp cs dt n1 vbb pi, dt n1 vmbx vbi j.
(13) part (DIV1)
337
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2792
Iehu was zealous, but hee altogether respected himselfe.Iehu was zealous, but he altogether respected himself.
np1 vbds j, cc-acp pns31 av vvd px31.
(13) part (DIV1)
337
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2793
The third rule is, though the object bee right, and the end right, yet if it exceed the measure, the affection is not good:
The third Rule is, though the Object be right, and the end right, yet if it exceed the measure, the affection is not good:
dt ord n1 vbz, cs dt n1 vbi j-jn, cc dt n1 j-jn, av cs pn31 vvb dt n1, dt n1 vbz xx j:
(13) part (DIV1)
338
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2794
Davids love to his children was good, and the object good, yet hee failed in the measure.Davids love to his children was good, and the Object good, yet he failed in the measure.
npg1 vvb p-acp po31 n2 vbds j, cc dt n1 j, av pns31 vvd p-acp dt n1.
(13) part (DIV1)
338
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2795
Moses anger was good, yet when he cast the tables out of his hand, it was an excesse,Moses anger was good, yet when he cast the tables out of his hand, it was an excess,
np1 n1 vbds j, av c-crq pns31 vvd dt n2 av pp-f po31 n1, pn31 vbds dt n1,
(13) part (DIV1)
338
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2796
and defective because exceeding, though excellent and commendable in another kind. The fourth rule is, though the object bee right, the end right, the measure right,
and defective Because exceeding, though excellent and commendable in Another kind. The fourth Rule is, though the Object be right, the end right, the measure right,
cc j c-acp vvg, cs j cc j p-acp j-jn n1. dt ord n1 vbz, cs dt n1 vbi j-jn, dt n1 j-jn, dt n1 j-jn,
(13) part (DIV1)
338
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2797
yet if the affection be not in order and season, that is, if it take its wrong place,
yet if the affection be not in order and season, that is, if it take its wrong place,
av cs dt n1 vbb xx p-acp n1 cc n1, cst vbz, cs pn31 vvb po31 j-jn n1,
(13) part (DIV1)
339
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2798
& thrust into the roome of another, it is a cause to make it inord inate:
& thrust into the room of Another, it is a cause to make it inord inate:
cc vvd p-acp dt n1 pp-f n-jn, pn31 vbz dt n1 pc-acp vvi pn31 vvd j:
(13) part (DIV1)
339
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2799
as for example, to desire to do businesse in a mans calling is good, but if this desire prevaile with him at such time as hee should bestow in prayer and holy duties;
as for Exampl, to desire to do business in a men calling is good, but if this desire prevail with him At such time as he should bestow in prayer and holy duties;
c-acp p-acp n1, pc-acp vvi pc-acp vdi n1 p-acp dt ng1 n1 vbz j, cc-acp cs d n1 vvi p-acp pno31 p-acp d n1 c-acp pns31 vmd vvi p-acp n1 cc j n2;
(13) part (DIV1)
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2800
as when he should come to heare the Word, then they are inordinate; for season must be kept to:
as when he should come to hear the Word, then they Are inordinate; for season must be kept to:
c-acp c-crq pns31 vmd vvi pc-acp vvi dt n1, cs pns32 vbr j; p-acp n1 vmb vbi vvn p-acp:
(13) part (DIV1)
339
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2801
therefore, when an affection comes, if not in season, answer it as Christ did, The houre is not yet come:
Therefore, when an affection comes, if not in season, answer it as christ did, The hour is not yet come:
av, c-crq dt n1 vvz, cs xx p-acp n1, vvb pn31 p-acp np1 vdd, dt n1 vbz xx av vvn:
(13) part (DIV1)
339
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2802
this is the way to iudge of them by the rule.
this is the Way to judge of them by the Rule.
d vbz dt n1 pc-acp vvi pp-f pno32 p-acp dt n1.
(13) part (DIV1)
339
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2803
The second way of triall, is to know them by their effects, and they are foure, as the rules are 4.
The second Way of trial, is to know them by their effects, and they Are foure, as the rules Are 4.
dt ord n1 pp-f n1, vbz pc-acp vvi pno32 p-acp po32 n2, cc pns32 vbr crd, c-acp dt n2 vbr crd
(13) part (DIV1)
340
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2804
The first effect is, if any affection hinder reason, so as to trouble the action, then it is inordinate;
The First Effect is, if any affection hinder reason, so as to trouble the actium, then it is inordinate;
dt ord n1 vbz, cs d n1 vvi n1, av c-acp pc-acp vvi dt n1, cs pn31 vbz j;
(13) part (DIV1)
341
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2805
for affections ought to be servants to reason; if they disturb, then they are not right:
for affections ought to be Servants to reason; if they disturb, then they Are not right:
p-acp n2 vmd pc-acp vbi n2 p-acp n1; cs pns32 vvb, cs pns32 vbr xx j-jn:
(13) part (DIV1)
341
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2806
as for example, feare is set in the soule to give the watch-word, to prevent evills;
as for Exampl, Fear is Set in the soul to give the watchword, to prevent evils;
c-acp p-acp n1, n1 vbz vvn p-acp dt n1 pc-acp vvi dt n1, pc-acp vvi n2-jn;
(13) part (DIV1)
341
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if it shall appale a man, so as to let his weapons fall, thus it troubles reason:
if it shall appall a man, so as to let his weapons fallen, thus it Troubles reason:
cs pn31 vmb vvi dt n1, av c-acp pc-acp vvi po31 n2 vvi, av pn31 vvz n1:
(13) part (DIV1)
341
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2808
Joy was put in the soule to oyle the wheeles, and to quicken it more;
Joy was put in the soul to oil the wheels, and to quicken it more;
n1 vbds vvn p-acp dt n1 p-acp n1 dt n2, cc pc-acp vvi pn31 av-dc;
(13) part (DIV1)
341
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2809
If it do more astonish then quicken, if immoderate joy cast a man into ectasy when it should put him on action,
If it do more astonish then quicken, if immoderate joy cast a man into ecstasy when it should put him on actium,
cs pn31 vdb av-dc vvi cs vvi, cs j n1 vvd dt n1 p-acp n1 c-crq pn31 vmd vvi pno31 p-acp n1,
(13) part (DIV1)
341
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2810
or if it breake out into immodest reuellings, and not into praises, thy joy is not good:
or if it break out into immodest revellings, and not into praises, thy joy is not good:
cc cs pn31 vvb av p-acp j n2-vvg, cc xx p-acp n2, po21 n1 vbz xx j:
(13) part (DIV1)
341
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2811
griefe is stirred up to ease the soule of paine; now, if it hinder a man from enduring that he should endure, it becomes inordinate.
grief is stirred up to ease the soul of pain; now, if it hinder a man from enduring that he should endure, it becomes inordinate.
n1 vbz vvn a-acp pc-acp vvi dt n1 pp-f n1; av, cs pn31 vvb dt n1 p-acp vvg cst pns31 vmd vvi, pn31 vvz j.
(13) part (DIV1)
341
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2812
The Israelites in Egypt could not hearken to Moses, because of the anguish of their hearts,
The Israelites in Egypt could not harken to Moses, Because of the anguish of their hearts,
dt np2 p-acp np1 vmd xx vvi p-acp np1, c-acp pp-f dt n1 pp-f po32 n2,
(13) part (DIV1)
341
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2813
and worldly sorrow causeth death, that is, it causeth distempers;
and worldly sorrow Causes death, that is, it Causes distempers;
cc j n1 vvz n1, cst vbz, pn31 vvz n2;
(13) part (DIV1)
341
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2814
and when it thus drieth up the bones, it eateth up the vigor of the soule,
and when it thus drieth up the bones, it Eateth up the vigor of the soul,
cc c-crq pn31 av vvz a-acp dt n2, pn31 vvz a-acp dt n1 pp-f dt n1,
(13) part (DIV1)
341
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2815
and makes a man out of frame, then it is amisse:
and makes a man out of frame, then it is amiss:
cc vvz dt n1 av pp-f n1, cs pn31 vbz av:
(13) part (DIV1)
341
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2816
though Christs griefe exceeded anymans upon the Crosse, yet he committed all to God without any distempers.
though Christ grief exceeded anyman's upon the Cross, yet he committed all to God without any distempers.
cs npg1 n1 vvd ng1 p-acp dt n1, av pns31 vvd d p-acp np1 p-acp d n2.
(13) part (DIV1)
341
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2817
The second effect is, when they indispose vs to any holy duty, as we judge of in distempers of the body,
The second Effect is, when they indispose us to any holy duty, as we judge of in distempers of the body,
dt ord n1 vbz, c-crq pns32 vvb pno12 p-acp d j n1, c-acp pns12 vvb pp-f p-acp n2 pp-f dt n1,
(13) part (DIV1)
342
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2818
if there be no appetite to meat or drinke;
if there be no appetite to meat or drink;
cs pc-acp vbb dx n1 p-acp n1 cc vvi;
(13) part (DIV1)
342
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2819
so affections are inordinate, when they indispose vs to pray, to doe good, or to speake good, 1 Pet. 3. 7. the Apostle exhorteth husbands to dwell with their wives as men of knowledge; that is, in such a manner,
so affections Are inordinate, when they indispose us to pray, to do good, or to speak good, 1 Pet. 3. 7. the Apostle exhorteth Husbands to dwell with their wives as men of knowledge; that is, in such a manner,
av n2 vbr j, c-crq pns32 vvb pno12 pc-acp vvi, pc-acp vdi j, cc pc-acp vvi j, crd np1 crd crd dt n1 vvz n2 pc-acp vvi p-acp po32 n2 p-acp n2 pp-f n1; cst vbz, p-acp d dt n1,
(13) part (DIV1)
342
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2820
as you may moderate affections with knowledge;
as you may moderate affections with knowledge;
c-acp pn22 vmb vvi n2 p-acp n1;
(13) part (DIV1)
342
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2821
that your prayers (saith the Apostle) be not hindred; that is, if there be any disorder in your affections one towards another, it will hinder your prayers.that your Prayers (Says the Apostle) be not hindered; that is, if there be any disorder in your affections one towards Another, it will hinder your Prayers.
cst po22 n2 (vvz dt n1) vbb xx vvn; cst vbz, cs pc-acp vbb d n1 p-acp po22 n2 crd p-acp n-jn, pn31 vmb vvi po22 n2.
(13) part (DIV1)
342
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2822
By your affection you may judge, and as you may judge of your affection, by your duties,
By your affection you may judge, and as you may judge of your affection, by your duties,
p-acp po22 n1 pn22 vmb vvi, cc c-acp pn22 vmb vvi pp-f po22 n1, p-acp po22 n2,
(13) part (DIV1)
342
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2823
so of your duties you may judge by this rule, how you are disposed to holy duties;
so of your duties you may judge by this Rule, how you Are disposed to holy duties;
av pp-f po22 n2 pn22 vmb vvi p-acp d n1, c-crq pn22 vbr vvn p-acp j n2;
(13) part (DIV1)
342
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2824
if there be any interruption, or indisposition, it is a signe there is some distemper in the affections;
if there be any interruption, or indisposition, it is a Signen there is Some distemper in the affections;
cs pc-acp vbb d n1, cc n1, pn31 vbz dt n1 a-acp vbz d n1 p-acp dt n2;
(13) part (DIV1)
342
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2825
all things are not straight in the inward man.
all things Are not straight in the inward man.
d n2 vbr xx av-j p-acp dt j n1.
(13) part (DIV1)
342
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2826
The third effect to discouer the immoderatenesse of affections, is, when they produce euill actions, which ordinarily they doe,
The third Effect to discover the immoderateness of affections, is, when they produce evil actions, which ordinarily they do,
dt ord n1 pc-acp vvi dt n1 pp-f n2, vbz, c-crq pns32 vvb j-jn n2, r-crq av-j pns32 vdb,
(13) part (DIV1)
343
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2827
when they exceede the measure and the manner: Anger is an affection set in the soule, to stirre up man to remoue impediments;
when they exceed the measure and the manner: Anger is an affection Set in the soul, to stir up man to remove impediments;
c-crq pns32 vvb dt n1 cc dt n1: n1 vbz dt n1 vvn p-acp dt n1, pc-acp vvi a-acp n1 pc-acp vvi n2;
(13) part (DIV1)
343
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2828
and thus you may be angry for sinne, and other things too;
and thus you may be angry for sin, and other things too;
cc av pn22 vmb vbi j p-acp n1, cc j-jn n2 av;
(13) part (DIV1)
343
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2829
now, if it be kept in its owne limits anger is a desire to remove impediments,
now, if it be kept in its own Limits anger is a desire to remove impediments,
av, cs pn31 vbb vvn p-acp po31 d n2 n1 vbz dt n1 pc-acp vvi n2,
(13) part (DIV1)
343
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2830
and not a desire to revenge, that is the inordinatenesse of it; to be angry for sinne, because it dishonoureth God, is good:
and not a desire to revenge, that is the inordinateness of it; to be angry for sin, Because it Dishonors God, is good:
cc xx dt n1 pc-acp vvi, cst vbz dt n1 pp-f pn31; pc-acp vbi j p-acp n1, c-acp pn31 vvz np1, vbz j:
(13) part (DIV1)
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2831
To be angry for other things redounding on our selves is not evill, so our anger extend but so farre,
To be angry for other things redounding on our selves is not evil, so our anger extend but so Far,
pc-acp vbi j p-acp j-jn n2 j-vvg p-acp po12 n2 vbz xx j-jn, av po12 n1 vvi p-acp av av-j,
(13) part (DIV1)
343
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2832
as to remoue the impediments, not to revenge them: as for example, if a man takes away ones reputation, and brings disgrace upon him;
as to remove the impediments, not to revenge them: as for Exampl, if a man Takes away ones reputation, and brings disgrace upon him;
c-acp pc-acp vvi dt n2, xx pc-acp vvi pno32: c-acp p-acp n1, cs dt n1 vvz av pi2 n1, cc vvz n1 p-acp pno31;
(13) part (DIV1)
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2833
now, to desire to hurt such a man, the affection is amisse, because the carriage of other men towards vs, must not be our rule towards others;
now, to desire to hurt such a man, the affection is amiss, Because the carriage of other men towards us, must not be our Rule towards Others;
av, pc-acp vvi pc-acp vvi d dt n1, dt n1 vbz av, c-acp dt n1 pp-f j-jn n2 p-acp pno12, vmb xx vbi po12 n1 p-acp n2-jn;
(13) part (DIV1)
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2834
but we are to make this use of it, to be diligent in keeping off the blow off our selves,
but we Are to make this use of it, to be diligent in keeping off the blow off our selves,
cc-acp pns12 vbr pc-acp vvi d n1 pp-f pn31, pc-acp vbi j p-acp vvg a-acp dt n1 a-acp po12 n2,
(13) part (DIV1)
343
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2835
but not to hurt another man, this is inordinate.
but not to hurt Another man, this is inordinate.
cc-acp xx pc-acp vvi j-jn n1, d vbz j.
(13) part (DIV1)
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2836
Be angry, but sinne not, you may be angry, so as it bring forth no evill actions, or evill effects; Be angry, but sin not, you may be angry, so as it bring forth no evil actions, or evil effects;
vbb j, cc-acp vvb xx, pn22 vmb vbi j, av c-acp pn31 vvb av dx n-jn n2, cc j-jn n2;
(13) part (DIV1)
343
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2837
so a man may be angry with the insensible creatures, desiring to remove the impediment, and put out of the way that wch hinders the actions.
so a man may be angry with the insensible creatures, desiring to remove the impediment, and put out of the Way that which hinders the actions.
av dt n1 vmb vbi j p-acp dt j n2, vvg pc-acp vvi dt n1, cc vvd av pp-f dt n1 cst r-crq vvz dt n2.
(13) part (DIV1)
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2838
The last effect, is, when affections draw vs from God, then they are inordinate, because they should draw vs neere to him.
The last Effect, is, when affections draw us from God, then they Are inordinate, Because they should draw us near to him.
dt ord n1, vbz, c-crq n2 vvb pno12 p-acp np1, cs pns32 vbr j, c-acp pns32 vmd vvi pno12 av-j p-acp pno31.
(13) part (DIV1)
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2839
But, when they make vs to forget God, there is their inordinatenesse; for example:
But, when they make us to forget God, there is their inordinateness; for Exampl:
p-acp, c-crq pns32 vvb pno12 p-acp vvb np1, pc-acp vbz po32 n1; p-acp n1:
(13) part (DIV1)
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we are commanded, Deut. 12. 18. To reioyce in the good things of God, but when wee shall rejoyce in an Epicurean manner,
we Are commanded, Deuteronomy 12. 18. To rejoice in the good things of God, but when we shall rejoice in an Epicurean manner,
pns12 vbr vvn, np1 crd crd pc-acp vvi p-acp dt j n2 pp-f np1, p-acp c-crq pns12 vmb vvi p-acp dt jp n1,
(13) part (DIV1)
344
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2841
and forget God, it is amisse;
and forget God, it is amiss;
cc vvi np1, pn31 vbz av;
(13) part (DIV1)
344
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2842
for wee should so rejoyce, that wee should raise up our soules to love and praise, and give thanks to him;
for we should so rejoice, that we should raise up our Souls to love and praise, and give thanks to him;
c-acp pns12 vmd av vvi, cst pns12 vmd vvi a-acp po12 n2 pc-acp vvi cc n1, cc vvi n2 p-acp pno31;
(13) part (DIV1)
344
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2843
so also for feare and griefe, if wee feare any thing more then God, and grieve for any thing more then for sinne,
so also for Fear and grief, if we Fear any thing more then God, and grieve for any thing more then for sin,
av av p-acp n1 cc n1, cs pns12 vvb d n1 av-dc cs np1, cc vvi p-acp d n1 av-dc cs p-acp n1,
(13) part (DIV1)
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2844
for crosses, and losses, more then for displeasing God, these make us forget God, and so become inordinate.
for Crosses, and losses, more then for displeasing God, these make us forget God, and so become inordinate.
c-acp n2, cc n2, av-dc cs p-acp vvg np1, d vvb pno12 vvi np1, cc av vvb j.
(13) part (DIV1)
344
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2845
Now followes what it is to mortifie them, which wee have formerly spoken of at large;
Now follows what it is to mortify them, which we have formerly spoken of At large;
av vvz r-crq pn31 vbz p-acp vvi pno32, r-crq pns12 vhb av-j vvn pp-f p-acp j;
(13) part (DIV1)
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2846
in a word, it is nothing else but a turning of carnall affections into spirituall, and naturall affections to a higher and more noble end;
in a word, it is nothing Else but a turning of carnal affections into spiritual, and natural affections to a higher and more noble end;
p-acp dt n1, pn31 vbz pix av cc-acp dt n-vvg pp-f j n2 p-acp j, cc j n2 p-acp dt jc cc av-dc j n1;
(13) part (DIV1)
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2847
that is, to eate, and to drinke, not onely for natures benefit, but for God, to doe him honour, that is the right end;
that is, to eat, and to drink, not only for nature's benefit, but for God, to do him honour, that is the right end;
d vbz, pc-acp vvi, cc pc-acp vvi, xx av-j p-acp ng1 n1, cc-acp p-acp np1, pc-acp vdi pno31 n1, cst vbz dt j-jn n1;
(13) part (DIV1)
345
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2848
for to mortifie, is to rectifie, and to bring things that are out of compasse to rule, to see where they are inordinate,
for to mortify, is to rectify, and to bring things that Are out of compass to Rule, to see where they Are inordinate,
c-acp pc-acp vvi, vbz pc-acp vvi, cc pc-acp vvi n2 cst vbr av pp-f n1 pc-acp vvi, pc-acp vvi c-crq pns32 vbr j,
(13) part (DIV1)
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2849
and so to turne carnall and naturall affections all into spitituall. In the next place wee will see some reasons why they are to be mortified,
and so to turn carnal and natural affections all into spiritual. In the next place we will see Some Reasons why they Are to be mortified,
cc av pc-acp vvi j cc j n2 d p-acp j. p-acp dt ord n1 pns12 vmb vvi d n2 c-crq pns32 vbr pc-acp vbi vvn,
(13) part (DIV1)
345
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2850
for reasons doe wonderfully perswade, and necessity of mortifying once apprehended, makes men goe about it;
for Reasons do wonderfully persuade, and necessity of mortifying once apprehended, makes men go about it;
c-acp n2 vdb av-j vvi, cc n1 pp-f vvg a-acp vvn, vvz n2 vvi p-acp pn31;
(13) part (DIV1)
346
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2851
Let us but consider of what moment it is to have them mortified, what ill if we doe not, what good if we doe.
Let us but Consider of what moment it is to have them mortified, what ill if we do not, what good if we do.
vvb pno12 p-acp vvi pp-f r-crq n1 pn31 vbz pc-acp vhi pno32 vvn, r-crq av-jn cs pns12 vdb xx, q-crq j cs pns12 vdb.
(13) part (DIV1)
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2852
The first reason is, because affections are actions of the greatest efficacie and command in the soule, they are exceeding powerfull, they are the wheeles or sailes which carrie the soule this way or that way;
The First reason is, Because affections Are actions of the greatest efficacy and command in the soul, they Are exceeding powerful, they Are the wheels or sails which carry the soul this Way or that Way;
dt ord n1 vbz, c-acp n2 vbr n2 pp-f dt js n1 cc n1 p-acp dt n1, pns32 vbr av-vvg j, pns32 vbr dt n2 cc n2 r-crq vvb dt n1 d n1 cc d n1;
(13) part (DIV1)
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2853
in that regard, because they are so effectuall and prevalent, therefore it concernes us the more to take care that we rectifie them.
in that regard, Because they Are so effectual and prevalent, Therefore it concerns us the more to take care that we rectify them.
p-acp d n1, c-acp pns32 vbr av j cc j, av pn31 vvz pno12 dt av-dc pc-acp vvi n1 cst pns12 vvi pno32.
(13) part (DIV1)
347
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2854
Time was, when affections did obey the will, and the will the Spirit of God, (in the time of Innocency) but now that subordination is taken away,
Time was, when affections did obey the will, and the will the Spirit of God, (in the time of Innocency) but now that subordination is taken away,
n1 vbds, c-crq n2 vdd vvi dt n1, cc dt n1 dt n1 pp-f np1, (p-acp dt n1 pp-f n1) cc-acp av d n1 vbz vvn av,
(13) part (DIV1)
347
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2855
and that union dissolved, and now the affections move the heart as the winde the Sea, whether it will or no;
and that Union dissolved, and now the affections move the heart as the wind the Sea, whither it will or no;
cc d n1 vvn, cc av dt n2 vvb dt n1 p-acp dt n1 dt n1, cs pn31 vmb cc uh-dx;
(13) part (DIV1)
347
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2856
therefore it stands you upon to keepe them under.
Therefore it Stands you upon to keep them under.
av pn31 vvz pn22 a-acp pc-acp vvi pno32 p-acp.
(13) part (DIV1)
347
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2857
A metled horse is a delight to the rider, if hee be kept under the bridle;
A mettled horse is a delight to the rider, if he be kept under the bridle;
dt j-vvn n1 vbz dt n1 p-acp dt n1, cs pns31 vbb vvn p-acp dt n1;
(13) part (DIV1)
347
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2858
so the affections, if they be good, the stronger the better, but the Divell hath no better factors thē the affections are,
so the affections, if they be good, the Stronger the better, but the devil hath no better Factors them the affections Are,
av dt n2, cs pns32 vbb j, dt jc dt av-jc, cc-acp dt n1 vhz dx jc n2 pno32 dt n2 vbr,
(13) part (DIV1)
347
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2859
if they be ill, they are the best opportunities for him to doe mischiefe by.
if they be ill, they Are the best opportunities for him to do mischief by.
cs pns32 vbb j-jn, pns32 vbr dt js n2 p-acp pno31 pc-acp vdi n1 p-acp.
(13) part (DIV1)
347
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2860
The second reason why they are to be mortified, is, because they are those that make us eyther good or evill men.
The second reason why they Are to be mortified, is, Because they Are those that make us either good or evil men.
dt ord n1 c-crq pns32 vbr pc-acp vbi vvn, vbz, c-acp pns32 vbr d cst vvb pno12 d j cc j-jn n2.
(13) part (DIV1)
348
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2861
It is not the understanding of truth, or falshood that makes us good or evil men, that is but one opinion and judgement;
It is not the understanding of truth, or falsehood that makes us good or evil men, that is but one opinion and judgement;
pn31 vbz xx dt n1 pp-f n1, cc n1 cst vvz pno12 j cc j-jn n2, cst vbz cc-acp crd n1 cc n1;
(13) part (DIV1)
348
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2862
but as the affections are, and as the inclination of the will is, so is a man good or bad.
but as the affections Are, and as the inclination of the will is, so is a man good or bad.
cc-acp c-acp dt n2 vbr, cc p-acp dt n1 pp-f dt n1 vbz, av vbz dt n1 j cc j.
(13) part (DIV1)
348
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2863
Iob was called a perfect man, because hee feared God; and blessed is the man that delights in God; Job was called a perfect man, Because he feared God; and blessed is the man that delights in God;
np1 vbds vvn dt j n1, c-acp pns31 vvd np1; cc vvn vbz dt n1 cst vvz p-acp np1;
(13) part (DIV1)
348
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2864
and all things worke together for good to them that love God.
and all things work together for good to them that love God.
cc d n2 vvi av p-acp j p-acp pno32 cst vvb np1.
(13) part (DIV1)
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2865
It is the common phrase of Scripture to judge of man by his affections, when his love is right, his feare is right, and his sorrow right;
It is the Common phrase of Scripture to judge of man by his affections, when his love is right, his Fear is right, and his sorrow right;
pn31 vbz dt j n1 pp-f n1 pc-acp vvi pp-f n1 p-acp po31 n2, c-crq po31 n1 vbz j-jn, po31 n1 vbz j-jn, cc po31 n1 j-jn;
(13) part (DIV1)
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2866
therefore looke to thy affections which are the motions of thy will;
Therefore look to thy affections which Are the motions of thy will;
av vvb p-acp po21 n2 r-crq vbr dt n2 pp-f po21 n1;
(13) part (DIV1)
348
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2867
so as the affections are, so is the man, if mens actions are weighed by their affections:
so as the affections Are, so is the man, if men's actions Are weighed by their affections:
av c-acp dt n2 vbr, av vbz dt n1, cs ng2 n2 vbr vvn p-acp po32 n2:
(13) part (DIV1)
348
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2868
in other Arts indeed, the worke commends the Artificer, but here, though the action be good,
in other Arts indeed, the work commends the Artificer, but Here, though the actium be good,
p-acp j-jn n2 av, dt n1 vvz dt n1, cc-acp av, cs dt n1 vbb j,
(13) part (DIV1)
348
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2869
yet it is not good, except the affections be good, because the will commands the whole man,
yet it is not good, except the affections be good, Because the will commands the Whole man,
av pn31 vbz xx j, c-acp dt n2 vbb j, c-acp dt n1 vvz dt j-jn n1,
(13) part (DIV1)
348
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2870
so the goodnesse or badnesse of a man are seene in the affections.
so the Goodness or badness of a man Are seen in the affections.
av dt n1 cc n1 pp-f dt n1 vbr vvn p-acp dt n2.
(13) part (DIV1)
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2871
The third reason is, because inordinate affection makes much for Satan to take possession of the soule,
The third reason is, Because inordinate affection makes much for Satan to take possession of the soul,
dt ord n1 vbz, c-acp j n1 vvz av-d p-acp np1 pc-acp vvi n1 pp-f dt n1,
(13) part (DIV1)
349
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2872
therefore it stands you upon to keepe them right and straight, Ephes. 4. 20. Be angry, but sinne not, that is,
Therefore it Stands you upon to keep them right and straight, Ephesians 4. 20. Be angry, but sin not, that is,
av pn31 vvz pn22 a-acp pc-acp vvi pno32 j-jn cc av-j, np1 crd crd vbb j, cc-acp vvb xx, cst vbz,
(13) part (DIV1)
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2873
if anger exceed its measure, it opens a way for Satan to come in, and take place in the soule.
if anger exceed its measure, it Opens a Way for Satan to come in, and take place in the soul.
cs n1 vvb po31 n1, pn31 vvz dt n1 p-acp np1 pc-acp vvi p-acp, cc vvb n1 p-acp dt n1.
(13) part (DIV1)
349
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2874
The example of Saul, 1 Sam. 18. 10. will illustrate this, when the women sang, Sauls thousand, and Davids ten thousand, the Text saith, Saul was exceeding wroth, and after that time had an eye upon David;
The Exampl of Saul, 1 Sam. 18. 10. will illustrate this, when the women sang, Saul's thousand, and Davids ten thousand, the Text Says, Saul was exceeding wroth, and After that time had an eye upon David;
dt n1 pp-f np1, crd np1 crd crd vmb vvi d, c-crq dt n2 vvd, np1 crd, cc npg1 crd crd, dt n1 vvz, np1 vbds vvg j, cc p-acp d n1 vhd dt n1 p-acp np1;
(13) part (DIV1)
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that made way for Satan, he was exceeding wroth, and the next morning, Satan, the evill spirit came upon him:
that made Way for Satan, he was exceeding wroth, and the next morning, Satan, the evil Spirit Come upon him:
cst vvd n1 p-acp np1, pns31 vbds vvg j, cc dt ord n1, np1, dt j-jn n1 vvd p-acp pno31:
(13) part (DIV1)
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2876
so that you see, strong affections open the doore for Satan. Iudas, when the affections came to the height, the divell entred into him.
so that you see, strong affections open the door for Satan. Iudas, when the affections Come to the height, the Devil entered into him.
av cst pn22 vvb, j n2 vvb dt n1 p-acp np1. np1, c-crq dt n2 vvd p-acp dt n1, dt n1 vvd p-acp pno31.
(13) part (DIV1)
349
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2877
He was angry at the expence of the ointment upon Iesus feet, and upon that he harboured the first conceit of betraying him, 14 Marke 4 compared with the 10. Witches, you know, exceed in malice,
He was angry At the expense of the ointment upon Iesus feet, and upon that he Harboured the First conceit of betraying him, 14 Mark 4 compared with the 10. Witches, you know, exceed in malice,
pns31 vbds j p-acp dt n1 pp-f dt n1 p-acp np1 n2, cc p-acp cst pns31 vvd dt ord n1 pp-f vvg pno31, crd vvb crd vvn p-acp dt crd n2, pn22 vvb, vvb p-acp n1,
(13) part (DIV1)
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and this makes way for the divell to possesse them;
and this makes Way for the Devil to possess them;
cc d vvz n1 p-acp dt n1 pc-acp vvi pno32;
(13) part (DIV1)
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2879
and so worldly sorrow, if it come to the height, it exposeth the heart to be possessed by Satan:
and so worldly sorrow, if it come to the height, it exposeth the heart to be possessed by Satan:
cc av j n1, cs pn31 vvb p-acp dt n1, pn31 vvz dt n1 pc-acp vbi vvn p-acp np1:
(13) part (DIV1)
349
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2880
so by strange lusts Satan slides into the hearts of men, and they see it not;
so by strange Lustiest Satan slides into the hearts of men, and they see it not;
av p-acp j n2 np1 vvz p-acp dt n2 pp-f n2, cc pns32 vvb pn31 xx;
(13) part (DIV1)
349
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2881
and therefore labour to mortifie them. 1 Pet. 5. 8. bee sober and watch, &c. that is,
and Therefore labour to mortify them. 1 Pet. 5. 8. be Sobrium and watch, etc. that is,
cc av vvb pc-acp vvi pno32. crd np1 crd crd vbb j cc n1, av cst vbz,
(13) part (DIV1)
349
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2882
if there bee any excesse in any affection, if you keepe them not in, Satan will enter;
if there be any excess in any affection, if you keep them not in, Satan will enter;
cs pc-acp vbb d n1 p-acp d n1, cs pn22 vvb pno32 xx p-acp, np1 vmb vvi;
(13) part (DIV1)
349
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2883
therefore be so ber and watch, for if yee admit any distemper he will enter.
Therefore be so ber and watch, for if ye admit any distemper he will enter.
av vbb av zz cc n1, c-acp cs pn22 vvb d n1 pns31 vmb vvi.
(13) part (DIV1)
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2884
The fourth reason is, because affections are the first petitioners of evill, though they doe not devise it,
The fourth reason is, Because affections Are the First petitioners of evil, though they do not devise it,
dt ord n1 vbz, c-acp n2 vbr dt ord n2 pp-f n-jn, cs pns32 vdb xx vvi pn31,
(13) part (DIV1)
350
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2885
yet they set the understanding on worke;
yet they Set the understanding on work;
av pns32 vvd dt n1 p-acp n1;
(13) part (DIV1)
350
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2886
now he that is onely a worker of ill, hath not his hand so deepe in the act,
now he that is only a worker of ill, hath not his hand so deep in the act,
av pns31 cst vbz av-j dt n1 pp-f n-jn, vhz xx po31 n1 av j-jn p-acp dt n1,
(13) part (DIV1)
350
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2887
as he that is the first mover:
as he that is the First mover:
c-acp pns31 cst vbz dt ord n1:
(13) part (DIV1)
350
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2888
if men are exhorted to abstaine from evill actions and evill speeches, men thinke that there is some reason for it, if men Are exhorted to abstain from evil actions and evil Speeches, men think that there is Some reason for it,
cs n2 vbr vvn pc-acp vvi p-acp j-jn n2 cc j-jn n2, n2 vvb cst pc-acp vbz d n1 c-acp pn31,
(13) part (DIV1)
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2889
but for evill affections they see no such necessity: but consider you, evill affections produce evill actions;
but for evil affections they see no such necessity: but Consider you, evil affections produce evil actions;
cc-acp p-acp j-jn n2 pns32 vvb dx d n1: cc-acp vvb pn22, j-jn n2 vvb j-jn n2;
(13) part (DIV1)
350
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2890
evill affections communicate evill to a man, as fire heats water, and yet hath more heate in it selfe;
evil affections communicate evil to a man, as fire heats water, and yet hath more heat in it self;
j-jn n2 vvb j-jn p-acp dt n1, c-acp n1 vvz n1, cc av vhz dc n1 p-acp pn31 n1;
(13) part (DIV1)
350
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2891
so affections make speeches and actions evill: And therefore God judgeth by affections;
so affections make Speeches and actions evil: And Therefore God Judgeth by affections;
av n2 vvb n2 cc n2 j-jn: cc av np1 vvz p-acp n2;
(13) part (DIV1)
350
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2892
we indeed judge affections by actions, we cannot know them perfectly, yet do we judge by the same rule as farre as we can;
we indeed judge affections by actions, we cannot know them perfectly, yet do we judge by the same Rule as Far as we can;
pns12 av vvb n2 p-acp n2, pns12 vmbx vvi pno32 av-j, av vdb pns12 vvb p-acp dt d n1 c-acp av-j c-acp pns12 vmb;
(13) part (DIV1)
350
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2893
let a man have an injury done him, he lookes to the affections, that is, to the man,
let a man have an injury done him, he looks to the affections, that is, to the man,
vvb dt n1 vhi dt n1 vdn pno31, pns31 vvz p-acp dt n2, cst vbz, p-acp dt n1,
(13) part (DIV1)
350
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2894
whether it came out of anger and malice;
whither it Come out of anger and malice;
cs pn31 vvd av pp-f n1 cc n1;
(13) part (DIV1)
350
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2895
if a man hath a good turne done him, he lookes to the affections, if hee sees greater good in them, than in the action;
if a man hath a good turn done him, he looks to the affections, if he sees greater good in them, than in the actium;
cs dt n1 vhz dt j n1 vdn pno31, pns31 vvz p-acp dt n2, cs pns31 vvz jc av-j p-acp pno32, cs p-acp dt n1;
(13) part (DIV1)
350
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for in a good action, the will is more than the deed, the willingnesse of doing it, is of a rarer ranke than the doing the thing it selfe:
for in a good actium, the will is more than the deed, the willingness of doing it, is of a rarer rank than the doing the thing it self:
c-acp p-acp dt j n1, dt n1 vbz av-dc cs dt n1, dt n1 pp-f vdg pn31, vbz pp-f dt jc n1 cs dt vdg dt n1 pn31 n1:
(13) part (DIV1)
350
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2897
so an evill affection is more than an evill speech or an evill action. In this regard, therefore, labour to mortifie them, because they are instigators of evill.
so an evil affection is more than an evil speech or an evil actium. In this regard, Therefore, labour to mortify them, Because they Are instigators of evil.
av dt j-jn n1 vbz av-dc cs dt j-jn n1 cc dt j-jn n1. p-acp d n1, av, vvb pc-acp vvi pno32, c-acp pns32 vbr n2 pp-f n-jn.
(13) part (DIV1)
350
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2898
If affection be of so great a moment as you have heard, then do that which is the maine scope of all, take paines with your hearts to mortify them,
If affection be of so great a moment as you have herd, then do that which is the main scope of all, take pains with your hearts to mortify them,
cs n1 vbb pp-f av j dt n1 c-acp pn22 vhb vvd, av vdb d r-crq vbz dt j n1 pp-f d, vvb n2 p-acp po22 n2 pc-acp vvi pno32,
(13) part (DIV1)
351
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2899
when they are unruly, to bring them under; if strong affections solicite us, give them a peremptory deniall;
when they Are unruly, to bring them under; if strong affections solicit us, give them a peremptory denial;
c-crq pns32 vbr j, pc-acp vvi pno32 p-acp; cs j n2 vvi pno12, vvb pno32 dt j n1;
(13) part (DIV1)
351
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2900
hearken to the Physician rather then to the disease; the disease calls for one thing, the Physician for another;
harken to the physician rather then to the disease; the disease calls for one thing, the physician for Another;
vvb p-acp dt n1 av-c cs p-acp dt n1; dt n1 vvz p-acp crd n1, dt n1 p-acp j-jn;
(13) part (DIV1)
351
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2901
if men yeeld to the disease, they kill themselves. Here is the true triall of grace;
if men yield to the disease, they kill themselves. Here is the true trial of grace;
cs n2 vvb p-acp dt n1, pns32 vvb px32. av vbz dt j n1 pp-f n1;
(13) part (DIV1)
351
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2902
to doe some thing good, when there is no ill to oppose it, that's a small matter;
to do Some thing good, when there is no ill to oppose it, that's a small matter;
pc-acp vdi d n1 j, c-crq pc-acp vbz dx j-jn pc-acp vvi pn31, d|vbz dt j n1;
(13) part (DIV1)
351
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2903
but when strong lusts haile them to the contrary, then to resist them, this obedience is better then sacrifice:
but when strong Lustiest hail them to the contrary, then to resist them, this Obedience is better then sacrifice:
cc-acp c-crq j n2 vvi pno32 p-acp dt n-jn, cs pc-acp vvi pno32, d n1 vbz jc cs n1:
(13) part (DIV1)
351
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2904
In the old Law, they sacrificed their sheepe and their oxen, but in this obedience a man slaies himselfe;
In the old Law, they sacrificed their sheep and their oxen, but in this Obedience a man slays himself;
p-acp dt j n1, pns32 vvd po32 n1 cc po32 n2, cc-acp p-acp d n1 dt n1 vvz px31;
(13) part (DIV1)
351
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2905
this will is the best part & strength of a man;
this will is the best part & strength of a man;
d n1 vbz dt js n1 cc n1 pp-f dt n1;
(13) part (DIV1)
351
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2906
for, when he subdues his lusts, and brings them in obedience to Christ, he sacrificeth the vigor of the will:
for, when he subdues his Lustiest, and brings them in Obedience to christ, he Sacrificeth the vigor of the will:
p-acp, c-crq pns31 vvz po31 n2, cc vvz pno32 p-acp n1 p-acp np1, pns31 vvz dt n1 pp-f dt n1:
(13) part (DIV1)
351
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2907
Man is as his affections are; affections are to the soule as members are to the body;
Man is as his affections Are; affections Are to the soul as members Are to the body;
n1 vbz p-acp po31 n2 vbr; n2 vbr p-acp dt n1 c-acp n2 vbr p-acp dt n1;
(13) part (DIV1)
351
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2908
crookednesse in the members, hinders a mans going, so crookednesse in the affections hinders the soule:
crookedness in the members, hinders a men going, so crookedness in the affections hinders the soul:
n1 p-acp dt n2, vvz dt ng1 vvg, av n1 p-acp dt n2 vvz dt n1:
(13) part (DIV1)
351
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2909
those that keepe Clocks, if they would have them goe true, then every thing must be kept in order:
those that keep Clocks, if they would have them go true, then every thing must be kept in order:
d cst vvb n2, cs pns32 vmd vhi pno32 vvi j, cs d n1 vmb vbi vvn p-acp n1:
(13) part (DIV1)
351
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2910
so in affections, keep them straight, because they have such a hand, in the will;
so in affections, keep them straight, Because they have such a hand, in the will;
av p-acp n2, vvb pno32 av, c-acp pns32 vhb d dt n1, p-acp dt n1;
(13) part (DIV1)
351
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2911
one hath an affection to filthinesse, another to covetousnesse, another to good fellowship, according to these so are they carried, and such are their actions;
one hath an affection to filthiness, Another to covetousness, Another to good fellowship, according to these so Are they carried, and such Are their actions;
pi vhz dt n1 p-acp n1, j-jn p-acp n1, j-jn p-acp j n1, vvg p-acp d av vbr pns32 vvn, cc d vbr po32 n2;
(13) part (DIV1)
351
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2912
let their affections be straight, and they turne the rudder of the soule another way, they cast us into another mould:
let their affections be straight, and they turn the rudder of the soul Another Way, they cast us into Another mould:
vvb po32 n2 vbb av, cc pns32 vvb dt n1 pp-f dt n1 j-jn n1, pns32 vvd pno12 p-acp j-jn n1:
(13) part (DIV1)
351
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2913
therefore labour to subdue them, and so much the rather, because they make a man not onely good,
Therefore labour to subdue them, and so much the rather, Because they make a man not only good,
av vvb pc-acp vvi pno32, cc av av-d dt av-c, c-acp pns32 vvb dt n1 xx av-j j,
(13) part (DIV1)
351
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2914
but abundant in good or evill;
but abundant in good or evil;
cc-acp j p-acp j cc j-jn;
(13) part (DIV1)
351
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2915
good doth prescribe to a man exactly what he shall doe, but yet leaves some free-will offerings on purpose, to try our love, to try our affections;
good does prescribe to a man exactly what he shall do, but yet leaves Some freewill offerings on purpose, to try our love, to try our affections;
j vdz vvi p-acp dt n1 av-j r-crq pns31 vmb vdi, cc-acp av vvz d n1 n2 p-acp n1, pc-acp vvi po12 n1, pc-acp vvi po12 n2;
(13) part (DIV1)
351
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2916
the rule of duty is left partly to the rule of affections, that we may abound in good:
the Rule of duty is left partly to the Rule of affections, that we may abound in good:
dt n1 pp-f n1 vbz vvn av p-acp dt n1 pp-f n2, cst pns12 vmb vvi p-acp j:
(13) part (DIV1)
351
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2917
a man may doe much in resolution, but the affection maketh it acceptable.
a man may do much in resolution, but the affection makes it acceptable.
dt n1 vmb vdi av-d p-acp n1, cc-acp dt n1 vvz pn31 j.
(13) part (DIV1)
351
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2918
Paul might have taken for his labour of the Corinthians, but the fulnesse of his love would not suffer him, that is, God and they set him on worke.Paul might have taken for his labour of the Corinthians, but the fullness of his love would not suffer him, that is, God and they Set him on work.
np1 vmd vhi vvn p-acp po31 n1 pp-f dt njp2, cc-acp dt n1 pp-f po31 n1 vmd xx vvi pno31, cst vbz, np1 cc pns32 vvd pno31 p-acp n1.
(13) part (DIV1)
351
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2919
Thus affections make a man abound in good; it was Davids love to God, that made him build a Temple to God:
Thus affections make a man abound in good; it was Davids love to God, that made him built a Temple to God:
av n2 vvb dt n1 vvb p-acp j; pn31 vbds npg1 vvb p-acp np1, cst vvd pno31 vvi dt n1 p-acp np1:
(13) part (DIV1)
351
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2920
In short, affections make a man beautifull unto God and man.
In short, affections make a man beautiful unto God and man.
p-acp j, n2 vvb dt n1 j p-acp np1 cc n1.
(13) part (DIV1)
351
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2921
Now, if affections are so rare, and yet so subject to be inordinate, it is wisdome to know how they may be helped;
Now, if affections Are so rare, and yet so Subject to be inordinate, it is Wisdom to know how they may be helped;
av, cs n2 vbr av j, cc av av j-jn pc-acp vbi j, pn31 vbz n1 pc-acp vvi c-crq pns32 vmb vbi vvn;
(13) part (DIV1)
351
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2922
if any thing doth want meanes of helpe, this doth, because it is a hard thing to keepe downe unruly affections;
if any thing does want means of help, this does, Because it is a hard thing to keep down unruly affections;
cs d n1 vdz vvi n2 pp-f n1, d vdz, c-acp pn31 vbz dt j n1 pc-acp vvi a-acp j n2;
(13) part (DIV1)
351
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2923
therefore we will come to lay downe some meanes to helpe you to keepe them downe.
Therefore we will come to lay down Some means to help you to keep them down.
av pns12 vmb vvi pc-acp vvi a-acp d n2 pc-acp vvi pn22 pc-acp vvi pno32 a-acp.
(13) part (DIV1)
351
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2924
The first meanes is, that we labour to see the disease; The First means is, that we labour to see the disease;
dt ord n2 vbz, cst pns12 vvb pc-acp vvi dt n1;
(13) part (DIV1)
352
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2925
for no man will seeke for cure, except he see the disease, the sight of the disease is halfe the cure of it;
for no man will seek for cure, except he see the disease, the sighed of the disease is half the cure of it;
p-acp dx n1 vmb vvi p-acp n1, c-acp pns31 vvb dt n1, dt n1 pp-f dt n1 vbz j-jn dt n1 pp-f pn31;
(13) part (DIV1)
352
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2926
labor to see your inordinate affections, and to be perswaded and convinced of them.
labour to see your inordinate affections, and to be persuaded and convinced of them.
n1 pc-acp vvi po22 j n2, cc pc-acp vbi vvn cc vvd pp-f pno32.
(13) part (DIV1)
352
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2927
This is a hard thing, a man doth not see his evill inclinations, because those very inclinations blind his eyes,
This is a hard thing, a man does not see his evil inclinations, Because those very inclinations blind his eyes,
d vbz dt j n1, dt n1 vdz xx vvi po31 j-jn n2, c-acp d j n2 j po31 n2,
(13) part (DIV1)
352
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2928
and darken his understanding, and cast a mist before him; notwithstanding which, wee must labour to doe that what we can;
and darken his understanding, and cast a missed before him; notwithstanding which, we must labour to do that what we can;
cc vvi po31 n1, cc vvd dt n1 p-acp pno31; p-acp r-crq, pns12 vmb vvi pc-acp vdi d r-crq pns12 vmb;
(13) part (DIV1)
352
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2929
as there are divers sorts of affections, so there are divers sorts of distempers, as the affection of anger hath its distemper, and this is more visible;
as there Are diverse sorts of affections, so there Are diverse sorts of distempers, as the affection of anger hath its distemper, and this is more visible;
c-acp pc-acp vbr j n2 pp-f n2, av a-acp vbr j n2 pp-f n2, c-acp dt n1 pp-f n1 vhz po31 n1, cc d vbz av-dc j;
(13) part (DIV1)
352
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2930
when anger is gone, it is daily seen, and therefore is of no great difficulty to bee discerned:
when anger is gone, it is daily seen, and Therefore is of no great difficulty to be discerned:
c-crq n1 vbz vvn, pn31 vbz av-j vvn, cc av vbz pp-f dx j n1 pc-acp vbi vvn:
(13) part (DIV1)
352
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2931
there are other kind of affections which doe continue in a man, when his heart is habitually carried to an inordinate lust;
there Are other kind of affections which do continue in a man, when his heart is habitually carried to an inordinate lust;
a-acp vbr j-jn n1 pp-f n2 r-crq vdb vvi p-acp dt n1, c-crq po31 n1 vbz av-j vvn p-acp dt j n1;
(13) part (DIV1)
352
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2932
as to pride, vaine-glory, love of the world: no such affection can be wel discerned, whil'st that continues in a man;
as to pride, vainglory, love of the world: no such affection can be well discerned, whilst that continues in a man;
c-acp p-acp n1, n1, n1 pp-f dt n1: dx d n1 vmb vbi av vvn, cs d vvz p-acp dt n1;
(13) part (DIV1)
352
Page 226
2933
take a man that hath a continued affection, it is hard for him to discerne it;
take a man that hath a continued affection, it is hard for him to discern it;
vvb dt n1 cst vhz dt j-vvn n1, pn31 vbz j p-acp pno31 pc-acp vvi pn31;
(13) part (DIV1)
352
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2934
because, it doth with its continuance habitually corrupt the Judgement, and blind the reason, and yet you are to labour to discerne it:
Because, it does with its Continuance habitually corrupt the Judgement, and blind the reason, and yet you Are to labour to discern it:
c-acp, pn31 vdz p-acp po31 n1 av-j vvi dt n1, cc vvi dt n1, cc av pn22 vbr pc-acp vvi pc-acp vvi pn31:
(13) part (DIV1)
352
Page 226
2935
And that you may two wayes. First, bring your affections to the rule and touchstone.
And that you may two ways. First, bring your affections to the Rule and touchstone.
cc cst pn22 vmb crd n2. ord, vvb po22 n2 p-acp dt n1 cc n1.
(13) part (DIV1)
352
Page 226
2936
Secondly, That you may better know their aberration from the rule, consider, whether the affection have any stop; Secondly, That you may better know their aberration from the Rule, Consider, whither the affection have any stop;
ord, cst pn22 vmb av-jc vvi po32 n1 p-acp dt n1, vvb, cs dt n1 vhb d n1;
(13) part (DIV1)
353
Page 226
2937
an affection is like a river, if you let it run without any stop or resistance, it runs quietly,
an affection is like a river, if you let it run without any stop or resistance, it runs quietly,
dt n1 vbz av-j dt n1, cs pn22 vvb pn31 vvi p-acp d n1 cc n1, pn31 vvz av-jn,
(13) part (DIV1)
353
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2938
but if you hinder its course, it runnes more violently;
but if you hinder its course, it runs more violently;
cc-acp cs pn22 vvb po31 n1, pn31 vvz av-dc av-j;
(13) part (DIV1)
353
Page 226
2939
so it is with your affections, if you doe not observe to know the stops and lets of them, you shall not observe the violence of them so well.
so it is with your affections, if you do not observe to know the stops and lets of them, you shall not observe the violence of them so well.
av pn31 vbz p-acp po22 n2, cs pn22 vdb xx vvi pc-acp vvi dt n2 cc n2 pp-f pno32, pn22 vmb xx vvi dt n1 pp-f pno32 av av.
(13) part (DIV1)
353
Page 226
2940
So then, the first way for a man to come to know his affectiōs, is to observe them in any extraordinary accident;
So then, the First Way for a man to come to know his affections, is to observe them in any extraordinary accident;
av av, dt ord n1 p-acp dt n1 pc-acp vvi pc-acp vvi po31 n2, vbz pc-acp vvi pno32 p-acp d j n1;
(13) part (DIV1)
353
Page 227
2941
if any losse come to a man in his estate, or if he be crost in his sports,
if any loss come to a man in his estate, or if he be crossed in his sports,
cs d n1 vvn p-acp dt n1 p-acp po31 n1, cc cs pns31 vbb vvn p-acp po31 n2,
(13) part (DIV1)
353
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2942
or hindred of his purpose, let him consider how he doth beare it, that is, try how you carry yourselves towards it;
or hindered of his purpose, let him Consider how he does bear it, that is, try how you carry yourselves towards it;
cc vvn pp-f po31 n1, vvb pno31 vvi c-crq pns31 vdz vvi pn31, cst vbz, vvb c-crq pn22 vvb px22 p-acp pn31;
(13) part (DIV1)
353
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2943
this wil be a good meanes to discover our affections, when they come to these stops and lets, they are best discerned by us.
this will be a good means to discover our affections, when they come to these stops and lets, they Are best discerned by us.
d vmb vbi dt j n2 pc-acp vvi po12 n2, c-crq pns32 vvb p-acp d n2 cc vvz, pns32 vbr js vvn p-acp pno12.
(13) part (DIV1)
353
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2944
Secondly, in this case it is good wee make use of others eyes;
Secondly, in this case it is good we make use of Others eyes;
ord, p-acp d n1 pn31 vbz j pns12 vvb n1 pp-f ng2-jn n2;
(13) part (DIV1)
354
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2945
a man sees not that in himselfe which a stander by doth, hee is free from the affection which another is bent unto,
a man sees not that in himself which a stander by does, he is free from the affection which Another is bent unto,
dt n1 vvz xx d p-acp px31 r-crq pns31 vvb p-acp vdz, pns31 vbz j p-acp dt n1 r-crq j-jn vbz vvn p-acp,
(13) part (DIV1)
354
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2946
and therefore another can better judge of it; as a man that is sicke of a feaver, hee cannot judge aright of tasts,
and Therefore Another can better judge of it; as a man that is sick of a fever, he cannot judge aright of tastes,
cc av j-jn vmb vvi n1 pp-f pn31; c-acp dt n1 cst vbz j pp-f dt n1, pns31 vmbx vvi av pp-f vvz,
(13) part (DIV1)
354
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2947
because hee hath lost the sense of tasting, that which is sweet may seeme bitter unto him;
Because he hath lost the sense of tasting, that which is sweet may seem bitter unto him;
c-acp pns31 vhz vvn dt n1 pp-f vvg, cst r-crq vbz j vmb vvi j p-acp pno31;
(13) part (DIV1)
354
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2948
but he that is in health can judge of tasts as they are:
but he that is in health can judge of tastes as they Are:
cc-acp pns31 cst vbz p-acp n1 vmb vvi pp-f vvz p-acp pns32 vbr:
(13) part (DIV1)
354
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2949
therefore, it is good to make use of friends, and if we have no friends, it is wisedome in this case to make use of an enemy;
Therefore, it is good to make use of Friends, and if we have no Friends, it is Wisdom in this case to make use of an enemy;
av, pn31 vbz j pc-acp vvi n1 pp-f n2, cc cs pns12 vhb dx n2, pn31 vbz n1 p-acp d n1 pc-acp vvi n1 pp-f dt n1;
(13) part (DIV1)
354
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2950
that is, to observe what inordinatnesse hath beene in them, and what hath happened unto them therby,
that is, to observe what inordinatnesse hath been in them, and what hath happened unto them thereby,
d vbz, pc-acp vvi r-crq n1 vhz vbn p-acp pno32, cc q-crq vhz vvn p-acp pno32 av,
(13) part (DIV1)
354
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2951
and so to judge of our owne.
and so to judge of our own.
cc av pc-acp vvi pp-f po12 d.
(13) part (DIV1)
354
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2952
And this is the first thing that I wil cōmend unto you, to labor to see your affections,
And this is the First thing that I will commend unto you, to labour to see your affections,
cc d vbz dt ord n1 cst pns11 vmb vvi p-acp pn22, pc-acp vvi pc-acp vvi po22 n2,
(13) part (DIV1)
355
Page 227
2953
and to be convinced of them;
and to be convinced of them;
cc pc-acp vbi vvn pp-f pno32;
(13) part (DIV1)
355
Page 227
2954
when this is done, in the next place we wil come to see the causes of inordinate affections;
when this is done, in the next place we will come to see the Causes of inordinate affections;
c-crq d vbz vdn, p-acp dt ord n1 pns12 vmb vvi pc-acp vvi dt n2 pp-f j n2;
(13) part (DIV1)
355
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2955
and seeing we are applying medicines, as we shall see the causes of inordinate affections, so to each of them we shall adde their remedies.
and seeing we Are applying medicines, as we shall see the Causes of inordinate affections, so to each of them we shall add their remedies.
cc vvg pns12 vbr vvg n2, c-acp pns12 vmb vvi dt n2 pp-f j n2, av p-acp d pp-f pno32 pns12 vmb vvi po32 n2.
(13) part (DIV1)
355
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2956
The first cause of inordinate affection, is, mis-apprehension; that is, when wee doe not apprehend things aright, our affections follow our apprehensions, as we see in a sensible appetite,
The First cause of inordinate affection, is, misapprehension; that is, when we do not apprehend things aright, our affections follow our apprehensions, as we see in a sensible appetite,
dt ord n1 pp-f j n1, vbz, n1; cst vbz, c-crq pns12 vdb xx vvi n2 av, po12 n2 vvb po12 n2, c-acp pns12 vvb p-acp dt j n1,
(13) part (DIV1)
356
Page 228
2957
if a thing bee beautifull, we are apt to love it, and like of it; but if it bee deformed, wee are apt to hate it;
if a thing be beautiful, we Are apt to love it, and like of it; but if it be deformed, we Are apt to hate it;
cs dt n1 vbi j, pns12 vbr j pc-acp vvi pn31, cc av-j pp-f pn31; cc-acp cs pn31 vbb vvn, pns12 vbr j pc-acp vvi pn31;
(13) part (DIV1)
356
Page 228
2958
for as things doe represent themselves to the will, so we are apt to conceive of them;
for as things do represent themselves to the will, so we Are apt to conceive of them;
c-acp c-acp n2 vdb vvi px32 p-acp dt n1, av pns12 vbr j pc-acp vvi pp-f pno32;
(13) part (DIV1)
356
Page 228
2959
the will turnes a mans actions this way or that way, notwithstanding the understanding is the pilot that turnes the will;
the will turns a men actions this Way or that Way, notwithstanding the understanding is the pilot that turns the will;
dt n1 vvz dt ng1 n2 d n1 cc d n1, c-acp dt n1 vbz dt n1 cst vvz dt n1;
(13) part (DIV1)
356
Page 228
2960
so that our apprehension is the first cause of inordinat affections, by this we overvalue things that are evill,
so that our apprehension is the First cause of inordinate affections, by this we overvalue things that Are evil,
av cst po12 n1 vbz dt ord n1 pp-f j n2, p-acp d pns12 vvi n2 cst vbr j-jn,
(13) part (DIV1)
356
Page 228
2961
and undervalue things that are good.
and undervalue things that Are good.
cc vvi n2 cst vbr j.
(13) part (DIV1)
356
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2962
Rectifie therefore the apprehension, and heale the disease, labour to have the Judgement informed, and you shall see things as they are.
Rectify Therefore the apprehension, and heal the disease, labour to have the Judgement informed, and you shall see things as they Are.
vvi av dt n1, cc vvi dt n1, vvb pc-acp vhi dt n1 vvn, cc pn22 vmb vvi n2 c-acp pns32 vbr.
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Affections (as I said before) are of two sorts, one sensuall, arising from fancy, the other rationall, arising from judgement:
Affections (as I said before) Are of two sorts, one sensual, arising from fancy, the other rational, arising from judgement:
n2 (c-acp pns11 vvd a-acp) vbr pp-f crd n2, crd j, vvg p-acp n1, dt j-jn j, vvg p-acp n1:
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all that we can say for the former affections, is this, men might doe much to weaken those affections in them (if they would take paines) by removing the objects, that is, by with-drawing the fewell,
all that we can say for the former affections, is this, men might do much to weaken those affections in them (if they would take pains) by removing the objects, that is, by withdrawing the fuel,
d cst pns12 vmb vvi p-acp dt j n2, vbz d, n2 vmd vdi av-d pc-acp vvi d n2 p-acp pno32 (cs pns32 vmd vvi n2) p-acp vvg dt n2, cst vbz, p-acp vvg dt n1,
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and turning the attentions another way; if we cannot subdue any sensuall affections in us, let us be subdued unto it,
and turning the attentions Another Way; if we cannot subdue any sensual affections in us, let us be subdued unto it,
cc vvg dt n2 j-jn n1; cs pns12 vmbx vvi d j n2 p-acp pno12, vvb pno12 vbi vvn p-acp pn31,
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and be as any dead man;
and be as any dead man;
cc vbb p-acp d j n1;
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In case that we are surprised by such vanities, yet let us not hasten to action or execution.
In case that we Are surprised by such vanities, yet let us not hasten to actium or execution.
p-acp n1 cst pns12 vbr vvn p-acp d n2, av vvb pno12 xx vvi p-acp n1 cc n1.
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All that in this case a man can doe, is as a pilot, whose shippe is in great danger to bee cast away by reason of a great tempest, all that he can doe, is to looke to the safety of the ship, that waters come not into it at any place, that it be not overthrowne:
All that in this case a man can do, is as a pilot, whose ship is in great danger to be cast away by reason of a great tempest, all that he can do, is to look to the safety of the ship, that waters come not into it At any place, that it be not overthrown:
av-d d p-acp d n1 dt n1 vmb vdi, vbz p-acp dt n1, rg-crq n1 vbz p-acp j n1 pc-acp vbi vvn av p-acp n1 pp-f dt j n1, d cst pns31 vmb vdi, vbz pc-acp vvi p-acp dt n1 pp-f dt n1, cst n2 vvb xx p-acp pn31 p-acp d n1, cst pn31 vbb xx vvn:
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so these evill affections that are in our rationall appetite, are these evill inclinations of the will, that are lent either to riches, pleasure, vaine-glory,
so these evil affections that Are in our rational appetite, Are these evil inclinations of the will, that Are lent either to riches, pleasure, vainglory,
av d j-jn n2 cst vbr p-acp po12 j n1, vbr d j-jn n2 pp-f dt n1, cst vbr vvn av-d p-acp n2, n1, n1,
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or the like objects of reason. Now to rectifie your mis-apprehension of them, first get strong reasons for to doe it;
or the like objects of reason. Now to rectify your misapprehension of them, First get strong Reasons for to do it;
cc dt j n2 pp-f n1. av pc-acp vvi po22 n1 pp-f pno32, ord vvb j n2 p-acp pc-acp vdi pn31;
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reade the Scriptures, furnish your selfe with spirituall arguments, be acquainted with such places, as ye may see therby the sinfulnesse of such affections:
read the Scriptures, furnish your self with spiritual Arguments, be acquainted with such places, as you may see thereby the sinfulness of such affections:
vvb dt n2, vvb po22 n1 p-acp j n2, vbi vvn p-acp d n2, c-acp pn22 vmb vvi av dt n1 pp-f d n2:
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it is great wisedome in a man, first, to finde out the thing he is inordinately affected to,
it is great Wisdom in a man, First, to find out the thing he is inordinately affected to,
pn31 vbz j n1 p-acp dt n1, ord, pc-acp vvi av dt n1 pns31 vbz av-j vvn p-acp,
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and never to rest, till he find the things that are sinfull in him: therefore, the applying of reason will make us able to doe it;
and never to rest, till he find the things that Are sinful in him: Therefore, the applying of reason will make us able to do it;
cc av-x pc-acp vvi, c-acp pns31 vvb dt n2 cst vbr j p-acp pno31: av, dt vvg pp-f n1 vmb vvi pno12 j pc-acp vdi pn31;
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and if we can doe so, we shall be able to go through the things of this world rightly:
and if we can do so, we shall be able to go through the things of this world rightly:
cc cs pns12 vmb vdi av, pns12 vmb vbi j pc-acp vvi p-acp dt n2 pp-f d n1 av-jn:
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You are inordinately affected to wealth; Apply reason and Scripture here, as thus; It is a wisemans part to use earthen vessels, as silver; and silver vessels, as earthen;
You Are inordinately affected to wealth; Apply reason and Scripture Here, as thus; It is a wiseman's part to use earthen vessels, as silver; and silver vessels, as earthen;
pn22 vbr av-j vvn p-acp n1; vvb n1 cc n1 av, c-acp av; pn31 vbz dt ng1 n1 pc-acp vvi j n2, c-acp n1; cc n1 n2, c-acp j;
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the one will serve for use as well as the other:
the one will serve for use as well as the other:
dt pi vmb vvi p-acp n1 c-acp av c-acp dt n-jn:
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so in the things of the world, hee that is strong in reason and wise, were they represented to him as they are;
so in the things of the world, he that is strong in reason and wise, were they represented to him as they Are;
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he would use a great estate without setting his heart upon it, more then if it were a mean one;
he would use a great estate without setting his heart upon it, more then if it were a mean one;
pns31 vmd vvi dt j n1 p-acp vvg po31 n1 p-acp pn31, av-dc cs cs pn31 vbdr dt j pi;
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& in the condition of this life he would would so carry himselfe, as if he used them not:
& in the condition of this life he would would so carry himself, as if he used them not:
cc p-acp dt n1 pp-f d n1 pns31 vmd vmd av vvi px31, c-acp cs pns31 vvd pno32 xx:
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this the Apostle have us to doe, to use the world, as though we used it not:
this the Apostle have us to do, to use the world, as though we used it not:
d dt n1 vhi pno12 pc-acp vdi, pc-acp vvi dt n1, c-acp cs pns12 vvd pn31 xx:
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and then we should think the best things of the world to bee of no moment,
and then we should think the best things of the world to be of no moment,
cc av pns12 vmd vvi dt js n2 pp-f dt n1 pc-acp vbi pp-f dx n1,
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and that we have no cause to rejoyce in them.
and that we have no cause to rejoice in them.
cc cst pns12 vhb dx n1 pc-acp vvi p-acp pno32.
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Wee are to use the world with a weaned affection, not be inordinately carried with love therupon in worldly things;
we Are to use the world with a weaned affection, not be inordinately carried with love thereupon in worldly things;
pns12 vbr pc-acp vvi dt n1 p-acp dt j-vvn n1, xx vbi av-j vvn p-acp n1 av p-acp j n2;
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there is a usefulnesse to be looked at, but to seeke to finde baites in them,
there is a usefulness to be looked At, but to seek to find baits in them,
pc-acp vbz dt n1 pc-acp vbi vvn p-acp, cc-acp pc-acp vvi pc-acp vvi n2 p-acp pno32,
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and to set our hearts upon them, that will hurt us exceedingly;
and to Set our hearts upon them, that will hurt us exceedingly;
cc pc-acp vvi po12 n2 p-acp pno32, cst vmb vvi pno12 av-vvg;
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if wee looke for excellency in worldly things, and touch them too familiarly, they wil burne & scorch us;
if we look for excellency in worldly things, and touch them too familiarly, they will burn & scorch us;
cs pns12 vvb p-acp n1 p-acp j n2, cc vvi pno32 av av-jn, pns32 vmb vvi cc vvi pno12;
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but if we use them for our necessity, and so use them as if we did not, wee shall finde great benefit and comfort by them.
but if we use them for our necessity, and so use them as if we did not, we shall find great benefit and Comfort by them.
cc-acp cs pns12 vvb pno32 p-acp po12 n1, cc av vvb pno32 c-acp cs pns12 vdd xx, pns12 vmb vvi j n1 cc vvi p-acp pno32.
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This is the difference betweene earthly and spirituall things, you must have knowledge of these, and this knowledge must be affective, the more love you have the better it is;
This is the difference between earthly and spiritual things, you must have knowledge of these, and this knowledge must be affective, the more love you have the better it is;
d vbz dt n1 p-acp j cc j n2, pn22 vmb vhi n1 pp-f d, cc d n1 vmb vbi j, dt av-dc vvb pn22 vhb dt jc pn31 vbz;
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but in earthly things, the lesse love we have, the better it is:
but in earthly things, the less love we have, the better it is:
cc-acp p-acp j n2, dt av-dc n1 pns12 vhb, dt jc pn31 vbz:
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for in earthly things, if our love exceed our knowledge, they are subject to hurt us.
for in earthly things, if our love exceed our knowledge, they Are Subject to hurt us.
c-acp p-acp j n2, cs po12 n1 vvi po12 n1, pns32 vbr j-jn pc-acp vvi pno12.
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What is the reason, a man takes to heart the death of his friend, or the like accident? for a while he grieves exceedingly,
What is the reason, a man Takes to heart the death of his friend, or the like accident? for a while he grieves exceedingly,
q-crq vbz dt n1, dt n1 vvz p-acp n1 dt n1 pp-f po31 n1, cc dt j n1? p-acp dt n1 pns31 vvz av-vvg,
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but within a moneth, or short time after, his grief is past;
but within a Monn, or short time After, his grief is past;
cc-acp p-acp dt n1, cc j n1 a-acp, po31 n1 vbz j;
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and then he sees that the death of his friend is no such thing as he took it for, and thought it to be;
and then he sees that the death of his friend is no such thing as he took it for, and Thought it to be;
cc cs pns31 vvz cst dt n1 pp-f po31 n1 vbz dx d n1 c-acp pns31 vvd pn31 p-acp, cc vvd pn31 pc-acp vbi;
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had he then seene that which now he doth, he would not have grieved so much.
had he then seen that which now he does, he would not have grieved so much.
vhd pns31 av vvn d r-crq av pns31 vdz, pns31 vmd xx vhi vvn av av-d.
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The second way to rectifie misapprehension, is by faith;
The second Way to rectify misapprehension, is by faith;
dt ord n1 pc-acp vvi n1, vbz p-acp n1;
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for, by faith we are to beleeve the vanity of these earthly things, & we are to beleeve the power of God, who is able to blow upon them,
for, by faith we Are to believe the vanity of these earthly things, & we Are to believe the power of God, who is able to blow upon them,
p-acp, p-acp n1 pns12 vbr pc-acp vvi dt n1 pp-f d j n2, cc pns12 vbr pc-acp vvi dt n1 pp-f np1, r-crq vbz j pc-acp vvi p-acp pno32,
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and to cause them to wither; so that faith is a great cause to rectifie the apprehension, as well as reason:
and to cause them to wither; so that faith is a great cause to rectify the apprehension, as well as reason:
cc pc-acp vvi pno32 pc-acp vvi; av d n1 vbz dt j n1 pc-acp vvi dt n1, c-acp av c-acp n1:
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Paul counted the best things of the world, but drosse and dung; and Moses cared not for the pleasures of Egypt;Paul counted the best things of the world, but dross and dung; and Moses cared not for the pleasures of Egypt;
np1 vvn dt js n2 pp-f dt n1, cc-acp n1 cc n1; cc np1 vvd xx p-acp dt n2 pp-f np1;
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it was their faith that caused them to doe so, they did beleeve the true priviledge they had in Christ:
it was their faith that caused them to do so, they did believe the true privilege they had in christ:
pn31 vbds po32 n1 cst vvd pno32 pc-acp vdi av, pns32 vdd vvi dt j n1 pns32 vhd p-acp np1:
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this doth raise up the heart, and cause us more and more to see the things that are earthly,
this does raise up the heart, and cause us more and more to see the things that Are earthly,
d vdz vvi a-acp dt n1, cc vvb pno12 dc cc av-dc pc-acp vvi dt n2 cst vbr j,
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how slippery and flitting they are. The third way to rectifie mis-apprehension is experience;
how slippery and flitting they Are. The third Way to rectify misapprehension is experience;
c-crq j cc vvg pns32 vbr. dt ord n1 pc-acp vvi n1 vbz n1;
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wee are not so much as to touch us of that thing we have found to be true by experience:
we Are not so much as to touch us of that thing we have found to be true by experience:
pns12 vbr xx av av-d c-acp pc-acp vvi pno12 pp-f cst n1 pns12 vhb vvn pc-acp vbi j p-acp n1:
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let a souldier be told of dangerous effects in the warres, perswade him what you will,
let a soldier be told of dangerous effects in the wars, persuade him what you will,
vvb dt n1 vbi vvn pp-f j n2 p-acp dt n2, vvb pno31 r-crq pn22 vmb,
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and tell him how terrible it is, he will not beleeve, till by experience he hath felt the smart of it:
and tell him how terrible it is, he will not believe, till by experience he hath felt the smart of it:
cc vvb pno31 c-crq j pn31 vbz, pns31 vmb xx vvi, c-acp p-acp n1 pns31 vhz vvn dt n1 pp-f pn31:
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so when a man is entred upon the doing of any difficult thing, which he hath beene accustomed to doe, the experience hee hath of often being in such dangers,
so when a man is entered upon the doing of any difficult thing, which he hath been accustomed to do, the experience he hath of often being in such dangers,
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and having felt no harme, that doth rectifie his affections. Experience is a speciall meanes to tame them;
and having felt no harm, that does rectify his affections. Experience is a special means to tame them;
cc vhg vvn dx n1, cst vdz vvi po31 n2. n1 vbz dt j n2 pc-acp vvi pno32;
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let a beast be brought to a mans hand that is fearefull at the first, but by experience and daily using of it, so you tame the beast:
let a beast be brought to a men hand that is fearful At the First, but by experience and daily using of it, so you tame the beast:
vvb dt n1 vbi vvn p-acp dt ng1 n1 cst vbz j p-acp dt ord, cc-acp p-acp n1 cc av-j vvg pp-f pn31, av pn22 vvb dt n1:
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so our affections are unruly things, like untamed beasts, but when experience hath discovered them, it is a good meanes to rectifie them:
so our affections Are unruly things, like untamed beasts, but when experience hath discovered them, it is a good means to rectify them:
av po12 n2 vbr j n2, av-j j n2, cc-acp q-crq n1 vhz vvn pno32, pn31 vbz dt j n2 pc-acp vvi pno32:
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therefore it is profitable for us to call to minde things that are past:
Therefore it is profitable for us to call to mind things that Are past:
av pn31 vbz j p-acp pno12 pc-acp vvi pc-acp vvi n2 cst vbr j:
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If we would but call to minde how such a thing wee joyed in, and yet it staid not with us;
If we would but call to mind how such a thing we joyed in, and yet it stayed not with us;
cs pns12 vmd cc-acp vvi pc-acp vvi c-crq d dt n1 pns12 vvd p-acp, cc av pn31 vvd xx p-acp pno12;
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our joy would not be so inordinate in other things:
our joy would not be so inordinate in other things:
po12 n1 vmd xx vbi av j p-acp j-jn n2:
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If wee would remember how such a crosse we survived, our griefe would not be so inordinate in future events.
If we would Remember how such a cross we survived, our grief would not be so inordinate in future events.
cs pns12 vmd vvi c-crq d dt n1 pns12 vvd, po12 n1 vmd xx vbi av j p-acp j-jn n2.
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The fourth way to rectifie mis apprehension, is by the example of others, that is, to see how others have beene affected with the inordinate affections that we have beene in our selves;
The fourth Way to rectify mis apprehension, is by the Exampl of Others, that is, to see how Others have been affected with the inordinate affections that we have been in our selves;
dt ord n1 pc-acp vvi fw-fr n1, vbz p-acp dt n1 pp-f n2-jn, cst vbz, pc-acp vvi c-crq n2-jn vhb vbn vvn p-acp dt j n2 cst pns12 vhb vbn p-acp po12 n2;
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and examples do r•nne more into the senses than rules doe; therefore thinke of examples to stirre up affections, eyther to crosse them, or subdue them.
and Examples do r•nne more into the Senses than rules do; Therefore think of Examples to stir up affections, either to cross them, or subdue them.
cc n2 vdb vvi av-dc p-acp dt n2 cs n2 vdb; av vvb pp-f n2 pc-acp vvi a-acp n2, av-d pc-acp vvi pno32, cc vvi pno32.
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Wee see by the reading of histories, as of the valiant acts of some of the worthies,
we see by the reading of histories, as of the valiant acts of Some of the worthies,
pns12 vvb p-acp dt n-vvg pp-f n2, c-acp pp-f dt j n2 pp-f d pp-f dt n2-j,
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as of Iulius Caesar, and others, some, by reading of the great exployts that they themselves had done, have beene stirred up as much as in them lyed, to doe the like,
as of Julius Caesar, and Others, Some, by reading of the great exploits that they themselves had done, have been stirred up as much as in them lied, to do the like,
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so that examples of others are very effectuall in this kinde.
so that Examples of Others Are very effectual in this kind.
av d n2 pp-f n2-jn vbr av j p-acp d n1.
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If a man would consider Paul, how hee carried himselfe in the things of this life,
If a man would Consider Paul, how he carried himself in the things of this life,
cs dt n1 vmd vvi np1, c-crq pns31 vvd px31 p-acp dt n2 pp-f d n1,
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and how David, Abraham, and Moses were affected to these outward things, what they had, and what they might have had;
and how David, Abraham, and Moses were affected to these outward things, what they had, and what they might have had;
cc q-crq np1, np1, cc np1 vbdr vvn p-acp d j n2, r-crq pns32 vhd, cc r-crq pns32 vmd vhi vhn;
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their examples, and such as we have heard of, to be holy and righteous men,
their Examples, and such as we have herd of, to be holy and righteous men,
po32 n2, cc d c-acp pns12 vhb vvn pp-f, pc-acp vbi j cc j n2,
(13) part (DIV1)
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or such as we now know to be such, is a great helpe to rectifie the affections,
or such as we now know to be such, is a great help to rectify the affections,
cc d c-acp pns12 av vvb pc-acp vbi d, vbz dt j n1 pc-acp vvi dt n2,
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and to set the Judgement straight.
and to Set the Judgement straight.
cc pc-acp vvi dt n1 av.
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The second cause of inordinate affection, is weaknesse and impotency, which doth sticke in a man ever since the fall of Adam, & makes him subject to passion;
The second cause of inordinate affection, is weakness and impotency, which does stick in a man ever since the fallen of Adam, & makes him Subject to passion;
dt ord n1 pp-f j n1, vbz n1 cc n1, r-crq vdz vvi p-acp dt n1 av p-acp dt n1 pp-f np1, cc vvz pno31 j-jn p-acp n1;
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and therefore yee see, the weaker sexe, as they are weaker in understanding, so they are stronger in passion;
and Therefore ye see, the Weaker sex, as they Are Weaker in understanding, so they Are Stronger in passion;
cc av pn22 vvb, dt jc n1, c-acp pns32 vbr jc p-acp n1, av pns32 vbr jc p-acp n1;
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let a man be weake, he is so much the more strong in passions; and as his strēgth is more, so hath he more strength to resist them.
let a man be weak, he is so much the more strong in passion; and as his strength is more, so hath he more strength to resist them.
vvb dt n1 vbi j, pns31 vbz av av-d dt av-dc j p-acp n2; cc c-acp po31 n1 vbz av-dc, av vhz pns31 n1 n1 pc-acp vvi pno32.
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The way to remedy this, is, to gather strength; the more strength we have, the more able we are to resist temptations,
The Way to remedy this, is, to gather strength; the more strength we have, the more able we Are to resist temptations,
dt n1 pc-acp vvi d, vbz, p-acp vvb n1; dt av-dc n1 pns12 vhb, dt av-dc j pns12 vbr pc-acp vvi n2,
(13) part (DIV1)
361
Page 232
3027
and as a man is weake, so hee is the more subject unto them, (as when hee is young) but strength overmasters them.
and as a man is weak, so he is the more Subject unto them, (as when he is young) but strength overmasters them.
cc p-acp dt n1 vbz j, av pns31 vbz dt av-dc j-jn p-acp pno32, (c-acp c-crq pns31 vbz j) p-acp n1 n2 pno32.
(13) part (DIV1)
361
Page 232
3028
Affections are in a man as humors are in a body, when the body is in health, it keepes in these humors that it doth not feele them;
Affections Are in a man as humours Are in a body, when the body is in health, it keeps in these humours that it does not feel them;
n2 vbr p-acp dt n1 c-acp n2 vbr p-acp dt n1, c-crq dt n1 vbz p-acp n1, pn31 vvz p-acp d n2 cst pn31 vdz xx vvi pno32;
(13) part (DIV1)
361
Page 232
3029
but when a man is sicke, then these humours stirre up and trouble a man:
but when a man is sick, then these humours stir up and trouble a man:
cc-acp c-crq dt n1 vbz j, cs d n2 vvb a-acp cc vvi dt n1:
(13) part (DIV1)
361
Page 232
3030
So, when the soule is in health, these ill humors of the soule, inordinate affections are kept in by maine strength:
So, when the soul is in health, these ill humours of the soul, inordinate affections Are kept in by main strength:
av, c-crq dt n1 vbz p-acp n1, d j-jn n2 pp-f dt n1, j n2 vbr vvn p-acp p-acp j n1:
(13) part (DIV1)
361
Page 232
3031
but let the soule grow weake, and the passions get strength.
but let the soul grow weak, and the passion get strength.
cc-acp vvb dt n1 vvb j, cc dt n2 vvb n1.
(13) part (DIV1)
361
Page 232
3032
Now, the meanes to get strength against passions, is to get a greater measure of the Spirit, the more spirit, the more strength, Ephes. 3. 16. Pray, that you may be strengthened by the Spirit of the inward man:
Now, the means to get strength against passion, is to get a greater measure of the Spirit, the more Spirit, the more strength, Ephesians 3. 16. Pray, that you may be strengthened by the Spirit of the inward man:
av, dt n2 pc-acp vvi n1 p-acp n2, vbz pc-acp vvi dt jc n1 pp-f dt n1, dt av-dc n1, dt dc n1, np1 crd crd vvb, cst pn22 vmb vbi vvn p-acp dt n1 pp-f dt j n1:
(13) part (DIV1)
361
Page 233
3033
the more flesh we have in us, the more weaknesse wee have; the spirit that is in us doth lust after envy, & pride, and the world.
the more Flesh we have in us, the more weakness we have; the Spirit that is in us does lust After envy, & pride, and the world.
dt av-dc n1 pns12 vhb p-acp pno12, dt av-dc n1 pns12 vhb; dt n1 cst vbz p-acp pno12 vdz n1 p-acp n1, cc n1, cc dt n1.
(13) part (DIV1)
361
Page 233
3034
Now, how shall wee helpe it, but by the Spirit that is without us, that is, by the Spirit of God:
Now, how shall we help it, but by the Spirit that is without us, that is, by the Spirit of God:
av, q-crq vmb pns12 vvi pn31, cc-acp p-acp dt n1 cst vbz p-acp pno12, cst vbz, p-acp dt n1 pp-f np1:
(13) part (DIV1)
361
Page 233
3035
let a man be in such a temper, that the Spirit of God may rule and possesse his heart;
let a man be in such a temper, that the Spirit of God may Rule and possess his heart;
vvb dt n1 vbb p-acp d dt n1, cst dt n1 pp-f np1 vmb vvi cc vvi po31 n1;
(13) part (DIV1)
361
Page 233
3036
while he is in this temper, his ordinate affections will not stirre, but when the Spirit is away,
while he is in this temper, his ordinate affections will not stir, but when the Spirit is away,
cs pns31 vbz p-acp d n1, po31 j n2 vmb xx vvi, cc-acp c-crq dt n1 vbz av,
(13) part (DIV1)
361
Page 233
3037
then there is a hundred waies to cause them to be unruly: that which seasons a man is prudence, wisedome, and grace;
then there is a hundred ways to cause them to be unruly: that which seasons a man is prudence, Wisdom, and grace;
cs pc-acp vbz dt crd n2 pc-acp vvi pno32 pc-acp vbi j: cst r-crq vvz dt n1 vbz n1, n1, cc n1;
(13) part (DIV1)
361
Page 233
3038
the more a man hath of these, the more able he is to subdue them.
the more a man hath of these, the more able he is to subdue them.
dt av-dc dt n1 vhz pp-f d, dt av-dc j pns31 vbz pc-acp vvi pno32.
(13) part (DIV1)
361
Page 233
3039
The third cause of inordinate affections, is, the lightnesse of the minde, when it hath not a right object to pitch it selfe upon, which when that wants, the affection being left to uncertainties, they must needs fall upon wrong objects:
The third cause of inordinate affections, is, the lightness of the mind, when it hath not a right Object to pitch it self upon, which when that Wants, the affection being left to uncertainties, they must needs fallen upon wrong objects:
dt ord n1 pp-f j n2, vbz, dt n1 pp-f dt n1, c-crq pn31 vhz xx dt j-jn n1 pc-acp vvi pn31 n1 p-acp, r-crq c-crq cst vvz, dt n1 vbg vvn p-acp n2, pns32 vmb av vvi p-acp j-jn n2:
(13) part (DIV1)
362
Page 233
3040
when a man in his course wanteth an object for his aime, the waies of his error are a thousad;
when a man in his course Wants an Object for his aim, the ways of his error Are a thousad;
c-crq dt n1 p-acp po31 n1 vvz dt n1 p-acp po31 vvb, dt n2 pp-f po31 n1 vbr dt crd;
(13) part (DIV1)
362
Page 233
3041
so when a man doth misse the right object in affection, they have a thousand waies to draw to inordinatenesse:
so when a man does miss the right Object in affection, they have a thousand ways to draw to inordinateness:
av c-crq dt n1 vdz vvi dt j-jn n1 p-acp n1, pns32 vhb dt crd n2 pc-acp vvi p-acp n1:
(13) part (DIV1)
362
Page 233
3042
men run up and downe with their affections upon uncertainty, and they never cast how to shun them afterward, till the end of their daies be runne out.
men run up and down with their affections upon uncertainty, and they never cast how to shun them afterwards, till the end of their days be run out.
n2 vvb a-acp cc a-acp p-acp po32 n2 p-acp n1, cc pns32 av-x vvd c-crq pc-acp vvi pno32 av, c-acp dt n1 pp-f po32 n2 vbb vvn av.
(13) part (DIV1)
362
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3043
Now, to remedy this, our way is, to finde out the right obiect whereon the affections should be pitched,
Now, to remedy this, our Way is, to find out the right Object whereon the affections should be pitched,
av, pc-acp vvi d, po12 n1 vbz, pc-acp vvi av dt j-jn n1 c-crq dt n2 vmd vbi vvn,
(13) part (DIV1)
362
Page 233
3044
and this object is God, that is, the affections must all looke towards God, and have them fixt upon him;
and this Object is God, that is, the affections must all look towards God, and have them fixed upon him;
cc d n1 vbz np1, cst vbz, dt n2 vmb d vvi p-acp np1, cc vhb pno32 vvn p-acp pno31;
(13) part (DIV1)
362
Page 233
3045
you are never able to subdue your affections and to keepe them under, till you pitch them upon God:
you Are never able to subdue your affections and to keep them under, till you pitch them upon God:
pn22 vbr av j pc-acp vvi po22 n2 cc pc-acp vvi pno32 p-acp, c-acp pn22 vvb pno32 p-acp np1:
(13) part (DIV1)
362
Page 233
3046
whilest our affections are loose, they are unsteddy and unconstant;
whilst our affections Are lose, they Are unsteady and unconstant;
cs po12 ng1 vbr j, pns32 vbr j cc j-u;
(13) part (DIV1)
362
Page 234
3047
every man, till his heart be set upon God, his affections are wandring up and downe;
every man, till his heart be Set upon God, his affections Are wandering up and down;
d n1, c-acp po31 n1 vbi vvn p-acp np1, po31 n2 vbr vvg a-acp cc a-acp;
(13) part (DIV1)
362
Page 234
3048
but when a man hath God to set his affections on, and they are once setled in him,
but when a man hath God to Set his affections on, and they Are once settled in him,
cc-acp c-crq dt n1 vhz n1 pc-acp vvi po31 n2 a-acp, cc pns32 vbr a-acp vvn p-acp pno31,
(13) part (DIV1)
362
Page 234
3049
then he seekes another kind of excellency, and frames his life after another fashion, he sets his affections upon other excellencies:
then he seeks Another kind of excellency, and frames his life After Another fashion, he sets his affections upon other excellencies:
cs pns31 vvz j-jn n1 pp-f n1, cc vvz po31 n1 p-acp j-jn n1, pns31 vvz po31 n2 p-acp j-jn n2:
(13) part (DIV1)
362
Page 234
3050
As when a man hath a palace for to build, if his minde be to have it done with excellent worke-manship,
As when a man hath a palace for to built, if his mind be to have it done with excellent workmanship,
c-acp c-crq dt n1 vhz dt n1 c-acp pc-acp vvi, cs po31 n1 vbb p-acp vhi pn31 vdn p-acp j j,
(13) part (DIV1)
362
Page 234
3051
then he will take none but principall stones, hewne and squared fit for his purpose to build withall,
then he will take none but principal stones, hewed and squared fit for his purpose to built withal,
cs pns31 vmb vvi pix cc-acp j-jn n2, vvn cc vvn j p-acp po31 n1 pc-acp vvi av,
(13) part (DIV1)
362
Page 234
3052
but if a man be to build a mud wall, any rubbish and trash will serve the turne to make it up:
but if a man be to built a mud wall, any rubbish and trash will serve the turn to make it up:
cc-acp cs dt n1 vbb pc-acp vvi dt n1 n1, d n1 cc n1 vmb vvi dt n1 pc-acp vvi pn31 a-acp:
(13) part (DIV1)
362
Page 234
3053
So, when our affections are on high matters, such as God and Christ, they looke upon things that are noble,
So, when our affections Are on high matters, such as God and christ, they look upon things that Are noble,
av, c-crq po12 n2 vbr a-acp j n2, d c-acp np1 cc np1, pns32 vvb p-acp n2 cst vbr j,
(13) part (DIV1)
362
Page 234
3054
and not upon the rubbish and trash of the world, wee will choose the principallest stones for our spirituall building:
and not upon the rubbish and trash of the world, we will choose the principallest stones for our spiritual building:
cc xx p-acp dt n1 cc n1 pp-f dt n1, pns12 vmb vvi dt js n2 p-acp po12 j n-vvg:
(13) part (DIV1)
362
Page 234
3055
but if otherwise, we strive to finde contentment in the creatures, we care not how wee come by them, that is, any rubbish will serve the turne to get riches withall,
but if otherwise, we strive to find contentment in the creatures, we care not how we come by them, that is, any rubbish will serve the turn to get riches withal,
cc-acp cs av, pns12 vvb pc-acp vvi n1 p-acp dt n2, pns12 vvb xx c-crq pns12 vvb p-acp pno32, cst vbz, d n1 vmb vvi dt n1 pc-acp vvi n2 av,
(13) part (DIV1)
362
Page 234
3056
and honour and preferment in the world; but, if ever you will set your affections straight, pitch them upon God.
and honour and preferment in the world; but, if ever you will Set your affections straight, pitch them upon God.
cc n1 cc n1 p-acp dt n1; cc-acp, cs av pn22 vmb vvi po22 n2 av, vvb pno32 p-acp np1.
(13) part (DIV1)
362
Page 234
3057
The fourth cause of inordinate affections, is, that confusion that riseth in the heart at the first rising of them;
The fourth cause of inordinate affections, is, that confusion that Riseth in the heart At the First rising of them;
dt ord n1 pp-f j n2, vbz, cst n1 cst vvz p-acp dt n1 p-acp dt ord n-vvg pp-f pno32;
(13) part (DIV1)
363
Page 234
3058
and they are the vapours and mists that blinde the reason, and make a man unable to resist them,
and they Are the vapours and mists that blind the reason, and make a man unable to resist them,
cc pns32 vbr dt n2 cc n2 cst vvb dt n1, cc vvi dt n1 j-u pc-acp vvi pno32,
(13) part (DIV1)
363
Page 234
3059
because the putting out of the eye of reason, must needs trouble a man exceedingly;
Because the putting out of the eye of reason, must needs trouble a man exceedingly;
c-acp dt vvg av pp-f dt n1 pp-f n1, vmb av vvi dt n1 av-vvg;
(13) part (DIV1)
363
Page 234
3060
even as a moate in a mans eye troubles him, that he cannot see as he should doe;
even as a moat in a men eye Troubles him, that he cannot see as he should do;
av c-acp dt n1 p-acp dt ng1 n1 vvz pno31, cst pns31 vmbx vvi c-acp pns31 vmd vdi;
(13) part (DIV1)
363
Page 234
3061
And therefore these mists that are cast upon the eye of reason, doe make a man unable to resist them.
And Therefore these mists that Are cast upon the eye of reason, do make a man unable to resist them.
cc av d n2 cst vbr vvn p-acp dt n1 pp-f n1, vdb vvi dt n1 j-u pc-acp vvi pno32.
(13) part (DIV1)
363
Page 235
3062
In such a case, the way to helpe them is this, to make up the bankes when the river is at the lowest ebbe, that is, to make up the bankes of our affections,
In such a case, the Way to help them is this, to make up the banks when the river is At the lowest ebb, that is, to make up the banks of our affections,
p-acp d dt n1, dt n1 pc-acp vvi pno32 vbz d, pc-acp vvi a-acp dt n2 c-crq dt n1 vbz p-acp dt js vvi, cst vbz, pc-acp vvi a-acp dt n2 pp-f po12 n2,
(13) part (DIV1)
363
Page 235
3063
before the tide of inordinate affections do come in;
before the tide of inordinate affections do come in;
p-acp dt n1 pp-f j n2 vdb vvi p-acp;
(13) part (DIV1)
363
Page 235
3064
we are not at first, able to rule these inordinate affections, but yet if the banks be made up afore-hand, we may mortifie them.
we Are not At First, able to Rule these inordinate affections, but yet if the banks be made up aforehand, we may mortify them.
pns12 vbr xx p-acp ord, j pc-acp vvi d j n2, cc-acp av cs dt n2 vbb vvn a-acp av, pns12 vmb vvi pno32.
(13) part (DIV1)
363
Page 235
3065
A man is to consider before, how he is able to be affected, and for this, let him looke into the former waies,
A man is to Consider before, how he is able to be affected, and for this, let him look into the former ways,
dt n1 vbz pc-acp vvi a-acp, c-crq pns31 vbz j pc-acp vbi vvn, cc p-acp d, vvb pno31 vvi p-acp dt j n2,
(13) part (DIV1)
363
Page 235
3066
and see how he hath beene affected, and how he is apt to be affected againe;
and see how he hath been affected, and how he is apt to be affected again;
cc vvb c-crq pns31 vhz vbn vvn, cc c-crq pns31 vbz j pc-acp vbi vvn av;
(13) part (DIV1)
363
Page 235
3067
and when he is in such circumstances, let him take a good resolution, never to returne to such inordinate affections, as he did afore:
and when he is in such Circumstances, let him take a good resolution, never to return to such inordinate affections, as he did afore:
cc c-crq pns31 vbz p-acp d n2, vvb pno31 vvi dt j n1, av-x pc-acp vvi p-acp d j n2, c-acp pns31 vdd a-acp:
(13) part (DIV1)
363
Page 235
3068
When a man is sicke of an Ague, to give him physicke when hee is in a sore fit, is not the fittest way, it is not then in season;
When a man is sick of an Ague, to give him physic when he is in a soar fit, is not the Fittest Way, it is not then in season;
c-crq dt n1 vbz j pp-f dt n1, pc-acp vvi pno31 n1 c-crq pns31 vbz p-acp dt j n1, vbz xx dt js n1, pn31 vbz xx av p-acp n1;
(13) part (DIV1)
363
Page 235
3069
but it were best to be done in his good daies, before his fit:
but it were best to be done in his good days, before his fit:
cc-acp pn31 vbdr js pc-acp vbi vdn p-acp po31 j n2, p-acp po31 n1:
(13) part (DIV1)
363
Page 235
3070
so we are to make up the banke of our affections, before the tide of inordinate affections doe come, to have a strong resolution, we will not be led by such an affection as before.
so we Are to make up the bank of our affections, before the tide of inordinate affections do come, to have a strong resolution, we will not be led by such an affection as before.
av pns12 vbr pc-acp vvi a-acp dt n1 pp-f po12 n2, p-acp dt n1 pp-f j n2 vdb vvi, pc-acp vhi dt j n1, pns12 vmb xx vbi vvn p-acp d dt n1 c-acp a-acp.
(13) part (DIV1)
363
Page 235
3071
And if this prevaile not, then we are to suspend the execution of our passions, that is, to doe nothing for a time:
And if this prevail not, then we Are to suspend the execution of our passion, that is, to do nothing for a time:
cc cs d vvb xx, cs pns12 vbr pc-acp vvi dt n1 pp-f po12 n2, cst vbz, pc-acp vdi pix p-acp dt n1:
(13) part (DIV1)
363
Page 235
3072
If a man finde any passion in himselfe, let him abstaine for that time, (if it be possible) from the doing of that which it moves him unto;
If a man find any passion in himself, let him abstain for that time, (if it be possible) from the doing of that which it moves him unto;
cs dt n1 vvi d n1 p-acp px31, vvb pno31 vvi p-acp d n1, (cs pn31 vbb j) p-acp dt vdg pp-f d r-crq pn31 vvz pno31 p-acp;
(13) part (DIV1)
363
Page 235
3073
because, that he is then most subject to doe amisse:
Because, that he is then most Subject to do amiss:
c-acp, cst pns31 vbz av av-ds j-jn pc-acp vdi av:
(13) part (DIV1)
363
Page 235
3074
You see, a barrell of Beere, if it be stirred at the bottome, draw it presently,
You see, a barrel of Beer, if it be stirred At the bottom, draw it presently,
pn22 vvb, dt n1 pp-f n1, cs pn31 vbb vvn p-acp dt n1, vvb pn31 av-j,
(13) part (DIV1)
363
Page 235
3075
and it will runne muddy, but if you let it rest a while, and then draw it, it will runne cleare:
and it will run muddy, but if you let it rest a while, and then draw it, it will run clear:
cc pn31 vmb vvi j, cc-acp cs pn22 vvb pn31 vvi dt n1, cc av vvb pn31, pn31 vmb vvi j:
(13) part (DIV1)
363
Page 235
3076
so a man in his passion, his reason is muddy, and his actions will not come off cleare;
so a man in his passion, his reason is muddy, and his actions will not come off clear;
av dt n1 p-acp po31 n1, po31 n1 vbz j, cc po31 n2 vmb xx vvn a-acp j;
(13) part (DIV1)
363
Page 236
3077
therefore it is good to suspend the execution, howsoever:
Therefore it is good to suspend the execution, howsoever:
av pn31 vbz j pc-acp vvi dt n1, c-acp:
(13) part (DIV1)
363
Page 236
3078
For the suspending of the action in time of passion, is very profitable, though a man thinke for the present,
For the suspending of the actium in time of passion, is very profitable, though a man think for the present,
c-acp dt vvg pp-f dt n1 p-acp n1 pp-f n1, vbz av j, cs dt n1 vvb p-acp dt j,
(13) part (DIV1)
363
Page 236
3079
whilest the passion is upon him, that he doth not erre, yet because then we are most subject to erre, suspend for a while.
whilst the passion is upon him, that he does not err, yet Because then we Are most Subject to err, suspend for a while.
cs dt n1 vbz p-acp pno31, cst pns31 vdz xx vvi, av c-acp av pns12 vbr av-ds j-jn pc-acp vvi, vvb p-acp dt n1.
(13) part (DIV1)
363
Page 236
3080
Passion is a hindrance to the faculty, as jogging is to the arme when it is a shooting,
Passion is a hindrance to the faculty, as jogging is to the arm when it is a shooting,
n1 vbz dt n1 p-acp dt n1, c-acp vvg vbz p-acp dt n1 c-crq pn31 vbz dt vvg,
(13) part (DIV1)
363
Page 236
3081
or unto the hand when it is a writing therefore, when a man doth find that passion is on him let him do nothing:
or unto the hand when it is a writing Therefore, when a man does find that passion is on him let him do nothing:
cc p-acp dt n1 c-crq pn31 vbz dt n1 av, c-crq dt n1 vdz vvi d n1 vbz p-acp pno31 vvd pno31 vdi pix:
(13) part (DIV1)
363
Page 236
3082
A drunken mans wisest courseis to go home and do nothing that night, unlesse the good work of repentance;
A drunken men Wisest courseis to go home and do nothing that night, unless the good work of Repentance;
dt j ng1 js n2 pc-acp vvi av-an cc vdb pix d n1, cs dt j n1 pp-f n1;
(13) part (DIV1)
363
Page 236
3083
our passion is a kind of drunkennes; the one is almost as subject to mis-take an error, as the other.
our passion is a kind of Drunkenness; the one is almost as Subject to mistake an error, as the other.
po12 n1 vbz dt n1 pp-f n1; dt pi vbz av p-acp j-jn p-acp vvb dt n1, c-acp dt n-jn.
(13) part (DIV1)
363
Page 236
3084
The fifth cause of inordinate affections, is the corruption of Nature, which is in every man since the fall of Adam. Will you know the reason,
The fifth cause of inordinate affections, is the corruption of Nature, which is in every man since the fallen of Adam. Will you know the reason,
dt ord n1 pp-f j n2, vbz dt n1 pp-f n1, r-crq vbz p-acp d n1 c-acp dt n1 pp-f np1. vmb pn22 vvb dt n1,
(13) part (DIV1)
364
Page 236
3085
why Beares and Wolves, and Lyons, carry themselves so cruelly? It is, because their nature is to doe so;
why Bears and Wolves, and Lyons, carry themselves so cruelly? It is, Because their nature is to do so;
q-crq vvz cc n2, cc n2, vvb px32 av av-j? pn31 vbz, c-acp po32 n1 vbz pc-acp vdi av;
(13) part (DIV1)
364
Page 236
3086
Wil you know why a sinful man is subject to affect things inordinately? the reason is,
Will you know why a sinful man is Subject to affect things inordinately? the reason is,
vmb pn22 vvb c-crq dt j n1 vbz j-jn p-acp vvi n2 av-j? dt n1 vbz,
(13) part (DIV1)
364
Page 236
3087
because he hath a bad nature;
Because he hath a bad nature;
c-acp pns31 vhz dt j n1;
(13) part (DIV1)
364
Page 236
3088
it is naturall to him to doe it, and as ready to him as sparkles of fire to fly upwards;
it is natural to him to do it, and as ready to him as sparkles of fire to fly upward;
pn31 vbz j p-acp pno31 pc-acp vdi pn31, cc p-acp j p-acp pno31 p-acp n2 pp-f n1 pc-acp vvi av-j;
(13) part (DIV1)
364
Page 236
3089
We see some men are apt to be taken with such a disease, that is bred and borne with them, they cannot escape it.
We see Some men Are apt to be taken with such a disease, that is bred and born with them, they cannot escape it.
pns12 vvb d n2 vbr j pc-acp vbi vvn p-acp d dt n1, cst vbz vvn cc vvn p-acp pno32, pns32 vmbx vvi pn31.
(13) part (DIV1)
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Now the remedy to remove the evilnesse of nature, is, to get new natures, that is, to get another nature, a holy, regenerate disposition,
Now the remedy to remove the evilness of nature, is, to get new nature's, that is, to get Another nature, a holy, regenerate disposition,
av dt n1 pc-acp vvi dt n1 pp-f n1, vbz, p-acp vvb j n2, cst vbz, pc-acp vvi j-jn n1, dt j, j-vvn n1,
(13) part (DIV1)
364
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3091
untill then, men shall neuer be able to doe it;
until then, men shall never be able to do it;
c-acp av, n2 vmb av-x vbi j pc-acp vdi pn31;
(13) part (DIV1)
364
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3092
many labour to mortifie their affections, but yet cannot, because they are busie about the particulars, and never regard the generall;
many labour to mortify their affections, but yet cannot, Because they Are busy about the particulars, and never regard the general;
d n1 pc-acp vvi po32 n2, cc-acp av vmbx, c-acp pns32 vbr j p-acp dt n2-j, cc av-x vvb dt n1;
(13) part (DIV1)
364
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3093
they can never make the branch good, except they make the tree good, therefore, the way to mortifie, is to get a new nature:
they can never make the branch good, except they make the tree good, Therefore, the Way to mortify, is to get a new nature:
pns32 vmb av-x vvi dt n1 j, c-acp pns32 vvb dt n1 j, av, dt n1 pc-acp vvi, vbz pc-acp vvi dt j n1:
(13) part (DIV1)
364
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3094
Consider whether your nature be renued, whether that be cast into a new mould, if it be, this is the way to mortifie inordinate affection, this is the way for the generall:
Consider whither your nature be renewed, whither that be cast into a new mould, if it be, this is the Way to mortify inordinate affection, this is the Way for the general:
vvb cs po22 n1 vbi vvd, cs d vbb vvn p-acp dt j n1, cs pn31 vbb, d vbz dt n1 pc-acp vvi j n1, d vbz dt n1 p-acp dt n1:
(13) part (DIV1)
364
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3095
So also it should be our care for any particular affection, that wee finde our selves most prone to by nature, labour to thwart nature in that particular:
So also it should be our care for any particular affection, that we find our selves most prove to by nature, labour to thwart nature in that particular:
av av pn31 vmd vbi po12 n1 p-acp d j n1, cst pns12 vvb po12 n2 av-ds j p-acp p-acp n1, vvb pc-acp vvi n1 p-acp d j:
(13) part (DIV1)
364
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3096
Are you given to wrath by nature? endeavour to be humbler and meeker then other men;
are you given to wrath by nature? endeavour to be humbler and Meeker then other men;
vbr pn22 vvn p-acp n1 p-acp n1? n1 pc-acp vbi jc cc jc cs j-jn n2;
(13) part (DIV1)
364
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3097
Is your nature more inclined to desire of gain? Labour to be established with a more free spirit;
Is your nature more inclined to desire of gain? Labour to be established with a more free Spirit;
vbz po22 n1 av-dc vvn p-acp n1 pp-f n1? n1 pc-acp vbi vvn p-acp dt av-dc j n1;
(13) part (DIV1)
364
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3098
and this will be a meanes to mortifie you;
and this will be a means to mortify you;
cc d vmb vbi dt n2 pc-acp vvi pn22;
(13) part (DIV1)
364
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3099
otherwise, you shall never waine your hearts from earthly things, till you have a taste of such spirituall things, that is, you shall never win your hearts from joyes,
otherwise, you shall never wain your hearts from earthly things, till you have a taste of such spiritual things, that is, you shall never win your hearts from Joys,
av, pn22 vmb av-x n1 po22 n2 p-acp j n2, c-acp pn22 vhb dt n1 pp-f d j n2, cst vbz, pn22 vmb av-x vvi po22 n2 p-acp n2,
(13) part (DIV1)
364
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3100
except you have joy and delight in Christ, you shall never overcome the griefe of losses and crosses,
except you have joy and delight in christ, you shall never overcome the grief of losses and Crosses,
c-acp pn22 vhb n1 cc vvi p-acp np1, pn22 vmb av-x vvi dt n1 pp-f n2 cc n2,
(13) part (DIV1)
364
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3101
except you turne your affections to see the loathsomnesse of sinne: Contraries in nature do expell one another;
except you turn your affections to see the loathsomeness of sin: Contraries in nature do expel one Another;
c-acp pn22 vvb po22 n2 pc-acp vvi dt n1 pp-f n1: n2-jn p-acp n1 vdb vvi pi j-jn;
(13) part (DIV1)
364
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3102
cold is expelled with heate, darknesse with light; so you must expell carnall affections with spirituall.
cold is expelled with heat, darkness with Light; so you must expel carnal affections with spiritual.
j-jn vbz vvd p-acp n1, n1 p-acp n1; av pn22 vmb vvi j n2 p-acp j.
(13) part (DIV1)
364
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3103
The 6ht cause of inordinate affections, is carelesnesse and remisnesse, that is, want of spirituall watchfulnes over the heart,
The 6ht cause of inordinate affections, is carelessness and remissness, that is, want of spiritual watchfulness over the heart,
dt j n1 pp-f j n2, vbz n1 cc n1, cst vbz, n1 pp-f j n1 p-acp dt n1,
(13) part (DIV1)
365
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3104
when men rather give occasion unto the affections to be inordinate, than prevent the occasions of it.
when men rather give occasion unto the affections to be inordinate, than prevent the occasions of it.
c-crq n2 av-c vvi n1 p-acp dt n2 pc-acp vbi j, cs vvi dt n2 pp-f pn31.
(13) part (DIV1)
365
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3105
For the cure of this, take heed, not of sinne onely, but of the occasions of sinne; for a man to hate sinne,
For the cure of this, take heed, not of sin only, but of the occasions of sin; for a man to hate sin,
p-acp dt n1 pp-f d, vvb n1, xx pp-f n1 av-j, cc-acp pp-f dt n2 pp-f n1; p-acp dt n1 pc-acp vvi n1,
(13) part (DIV1)
365
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3106
and not to hate the occasions of it, is to deceive himselfe, that is all one,
and not to hate the occasions of it, is to deceive himself, that is all one,
cc xx pc-acp vvi dt n2 pp-f pn31, vbz pc-acp vvi px31, cst vbz d pi,
(13) part (DIV1)
365
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3107
as for a man to walke upon Ice, that is afraid of falling: Iron will move, if the loadstone be neer:
as for a man to walk upon Ice, that is afraid of falling: Iron will move, if the Loadstone be near:
c-acp p-acp dt n1 pc-acp vvi p-acp n1, cst vbz j pp-f vvg: n1 vmb vvi, cs dt n1 vbb av-j:
(13) part (DIV1)
365
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3108
so the affections will stirre up, if there be any alluring sinfull object.
so the affections will stir up, if there be any alluring sinful Object.
av dt n2 vmb vvi a-acp, cs pc-acp vbb d j-vvg j n1.
(13) part (DIV1)
365
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3109
And therefore, if sinne knock at the doore of your hearts, you must not let it in presently,
And Therefore, if sin knock At the door of your hearts, you must not let it in presently,
cc av, cs n1 vvb p-acp dt n1 pp-f po22 n2, pn22 vmb xx vvi pn31 p-acp av-j,
(13) part (DIV1)
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3110
but aske his errand, plead the cause with it, and consider the hindrances and inconveniences that come by it.
but ask his errand, plead the cause with it, and Consider the hindrances and inconveniences that come by it.
cc-acp vvb po31 n1, vvb dt n1 p-acp pn31, cc vvb dt n2 cc n2 cst vvb p-acp pn31.
(13) part (DIV1)
365
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3111
For a man to say, I will give over my lusts, and yet will keepe such company as hee did before,
For a man to say, I will give over my Lustiest, and yet will keep such company as he did before,
p-acp dt n1 pc-acp vvi, pns11 vmb vvi p-acp po11 n2, cc av vmb vvi d n1 c-acp pns31 vdd a-acp,
(13) part (DIV1)
365
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and use his old haunts, he doth but deceive himselfe, Prov. 22, 19. Make no freindship with an angry man,
and use his old haunts, he does but deceive himself, Curae 22, 19. Make no friendship with an angry man,
cc vvi po31 j n2, pns31 vdz p-acp vvi px31, np1 crd, crd vvb dx n1 p-acp dt j n1,
(13) part (DIV1)
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3113
and with a furious man thou shalt not goe, Prov. 23. 30 Benot amongst winebibbers, that is, and with a furious man thou shalt not go, Curae 23. 30 Benot among winebibbers, that is,
cc p-acp dt j n1 pns21 vm2 xx vvi, np1 crd crd np1 p-acp n2, cst vbz,
(13) part (DIV1)
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3114
if thou hast used this company, and usest it stil, thou fleest not occasions of sin;
if thou hast used this company, and usest it still, thou fleest not occasions of since;
cs pns21 vh2 vvn d n1, cc vv2 pn31 av, pns21 vv2 xx n2 pp-f n1;
(13) part (DIV1)
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3115
and therfore we must watch over our soules, the heart is deceitful above al things;
and Therefore we must watch over our Souls, the heart is deceitful above all things;
cc av pns12 vmb vvi p-acp po12 n2, dt n1 vbz j p-acp d n2;
(13) part (DIV1)
365
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3116
take heed to the beginning of your affections, and looke to the beginning of inordinate lusts,
take heed to the beginning of your affections, and look to the beginning of inordinate Lustiest,
vvb n1 p-acp dt n-vvg pp-f po22 n2, cc vvi p-acp dt n-vvg pp-f j n2,
(13) part (DIV1)
365
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3117
when you see it rising, if you perceive but a glimpse of it, quench and resist it, else it will cost you a great deale of more paines afterwards:
when you see it rising, if you perceive but a glimpse of it, quench and resist it, Else it will cost you a great deal of more pains afterwards:
c-crq pn22 vvb pn31 vvg, cs pn22 vvb p-acp dt n1 pp-f pn31, vvb cc vvi pn31, av pn31 vmb vvi pn22 dt j n1 pp-f dc n2 av:
(13) part (DIV1)
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3118
the affections by little and little giving way to them, will soone get strength, if you let them alone, you set your hearts and minds on fire:
the affections by little and little giving Way to them, will soon get strength, if you let them alone, you Set your hearts and minds on fire:
dt n2 p-acp j cc av-j vvg n1 p-acp pno32, vmb av vvi n1, cs pn22 vvb pno32 av-j, pn22 vvb po22 n2 cc n2 p-acp n1:
(13) part (DIV1)
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3119
A man that is full of anger, or any passion, knowes not how to help himselfe,
A man that is full of anger, or any passion, knows not how to help himself,
dt n1 cst vbz j pp-f n1, cc d n1, vvz xx c-crq pc-acp vvi px31,
(13) part (DIV1)
365
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3120
so dangerous is it to give way to affections, that they carry a man unawares to inordinatenesse;
so dangerous is it to give Way to affections, that they carry a man unawares to inordinateness;
av j vbz pn31 pc-acp vvi n1 p-acp n2, cst pns32 vvb dt n1 av-j p-acp n1;
(13) part (DIV1)
365
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3121
the best way therefore is to quench it at first;
the best Way Therefore is to quench it At First;
dt js n1 av vbz pc-acp vvi pn31 p-acp ord;
(13) part (DIV1)
365
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3122
if you cannot quench it when it is a sparke, how will you doe when it is a flame? As you are to look to the beginning,
if you cannot quench it when it is a spark, how will you do when it is a flame? As you Are to look to the beginning,
cs pn22 vmbx vvi pn31 c-crq pn31 vbz dt n1, q-crq vmb pn22 vdi c-crq pn31 vbz dt n1? p-acp pn22 vbr pc-acp vvi p-acp dt n1,
(13) part (DIV1)
365
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3123
so take heed of making false truces with them; for inordinate affections doe more hurt by ambushes and secret invasions, then by open warre,
so take heed of making false truces with them; for inordinate affections do more hurt by Ambushes and secret invasions, then by open war,
av vvb n1 pp-f vvg j n2 p-acp pno32; c-acp j n2 vdb dc n1 p-acp n2 cc j-jn n2, av p-acp j n1,
(13) part (DIV1)
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3124
therefore looke to them on every side, lest they rob you of grace before you are aware.
Therefore look to them on every side, lest they rob you of grace before you Are aware.
av vvb p-acp pno32 p-acp d n1, cs pns32 vvb pn22 pp-f n1 p-acp pn22 vbr j.
(13) part (DIV1)
365
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3125
The seventh cause of inordinate affections, is, the root whereon they grow, labor to see the root, and remove it:
The seventh cause of inordinate affections, is, the root whereon they grow, labour to see the root, and remove it:
dt ord n1 pp-f j n2, vbz, dt n1 c-crq pns32 vvb, n1 pc-acp vvi dt n1, cc vvb pn31:
(13) part (DIV1)
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3126
if one affection doe distemper the mind, it drawes on another distemper, and you cannot lessen that latter inordinatenesse,
if one affection do distemper the mind, it draws on Another distemper, and you cannot lessen that latter inordinateness,
cs crd n1 vdb vvi dt n1, pn31 vvz p-acp j-jn n1, cc pn22 vmbx vvi cst d n1,
(13) part (DIV1)
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3127
unlesse you weaken the former, which was the roote of it. As for example;
unless you weaken the former, which was the root of it. As for Exampl;
cs pn22 vvi dt j, r-crq vbds dt n1 pp-f pn31. p-acp p-acp n1;
(13) part (DIV1)
366
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3128
Anger growes upon pride, you shal never lessen or cure that affection of anger, except you weaken pride:
Anger grows upon pride, you shall never lessen or cure that affection of anger, except you weaken pride:
n1 vvz p-acp n1, pn22 vmb av-x vvi cc vvi d n1 pp-f n1, c-acp pn22 vvi n1:
(13) part (DIV1)
366
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3129
Now pride causeth anger and contention, Ionah was angry, whence came it but from his pride? when a man through pride knowes not himselfe, he forgets God;
Now pride Causes anger and contention, Jonah was angry, whence Come it but from his pride? when a man through pride knows not himself, he forgets God;
av n1 vvz n1 cc n1, np1 vbds j, q-crq vvd pn31 p-acp p-acp po31 n1? c-crq dt n1 p-acp n1 vvz xx px31, pns31 vvz np1;
(13) part (DIV1)
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3130
And this man that forgets God, will bee violent in his griefe, in his complaints, in his feares, in his desires,
And this man that forgets God, will be violent in his grief, in his complaints, in his fears, in his Desires,
cc d n1 cst vvz np1, vmb vbi j p-acp po31 n1, p-acp po31 n2, p-acp po31 n2, p-acp po31 n2,
(13) part (DIV1)
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3131
and will never be healed, till he be humbled; and brought to a base estimation of himselfe.
and will never be healed, till he be humbled; and brought to a base estimation of himself.
cc vmb av-x vbi vvn, c-acp pns31 vbb vvn; cc vvd p-acp dt j n1 pp-f px31.
(13) part (DIV1)
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3132
Lastly, I would have you to know, that God is the onely Agent in this worke of mortification:
Lastly, I would have you to know, that God is the only Agent in this work of mortification:
ord, pns11 vmd vhi pn22 pc-acp vvi, cst np1 vbz dt j n1 p-acp d n1 pp-f n1:
(13) part (DIV1)
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3133
and therefore have dependance upon God, for it is Gods Spirit that must cause a man to mortifie:
and Therefore have dependence upon God, for it is God's Spirit that must cause a man to mortify:
cc av vhb n1 p-acp np1, c-acp pn31 vbz ng1 n1 cst vmb vvi dt n1 pc-acp vvi:
(13) part (DIV1)
367
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3134
man is not able of himselfe, except God perswade him, Psal. 33. 13, 14. Except the Lord speake once and twice to us, we will not regard it:
man is not able of himself, except God persuade him, Psalm 33. 13, 14. Except the Lord speak once and twice to us, we will not regard it:
n1 vbz xx j pp-f px31, c-acp np1 vvi pno31, np1 crd crd, crd j dt n1 vvb a-acp cc av p-acp pno12, pns12 vmb xx vvi pn31:
(13) part (DIV1)
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3135
Paul was troubled with a strong affection, what doth he? he goes to God, and prayes to him to take away that strong mist; Paul was troubled with a strong affection, what does he? he Goes to God, and prays to him to take away that strong missed;
np1 vbds vvn p-acp dt j n1, q-crq vdz pns31? pns31 vvz p-acp np1, cc vvz p-acp pno31 pc-acp vvi av d j n1;
(13) part (DIV1)
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3136
and so must we doe, pray to God in Faith, doe but beleeve, and we shall have our requests granted:
and so must we do, pray to God in Faith, do but believe, and we shall have our requests granted:
cc av vmb pns12 vdi, vvb p-acp np1 p-acp n1, vdb p-acp vvi, cc pns12 vmb vhi po12 n2 vvn:
(13) part (DIV1)
367
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3137
continue in prayer, and hold out without wearinesse, and bee your affections what they will bee, yea, never so strong;
continue in prayer, and hold out without weariness, and be your affections what they will be, yea, never so strong;
vvb p-acp n1, cc vvb av p-acp n1, cc vbb po22 n2 r-crq pns32 vmb vbi, uh, av-x av j;
(13) part (DIV1)
367
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3138
such as you thought would never be mortified, yet you shall overcome them. The last use that is drawne from hence, is this;
such as you Thought would never be mortified, yet you shall overcome them. The last use that is drawn from hence, is this;
d c-acp pn22 n1 vmd av-x vbi vvn, av pn22 vmb vvi pno32. dt ord n1 cst vbz vvn p-acp av, vbz d;
(13) part (DIV1)
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3139
if inordinate affections are to bee mortified, then is any excesse in any desire sinfull, and for which wee ought sharply to reprove our selves: if inordinate affections Are to be mortified, then is any excess in any desire sinful, and for which we ought sharply to reprove our selves:
cs j n2 vbr pc-acp vbi vvn, av vbz d n1 p-acp d n1 j, cc p-acp r-crq pns12 vmd av-j pc-acp vvi po12 n2:
(13) part (DIV1)
368
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3140
many grieve for some or other temporall things, this is moderate, when they can yet joy in other things;
many grieve for Some or other temporal things, this is moderate, when they can yet joy in other things;
d vvb p-acp d cc j-jn j n2, d vbz j, c-crq pns32 vmb av vvi p-acp j-jn n2;
(13) part (DIV1)
368
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3141
so we qualifie our griefes with joyes, and our joyes with griefes; we are not inordinate:
so we qualify our griefs with Joys, and our Joys with griefs; we Are not inordinate:
av pns12 vvi po12 n2 p-acp n2, cc po12 n2 p-acp n2; pns12 vbr xx j:
(13) part (DIV1)
368
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3142
but we are to take heed of excesse in them, for that makes them sinful;
but we Are to take heed of excess in them, for that makes them sinful;
cc-acp pns12 vbr pc-acp vvi n1 pp-f n1 p-acp pno32, c-acp cst vvz pno32 j;
(13) part (DIV1)
368
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3143
as our over-grieving at losses and crosses, our over-loving of earthly things, too much delight in sports;
as our Over-grieving At losses and Crosses, our Overloving of earthly things, too much delight in sports;
c-acp po12 j p-acp n2 cc n2, po12 j pp-f j n2, av d n1 p-acp n2;
(13) part (DIV1)
368
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3144
These are turned into sinne to us, affections are set in the heart for the safegard of the soule;
These Are turned into sin to us, affections Are Set in the heart for the safeguard of the soul;
d vbr vvn p-acp n1 p-acp pno12, n2 vbr vvn p-acp dt n1 p-acp dt n1 pp-f dt n1;
(13) part (DIV1)
368
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3145
a foole indeed, for want of skill may hurt himselfe with them, but he that is skilfull, knowes how to use them without prejudice to himselfe;
a fool indeed, for want of skill may hurt himself with them, but he that is skilful, knows how to use them without prejudice to himself;
dt n1 av, p-acp n1 pp-f n1 vmb vvi px31 p-acp pno32, cc-acp pns31 cst vbz j, vvz c-crq pc-acp vvi pno32 p-acp n1 p-acp px31;
(13) part (DIV1)
368
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3146
and if they bee thus well used, they are very serviceable to the soule; but if they be once strong headed, that is, get the bridle betweene their teeth,
and if they be thus well used, they Are very serviceable to the soul; but if they be once strong headed, that is, get the bridle between their teeth,
cc cs pns32 vbb av av vvn, pns32 vbr av j p-acp dt n1; cc-acp cs pns32 vbb a-acp j vvn, cst vbz, vvb dt n1 p-acp po32 n2,
(13) part (DIV1)
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3147
so as they will not bee ruled; then they prove hurtfull unto us. Marke what the Wiseman saith of the lust of uncleannesse;
so as they will not be ruled; then they prove hurtful unto us. Mark what the Wiseman Says of the lust of uncleanness;
av c-acp pns32 vmb xx vbi vvn; av pns32 vvb j p-acp pno12. n1 q-crq dt n1 vvz pp-f dt n1 pp-f n1;
(13) part (DIV1)
368
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3148
and it is true of all such lusts, the strong man is slaine by them: therefore, fight against the lusts of uncleane and inordinate affections.
and it is true of all such Lustiest, the strong man is slain by them: Therefore, fight against the Lustiest of unclean and inordinate affections.
cc pn31 vbz j pp-f d d n2, dt j n1 vbz vvn p-acp pno32: av, vvb p-acp dt n2 pp-f j cc j n2.
(13) part (DIV1)
368
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3149
And that you may doe it, and bee willing to part with them, marke these motives following.
And that you may do it, and be willing to part with them, mark these motives following.
cc cst pn22 vmb vdi pn31, cc vbi j pc-acp vvi p-acp pno32, vvb d n2 vvg.
(13) part (DIV1)
368
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3150
The first motive I take out of 1 Tim. 6. 10. The Apostle speaking of covetousnesse, cals it;
The First motive I take out of 1 Tim. 6. 10. The Apostle speaking of covetousness, calls it;
dt ord n1 pns11 vvb av pp-f crd np1 crd crd dt np1 vvg pp-f n1, vvz pn31;
(13) part (DIV1)
369
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3151
the roote of all evill, &c. and what may be said of this, may be said of any other sinne very truely; this is one motive:the root of all evil, etc. and what may be said of this, may be said of any other sin very truly; this is one motive:
dt n1 pp-f d n-jn, av cc q-crq vmb vbi vvn pp-f d, vmb vbi vvn pp-f d j-jn n1 av av-j; d vbz crd n1:
(13) part (DIV1)
369
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3152
inordinate affections promise profit and contentment, and yet will pierce you through with many sorrowes, that is, it taketh away the health and tranquillity of the soule;
inordinate affections promise profit and contentment, and yet will pierce you through with many sorrows, that is, it Takes away the health and tranquillity of the soul;
j n2 vvb n1 cc n1, cc av vmb vvi pn22 p-acp p-acp d n2, cst vbz, pn31 vvz av dt n1 cc n1 pp-f dt n1;
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even as the worme doth eate the same tree, that doth breed it. And looke, as the inward heat of an ague is worse than the outward heat;
even as the worm does eat the same tree, that does breed it. And look, as the inward heat of an ague is Worse than the outward heat;
av c-acp dt n1 vdz vvi dt d n1, cst vdz vvi pn31. cc vvb, c-acp dt j n1 pp-f dt n1 vbz jc cs dt j n1;
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so these inward ulcers of the soule and affections doe trouble us, and pierce us more than any outward grievance, whatsover, that can assault the body:
so these inward ulcers of the soul and affections do trouble us, and pierce us more than any outward grievance, whatsoever, that can assault the body:
av d j n2 pp-f dt n1 cc n2 vdb vvi pno12, cc vvb pno12 dc cs d j n1, r-crq, cst vmb vvi dt n1:
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let a man have houses in the City, goodly gardens, orchards, lands and all contentments on every side;
let a man have houses in the city, goodly gardens, orchards, Lands and all contentment's on every side;
vvb dt n1 vhi n2 p-acp dt n1, j n2, n2, n2 cc d n2 p-acp d n1;
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yet, his inordinate affections doe not suffer him to enjoy any one of these, nay, not to enjoy himselfe, hee cannot converse, talke or meditate with himselfe, it makes a man to be wearisome to himselfe, it hinders a man altogether from doing that which is good:
yet, his inordinate affections do not suffer him to enjoy any one of these, nay, not to enjoy himself, he cannot converse, talk or meditate with himself, it makes a man to be wearisome to himself, it hinders a man altogether from doing that which is good:
av, po31 j n2 vdb xx vvi pno31 pc-acp vvi d crd pp-f d, uh-x, xx pc-acp vvi px31, pns31 vmbx vvi, vvb cc vvi p-acp px31, pn31 vvz dt n1 pc-acp vbi j p-acp px31, pn31 vvz dt n1 av p-acp vdg d r-crq vbz j:
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one disease of the body is enough to take away all comforts outwardly, that a man hath; one disease of the body is enough to take away all comforts outwardly, that a man hath;
crd n1 pp-f dt n1 vbz av-d pc-acp vvi av d n2 av-j, cst dt n1 vhz;
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and one inordinate affection of the soule takes away all pleasure and contentment within; let a man bee sicke, neither rich cloathes, nor a faire chamber, can comfort him;
and one inordinate affection of the soul Takes away all pleasure and contentment within; let a man be sick, neither rich clothes, nor a fair chamber, can Comfort him;
cc crd j n1 pp-f dt n1 vvz av d n1 cc n1 p-acp; vvb dt n1 vbi j, dx j n2, ccx dt j n1, vmb vvi pno31;
(13) part (DIV1)
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so let a man have but one inordinate passion, all other things are nothing to him;
so let a man have but one inordinate passion, all other things Are nothing to him;
av vvb dt n1 vhb p-acp crd j n1, d j-jn n2 vbr pix p-acp pno31;
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he takes no pleasure in them.
he Takes no pleasure in them.
pns31 vvz dx n1 p-acp pno32.
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369
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The second motive is taken from that of Salomon, A mans spirit will beare his infirmities,
The second motive is taken from that of Solomon, A men Spirit will bear his infirmities,
dt ord n1 vbz vvn p-acp d pp-f np1, dt ng1 n1 vmb vvi po31 n2,
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but a wounded spirit, who can beare? that is, this doth make a man unable to beare any thing else: but a wounded Spirit, who can bear? that is, this does make a man unable to bear any thing Else:
cc-acp dt j-vvn n1, r-crq vmb vvi? cst vbz, d vdz vvi dt n1 j-u pc-acp vvi d n1 av:
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for example, a strong love set upon the things of this life, wounds the soule;
for Exampl, a strong love Set upon the things of this life, wounds the soul;
p-acp n1, dt j n1 vvn p-acp dt n2 pp-f d n1, vvz dt n1;
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and so makes it unable to beare the least losse of any of them, it deads the heart within a man:
and so makes it unable to bear the least loss of any of them, it deads the heart within a man:
cc av vvz pn31 j pc-acp vvi dt ds n1 pp-f d pp-f pno32, pn31 n2-j dt n1 p-acp dt n1:
(13) part (DIV1)
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So immoderate griefe addes affliction to affliction;
So immoderate grief adds affliction to affliction;
av j n1 vvz n1 p-acp n1;
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Immoderate feares are worse than the thing feared, whereas otherwise, afflictions are nothing grievous, if they be rightly used:
Immoderate fears Are Worse than the thing feared, whereas otherwise, afflictions Are nothing grievous, if they be rightly used:
j n2 vbr jc cs dt n1 vvd, cs av, n2 vbr pix j, cs pns32 vbb av-jn vvn:
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Paul was in prison, and so were Ioseph's Brethren, yet you see the difference;Paul was in prison, and so were Joseph's Brothers, yet you see the difference;
np1 vbds p-acp n1, cc av vbdr ng1 n2, av pn22 vvb dt n1;
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the one full of Joy, the other full of griefe and sorrow, because they had sinned;
the one full of Joy, the other full of grief and sorrow, Because they had sinned;
dt crd j pp-f n1, dt j-jn j pp-f n1 cc n1, c-acp pns32 vhd vvn;
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their consciences were not whole, they could not beare their burthen:
their Consciences were not Whole, they could not bear their burden:
po32 n2 vbdr xx j-jn, pns32 vmd xx vvi po32 n1:
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therefore, looke to your affections, that you may passe through the changes of this life with more comfort,
Therefore, look to your affections, that you may pass through the changes of this life with more Comfort,
av, vvb p-acp po22 n2, cst pn22 vmb vvi p-acp dt n2 pp-f d n1 p-acp dc n1,
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if you cannot bring your minde to the doing of this, then bring those things to your mind, labor to mortifie them,
if you cannot bring your mind to the doing of this, then bring those things to your mind, labour to mortify them,
cs pn22 vmbx vvi po22 n1 p-acp dt vdg pp-f d, av vvb d n2 p-acp po22 n1, vvb pc-acp vvi pno32,
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and that is the best way to bring your mindes to the things;
and that is the best Way to bring your minds to the things;
cc d vbz dt js n1 pc-acp vvi po22 n2 p-acp dt n2;
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my meaning is, if you cannot bring your minde to love worldly pleasure and contentments lesse, mortifie them to your mind, that is, looke not at them, as pleasures or contentments;
my meaning is, if you cannot bring your mind to love worldly pleasure and contentment's less, mortify them to your mind, that is, look not At them, as pleasures or contentment's;
po11 n1 vbz, cs pn22 vmbx vvi po22 n1 pc-acp vvi j n1 cc n2 av-dc, vvi pno32 p-acp po22 n1, cst vbz, vvb xx p-acp pno32, c-acp n2 cc n2;
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if you must love them, let them seeme lesse lovely to you: dye to them in affection, or else, let them dye to you in apprehension;
if you must love them, let them seem less lovely to you: die to them in affection, or Else, let them die to you in apprehension;
cs pn22 vmb vvi pno32, vvb pno32 vvi av-dc j p-acp pn22: vvb p-acp pno32 p-acp n1, cc av, vvb pno32 vvi p-acp pn22 p-acp n1;
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True indeed, without Gods over-ruling Power, we can doe nothing;
True indeed, without God's overruling Power, we can do nothing;
j av, p-acp npg1 j n1, pns12 vmb vdi pix;
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yet wee must use the meanes, as we see in the casting of a dye, it is not in us to win as we please,
yet we must use the means, as we see in the casting of a die, it is not in us to win as we please,
av pns12 vmb vvi dt n2, c-acp pns12 vvb p-acp dt n-vvg pp-f dt n1, pn31 vbz xx p-acp pno12 pc-acp vvi c-acp pns12 vvb,
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but yet the playing of the cast is requisite;
but yet the playing of the cast is requisite;
cc-acp av dt vvg pp-f dt n1 vbz j;
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so the mortifying of the affections, it is not in us, yet we must use the meanes for to doe it;
so the mortifying of the affections, it is not in us, yet we must use the means for to do it;
av dt vvg pp-f dt n2, pn31 vbz xx p-acp pno12, av pns12 vmb vvi dt n2 p-acp pc-acp vdi pn31;
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let us not give satisfaction to any lust, but hinder it to our powers:
let us not give satisfaction to any lust, but hinder it to our Powers:
vvb pno12 xx vvi n1 p-acp d n1, cc-acp vvb pn31 p-acp po12 n2:
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it is a shame for us to have our hearts affected with any sinnefull lusts, were wee more carefull of our soules, these inordinate affections would bee more broken and kept downe by us.
it is a shame for us to have our hearts affected with any sinful Lustiest, were we more careful of our Souls, these inordinate affections would be more broken and kept down by us.
pn31 vbz dt n1 p-acp pno12 pc-acp vhi po12 n2 vvn p-acp d j n2, vbdr pns12 av-dc j pp-f po12 n2, d j n2 vmd vbi av-dc vvn cc vvn a-acp p-acp pno12.
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Beleeve it, strong affections breed strong afflictions, and say, thou shouldest have riches and contenment in earthly things,
Believe it, strong affections breed strong afflictions, and say, thou Shouldst have riches and contentment in earthly things,
vvb pn31, j n2 vvb j n2, cc vvi, pns21 vmd2 vhi n2 cc n1 p-acp j n2,
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and yet have inordinate affections, this is no helpe for thee, it is but an applying of an outward plaister to an inward sore, that will doe it no good.
and yet have inordinate affections, this is no help for thee, it is but an applying of an outward plaster to an inward soar, that will do it not good.
cc av vhb j n2, d vbz dx n1 p-acp pno21, pn31 vbz p-acp dt vvg pp-f dt j n1 p-acp dt j n1, cst vmb vdi pn31 xx j.
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The third motive is taken from 1 Timothy 6. 9. the Apostle speaketh there of the desire of riches, he saith, that it breedeth many foolish and hurtfull lusts, in that regard, wee should mortifie them,
The third motive is taken from 1 Timothy 6. 9. the Apostle speaks there of the desire of riches, he Says, that it breeds many foolish and hurtful Lustiest, in that regard, we should mortify them,
dt ord n1 vbz vvn p-acp crd np1 crd crd dt n1 vvz a-acp pp-f dt n1 pp-f n2, pns31 vvz, cst pn31 vvz d j cc j n2, p-acp d n1, pns12 vmd vvi pno32,
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because they are foolish lusts, and foolish, because hurtfull;
Because they Are foolish Lustiest, and foolish, Because hurtful;
c-acp pns32 vbr j n2, cc j, c-acp j;
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when a man hurts himselfe out of some mistake, or by his owne heedlessenesse, hee is properly said to be a foole:
when a man hurts himself out of Some mistake, or by his own heedlessenesse, he is properly said to be a fool:
c-crq dt n1 vvz px31 av pp-f d n1, cc p-acp po31 d n1, pns31 vbz av-j vvn pc-acp vbi dt n1:
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It is properly folly, when a man hurts himselfe, whil'st he seekes to doe himselfe most good;
It is properly folly, when a man hurts himself, whilst he seeks to do himself most good;
pn31 vbz av-j n1, c-crq dt n1 vvz px31, cs pns31 vvz pc-acp vdi px31 av-ds j;
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wee seeke to doe our selves good, when we give satisfaction to every lust, but yet we hurt our selves;
we seek to do our selves good, when we give satisfaction to every lust, but yet we hurt our selves;
pns12 vvb pc-acp vdi po12 n2 j, c-crq pns12 vvb n1 p-acp d n1, cc-acp av pns12 vvb po12 n2;
(13) part (DIV1)
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strange affections invite us to sinne, and sinne brings to misery; and thus they are hurtfull.
strange affections invite us to sin, and sin brings to misery; and thus they Are hurtful.
j n2 vvb pno12 p-acp n1, cc n1 vvz p-acp n1; cc av pns32 vbr j.
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371
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3189
Shun them therefore, seeing God hath appointed them to be mortified, let us mortifie them;
Shun them Therefore, seeing God hath appointed them to be mortified, let us mortify them;
vvb pno32 av, vvg np1 vhz vvn pno32 pc-acp vbi vvn, vvb pno12 vvi pno32;
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3190
whatsoever God hath appointed to be mortified, and we will not doe, it is as hurtfull for us,
whatsoever God hath appointed to be mortified, and we will not do, it is as hurtful for us,
r-crq np1 vhz vvn pc-acp vbi vvn, cc pns12 vmb xx vdi, pn31 vbz a-acp j p-acp pno12,
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as Achans wedge was to Achan; which is called a cursed thing: And so every unmortified lust is a cursed thing. Take we heed of it.
as Achans wedge was to achan; which is called a cursed thing: And so every unmortified lust is a cursed thing. Take we heed of it.
c-acp np1 n1 vbds p-acp np1; r-crq vbz vvn dt vvd n1: cc av d vvn n1 vbz dt j-vvn n1. vvb pns12 vvb pp-f pn31.
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The fourth motive is this, because inordinatenesse of affections hinders us in the doing of the good actions, wherein our happinesse doth consist, they make the faculties of the soule unfit to doe the things they should doe:
The fourth motive is this, Because inordinateness of affections hinders us in the doing of the good actions, wherein our happiness does consist, they make the faculties of the soul unfit to do the things they should do:
dt ord n1 vbz d, c-acp n1 pp-f n2 vvz pno12 p-acp dt vdg pp-f dt j n2, c-crq po12 n1 vdz vvi, pns32 vvb dt n2 pp-f dt n1 j pc-acp vdi dt n2 pns32 vmd vdi:
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as Iames 1. 20. the wrath of man worketh not the righteousnesse of God; that is, it disableth a man to worke that righteousnesse, he should doe;
as James 1. 20. the wrath of man works not the righteousness of God; that is, it disableth a man to work that righteousness, he should do;
c-acp np1 crd crd dt n1 pp-f n1 vvz xx dt n1 pp-f np1; cst vbz, pn31 vvz dt n1 pc-acp vvi d n1, pns31 vmd vdi;
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and what may be said of wrath, may be said of any other affection; As of malice, 1 Pet. 2. 1. wherefore laying aside all malice, &c: that is,
and what may be said of wrath, may be said of any other affection; As of malice, 1 Pet. 2. 1. Wherefore laying aside all malice, etc.: that is,
cc q-crq vmb vbi vvn pp-f n1, vmb vbi vvn pp-f d j-jn n1; c-acp pp-f n1, crd np1 crd crd c-crq vvg av d n1, av: cst vbz,
(13) part (DIV1)
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while these are in you, you cannot heare the Word as ye ought;
while these Are in you, you cannot hear the Word as you ought;
cs d vbr p-acp pn22, pn22 vmbx vvi dt n1 c-acp pn22 vmd;
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So for inordinate desire of gaine, Ezek. 31. the reason why the people heard without profit, was,
So for inordinate desire of gain, Ezekiel 31. the reason why the people herd without profit, was,
av p-acp j n1 pp-f n1, np1 crd dt n1 c-crq dt n1 vvn p-acp n1, vbds,
(13) part (DIV1)
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because their hearts went after their covetousnesse: mortifie these lusts, and then you shall goe with ease and safety in the way of godlinesse,
Because their hearts went After their covetousness: mortify these Lustiest, and then you shall go with ease and safety in the Way of godliness,
c-acp po32 n2 vvd p-acp po32 n1: vvi d n2, cc cs pn22 vmb vvi p-acp n1 cc n1 p-acp dt n1 pp-f n1,
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yea, we shall be carried to it, as a boate is with winde, with all facility and expeditenesse.
yea, we shall be carried to it, as a boat is with wind, with all facility and expediteness.
uh, pns12 vmb vbi vvn p-acp pn31, c-acp dt n1 vbz p-acp n1, p-acp d n1 cc n1.
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The fift motive is, because of the shame and dishonour they doe bring men into;
The fift motive is, Because of the shame and dishonour they do bring men into;
dt ord n1 vbz, c-acp pp-f dt n1 cc vvb pns32 vdb vvi n2 p-acp;
(13) part (DIV1)
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men are afraid of shame in other things, it were to be wished, they were so afraid of shame in this:
men Are afraid of shame in other things, it were to be wished, they were so afraid of shame in this:
n2 vbr j pp-f n1 p-acp j-jn n2, pn31 vbdr pc-acp vbi vvn, pns32 vbdr av j pp-f n1 p-acp d:
(13) part (DIV1)
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Every inordinate affection is a short drunkennesse, and it brings the drunkards shame to a man;
Every inordinate affection is a short Drunkenness, and it brings the drunkards shame to a man;
d j n1 vbz dt j n1, cc pn31 vvz dt ng1 n1 p-acp dt n1;
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drunkennes discloseth all, and so, if there be any corruption in the heart, inordinate affection drawes it forth.
Drunkenness discloseth all, and so, if there be any corruption in the heart, inordinate affection draws it forth.
n1 vvz d, cc av, cs pc-acp vbb d n1 p-acp dt n1, j n1 vvz pn31 av.
(13) part (DIV1)
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Every man is ashamed of indiscreetnesse in his carriage, now, what is the cause of indiscreetnesse? it is the defect of wisedome, either the forgetfulnesse or not heeding of the time, place or action we are about;
Every man is ashamed of indiscreetness in his carriage, now, what is the cause of indiscreetness? it is the defect of Wisdom, either the forgetfulness or not heeding of the time, place or actium we Are about;
np1 n1 vbz j pp-f n1 p-acp po31 n1, av, q-crq vbz dt n1 pp-f n1? pn31 vbz dt n1 pp-f n1, d dt n1 cc xx vvg pp-f dt n1, n1 cc n1 pns12 vbr a-acp;
(13) part (DIV1)
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and what makes this forgetfulnes? It is the drunkennes of passion.
and what makes this forgetfulness? It is the Drunkenness of passion.
cc q-crq vvz d n1? pn31 vbz dt n1 pp-f n1.
(13) part (DIV1)
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3205
When the Apostle Iames would shew, who was a wise man, he saith, he will shew out a good conversation in his works;
When the Apostle James would show, who was a wise man, he Says, he will show out a good Conversation in his works;
c-crq dt n1 np1 vmd vvi, r-crq vbds dt j n1, pns31 vvz, pns31 vmb vvi av dt j n1 p-acp po31 n2;
(13) part (DIV1)
373
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there will be meekenes and gentlenesse in his carriage and behaviour; there will be meekness and gentleness in his carriage and behaviour;
a-acp vmb vbi n1 cc n1 p-acp po31 n1 cc n1;
(13) part (DIV1)
373
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3207
but, if there be any envy or strife in the hart, this shews a man to be but a weak creature:
but, if there be any envy or strife in the heart, this shows a man to be but a weak creature:
cc-acp, cs pc-acp vbb d n1 cc n1 p-acp dt n1, d vvz dt n1 pc-acp vbi p-acp dt j n1:
(13) part (DIV1)
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3208
whereas on the contrary, it is an honour in a man to passe by an infirmity;
whereas on the contrary, it is an honour in a man to pass by an infirmity;
cs p-acp dt n-jn, pn31 vbz dt n1 p-acp dt n1 pc-acp vvi p-acp dt n1;
(13) part (DIV1)
373
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3209
That is a signe of a strong man, that is able to overcome himselfe.
That is a Signen of a strong man, that is able to overcome himself.
cst vbz dt n1 pp-f dt j n1, cst vbz j pc-acp vvi px31.
(13) part (DIV1)
373
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3210
The sixth motive is, because they blind the reason and Iudgement, which should be the guide of all our actions in the course of this life;
The sixth motive is, Because they blind the reason and Judgement, which should be the guide of all our actions in the course of this life;
dt ord n1 vbz, c-acp pns32 vvb dt n1 cc n1, r-crq vmd vbi dt n1 pp-f d po12 n2 p-acp dt n1 pp-f d n1;
(13) part (DIV1)
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3211
that which is said of bribery, that it blinds men; and that the affection to the bribe makes the sinne a great deale more;
that which is said of bribery, that it blinds men; and that the affection to the bribe makes the sin a great deal more;
cst r-crq vbz vvn pp-f n1, cst pn31 vvz n2; cc d dt n1 p-acp dt n1 vvz dt n1 dt j n1 av-dc;
(13) part (DIV1)
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3212
The like may bee said of other sins;
The like may be said of other Sins;
dt j vmb vbi vvn pp-f j-jn n2;
(13) part (DIV1)
374
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3213
As long as passion rageth, thou canst neither judge of thine owne nor of others faults:
As long as passion rages, thou Canst neither judge of thine own nor of Others Faults:
c-acp av-j c-acp n1 vvz, pns21 vm2 av-dx vvi pp-f po21 d ccx pp-f ng2-jn n2:
(13) part (DIV1)
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3214
if thou wouldest judge of another mans fault, take away the beame that is in thine owne eye;
if thou Wouldst judge of Another men fault, take away the beam that is in thine own eye;
cs pns21 vmd2 vvi pp-f j-jn ng1 n1, vvb av dt n1 cst vbz p-acp po21 d n1;
(13) part (DIV1)
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3215
And so if thou wouldst judge of thine owne faults, these affections must not blind the mind and the reason,
And so if thou Wouldst judge of thine own Faults, these affections must not blind the mind and the reason,
cc av cs pns21 vmd2 vvi pp-f po21 d n2, d n2 vmb xx vvi dt n1 cc dt n1,
(13) part (DIV1)
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3216
for so they will hinder us in discerning good, and in doing any thing that is good;
for so they will hinder us in discerning good, and in doing any thing that is good;
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for, when the mind is corrupted, the will is corrupted;
for, when the mind is corrupted, the will is corrupted;
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and then, instead of walking in the wayes of God, wee walke in the pathes of sinne:
and then, instead of walking in the ways of God, we walk in the paths of sin:
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therefore, in regard of the safetie and security of our lives and actions, wee should mortifie these our affections.
Therefore, in regard of the safety and security of our lives and actions, we should mortify these our affections.
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HOW TO MORTIFIE COVETOVSNESSE. COLOSS. 3. 5. And Covetousnesse which is Idolatrie. COvetousnesse which is Idolatrie, that must bee mortified aswell as the other earthly members.
HOW TO MORTIFY COVETOVSNESSE. COLOSS. 3. 5. And Covetousness which is Idolatry. COvetousnesse which is Idolatry, that must be mortified aswell as the other earthly members.
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Now this Covetousnesse is nothing else but an inordinate and sinfull desire, either of getting or keeping wealth or money.
Now this Covetousness is nothing Else but an inordinate and sinful desire, either of getting or keeping wealth or money.
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The inordinate lusting after honours that is called Ambition, too much affecting of beauty, is called lustfulnesse.
The inordinate lusting After honours that is called Ambition, too much affecting of beauty, is called lustfulness.
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And Lust is an inordinate affection, which when it propoundeth riches for its object, it is called Covetousnesse, which is Idolatrie.
And Lust is an inordinate affection, which when it propoundeth riches for its Object, it is called Covetousness, which is Idolatry.
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Now Idolatrie consisteth in one of these three things.
Now Idolatry Consisteth in one of these three things.
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First, in worshipping the true God in a wrong manner, apprehending him as a Creature, giving that to himthat agreeth not with him.
First, in worshipping the true God in a wrong manner, apprehending him as a Creature, giving that to himthat agreeth not with him.
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Secondly, when as we make the Creature a God, by conceiving it under the Notion of a God,
Secondly, when as we make the Creature a God, by conceiving it under the Notion of a God,
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so did they who worshipped Iove, Mars, and those Heathens that worshipped the creatures as Gods.
so did they who worshipped Iove, Mars, and those heathens that worshipped the creatures as God's
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Thirdly, when we attribute that unto it which belongeth unto God:
Thirdly, when we attribute that unto it which belongeth unto God:
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as to trust in it, to delight in it, to put all our trust & confidence in it;
as to trust in it, to delight in it, to put all our trust & confidence in it;
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when as we think it can performe that unto us, which God onely can.
when as we think it can perform that unto us, which God only can.
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Now that Covetousnesse is Idolatrie, is meant, when as we thinke that riches can do that which God only can doe,
Now that Covetousness is Idolatry, is meant, when as we think that riches can do that which God only can do,
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as that they can doe us good or evill. If they are Gods (saith God) Let them doe good or evill.
as that they can do us good or evil. If they Are God's (Says God) Let them doe good or evil.
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God only doth good and evill, therfore he is distinguished from Idols, because they cannot do it, affections follow opinions, & practise followes affections.
God only does good and evil, Therefore he is distinguished from Idols, Because they cannot do it, affections follow opinions, & practice follows affections.
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Hebr. 11. 6. He that will come to God, must beleeue in him None will worship God, Hebrew 11. 6. He that will come to God, must believe in him None will worship God,
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unlesse they beleeve that God can comfort & relieve them in all their distresses;
unless they believe that God can Comfort & relieve them in all their Distresses;
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So when men have an opinion, that riches and wealth wil yeeld them comfort, be a strong tower of defence, to free them frō inconveniences, this makes them to trust in them, and this thought is Idolatry.
So when men have an opinion, that riches and wealth will yield them Comfort, be a strong tower of defence, to free them from inconveniences, this makes them to trust in them, and this Thought is Idolatry.
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There are two points of Doctrine that arise from these words. The first is this:
There Are two points of Doctrine that arise from these words. The First is this:
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That to seeke helpe and comfort, from any creature, or from Riches, and not from God alone, is vaine, and sinfull. The second is this:
That to seek help and Comfort, from any creature, or from Riches, and not from God alone, is vain, and sinful. The second is this:
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That Covetousnesse which is Idolatrie, is to be mortified.
That Covetousness which is Idolatry, is to be mortified.
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For the first, for to seeke any helpe or comfort from any Creature, and not from God alone, is vaine and sinnefull,
For the First, for to seek any help or Comfort from any Creature, and not from God alone, is vain and sinful,
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and it must needes bee so, because it is Idolatrie. Now in Idolatrie, there are three things,
and it must needs be so, Because it is Idolatry. Now in Idolatry, there Are three things,
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First, vanity and emptinesse, 1. Cor. 8. 4. An Idol is nothing in the world. Here is vanitie. Secondly, sinnefulnes:
First, vanity and emptiness, 1. Cor. 8. 4. an Idol is nothing in the world. Here is vanity. Secondly, sinnefulnes:
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There is no greater Sin then it is, and it is an extreame vaine, because we attribute that to it, which doth only belong to God, to thinke if that I am well,
There is no greater since then it is, and it is an extreme vain, Because we attribute that to it, which does only belong to God, to think if that I am well,
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and strong in friends, have a well bottomed estate, that my mountaine is strong on every side, I shall not be moued, This is sinf•ll and vaine;
and strong in Friends, have a well bottomed estate, that my mountain is strong on every side, I shall not be moved, This is sinf•ll and vain;
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you shall not live a whit the better, or happier for it; A strange Paradoxe contrarie to the opinion & practise of most men.
you shall not live a whit the better, or Happier for it; A strange Paradox contrary to the opinion & practice of most men.
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When we consult with our treasures, doe not we thinke that if we have such wealth,
When we consult with our treasures, do not we think that if we have such wealth,
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and such friends, that we should live more comfortablie and happily? There is no man but will answere, that he thinkes so.
and such Friends, that we should live more comfortably and happily? There is no man but will answer, that he thinks so.
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But yet my brethren, we are deceived, it is not so:
But yet my brothers, we Are deceived, it is not so:
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it belongs to God only to dispence of his Prerogatives, goodor evill. A horse is but a vaine thing (saith the Psalmist) to get a victorie, that is,
it belongs to God only to dispense of his Prerogatives, goodor evil. A horse is but a vain thing (Says the Psalmist) to get a victory, that is,
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though it be a thing as fit as can be in it selfe, yet if it be left to it selfe without God, it is but vaine, and can doe nothing.
though it be a thing as fit as can be in it self, yet if it be left to it self without God, it is but vain, and can do nothing.
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So I may say of riches, and other outward things; Riches are vaine, and honours, and friends are vaine to procure happinesse of themselves:
So I may say of riches, and other outward things; Riches Are vain, and honours, and Friends Are vain to procure happiness of themselves:
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So Physicke of it selfe is vaine to procure health without God, they are nothing worth, hee that thinkes otherwise erreth.So Physic of it self is vain to procure health without God, they Are nothing worth, he that thinks otherwise erreth.
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It was the follie of the Rich man, that hee thought so, and therefore sung a Requiem unto his soule.
It was the folly of the Rich man, that he Thought so, and Therefore sung a Requiem unto his soul.
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Eate drinke, and bee merry, O my soule, thou hast goods layd up for thee for many yeeres. Eat drink, and be merry, Oh my soul, thou hast goods laid up for thee for many Years.
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Hee did not thinke himselfe happy, because hee had any interest in God and his favour,
He did not think himself happy, Because he had any Interest in God and his favour,
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but because hee had aboundance of outward things, and therefore you see the end of all his happinesse, Thou foole, this night shall thy soule be taken from thee, and then what is become of all thy happinesse,
but Because he had abundance of outward things, and Therefore you see the end of all his happiness, Thou fool, this night shall thy soul be taken from thee, and then what is become of all thy happiness,
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Yet such is our folly, that most of us reflect on the meanes and on the creatures, and expect happinesse from them.
Yet such is our folly, that most of us reflect on the means and on the creatures, and expect happiness from them.
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But Christ tels us, they will not doe the deed; This night shall they take away thy soule, and then al thy happines is gone.
But christ tells us, they will not do the deed; This night shall they take away thy soul, and then all thy happiness is gone.
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The rich man thought before, he had beene sure as long as his wealth continued with him, that he needed not to expect any calamitie,
The rich man Thought before, he had been sure as long as his wealth continued with him, that he needed not to expect any calamity,
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but now he sees that hee built on a sandic foundation.
but now he sees that he built on a sandic Foundation.
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David, though a Holy man, being established in his Kingdome, having subdued all his Enemies and furnished himselfe with wealth, hee thought that his Mountaine was then made so strong, that it could not be moved, that to morrow should bee as yesterday, and much more aboundant.David, though a Holy man, being established in his Kingdom, having subdued all his Enemies and furnished himself with wealth, he Thought that his Mountain was then made so strong, that it could not be moved, that to morrow should be as yesterday, and much more abundant.
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But no sooner did God hide his face from him, but hee was troubled. To shew that it was not his riches and outward prosperitie that made him happy, but God onely.
But no sooner did God hide his face from him, but he was troubled. To show that it was not his riches and outward Prosperity that made him happy, but God only.
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So Dan. 5. 28. Belshazzer when as hee thought himselfe happy, being inuironed with his wives, Princes,So Dan. 5. 28. Belshazzar when as he Thought himself happy, being environed with his wives, Princes,
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and servants, when as hee praised the gods of silver, and the gods of gold, abounded with all outward prosperitie,
and Servants, when as he praised the God's of silver, and the God's of gold, abounded with all outward Prosperity,
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and reposed his happinesse in it, is accompted but a foole by Daniel, because he glorified not God, in whose hands his wealth and all his wayes were, and therefore he was destroyed.
and reposed his happiness in it, is accounted but a fool by daniel, Because he glorified not God, in whose hands his wealth and all his ways were, and Therefore he was destroyed.
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These things of themselves will not continue our lives, nor yet make us happy of themselves;
These things of themselves will not continue our lives, nor yet make us happy of themselves;
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wee take not one step of prosperitie, or adversity, but Gods hand doth lead us.
we take not one step of Prosperity, or adversity, but God's hand does led us.
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My brethren that heare mee this day, that have heretofore thought, that if you had such an estate, such learning, such ornaments,
My brothers that hear me this day, that have heretofore Thought, that if you had such an estate, such learning, such Ornament,
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and such friends, that then you were happy.
and such Friends, that then you were happy.
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To perswade you that it is not so, it would change your hopes and feares, your griefe and joy,
To persuade you that it is not so, it would change your hope's and fears, your grief and joy,
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and make you labour to be rich in faith, and in good workes.
and make you labour to be rich in faith, and in good works.
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It will be very hard to perswade you to this, yet we will doe what we can to perswade you,
It will be very hard to persuade you to this, yet we will do what we can to persuade you,
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and adde certaine reasons, which may perswade you to beleeve it to bee so;
and add certain Reasons, which may persuade you to believe it to be so;
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if God shall adde a blessing to them that joyne the operation of his Spirit with them to perswade you.
if God shall add a blessing to them that join the operation of his Spirit with them to persuade you.
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First this must needes be so, in regard of Gods all-sufficiencie, he alone is able to comfort without the Creatures helpe, else there were an insufficiencie,
First this must needs be so, in regard of God's All-sufficiency, he alone is able to Comfort without the Creatures help, Else there were an insufficiency,
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and narrownesse in him, and so then he should not be God, if he could not fill our desires every way,
and narrowness in him, and so then he should not be God, if he could not fill our Desires every Way,
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even as the Sunne should be defective, if it needed the helpe of Torches to give light.
even as the Sun should be defective, if it needed the help of Torches to give Light.
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God is blessed not onely in himselfe, but makes us all blessed: It is the ground of all the commandements.
God is blessed not only in himself, but makes us all blessed: It is the ground of all the Commandments.
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Thou shalt love and worship the Lord thy God, and him onely shalt thou serue. Wee must love him with all our hearts, with all our soules;Thou shalt love and worship the Lord thy God, and him only shalt thou serve. we must love him with all our hearts, with all our Souls;
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Let not the Creature have any jot of them, because all comfort is from God, Gen 17. 1. I am God all sufficient, walke before me,
Let not the Creature have any jot of them, Because all Comfort is from God, Gen 17. 1. I am God all sufficient, walk before me,
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and be perfect, that is, love me altogether, set your affection on none but mee, ye need not go unto the Creature, al is in me.and be perfect, that is, love me altogether, Set your affection on none but me, you need not go unto the Creature, all is in me.
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If the Creature could do any thing to make us happy and not God, then we might step out to it,
If the Creature could do any thing to make us happy and not God, then we might step out to it,
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but the Creature can doe nothing to it, God only is al sufficient to make you perfect every way;
but the Creature can do nothing to it, God only is all sufficient to make you perfect every Way;
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though that the Creatures be used by God, yet it is only God that makes you happy and gives you comfort and not the Creature.
though that the Creatures be used by God, yet it is only God that makes you happy and gives you Comfort and not the Creature.
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Secondly, it must needs be so, because of the vanity and emptinesse of the Creature, it can do nothing but as it is commanded by God, he is the Lord of hostes which commandeth all the Creatures,
Secondly, it must needs be so, Because of the vanity and emptiness of the Creature, it can do nothing but as it is commanded by God, he is the Lord of hosts which commands all the Creatures,
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as the General doth his armie; A man having the Creature to helpe him, it is by vertue of Gods commandement;
as the General does his army; A man having the Creature to help him, it is by virtue of God's Commandment;
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it is the vanitie of the Creature, that it can do nothing of it selfe, except there be an influence from God:
it is the vanity of the Creature, that it can do nothing of it self, except there be an influence from God:
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Look not then unto the creature it selfe, but to the influence, action, & application which it hath from Gods secret concurrence with it, what it is to have this concurrence & influence from the Creature, you may see it expressed in this Similitude. Take the hand it moves,
Look not then unto the creature it self, but to the influence, actium, & application which it hath from God's secret concurrence with it, what it is to have this concurrence & influence from the Creature, you may see it expressed in this Similitude. Take the hand it moves,
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because there is an imperceptible from the will that stirres it, so the Creature moving, and giving influence and comfort to us, it is Gods will it should doe so,
Because there is an imperceptible from the will that stirs it, so the Creature moving, and giving influence and Comfort to us, it is God's will it should do so,
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and so it is applied to this, or that action.
and so it is applied to this, or that actium.
cc av pn31 vbz vvn p-acp d, cc d n1.
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The artificer using a hatchet to make a stoole, or the like, there is an influence from his Art, that guides his hand and it;
The Artificer using a hatchet to make a stool, or the like, there is an influence from his Art, that guides his hand and it;
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So the Creatures working, is by a secret concourse from God, doing thus and thus.
So the Creatures working, is by a secret concourse from God, doing thus and thus.
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And to know that it is from God, you find a mutabilitie in the Creature, it workes not alwayes one way:
And to know that it is from God, you find a mUTABILITY in the Creature, it works not always one Way:
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Physicke and all other things are inconstant, sometimes it helpes, sometimesnot, yea many times when you have all the meanes,Physic and all other things Are inconstant, sometime it helps, sometimesnot, yea many times when you have all the means,
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then they faile, to shew that there is an influence from God, and that the creatures are vanishing, perishing, and inconstant.
then they fail, to show that there is an influence from God, and that the creatures Are vanishing, perishing, and inconstant.
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Thirdly, it must be so, because it is sinfull to looke for comfort from any thing but from God, because by this we attribute that to the Creature, which only belongs to God, which is Idolatrie.
Thirdly, it must be so, Because it is sinful to look for Comfort from any thing but from God, Because by this we attribute that to the Creature, which only belongs to God, which is Idolatry.
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The Creature steales away the heart in an imperceptible manner.
The Creature steals away the heart in an imperceptible manner.
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As Absalom stole away the peoples hearts from David, or as the Adulterer steales away the love of the wife from her husband;
As Absalom stole away the peoples hearts from David, or as the Adulterer steals away the love of the wife from her husband;
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It makes you serve the Creature, It makes you settle your affection upon the creatures,
It makes you serve the Creature, It makes you settle your affection upon the creatures,
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if they faile, you sorrow, if they come, ye joy, and yee doe this with all joy, all delight, all pleasure,
if they fail, you sorrow, if they come, you joy, and ye do this with all joy, all delight, all pleasure,
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and desire, this is a great sinne, nay, it is the greatest sinne; As adulterie is the greatest sinne, because it severs, and dissolves the marriage:
and desire, this is a great sin, nay, it is the greatest sin; As adultery is the greatest sin, Because it severs, and dissolves the marriage:
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so it is the greatest, because it severs us from God, and makes us cleave to the Creature.
so it is the greatest, Because it severs us from God, and makes us cleave to the Creature.
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The maine consectory and use from this, is to keepe you from lusting after worldly things;
The main consectory and use from this, is to keep you from lusting After worldly things;
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Men are never weary of seeking of them, but spend their whole time in getting of them,
Men Are never weary of seeking of them, but spend their Whole time in getting of them,
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and this is the reason why the things that belong to saluation, are so much neglected, Men spend so much time in a thousand other things and trifles,
and this is the reason why the things that belong to salvation, Are so much neglected, Men spend so much time in a thousand other things and trifles,
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and have no time at all to serue God in; They are busie about riches, honor, credit, or the things whereon their fancies doe pitch,
and have no time At all to serve God in; They Are busy about riches, honour, credit, or the things whereon their fancies do pitch,
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but if this be digested, it will teach you to seeke all from God, who disposeth all things,
but if this be digested, it will teach you to seek all from God, who Disposeth all things,
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and to whom the issues of life and death, of good or bad belong.
and to whom the issues of life and death, of good or bad belong.
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Consider with your selves and you shall finde, that the reason wherefore you doe seeke for outward content or comfort, is because you doe thinke it will do you good if you haue it,
Consider with your selves and you shall find, that the reason Wherefore you do seek for outward content or Comfort, is Because you do think it will do you good if you have it,
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or hurt if you have it not, but herein you erre, giving that to the Creature which onely belongs to God.
or hurt if you have it not, but herein you err, giving that to the Creature which only belongs to God.
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Esay 1. 23. If the Idoles bee Gods, let them doe good or evill, saith the Lord. Isaiah 1. 23. If the Idols be God's, let them do good or evil, Says the Lord.
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The scope of this place, is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire after earthly things, by shewing that they cannot doe us any good or hurt.
The scope of this place, is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire After earthly things, by showing that they cannot do us any good or hurt.
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Therefore God punished David exceedingly for numbring of the people, because hee thought that they could strengthen him against his enemies without Gods helpe,
Therefore God punished David exceedingly for numbering of the people, Because he Thought that they could strengthen him against his enemies without God's help,
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therefore Ierem. 23. 24. Thus saith the Lord.
Therefore Jeremiah 23. 24. Thus Says the Lord.
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Let not the wise man glory in his wisedome, neither let the mighty man glorie in his might, Let not the wise man glory in his Wisdom, neither let the mighty man glory in his might,
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nor the rich man glory in his riches.
nor the rich man glory in his riches.
ccx dt j n1 n1 p-acp po31 n2.
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But let him that glorieth, glory in this, that hee vnderstandeth and knoweth, that I am the Lord that executeth loving kindnesse, Iudgement, and righteousnesse in the earth. But let him that Glorieth, glory in this, that he understandeth and Knoweth, that I am the Lord that Executeth loving kindness, Judgement, and righteousness in the earth.
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As if he should have sayd, if these things could doe you good or hurt, there were some reason that you might seeke them,
As if he should have said, if these things could do you good or hurt, there were Some reason that you might seek them,
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but there is nothing in them that you should desire them, for it is I onely that execute judgement,
but there is nothing in them that you should desire them, for it is I only that execute judgement,
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and mercie, all good and evill is from mee, therefore Psal. 62. wee have this caveat given us, If riches increase, set not your hearts upon them, magnifie not your selues for them and in them, for all comfort is from God onely, else you might set your hearts on them,
and mercy, all good and evil is from me, Therefore Psalm 62. we have this caveat given us, If riches increase, Set not your hearts upon them, magnify not your selves for them and in them, for all Comfort is from God only, Else you might Set your hearts on them,
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but now all power and kindnesse is from him, therefore your wealth cannot doe it.
but now all power and kindness is from him, Therefore your wealth cannot do it.
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But it may be objected, that God doth comfort us, and make us happy in this life by meanes,
But it may be objected, that God does Comfort us, and make us happy in this life by means,
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and that riches are the meanes, wherefore then may we not seeke to them to get this comfort?
and that riches Are the means, Wherefore then may we not seek to them to get this Comfort?
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To this I answere, that God doth reward every man according to his workes, not according to his wealth,
To this I answer, that God does reward every man according to his works, not according to his wealth,
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yea, he can comfort us without these, for he is the God of all consolation, 2. Cor. 1. 3. and that hath inclusive and exclusively all comfort in him and from him, none without him;
yea, he can Comfort us without these, for he is the God of all consolation, 2. Cor. 1. 3. and that hath inclusive and exclusively all Comfort in him and from him, none without him;
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If we thinke to have it from honour, wealth, or friends, wee deceive our selves,
If we think to have it from honour, wealth, or Friends, we deceive our selves,
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for they are vaine and profit not, 1. Sam. 12. 25. Turne yee not aside, for then should you goe after vaine things, which cannot profit you,
for they Are vain and profit not, 1. Sam. 12. 25. Turn ye not aside, for then should you go After vain things, which cannot profit you,
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or deliver you, for they are vaine. All these things without God will profit you nothing.or deliver you, for they Are vain. All these things without God will profit you nothing.
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But will not wealth and friends profit us?
But will not wealth and Friends profit us?
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No not at all, they are vanity, they are empty in themselves, they cannot doe it, they are in themselves but vanity;
No not At all, they Are vanity, they Are empty in themselves, they cannot do it, they Are in themselves but vanity;
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having the creature, you have but the huske without the graine, the shell without the kernell, the creature is but empty of it selfe,
having the creature, you have but the husk without the grain, the shell without the kernel, the creature is but empty of it self,
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except God put into it a fitnesse to comfort you, all is vanity and nothing worth,
except God put into it a fitness to Comfort you, all is vanity and nothing worth,
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and this vanity is nothing but emptinesse.
and this vanity is nothing but emptiness.
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And this serves to correct the thoughts of men, who thinke, that if they had such an estate,
And this serves to correct the thoughts of men, who think, that if they had such an estate,
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and all their debts payd, If they had such and such friends, that then all would be well with them,
and all their debts paid, If they had such and such Friends, that then all would be well with them,
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and who is it that thinks not thus? But let those that entertaine such thoughts, consider the vanity of the creature;
and who is it that thinks not thus? But let those that entertain such thoughts, Consider the vanity of the creature;
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All our Sinnes proceede from the over-valuing of the creature, for Sinne is nothing but an aversion of the Soule from the immutable God to the creature.
All our Sins proceed from the overvaluing of the creature, for Sin is nothing but an aversion of the Soul from the immutable God to the creature.
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Labour then to conceiue of the creature aright, that it is vaine;
Labour then to conceive of the creature aright, that it is vain;
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this will keepe you aright, and hinder you from going from God, and cleaving to the creature.
this will keep you aright, and hinder you from going from God, and cleaving to the creature.
d vmb vvi pn22 av, cc vvi pn22 p-acp vvg p-acp np1, cc vvg p-acp dt n1.
(14) part (DIV1)
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To presse this further, consider these foure things.
To press this further, Consider these foure things.
pc-acp vvi d av-jc, vvb d crd n2.
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First, if you goe another way to worke, all you see and seeke comfort in the creature shall be labour lost,
First, if you go Another Way to work, all you see and seek Comfort in the creature shall be labour lost,
ord, cs pn22 vvb j-jn n1 pc-acp vvi, d pn22 vvb cc vvi n1 p-acp dt n1 vmb vbi n1 vvn,
(14) part (DIV1)
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for it is not in the power of the creature to yeeld you any comfort,
for it is not in the power of the creature to yield you any Comfort,
c-acp pn31 vbz xx p-acp dt n1 pp-f dt n1 pc-acp vvi pn22 d n1,
(14) part (DIV1)
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If you busie your selves with seeking of comfort from it, you will walke in a vaine shadow, Psal. 39. 6. Surely every man walketh in a vaine shadow,
If you busy your selves with seeking of Comfort from it, you will walk in a vain shadow, Psalm 39. 6. Surely every man walks in a vain shadow,
cs pn22 vvi po22 n2 p-acp vvg pp-f n1 p-acp pn31, pn22 vmb vvi p-acp dt j n1, np1 crd crd av-j d n1 vvz p-acp dt j n1,
(14) part (DIV1)
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Surely they are disquieted in vaine, Hee heapeth up riches, and knoweth not who shall gather them; Surely they Are disquieted in vain, He heapeth up riches, and Knoweth not who shall gather them;
av-j pns32 vbr vvn p-acp j, pns31 vvz a-acp n2, cc vvz xx r-crq vmb vvi pno32;
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If wee looke for comfort from riches, wee looke it but from a shadow, all our labour is in vaine.
If we look for Comfort from riches, we look it but from a shadow, all our labour is in vain.
cs pns12 vvb p-acp n1 p-acp n2, pns12 vvb pn31 p-acp p-acp dt n1, d po12 n1 vbz p-acp j.
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There is a shadow of the Almighty wherein some men walke, where they shall be sure to finde this comfort, others there are that walke in the shadow of the creatures in the vanity of their minds, seeking comfort from it:
There is a shadow of the Almighty wherein Some men walk, where they shall be sure to find this Comfort, Others there Are that walk in the shadow of the creatures in the vanity of their minds, seeking Comfort from it:
pc-acp vbz dt n1 pp-f dt j-jn c-crq d n2 vvi, c-crq pns32 vmb vbi j pc-acp vvi d n1, n2-jn pc-acp vbr cst vvb p-acp dt n1 pp-f dt n2 p-acp dt n1 pp-f po32 n2, vvg n1 p-acp pn31:
(14) part (DIV1)
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Those who thus walke shall be deceived.
Those who thus walk shall be deceived.
d r-crq av n1 vmb vbi vvn.
(14) part (DIV1)
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A shadow though it seeme to be something, yet it is nothing, yee may seeme to have the lineaments of a man,
A shadow though it seem to be something, yet it is nothing, ye may seem to have the lineaments of a man,
dt n1 cs pn31 vvb pc-acp vbi pi, av pn31 vbz pix, pn22 vmb vvi pc-acp vhi dt n2 pp-f dt n1,
(14) part (DIV1)
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or some other creature, yet it is nothing:
or Some other creature, yet it is nothing:
cc d j-jn n1, av pn31 vbz pix:
(14) part (DIV1)
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So these outward things may seeme to have something in them, but yet indeede they have nothing, those that seeke for comfort in them commit two evils, Ier. 2. 14. They forsake God the fountaine of living water,
So these outward things may seem to have something in them, but yet indeed they have nothing, those that seek for Comfort in them commit two evils, Jeremiah 2. 14. They forsake God the fountain of living water,
av d j n2 vmb vvi pc-acp vhi pi p-acp pno32, cc-acp av av pns32 vhb pix, d cst vvb p-acp n1 p-acp pno32 vvi crd n2-jn, np1 crd crd pns32 vvb np1 dt n1 pp-f j-vvg n1,
(14) part (DIV1)
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and digge unto themselves pitts that will hold no water, God having all comforts in him comforts never failing,and dig unto themselves pits that will hold no water, God having all comforts in him comforts never failing,
cc vvi p-acp px32 n2 cst vmb vvi dx n1, np1 vhg d n2 p-acp pno31 vvz av vvg,
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because there is a Spring of comfort in him, yet wee forsake him and digge pitts, which if they have any water, it is but borrowed,
Because there is a Spring of Comfort in him, yet we forsake him and dig pits, which if they have any water, it is but borrowed,
c-acp pc-acp vbz dt n1 pp-f n1 p-acp pno31, av pns12 vvb pno31 cc vvi n2, r-crq cs pns32 vhb d n1, pn31 vbz p-acp vvn,
(14) part (DIV1)
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and not continuing, and that water which they have is none of the best, it is muddy, and will not alwaies continue:
and not Continuing, and that water which they have is none of the best, it is muddy, and will not always continue:
cc xx vvg, cc d n1 r-crq pns32 vhb vbz pix pp-f dt js, pn31 vbz j, cc vmb xx av vvi:
(14) part (DIV1)
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Wherefore pitch your affections upon the true substantiall good, not on vanities.
Wherefore pitch your affections upon the true substantial good, not on vanities.
c-crq n1 po22 n2 p-acp dt j j j, xx p-acp n2.
(14) part (DIV1)
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If wee see a man come to an Orchard full of goodly fruits, and hee should onely catch at the shadow of them, netling his hands,
If we see a man come to an Orchard full of goodly fruits, and he should only catch At the shadow of them, netling his hands,
cs pns12 vvb dt n1 vvb p-acp dt n1 j pp-f j n2, cc pns31 vmd av-j vvi p-acp dt n1 pp-f pno32, vvg po31 n2,
(14) part (DIV1)
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and spending his labour in vaine, we would account him either a foole or a mad man;
and spending his labour in vain, we would account him either a fool or a mad man;
cc vvg po31 n1 p-acp j, pns12 vmd vvi pno31 d dt n1 cc dt j n1;
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yet we in the cleare Sunshine of the Gospell (such is our madnesse) catch and seeke after shadowes, with trouble of minde,
yet we in the clear Sunshine of the Gospel (such is our madness) catch and seek After shadows, with trouble of mind,
av pns12 p-acp dt j n1 pp-f dt n1 (d vbz po12 n1) vvb cc vvi p-acp n2, p-acp n1 pp-f n1,
(14) part (DIV1)
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and sorrow of heart, neglecting the substance.
and sorrow of heart, neglecting the substance.
cc n1 pp-f n1, vvg dt n1.
(14) part (DIV1)
395
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Secondly, consider that you seeke your happinesse the wrong way, that is, you seeke it in wordly things, they are not able to helpe you,
Secondly, Consider that you seek your happiness the wrong Way, that is, you seek it in wordly things, they Are not able to help you,
ord, vvb cst pn22 vvb po22 n1 dt j-jn n1, cst vbz, pn22 vvb pn31 p-acp j n2, pns32 vbr xx j pc-acp vvi pn22,
(14) part (DIV1)
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because they reach not to the inward man, the body is but the sheath and case, our happinesse lyes not in it;
Because they reach not to the inward man, the body is but the sheath and case, our happiness lies not in it;
c-acp pns32 vvb xx p-acp dt j n1, dt n1 vbz p-acp dt n1 cc n1, po12 n1 vvz xx p-acp pn31;
(14) part (DIV1)
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So in the Creatures, their happinesse consists not in themselves, but in something else, It lyes in observing the rule which God hath appointed for them.
So in the Creatures, their happiness consists not in themselves, but in something Else, It lies in observing the Rule which God hath appointed for them.
av p-acp dt n2, po32 n1 vvz xx p-acp px32, cc-acp p-acp pi av, pn31 vvz p-acp vvg dt n1 r-crq np1 vhz vvn p-acp pno32.
(14) part (DIV1)
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The fire observing the rule which God hath given it, is sure;
The fire observing the Rule which God hath given it, is sure;
dt n1 vvg dt n1 r-crq np1 vhz vvn pn31, vbz j;
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so of water, and so of all creatures animate and inanimate, their happinesse consisteth in observing the rules which God hath prescribed to them.
so of water, and so of all creatures animate and inanimate, their happiness Consisteth in observing the rules which God hath prescribed to them.
av pp-f n1, cc av pp-f d n2 vvi cc j, po32 n1 vvz p-acp vvg dt n2 r-crq np1 vhz vvn p-acp pno32.
(14) part (DIV1)
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The law of God is a rule that we must walke by, following it as a rule wee are happy, that doing well,
The law of God is a Rule that we must walk by, following it as a Rule we Are happy, that doing well,
dt n1 pp-f np1 vbz dt n1 cst pns12 vmb vvi p-acp, vvg pn31 p-acp dt n1 pns12 vbr j, d vdg av,
(14) part (DIV1)
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and observing the Commaundements, makes us happy; He that keepeth the Commandements, shall live in them;
and observing the commandments, makes us happy; He that Keepeth the commandments, shall live in them;
cc vvg dt n2, vvz pno12 j; pns31 cst vvz dt n2, vmb vvi p-acp pno32;
(14) part (DIV1)
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He that departeth from them is dead.
He that departeth from them is dead.
pns31 cst vvz p-acp pno32 vbz j.
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Every motion of the fish out of the water is towards death, but every motion of it in the water is to life:
Every motion of the Fish out of the water is towards death, but every motion of it in the water is to life:
np1 n1 pp-f dt n1 av pp-f dt n1 vbz p-acp n1, cc-acp d n1 pp-f pn31 p-acp dt n1 vbz p-acp n1:
(14) part (DIV1)
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So let mans motions be towards God, and then they are motions to life;
So let men motions be towards God, and then they Are motions to life;
av vvb ng1 n2 vbb p-acp np1, cc av pns32 vbr n2 p-acp n1;
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but let him move after outward things, and it is a motion towards death and misery,
but let him move After outward things, and it is a motion towards death and misery,
cc-acp vvb pno31 vvi p-acp j n2, cc pn31 vbz dt n1 p-acp n1 cc n1,
(14) part (DIV1)
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and therefore if you seeke this comfort from outward things, you goe the wrong way to get it.
and Therefore if you seek this Comfort from outward things, you go the wrong Way to get it.
cc av cs pn22 vvb d n1 p-acp j n2, pn22 vvb dt j-jn n1 pc-acp vvi pn31.
(14) part (DIV1)
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Thirdly, consider that you make a wrong choise, you seeke not that which will doe it,
Thirdly, Consider that you make a wrong choice, you seek not that which will do it,
ord, vvb cst pn22 vvb dt j-jn n1, pn22 vvb xx d r-crq vmb vdi pn31,
(14) part (DIV1)
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if you seeke for this comfort in God, all is in one place;
if you seek for this Comfort in God, all is in one place;
cs pn22 vvb p-acp d n1 p-acp np1, d vbz p-acp crd n1;
(14) part (DIV1)
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but if you seeke for it in the creatures, you must have a multitude of them to comfort you;
but if you seek for it in the creatures, you must have a multitude of them to Comfort you;
cc-acp cs pn22 vvb p-acp pn31 p-acp dt n2, pn22 vmb vhi dt n1 pp-f pno32 pc-acp vvi pn22;
(14) part (DIV1)
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If that they could comfort you, you must have health, wealth, honour, friends, and many other things,
If that they could Comfort you, you must have health, wealth, honour, Friends, and many other things,
cs cst pns32 vmd vvi pn22, pn22 vmb vhi n1, n1, n1, n2, cc d j-jn n2,
(14) part (DIV1)
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but there is one thing only will doe it, if you goe the right way to get it, you shall finde it onely in God;
but there is one thing only will do it, if you go the right Way to get it, you shall find it only in God;
cc-acp pc-acp vbz crd n1 av-j vmb vdi pn31, cs pn22 vvb dt j-jn n1 pc-acp vvi pn31, pn22 vmb vvi pn31 av-j p-acp np1;
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Martha shee was troubled about many things, when as one thing onely was necessary. If you looke for comfort in earthly things;Martha she was troubled about many things, when as one thing only was necessary. If you look for Comfort in earthly things;
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you must have a thousand things to help to it, But godlines which hath the promises of this life,
you must have a thousand things to help to it, But godliness which hath the promises of this life,
pn22 vmb vhi dt crd n2 pc-acp vvi p-acp pn31, p-acp n1 r-crq vhz dt n2 pp-f d n1,
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and of the life to come doth yeeld this comfort of it selfe if you seeke it in it.and of the life to come does yield this Comfort of it self if you seek it in it.
cc pp-f dt n1 pc-acp vvi vdz vvi d n1 pp-f pn31 n1 cs pn22 vvb pn31 p-acp pn31.
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It is a great advantage for us to have all the comforts in one thing, Godlinesse onely hath all these comforts, therefore seeke them in it.
It is a great advantage for us to have all the comforts in one thing, Godliness only hath all these comforts, Therefore seek them in it.
pn31 vbz dt j n1 p-acp pno12 pc-acp vhi d dt n2 p-acp crd n1, n1 av-j vhz d d n2, av vvb pno32 p-acp pn31.
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Fourthly, consider that that comfort and happinesse which you have from the creature, is but a dependant felicity,
Fourthly, Consider that that Comfort and happiness which you have from the creature, is but a dependant felicity,
ord, vvb cst d n1 cc n1 r-crq pn22 vhb p-acp dt n1, vbz p-acp dt j-jn n1,
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and it is so much the worse, because it depends on the creature which is mutable and uncertaine;
and it is so much the Worse, Because it depends on the creature which is mutable and uncertain;
cc pn31 vbz av av-d dt av-jc, c-acp pn31 vvz p-acp dt n1 r-crq vbz j cc j;
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how much better is it to depend on God, in whom is no shadow of variety or change.
how much better is it to depend on God, in whom is no shadow of variety or change.
c-crq d jc vbz pn31 pc-acp vvi p-acp np1, p-acp ro-crq vbz dx n1 pp-f n1 cc n1.
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Every creature is weaker, by how much it hath dependance on another, and so are you weaker, by how much the more you depend on outward things;
Every creature is Weaker, by how much it hath dependence on Another, and so Are you Weaker, by how much the more you depend on outward things;
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If you depend on friends, they may change their affections and become your enemies, or death may take them away,
If you depend on Friends, they may change their affections and become your enemies, or death may take them away,
cs pn22 vvb p-acp n2, pns32 vmb vvi po32 n2 cc vvb po22 n2, cc n1 vmb vvi pno32 av,
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and then your happinesse is gone:
and then your happiness is gone:
cc av po22 n1 vbz vvn:
(14) part (DIV1)
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If you depend on riches, Pro. 23. 5. Wilt thou set thine eye on that which is not? for riches certainely make themselves wings,
If you depend on riches, Pro 23. 5. Wilt thou Set thine eye on that which is not? for riches Certainly make themselves wings,
cs pn22 vvb p-acp n2, np1 crd crd vm2 pns21 vvi po21 n1 p-acp d r-crq vbz xx? p-acp n2 av-j vvi px32 n2,
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and flye away as an Eagle towards heaven, and then your happines is gone:and fly away as an Eagl towards heaven, and then your happiness is gone:
cc vvi av p-acp dt n1 p-acp n1, cc cs po22 n1 vbz vvn:
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but if you seeke for, and place your happinesse in God, in whom is no change or alteration, then it is perpetuall.
but if you seek for, and place your happiness in God, in whom is no change or alteration, then it is perpetual.
cc-acp cs pn22 vvb p-acp, cc vvb po22 n1 p-acp np1, p-acp ro-crq vbz dx n1 cc n1, cs pn31 vbz j.
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A dependencie on things that are mutable, will yeeld no comfort, because GOD will have all to depend on himselfe.
A dependency on things that Are mutable, will yield no Comfort, Because GOD will have all to depend on himself.
dt n1 p-acp n2 cst vbr j, vmb vvi dx n1, c-acp np1 vmb vhi d pc-acp vvi p-acp px31.
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Therefore the 1. Cor. 1. 30. Christ of God is made unto us wisedome, and righteousnesse,
Therefore the 1. Cor. 1. 30. christ of God is made unto us Wisdom, and righteousness,
av dt crd np1 crd crd np1 pp-f np1 vbz vvn p-acp pno12 n1, cc n1,
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and sanctification, and redemption, that no flesh might rejoyce in it selse, but that he that glorieth might glory in the Lord: and sanctification, and redemption, that no Flesh might rejoice in it selse, but that he that Glorieth might glory in the Lord:
cc n1, cc n1, cst dx n1 vmd vvi p-acp pn31 n1, cc-acp cst pns31 cst vvz n1 n1 p-acp dt n1:
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for this end, God hath convayed Christ unto us, that hee might make us beleeve that wee fare not the better for any Creature,
for this end, God hath conveyed christ unto us, that he might make us believe that we fare not the better for any Creature,
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(14) part (DIV1)
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and that so wee might rejoyce onely in the Lord;
and that so we might rejoice only in the Lord;
cc cst av pns12 vmd vvi av-j p-acp dt n1;
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Therefore he hath made Christ redemption from all evill, that hee might furnish us with all good, Christ hath redeemed us from hell and miserie,
Therefore he hath made christ redemption from all evil, that he might furnish us with all good, christ hath redeemed us from hell and misery,
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(14) part (DIV1)
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and from want of good things, seeke not then a dependencie on the Creature, thinke not that it will better you,
and from want of good things, seek not then a dependency on the Creature, think not that it will better you,
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and this will make you to depend on Christ;
and this will make you to depend on christ;
cc d vmb vvi pn22 pc-acp vvi p-acp np1;
(14) part (DIV1)
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Therefore for these regards, correct your opinion of worldly and outward things, and judge of them with righteous judgement, depend onely on God,
Therefore for these regards, correct your opinion of worldly and outward things, and judge of them with righteous judgement, depend only on God,
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if you will have him to be your portion as he was the Levites, refuse him not as the Israelites did, depend upon him in good earnest, A little you say with Gods blessing will doe much;
if you will have him to be your portion as he was the Levites, refuse him not as the Israelites did, depend upon him in good earnest, A little you say with God's blessing will do much;
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(14) part (DIV1)
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Labour not therefore, neither toyle you to leave great portions to your children, the common pretence that men have for their covetousnesse,
Labour not Therefore, neither toil you to leave great portions to your children, the Common pretence that men have for their covetousness,
vvb xx av, dx n1 pn22 pc-acp vvi j n2 p-acp po22 n2, dt j n1 cst n2 vhb p-acp po32 n1,
(14) part (DIV1)
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for though you leave them never so much, if Gods blessing be not on it, it is nothing, it can yeeld them no comfort,
for though you leave them never so much, if God's blessing be not on it, it is nothing, it can yield them no Comfort,
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(14) part (DIV1)
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yea many times it is an occasion of their hurt.
yea many times it is an occasion of their hurt.
uh d n2 pn31 vbz dt n1 pp-f po32 n1.
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If then Gods blessing be all in all, if that onely can administer comfort, and make us happy, I would aske you this question? What if you did leave your children onely Gods blessing, would it not be sufficient though you left them little or nothing else, you thinke not so,
If then God's blessing be all in all, if that only can administer Comfort, and make us happy, I would ask you this question? What if you did leave your children only God's blessing, would it not be sufficient though you left them little or nothing Else, you think not so,
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(14) part (DIV1)
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and yet whatsoever you can leave them without Gods blessing, is nothing worth;
and yet whatsoever you can leave them without God's blessing, is nothing worth;
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Preachers labour much in this to draw you from worldly things, and all to little purpose;
Preachers labour much in this to draw you from worldly things, and all to little purpose;
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(14) part (DIV1)
399
Page 14
3405
It must be Gods teaching, that perswades within which must effect it;
It must be God's teaching, that persuades within which must Effect it;
pn31 vmb vbi n2 vvg, cst vvz p-acp r-crq vmb vvi pn31;
(14) part (DIV1)
399
Page 14
3406
you must therefore take paines with your hearts, the generality of the disease shewes that it is hard to be cured, labour therefore to finde out the deceites which hinder your practise of these things, which are these.
you must Therefore take pains with your hearts, the generality of the disease shows that it is hard to be cured, labour Therefore to find out the Deceits which hinder your practice of these things, which Are these.
pn22 vmb av vvi n2 p-acp po22 n2, dt n1 pp-f dt n1 vvz cst pn31 vbz j pc-acp vbi vvn, vvb av pc-acp vvi av dt n2 r-crq vvb po22 n1 pp-f d n2, r-crq vbr d.
(14) part (DIV1)
399
Page 14
3407
One deceit that deceives them, is that they are ready to say, that those things are the blessings of God.
One deceit that deceives them, is that they Are ready to say, that those things Are the blessings of God.
crd n1 cst vvz pno32, vbz d pns32 vbr j pc-acp vvi, cst d n2 vbr dt n2 pp-f np1.
(14) part (DIV1)
400
Page 14
3408
Why should we not rejoyce in them; so afflictions they are crosses, and therefore grieve for them;
Why should we not rejoice in them; so afflictions they Are Crosses, and Therefore grieve for them;
q-crq vmd pns12 xx vvi p-acp pno32; av n2 pns32 vbr n2, cc av vvb p-acp pno32;
(14) part (DIV1)
400
Page 14
3409
If these then did not adde to our blessednesse, why count wee them blessings, and account poverty as a crosse?
If these then did not add to our blessedness, why count we them blessings, and account poverty as a cross?
cs d av vdd xx vvi p-acp po12 n1, q-crq vvb pns12 pno32 n2, cc vvb n1 p-acp dt n1?
(14) part (DIV1)
400
Page 14
3410
To this I answere, that if you take them as blessings, you may rejoyce in them as the instruments by which God doth you good;
To this I answer, that if you take them as blessings, you may rejoice in them as the Instruments by which God does you good;
p-acp d pns11 vvb, cst cs pn22 vvb pno32 c-acp n2, pn22 vmb vvi p-acp pno32 p-acp dt n2 p-acp r-crq np1 vdz pn22 j;
(14) part (DIV1)
401
Page 14
3411
blessings are relative words, they have reference unto God, if you consider them without reference to him, they cease to bee blessings;
blessings Are relative words, they have Referente unto God, if you Consider them without Referente to him, they cease to be blessings;
n2 vbr j n2, pns32 vhb n1 p-acp np1, cs pn22 vvb pno32 p-acp n1 p-acp pno31, pns32 vvb pc-acp vbi n2;
(14) part (DIV1)
401
Page 14
3412
Therefore if you consider them meerely as blessings, you may rejoyce in them. Now yee receive them as blessings.
Therefore if you Consider them merely as blessings, you may rejoice in them. Now ye receive them as blessings.
av cs pn22 vvb pno32 av-j p-acp n2, pn22 vmb vvi p-acp pno32. av pn22 vvb pno32 c-acp n2.
(14) part (DIV1)
401
Page 14
3413
First, if you depend upon God for the disposing, continuing, and want of them, if you thinke you shall enjoy them no longer then God will;
First, if you depend upon God for the disposing, Continuing, and want of them, if you think you shall enjoy them no longer then God will;
ord, cs pn22 vvb p-acp np1 p-acp dt n-vvg, vvg, cc n1 pp-f pno32, cs pn22 vvb pn22 vmb vvi pno32 av-dx av-jc cs np1 vmb;
(14) part (DIV1)
402
Page 14
3414
If you thinke thus with your selves, wee have wives, children, friends, and riches, 'tis true we haue them,
If you think thus with your selves, we have wives, children, Friends, and riches, it's true we have them,
cs pn22 vvb av p-acp po22 n2, pns12 vhb n2, n2, n2, cc n2, pn31|vbz j pns12 vhb pno32,
(14) part (DIV1)
402
Page 14
3415
but yet they shal not cōtinue with us an houre or minute longer; then God will:
but yet they shall not continue with us an hour or minute longer; then God will:
cc-acp av pns32 vmb xx vvi p-acp pno12 dt n1 cc n1 av-jc; av np1 vmb:
(14) part (DIV1)
402
Page 15
3416
If you thinke so in good earnest, then yee rejoyce in them as blessings. A mā that is releeved when he is in danger, lookes more to the will,
If you think so in good earnest, then ye rejoice in them as blessings. A man that is relieved when he is in danger, looks more to the will,
cs pn22 vvb av p-acp j n1, cs pn22 vvb p-acp pno32 c-acp n2. dt n1 cst vbz vvn c-crq pns31 vbz p-acp n1, vvz av-dc p-acp dt n1,
(14) part (DIV1)
402
Page 15
3417
then to the hand of him that helps him; We looke more to the good will of our friends, then to their gifts:
then to the hand of him that helps him; We look more to the good will of our Friends, then to their Gifts:
av p-acp dt n1 pp-f pno31 cst vvz pno31; pns12 vvb av-dc p-acp dt j n1 pp-f po12 n2, av p-acp po32 n2:
(14) part (DIV1)
402
Page 15
3418
So wee should looke more on Gods will and pleasure, thē to the benefit she bestowes upon us;
So we should look more on God's will and pleasure, them to the benefit she bestows upon us;
av pns12 vmd vvi av-dc p-acp npg1 n1 cc n1, pno32 p-acp dt n1 pns31 vvz p-acp pno12;
(14) part (DIV1)
402
Page 15
3419
The consideration of these things as blessings, must raise up your thoughts to heavenly things, to consider that whatsoever is done on earth, is first acted in heaven:
The consideration of these things as blessings, must raise up your thoughts to heavenly things, to Consider that whatsoever is done on earth, is First acted in heaven:
dt n1 pp-f d n2 c-acp n2, vmb vvi a-acp po22 n2 p-acp j n2, pc-acp vvi d r-crq vbz vdn p-acp n1, vbz ord vvn p-acp n1:
(14) part (DIV1)
402
Page 15
3420
The Sunne is first eclipsed there, and then here; So that your estates are first eclipsed there before that they are here;
The Sun is First eclipsed there, and then Here; So that your estates Are First eclipsed there before that they Are Here;
dt n1 vbz ord vvn a-acp, cc av av; av cst po22 n2 vbr ord vvn a-acp p-acp cst pns32 vbr av;
(14) part (DIV1)
402
Page 15
3421
looke therefore on God, and on these as meerely depending on Gods will, and then you enjoy them onely as blessings.
look Therefore on God, and on these as merely depending on God's will, and then you enjoy them only as blessings.
vvb av p-acp np1, cc p-acp d c-acp av-j vvg p-acp npg1 n1, cc cs pn22 vvb pno32 av-j p-acp n2.
(14) part (DIV1)
402
Page 15
3422
Secondly, you looke on them as blessings, if you looke upon them, so as to know that you may have them in aboundance without any comfort;
Secondly, you look on them as blessings, if you look upon them, so as to know that you may have them in abundance without any Comfort;
ord, pn22 vvb p-acp pno32 c-acp n2, cs pn22 n1 p-acp pno32, av c-acp pc-acp vvi cst pn22 vmb vhi pno32 p-acp n1 p-acp d n1;
(14) part (DIV1)
403
Page 15
3423
Instruments have nothing of themselves, whatsoever they have is put into them.
Instruments have nothing of themselves, whatsoever they have is put into them.
n2 vhb pix pp-f px32, r-crq pns32 vhb vbz vvn p-acp pno32.
(14) part (DIV1)
403
Page 15
3424
A man may have friends, and all other outward things, his mountaine may seeme to be strong,
A man may have Friends, and all other outward things, his mountain may seem to be strong,
dt n1 vmb vhi n2, cc d j-jn j n2, po31 n1 vmb vvi pc-acp vbi j,
(14) part (DIV1)
404
Page 15
3425
yet without Gods blessing on them hee may want comfort in them;
yet without God's blessing on them he may want Comfort in them;
av p-acp ng1 n1 p-acp pno32 pns31 vmb vvi n1 p-acp pno32;
(14) part (DIV1)
404
Page 15
3426
When as you thinke thus, that you may have those things without comfort, it is a signe that your eye is on God, that you looke on them onely as the Vehiculars or conduct pipes to convay comfort.
When as you think thus, that you may have those things without Comfort, it is a Signen that your eye is on God, that you look on them only as the Vehiculars or conduct pipes to convey Comfort.
c-crq c-acp pn22 vvb av, cst pn22 vmb vhi d n2 p-acp n1, pn31 vbz dt n1 cst po22 n1 vbz p-acp np1, cst pn22 vvb p-acp pno32 av-j p-acp dt n2-j cc n1 n2 pc-acp vvi n1.
(14) part (DIV1)
404
Page 15
3427
The ayre yeelds light as an instrument, though it have no light of it's owne, the water may heate but not of it selfe,
The air yields Light as an Instrument, though it have no Light of it's own, the water may heat but not of it self,
dt n1 vvz n1 p-acp dt n1, cs pn31 vhb dx n1 pp-f pn31|vbz d, dt n1 vmb vvi cc-acp xx pp-f pn31 n1,
(14) part (DIV1)
404
Page 15
3428
but by that heate which is infused into it by the fire;
but by that heat which is infused into it by the fire;
cc-acp p-acp d n1 r-crq vbz vvn p-acp pn31 p-acp dt n1;
(14) part (DIV1)
404
Page 15
3429
so if a man drink a Potion in Beere, the Beere of it selfe doth not work,
so if a man drink a Potion in Beer, the Beer of it self does not work,
av cs dt n1 n1 dt n1 p-acp n1, dt n1 pp-f pn31 n1 vdz xx vvi,
(14) part (DIV1)
404
Page 16
3430
but the Potion worketh by the Beere:
but the Potion works by the Beer:
cc-acp dt n1 vvz p-acp dt n1:
(14) part (DIV1)
404
Page 16
3431
So it is with all outward blessings, they of themselves can yeeld you no comfort at all,
So it is with all outward blessings, they of themselves can yield you no Comfort At all,
av pn31 vbz p-acp d j n2, pns32 pp-f px32 vmb vvi pn22 dx n1 p-acp d,
(14) part (DIV1)
404
Page 16
3432
but if they would yeeld you any, it is by reason of that comfort which God puts into them.
but if they would yield you any, it is by reason of that Comfort which God puts into them.
cc-acp cs pns32 vmd vvi pn22 d, pn31 vbz p-acp n1 pp-f d n1 r-crq np1 vvz p-acp pno32.
(14) part (DIV1)
404
Page 16
3433
Thirdly, you doe then enjoy them as blessings, if you thinke you may have comfort without them;
Thirdly, you do then enjoy them as blessings, if you think you may have Comfort without them;
ord, pn22 vdb av vvi pno32 c-acp n2, cs pn22 vvb pn22 vmb vhi n1 p-acp pno32;
(14) part (DIV1)
405
Page 16
3434
The ebbing and flowing of outward things, doth not augment your comfort, or diminish it. The ebbing and flowing of outward things, does not augment your Comfort, or diminish it.
dt j-vvg cc vvg pp-f j n2, vdz xx vvi po22 n1, cc vvi pn31.
(14) part (DIV1)
405
Page 16
3435
Those that have not any outward blessings, may have more gladnesse and comforts in their hearts,
Those that have not any outward blessings, may have more gladness and comforts in their hearts,
d cst vhb xx d j n2, vmb vhi dc n1 cc n2 p-acp po32 n2,
(14) part (DIV1)
405
Page 16
3436
then those whose corne and wine are encreased, Psal. 4. 7. Those who have but a small Cottage and a bed in it, are many times more happy, more healthy,
then those whose corn and wine Are increased, Psalm 4. 7. Those who have but a small Cottage and a Bed in it, Are many times more happy, more healthy,
cs d r-crq n1 cc n1 vbr vvn, np1 crd crd d r-crq vhb p-acp dt j n1 cc dt n1 p-acp pn31, vbr d n2 av-dc j, av-dc j,
(14) part (DIV1)
405
Page 16
3437
and sleepe more quietly, then these rich men whose wealth will not suffer him to sleepe, Eccle. 5. 12. Many there are that seeme to want all outward blessings and comforts,
and sleep more quietly, then these rich men whose wealth will not suffer him to sleep, Eccle. 5. 12. Many there Are that seem to want all outward blessings and comforts,
cc vvi av-dc av-jn, cs d j n2 rg-crq n1 vmb xx vvi pno31 pc-acp vvi, np1 crd crd av-d a-acp vbr cst vvb pc-acp vvi d j n2 cc n2,
(14) part (DIV1)
405
Page 16
3438
yet are full of inward comforts and delights.
yet Are full of inward comforts and delights.
av vbr j pp-f j n2 cc n2.
(14) part (DIV1)
405
Page 16
3439
Many there are who like Paul & the Apostles, seeme to have nothing, and yet possesse all things.
Many there Are who like Paul & the Apostles, seem to have nothing, and yet possess all things.
av-d a-acp vbr r-crq vvb np1 cc dt n2, vvb pc-acp vhi pix, cc av vvb d n2.
(14) part (DIV1)
405
Page 16
3440
As it is all one with God, to helpe with fewe or with many, so hee can comfort with fewe friends and externall blessings as well as with many;
As it is all one with God, to help with few or with many, so he can Comfort with few Friends and external blessings as well as with many;
p-acp pn31 vbz d pi p-acp np1, pc-acp vvi p-acp d cc p-acp d, av pns31 vmb vvi p-acp d n2 cc j n2 c-acp av c-acp p-acp d;
(14) part (DIV1)
405
Page 16
3441
yea, hee can make a little which the righteous have, more comfortable then all the revenewes of the ungodly, be they never so great.
yea, he can make a little which the righteous have, more comfortable then all the revenues of the ungodly, be they never so great.
uh, pns31 vmb vvi dt j r-crq dt j vhb, dc j cs d dt n2 pp-f dt j, vbb pns32 av-x av j.
(14) part (DIV1)
405
Page 16
3442
That which hath beene said of blessings, the like also may be said of crosses, you may greeve for them if you take them as crosses,
That which hath been said of blessings, the like also may be said of Crosses, you may grieve for them if you take them as Crosses,
cst r-crq vhz vbn vvn pp-f n2, dt j av vmb vbi vvn pp-f n2, pn22 vmb vvi p-acp pno32 cs pn22 vvb pno32 c-acp n2,
(14) part (DIV1)
406
Page 16
3443
but withall take heede that yee account not those things crosses, which indeede are no crosses:
but withal take heed that ye account not those things Crosses, which indeed Are no Crosses:
cc-acp av vvb n1 cst pn22 vvb xx d n2 n2, r-crq av vbr dx n2:
(14) part (DIV1)
406
Page 16
3444
want was no crosse to Paul, nor yet imprisonment, for in the one he abounded, in the other hee sung, it is advantage unto us sometimes, to have outward blessings taken from us.
want was no cross to Paul, nor yet imprisonment, for in the one he abounded, in the other he sung, it is advantage unto us sometime, to have outward blessings taken from us.
n1 vbds dx n1 p-acp np1, ccx av n1, c-acp p-acp dt pi pns31 vvd, p-acp dt n-jn pns31 vvd, pn31 vbz n1 p-acp pno12 av, pc-acp vhi j n2 vvn p-acp pno12.
(14) part (DIV1)
406
Page 17
3445
It is advantage for us to have blood taken away in a plurisie, It is good sometimes to loppe trees, that so they may bring foorth more fruite,
It is advantage for us to have blood taken away in a pleurisy, It is good sometime to lop trees, that so they may bring forth more fruit,
pn31 vbz n1 p-acp pno12 pc-acp vhi n1 vvn av p-acp dt n1, pn31 vbz j av pc-acp vvi n2, cst av pns32 vmb vvi av dc n1,
(14) part (DIV1)
406
Page 17
3446
so it is good for us many times to haue crosses, for to humble us,
so it is good for us many times to have Crosses, for to humble us,
av pn31 vbz j p-acp pno12 d n2 pc-acp vhi n2, c-acp pc-acp vvi pno12,
(14) part (DIV1)
406
Page 17
3447
and to bring us neere unto God, yet we may sorrow for the losse of those things,
and to bring us near unto God, yet we may sorrow for the loss of those things,
cc pc-acp vvi pno12 av-j p-acp np1, av pns12 vmb n1 p-acp dt n1 pp-f d n2,
(14) part (DIV1)
406
Page 17
3448
and take it as a crosse.
and take it as a cross.
cc vvb pn31 p-acp dt n1.
(14) part (DIV1)
406
Page 17
3449
If you can say this from your hearts, that yee are not afflicted, because yee are made poore,
If you can say this from your hearts, that ye Are not afflicted, Because ye Are made poor,
cs pn22 vmb vvi d p-acp po22 n2, cst pn22 vbr xx vvn, c-acp pn22 vbr vvn j,
(14) part (DIV1)
406
Page 17
3450
because your Wealth is taken from you, but because it is Gods pleasure to take it away from you, either for the abuse of it,
Because your Wealth is taken from you, but Because it is God's pleasure to take it away from you, either for the abuse of it,
c-acp po22 n1 vbz vvn p-acp pn22, cc-acp c-acp pn31 vbz ng1 n1 pc-acp vvi pn31 av p-acp pn22, av-d p-acp dt n1 pp-f pn31,
(14) part (DIV1)
406
Page 17
3451
or else to punish you for some other sinne.
or Else to Punish you for Some other sin.
cc av pc-acp vvi pn22 p-acp d j-jn n1.
(14) part (DIV1)
406
Page 17
3452
So that if you bee cast into some sicknesse, you may not grieve for it as a crosse merelie,
So that if you be cast into Some sickness, you may not grieve for it as a cross merely,
av cst cs pn22 vbb vvn p-acp d n1, pn22 vmb xx vvi p-acp pn31 p-acp dt n1 av-j,
(14) part (DIV1)
406
Page 17
3453
as it is a Sicknesse, but as you conceive the hand of God in it, laying it on you, as a punishment foryour Sin.
as it is a Sickness, but as you conceive the hand of God in it, laying it on you, as a punishment foryour Sin.
c-acp pn31 vbz dt n1, p-acp c-acp pn22 vvb dt n1 pp-f np1 p-acp pn31, vvg pn31 p-acp pn22, c-acp dt n1 n1 np1
(14) part (DIV1)
406
Page 17
3454
The second Let, and Deceit is, the present sence and feeling which wee have of the comfort that comes from aboundance of outward things,
The second Let, and Deceit is, the present sense and feeling which we have of the Comfort that comes from abundance of outward things,
dt ord vvb, cc n1 vbz, dt j n1 cc n1 r-crq pns12 vhb pp-f dt n1 cst vvz p-acp n1 pp-f j n2,
(14) part (DIV1)
407
Page 17
3455
therefore whatsoever is said to the contrarie, is but speculations & fantasies: Men are guided by sense which cannot be deceived;
Therefore whatsoever is said to the contrary, is but speculations & fantasies: Men Are guided by sense which cannot be deceived;
av r-crq vbz vvn p-acp dt n-jn, vbz p-acp n2 cc n2: n2 vbr vvn p-acp n1 r-crq vmbx vbi vvn;
(14) part (DIV1)
407
Page 17
3456
We finde and feele comfort in those things by experience, we see a Realtie in these things,
We find and feel Comfort in those things by experience, we see a Realty in these things,
pns12 vvb cc vvi n1 p-acp d n2 p-acp n1, pns12 vvb dt n1 p-acp d n2,
(14) part (DIV1)
407
Page 17
3457
and therefore whatsoever you say to the contrarie, is but in vaine and to no purpose.
and Therefore whatsoever you say to the contrary, is but in vain and to no purpose.
cc av r-crq pn22 vvb p-acp dt n-jn, vbz cc-acp p-acp j cc p-acp dx n1.
(14) part (DIV1)
407
Page 17
3458
To this I answere, that you must not judge of things according to Sense, for Sense was never made a judge of God to judge of these things, butjudge of them according to faith and rectified reason, which judgeth of all things that are to come, that are past, and present altogether,
To this I answer, that you must not judge of things according to Sense, for Sense was never made a judge of God to judge of these things, butjudge of them according to faith and rectified reason, which Judgeth of all things that Are to come, that Are past, and present altogether,
p-acp d pns11 vvb, cst pn22 vmb xx vvi pp-f n2 vvg p-acp n1, p-acp n1 vbds av-x vvn dt n1 pp-f np1 pc-acp vvi pp-f d n2, vvb pp-f pno32 vvg p-acp n1 cc j-vvn n1, r-crq vvz pp-f d n2 cst vbr pc-acp vvi, cst vbr j, cc j av,
(14) part (DIV1)
408
Page 18
3459
and so can best judge of these things as they are. Now for to helpe your judgement in these things.
and so can best judge of these things as they Are. Now for to help your judgement in these things.
cc av vmb av-js vvi pp-f d n2 c-acp pns32 vbr. av p-acp pc-acp vvi po22 n1 p-acp d n2.
(14) part (DIV1)
408
Page 18
3460
First, consider what the Scripture doth say of them, what it doth say of pleasures, friends and Riches, the Scripture presents things as they are,
First, Consider what the Scripture does say of them, what it does say of pleasures, Friends and Riches, the Scripture presents things as they Are,
ord, vvb r-crq dt n1 vdz vvi pp-f pno32, r-crq pn31 vdz vvi pp-f n2, n2 cc n2, dt n1 vvz n2 c-acp pns32 vbr,
(14) part (DIV1)
410
Page 18
3461
and that tells you that they are but vanity of vanities, all is but vanitie.
and that tells you that they Are but vanity of vanities, all is but vanity.
cc d vvz pn22 cst pns32 vbr p-acp n1 pp-f n2, d vbz p-acp n1.
(14) part (DIV1)
410
Page 18
3462
Secondly, consider the judgements of others concerning them, who have bin on the stage of afflictions, and have abounded in good works whilest they lived but are now gone.
Secondly, Consider the Judgments of Others Concerning them, who have been on the stage of afflictions, and have abounded in good works whilst they lived but Are now gone.
ord, vvb dt n2 pp-f n2-jn vvg pno32, r-crq vhb vbn p-acp dt n1 pp-f n2, cc vhb vvn p-acp j n2 cs pns32 vvd p-acp vbr av vvn.
(14) part (DIV1)
411
Page 18
3463
Thirdlie, consider what you will judge of them at the day of death, then men are awaked and see these things as they are indeede,
Thirdly, Consider what you will judge of them At the day of death, then men Are awaked and see these things as they Are indeed,
ord, vvb r-crq pn22 vmb vvi pp-f pno32 p-acp dt n1 pp-f n1, cs n2 vbr vvn cc vvi d n2 c-acp pns32 vbr av,
(14) part (DIV1)
412
Page 18
3464
and then they bemoane themselves that they have spent so much time in seeking after those things that will not profit them,
and then they bemoan themselves that they have spent so much time in seeking After those things that will not profit them,
cc av pns32 vvb px32 cst pns32 vhb vvn av d n1 p-acp vvg p-acp d n2 cst vmb xx vvi pno32,
(14) part (DIV1)
412
Page 18
3465
and spent so little time in looking after salvation.
and spent so little time in looking After salvation.
cc vvd av j n1 p-acp vvg p-acp n1.
(14) part (DIV1)
412
Page 18
3466
Iudge not of them as you finde them for the present, but likewise as you shall find them,
Judge not of them as you find them for the present, but likewise as you shall find them,
n1 xx pp-f pno32 c-acp pn22 vvb pno32 p-acp dt j, cc-acp av c-acp pn22 vmb vvi pno32,
(14) part (DIV1)
413
Page 18
3467
for the time to come judge of al together. Now for Sense, you must understand its double.
for the time to come judge of all together. Now for Sense, you must understand its double.
p-acp dt n1 pc-acp vvi n1 pp-f d av. av p-acp n1, pn22 vmb vvi po31 j-jn.
(14) part (DIV1)
413
Page 18
3468
First, there is a Sense and feeling of the comfort of the Creature, as a man that is benummed with cold, is refreshed with fire,
First, there is a Sense and feeling of the Comfort of the Creature, as a man that is benumbed with cold, is refreshed with fire,
ord, pc-acp vbz dt n1 cc n-vvg pp-f dt n1 pp-f dt n1, c-acp dt n1 cst vbz vvn p-acp j-jn, vbz vvn p-acp n1,
(14) part (DIV1)
415
Page 18
3469
or a man that is faint and feeble in heart, is refreshed with Wine.
or a man that is faint and feeble in heart, is refreshed with Wine.
cc dt n1 cst vbz j cc j p-acp n1, vbz vvn p-acp n1.
(14) part (DIV1)
415
Page 18
3470
Secondly, there is a super-eminent comfort, proceeding from an apprehension of Gods favour towards us in giving these blessings to us.
Secondly, there is a supereminent Comfort, proceeding from an apprehension of God's favour towards us in giving these blessings to us.
ord, pc-acp vbz dt j n1, vvg p-acp dt n1 pp-f npg1 n1 p-acp pno12 p-acp vvg d n2 p-acp pno12.
(14) part (DIV1)
416
Page 18
3471
There may bee an inward distemper which may make our ioyes to be hollow and counterfeit.
There may be an inward distemper which may make our Joys to be hollow and counterfeit.
a-acp vmb vbi dt j n1 r-crq vmb vvi po12 n2 pc-acp vbi j-jn cc n-jn.
(14) part (DIV1)
417
Page 18
3472
There may be sadnesse of heart, when there is outward ioy, because there is an inward and Supereminent Sense, which affects the heart another way,
There may be sadness of heart, when there is outward joy, Because there is an inward and Supereminent Sense, which affects the heart Another Way,
pc-acp vmb vbi n1 pp-f n1, c-crq pc-acp vbz j n1, c-acp pc-acp vbz dt j cc j n1, r-crq vvz dt n1 j-jn n1,
(14) part (DIV1)
417
Page 19
3473
& therfore Eccl. 2. 2. It is called, made Ioy, because we mind it not.
& Therefore Ecclesiastes 2. 2. It is called, made Joy, Because we mind it not.
cc av np1 crd crd pn31 vbz vvn, vvd vvb, c-acp pns12 vvb pn31 xx.
(14) part (DIV1)
417
Page 19
3474
It is the Ioy of Ioyes, and life of comfort, that is from within, that proceeds from the inward man;
It is the Joy of Joys, and life of Comfort, that is from within, that proceeds from the inward man;
pn31 vbz dt vvb pp-f n2, cc n1 pp-f n1, cst vbz p-acp a-acp, cst vvz p-acp dt j n1;
(14) part (DIV1)
417
Page 19
3475
As the soule is strong in health, so it findes-more comfort both in externall and Supereminent comfort.
As the soul is strong in health, so it finds-more Comfort both in external and Supereminent Comfort.
c-acp dt n1 vbz j p-acp n1, av pn31 j n1 av-d p-acp j cc j n1.
(14) part (DIV1)
417
Page 19
3476
Graces are to the soule, as health is to the bodie, the more and the greater they are, the more comfort they administer.
Graces Are to the soul, as health is to the body, the more and the greater they Are, the more Comfort they administer.
ng1 vbr p-acp dt n1, c-acp n1 vbz p-acp dt n1, dt av-dc cc dt jc pns32 vbr, dt av-dc n1 pns32 vvb.
(14) part (DIV1)
417
Page 19
3477
But yee may say, that the creature can administer its owne comfort, and of it selfe.
But ye may say, that the creature can administer its own Comfort, and of it self.
p-acp pn22 vmb vvi, cst dt n1 vmb vvi vbz d n1, cc pp-f pn31 n1.
(14) part (DIV1)
418
Page 19
3478
To this I answere, that there is an aptnesse and fitnesse in the Creature to comfort us,
To this I answer, that there is an aptness and fitness in the Creature to Comfort us,
p-acp d pns11 vvb, cst pc-acp vbz dt n1 cc n1 p-acp dt n1 pc-acp vvi pno12,
(14) part (DIV1)
419
Page 19
3479
but yet it can yeeld no comfort without God, wherefore keepe your affections in square, have so much joy and delight in the Creature,
but yet it can yield no Comfort without God, Wherefore keep your affections in square, have so much joy and delight in the Creature,
cc-acp av pn31 vmb vvi dx n1 p-acp np1, q-crq vvb po22 n2 p-acp j-jn, vhb av d n1 cc vvi p-acp dt n1,
(14) part (DIV1)
419
Page 19
3480
as the Creature requires, and no more;
as the Creature requires, and no more;
c-acp dt n1 vvz, cc dx av-dc;
(14) part (DIV1)
419
Page 19
3481
If your affections hold a right proportion with their objects they are aright, therefore thus farre you may joy in the Creature and no further.
If your affections hold a right proportion with their objects they Are aright, Therefore thus Far you may joy in the Creature and no further.
cs po22 n2 vvb dt j-jn n1 p-acp po32 n2 pns32 vbr av, av av av-j pn22 vmb vvi p-acp dt n1 cc dx av-jc.
(14) part (DIV1)
419
Page 19
3482
First, you may joy in it, with a remisse joy, ye may also sorow with a remisse sorow, ye may joy in it as if ye joyed not,
First, you may joy in it, with a remiss joy, you may also sorrow with a remiss sorrow, you may joy in it as if you joyed not,
ord, pn22 vmb vvi p-acp pn31, p-acp dt j n1, pn22 vmb av n1 p-acp dt j n1, pn22 vmb vvi p-acp pn31 c-acp cs pn22 vvd xx,
(14) part (DIV1)
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3483
& sorrow in it, as if ye sorrowed not.
& sorrow in it, as if you sorrowed not.
cc n1 p-acp pn31, c-acp cs pn22 vvd xx.
(14) part (DIV1)
420
Page 19
3484
Secondly, you may joy in them with a loose joy, & affection, as they sit loose to you,
Secondly, you may joy in them with a lose joy, & affection, as they fit lose to you,
ord, pn22 vmb vvi p-acp pno32 p-acp dt j n1, cc n1, c-acp pns32 vvb j p-acp pn22,
(14) part (DIV1)
421
Page 19
3485
so you may sit loose to them, 1. Cor. 7. 29. 30. 31. Brethren the time is short, it remaineth therefore that those which have wiues bee as if they had none, that those that weepe, be as if they wept not, that those that rejoyce,
so you may fit lose to them, 1. Cor. 7. 29. 30. 31. Brothers the time is short, it remains Therefore that those which have wives be as if they had none, that those that weep, be as if they wept not, that those that rejoice,
av pn22 vmb vvi j p-acp pno32, crd np1 crd crd crd crd n2 dt n1 vbz j, pn31 vvz av cst d r-crq vhb n2 vbb c-acp cs pns32 vhd pix, cst d cst vvb, vbb c-acp cs pns32 vvd xx, cst d cst vvb,
(14) part (DIV1)
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Page 19
3486
as if they rejoyced not, and those that buy, as though they possessed not, and those that use this World,
as if they rejoiced not, and those that buy, as though they possessed not, and those that use this World,
c-acp cs pns32 vvd xx, cc d cst vvb, c-acp cs pns32 vvd xx, cc d cst vvb d n1,
(14) part (DIV1)
421
Page 19
3487
as not abusing it, that is, Let your affections be loose to these things.as not abusing it, that is, Let your affections be lose to these things.
c-acp xx vvg pn31, cst vbz, vvb po22 n2 vbb j p-acp d n2.
(14) part (DIV1)
421
Page 19
3488
Take any of these outward things, you may cast your affection on them in a a loose manner, goe no further then this, the fashion of the World passeth away, yee may be taken away from it,
Take any of these outward things, you may cast your affection on them in a a lose manner, go no further then this, the fashion of the World passes away, ye may be taken away from it,
vvb d pp-f d j n2, pn22 vmb vvi po22 n1 p-acp pno32 p-acp dt dt j n1, vvb av-dx av-jc cs d, dt n1 pp-f dt n1 vvz av, pn22 vmb vbi vvn av p-acp pn31,
(14) part (DIV1)
421
Page 20
3489
and it from you, therefore affect it no otherwise then a transitorie thing, and with a loose and transeunt affection, willing to depart from it, whensoever it shall please God to take it from you.
and it from you, Therefore affect it not otherwise then a transitory thing, and with a lose and transeunt affection, willing to depart from it, whensoever it shall please God to take it from you.
cc pn31 p-acp pn22, av vvb pn31 xx av av dt j n1, cc p-acp dt j cc fw-la n1, vvg pc-acp vvi p-acp pn31, c-crq pn31 vmb vvi np1 pc-acp vvi pn31 p-acp pn22.
(14) part (DIV1)
421
Page 20
3490
Thirdly, you may love them with a dependant affection, they are things of a dependant nature, they have no bottome of their owne to stand upon, they onely depend on God,
Thirdly, you may love them with a dependant affection, they Are things of a dependant nature, they have no bottom of their own to stand upon, they only depend on God,
ord, pn22 vmb vvi pno32 p-acp dt j-jn n1, pns32 vbr n2 pp-f dt j-jn n1, pns32 vhb dx n1 pp-f po32 d pc-acp vvi p-acp, pns32 av-j vvb p-acp np1,
(14) part (DIV1)
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Page 20
3491
and so you may love them as depending on him, eying the fountaine, and not the Cesterne from whence they flow, take not light from the Aire,
and so you may love them as depending on him, Eyeing the fountain, and not the Cistern from whence they flow, take not Light from the Air,
cc av pn22 vmb vvi pno32 p-acp vvg p-acp pno31, vvg dt n1, cc xx dt n1 p-acp c-crq pns32 vvb, vvb xx vvi p-acp dt n1,
(14) part (DIV1)
422
Page 20
3492
but looke to the Sunne from whence it comes. The third deceit is a false reasoning.
but look to the Sun from whence it comes. The third deceit is a false reasoning.
cc-acp vvb p-acp dt n1 p-acp c-crq pn31 vvz. dt ord n1 vbz dt j n-vvg.
(14) part (DIV1)
422
Page 20
3493
Wee findit otherwise by experience: We see that a diligent hand maketh rich, and bringeth comfort, wee see that labour bringeth learning, we findit otherwise by experience: We see that a diligent hand makes rich, and brings Comfort, we see that labour brings learning,
pns12 n1 av p-acp n1: pns12 vvb cst dt j n1 vvz j, cc vvz n1, pns12 vvb d n1 vvz n1,
(14) part (DIV1)
423
Page 20
3494
and for the labour which wee take to get it, in recompence of it, it makes us happie.
and for the labour which we take to get it, in recompense of it, it makes us happy.
cc p-acp dt n1 r-crq pns12 vvb pc-acp vvi pn31, p-acp n1 pp-f pn31, pn31 vvz pno12 j.
(14) part (DIV1)
423
Page 20
3495
To this I answere, that this clay me doth not alwaies hold, God breakes it many times, Riches come not alwayes by labour, To this I answer, that this clay me does not always hold, God breaks it many times, Riches come not always by labour,
p-acp d pns11 vvb, cst d n1 pno11 vdz xx av vvi, np1 vvz pn31 d n2, n2 vvb xx av p-acp n1,
(14) part (DIV1)
424
Page 20
3496
nor comfort by riches, the labour profiteth nothing, Psal. 12. 71. Except the Lord build the house, they labour in vaine that build it.
nor Comfort by riches, the labour profiteth nothing, Psalm 12. 71. Except the Lord built the house, they labour in vain that built it.
ccx n1 p-acp n2, dt n1 vvz pix, np1 crd crd j dt n1 vvb dt n1, pns32 vvb p-acp j cst vvb pn31.
(14) part (DIV1)
424
Page 20
3497
Except the Lord keepe the Citie, the watchman watcheth but in vaine. Except the Lord keep the city, the watchman watches but in vain.
c-acp dt n1 vvb dt n1, dt n1 vvz p-acp p-acp j.
(14) part (DIV1)
424
Page 20
3498
It is in vaine to rise up early, to goe to bedde late, and to eate the bread of carefulnesse, yee shall not reape the fruite ye expect,
It is in vain to rise up early, to go to Bed late, and to eat the bred of carefulness, ye shall not reap the fruit you expect,
pn31 vbz p-acp j pc-acp vvi a-acp av-j, pc-acp vvi pc-acp vvi av-j, cc pc-acp vvi dt n1 pp-f n1, pn22 vmb xx vvi dt n1 pn22 vvb,
(14) part (DIV1)
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3499
unlesse God bee with your labour. If Christ be absent, the Disciples may labour all night and catch nothing;
unless God be with your labour. If christ be absent, the Disciples may labour all night and catch nothing;
cs np1 vbb p-acp po22 n1. cs np1 vbb j, dt n2 vmb vvi d n1 cc vvb pix;
(14) part (DIV1)
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Page 20
3500
but if he be present with them, then their labour prospereth, then they inclose a multitude of fishes;
but if he be present with them, then their labour prospereth, then they enclose a multitude of Fish;
cc-acp cs pns31 vbb j p-acp pno32, cs po32 n1 vvz, cs pns32 vvb dt n1 pp-f n2;
(14) part (DIV1)
424
Page 20
3501
So when wee labour and take paines, and thinke to be strong in our owne strength, without Gods helpe, we go to worke with a wrong key which will not open,
So when we labour and take pains, and think to be strong in our own strength, without God's help, we go to work with a wrong key which will not open,
av c-crq pns12 vvb cc vvi n2, cc vvb pc-acp vbi j p-acp po12 d n1, p-acp ng1 n1, pns12 vvb pc-acp vvi p-acp dt n-jn n1 r-crq vmb xx vvi,
(14) part (DIV1)
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3502
but if Gods hand be in the businesse, we doe it with great facility and ease, which God hath appointed we should doe.
but if God's hand be in the business, we do it with great facility and ease, which God hath appointed we should do.
cc-acp cs ng1 n1 vbb p-acp dt n1, pns12 vdb pn31 p-acp j n1 cc n1, r-crq np1 vhz vvn pns12 vmd vdi.
(14) part (DIV1)
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3503
You may see this in Ioseph, God purposed to make him a great man;
You may see this in Ioseph, God purposed to make him a great man;
pn22 vmb vvi d p-acp np1, np1 vvd pc-acp vvi pno31 dt j n1;
(14) part (DIV1)
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3504
see with what facility he was made the governour of Aegypt, next to Pharaoh, without his owne seeking, and beyond his expectation:
see with what facility he was made the governor of Egypt, next to Pharaoh, without his own seeking, and beyond his expectation:
vvb p-acp r-crq n1 pns31 vbds vvn dt n1 pp-f np1, ord p-acp np1, p-acp po31 d vvg, cc p-acp po31 n1:
(14) part (DIV1)
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3505
So it was with Mordecai, so with Dauid; God appointed to make them great, and therefore they became great, notwithstanding all oppositions.
So it was with Mordecai, so with David; God appointed to make them great, and Therefore they became great, notwithstanding all oppositions.
av pn31 vbds p-acp np1, av p-acp np1; np1 vvd pc-acp vvi pno32 j, cc av pns32 vvd j, c-acp d n2.
(14) part (DIV1)
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3506
On the contrary, let man goe on in his owne strength, and hee shall labour without any profit at all:
On the contrary, let man go on in his own strength, and he shall labour without any profit At all:
p-acp dt n-jn, vvb n1 vvi a-acp p-acp po31 d n1, cc pns31 vmb vvi p-acp d n1 p-acp d:
(14) part (DIV1)
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Page 21
3507
hence it is, that many times wee see a concurrencie of all causes, so that wee would thinke that the effect must needes follow,
hence it is, that many times we see a concurrency of all Causes, so that we would think that the Effect must needs follow,
av pn31 vbz, cst d n2 pns12 vvb dt n1 pp-f d n2, av cst pns12 vmd vvi d dt n1 vmb av vvi,
(14) part (DIV1)
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Page 21
3508
and yet it followes not, and if it doe follow, yet we have no comfort in it.
and yet it follows not, and if it do follow, yet we have no Comfort in it.
cc av pn31 vvz xx, cc cs pn31 vdb vvi, av pns12 vhb dx n1 p-acp pn31.
(14) part (DIV1)
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Page 21
3509
First, because God makes an insutablenesse and disproportion, betwixt the man and the blessing, as betweene Iudas and his Apostleship: a man may have tables well furnished, riches in aboundance, a wife fit for him,
First, Because God makes an insutablenesse and disproportion, betwixt the man and the blessing, as between Iudas and his Apostleship: a man may have tables well furnished, riches in abundance, a wife fit for him,
ord, c-acp np1 vvz dt n1 cc n1, p-acp dt n1 cc dt n1, c-acp p-acp np1 cc po31 n1: dt n1 vmb vhi n2 av vvn, n2 p-acp n1, dt n1 j p-acp pno31,
(14) part (DIV1)
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Page 21
3510
and yet have no comfort in them, because God puts a secret disproportion betwixt him and them.
and yet have no Comfort in them, Because God puts a secret disproportion betwixt him and them.
cc av vhb dx n1 p-acp pno32, c-acp np1 vvz dt j-jn n1 p-acp pno31 cc pno32.
(14) part (DIV1)
425
Page 21
3511
Secondly, though there bee a concurrence of things, yet God may hinder the effect, sometimes for good,
Secondly, though there be a concurrence of things, yet God may hinder the Effect, sometime for good,
ord, cs pc-acp vbi dt n1 pp-f n2, av np1 vmb vvi dt n1, av p-acp j,
(14) part (DIV1)
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Page 21
3512
and sometimes for evill, as Elishas servant was readie in the nicke, when the Shunamite came to begge her possessions and lands of the King, 2. Kings 8. 5. 6. He was then telling the King,
and sometime for evil, as Elisha's servant was ready in the neck, when the Shunamite Come to beg her possessions and Lands of the King, 2. Kings 8. 5. 6. He was then telling the King,
cc av p-acp j-jn, c-acp n2 n1 vbds j p-acp dt n1, c-crq dt n1 vvd pc-acp vvi po31 n2 cc n2 pp-f dt n1, crd n2 crd crd crd pns31 vbds av vvg dt n1,
(14) part (DIV1)
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Page 21
3513
how Elisha had restored her sonne to life:
how Elisha had restored her son to life:
q-crq np1 vhd vvn po31 n1 p-acp n1:
(14) part (DIV1)
426
Page 21
3514
So Abraham when he was to offer up his sonne Isaack, in the instant God sent the ramme to be tyed in the bush:
So Abraham when he was to offer up his son Isaac, in the instant God sent the ram to be tied in the bush:
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(14) part (DIV1)
426
Page 22
3515
So Saul when hee had purposed to kill Dauid, God called him away to fight with the Philistins, and as God hinders the effect for good, so he doth for evill.
So Saul when he had purposed to kill David, God called him away to fight with the philistines, and as God hinders the Effect for good, so he does for evil.
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(14) part (DIV1)
426
Page 22
3516
Thirdly, God doth it sometimes by denying successe unto the causes. The battaile is not alwayes to the strong.
Thirdly, God does it sometime by denying success unto the Causes. The battle is not always to the strong.
ord, np1 vdz pn31 av p-acp vvg n1 p-acp dt n2. dt n1 vbz xx av p-acp dt j.
(14) part (DIV1)
427
Page 22
3517
When there are causes, and the ' ffect followes not, it is because God doth dispose of things at his pleasure,
When there Are Causes, and the ' ffect follows not, it is Because God does dispose of things At his pleasure,
c-crq a-acp vbr n2, cc dt ' n1 vvz xx, pn31 vbz p-acp np1 vdz vvi pp-f n2 p-acp po31 n1,
(14) part (DIV1)
427
Page 22
3518
and can turne them a contrary way, health and comfort, joy and delight follow not outward blessings,
and can turn them a contrary Way, health and Comfort, joy and delight follow not outward blessings,
cc vmb vvi pno32 dt j-jn n1, n1 cc n1, n1 cc n1 vvb xx j n2,
(14) part (DIV1)
427
Page 22
3519
except God put it into them.
except God put it into them.
c-acp np1 vvd pn31 p-acp pno32.
(14) part (DIV1)
427
Page 22
3520
The fourth deceit is this, These things are certaine and present, but other things are doub•full and uncertaine, wee know not whether wee shall have them or no.
The fourth deceit is this, These things Are certain and present, but other things Are doub•full and uncertain, we know not whither we shall have them or not.
dt ord n1 vbz d, d n2 vbr j cc j, cc-acp j-jn n2 vbr j cc j, pns12 vvb xx cs pns12 vmb vhi pno32 cc xx.
(14) part (DIV1)
428
Page 22
3521
To this I answere, it is not so, future, spirituall and eternall things are not incertaine, To this I answer, it is not so, future, spiritual and Eternal things Are not incertain,
p-acp d pns11 vvb, pn31 vbz xx av, j-jn, j cc j n2 vbr xx j,
(14) part (DIV1)
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Page 22
3522
but th•se things which we enjoy here are;
but th•se things which we enjoy Here Are;
cc-acp j n2 r-crq pns12 vvb av vbr;
(14) part (DIV1)
429
Page 22
3523
those things wee here enjoy, and wee also our selves, are subject to changes and alterations.
those things we Here enjoy, and we also our selves, Are Subject to changes and alterations.
d n2 pns12 av vvi, cc pns12 av po12 n2, vbr j-jn p-acp n2 cc n2.
(14) part (DIV1)
429
Page 22
3524
Wee are as men on the Sea, having stormes aswell as calmes:
we Are as men on the Sea, having storms aswell as calms:
pns12 vbr p-acp n2 p-acp dt n1, vhg n2 av a-acp vvz:
(14) part (DIV1)
429
Page 22
3525
Wealth and all outward blessings are but transitorie things, but faith and spirituall things are certaine, and endure for ever.
Wealth and all outward blessings Are but transitory things, but faith and spiritual things Are certain, and endure for ever.
n1 cc d j n2 vbr cc-acp j n2, cc-acp n1 cc j n2 vbr j, cc vvi p-acp av.
(14) part (DIV1)
429
Page 22
3526
Wee have an Almighty and unchangeable God, and immortall, incorruptible inheritance, which fadeth not away, reserved for us in the highest Heavens.
we have an Almighty and unchangeable God, and immortal, incorruptible inheritance, which fades not away, reserved for us in the highest Heavens.
pns12 vhb dt j-jn cc j-u n1, cc j, j n1, r-crq vvz xx av, vvn p-acp pno12 p-acp dt js n2.
(14) part (DIV1)
429
Page 22
3527
In temporall things, who knoweth what shall bee to morrow? In them thou canst not boast of to morrow,
In temporal things, who Knoweth what shall be to morrow? In them thou Canst not boast of to morrow,
p-acp j n2, r-crq vvz r-crq vmb vbi p-acp n1? p-acp pno32 pns21 vm2 xx vvi pp-f p-acp n1,
(14) part (DIV1)
429
Page 22
3528
but as for spirituall things, they are certaine, they have no ambiguity in them; But the maine answere that I give, is that here we must use our faith.
but as for spiritual things, they Are certain, they have no ambiguity in them; But the main answer that I give, is that Here we must use our faith.
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(14) part (DIV1)
429
Page 22
3529
Consider the grounds on which faith relies, and then the conclusions and consequences that arise from them:
Consider the grounds on which faith relies, and then the conclusions and consequences that arise from them:
vvb dt n2 p-acp r-crq n1 vvz, cc av dt n2 cc n2 cst vvb p-acp pno32:
(14) part (DIV1)
429
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take heede to them, and be not deceived; If yee beleeve God to bee the rewarder of all those that trust in him,
take heed to them, and be not deceived; If ye believe God to be the rewarder of all those that trust in him,
vvb n1 p-acp pno32, cc vbb xx vvn; cs pn22 vvb np1 pc-acp vbi dt n1 pp-f d d cst vvb p-acp pno31,
(14) part (DIV1)
429
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3531
as you say hee is, why rest you not on him, why are yee not contented with him for your portions,
as you say he is, why rest you not on him, why Are ye not contented with him for your portions,
c-acp pn22 vvb pns31 vbz, q-crq vvb pn22 xx p-acp pno31, q-crq vbr pn22 xx vvn p-acp pno31 p-acp po22 n2,
(14) part (DIV1)
429
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3532
why thinke you not him sufficient? If the Creature be God, then follow it, but if God be God, then follow him, and bee satisfied with him;
why think you not him sufficient? If the Creature be God, then follow it, but if God be God, then follow him, and be satisfied with him;
q-crq vvb pn22 xx pno31 j? cs dt n1 vbb np1, av vvb pn31, cc-acp cs np1 vbb np1, av vvb pno31, cc vbi vvn p-acp pno31;
(14) part (DIV1)
429
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3533
Labour therefore for faith unfaigned, and walke according to it. If then it bee vaine and sinnefull to seeke helpe and comfort from any Creature,
Labour Therefore for faith unfeigned, and walk according to it. If then it be vain and sinful to seek help and Comfort from any Creature,
vvb av p-acp n1 j, cc vvb vvg p-acp pn31. cs av pn31 vbb j cc j pc-acp vvi n1 cc vvi p-acp d n1,
(14) part (DIV1)
429
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3534
or from Riches, and to thinke that they can make us live more comfortablie;
or from Riches, and to think that they can make us live more comfortably;
cc p-acp n2, cc pc-acp vvi cst pns32 vmb vvi pno12 j av-dc av-j;
(14) part (DIV1)
430
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Hence then consider the sinnefulnesse of it, and put it into the Catalogue of your other Sinnes, that formerly you have had such thoughts.
Hence then Consider the sinnefulnesse of it, and put it into the Catalogue of your other Sinnes, that formerly you have had such thoughts.
av av vvi dt n1 pp-f pn31, cc vvd pn31 p-acp dt n1 pp-f po22 j-jn zz, cst av-j pn22 vhb vhn d n2.
(14) part (DIV1)
430
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3536
Every one is guiltie of this Sinne, more or lesse: and this is a Sin not small, but of an high nature, it is Idolatrie.
Every one is guilty of this Sin, more or less: and this is a since not small, but of an high nature, it is Idolatry.
d pi vbz j pp-f d n1, dc cc av-dc: cc d vbz dt n1 xx j, cc-acp pp-f dt j n1, pn31 vbz n1.
(14) part (DIV1)
430
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3537
In the times of ignorance, Sathan drew many men to grosse Idolatry, to worship stocks and stones,
In the times of ignorance, Sathan drew many men to gross Idolatry, to worship stocks and stones,
p-acp dt n2 pp-f n1, np1 vvd d n2 p-acp j n1, pc-acp vvi n2 cc n2,
(14) part (DIV1)
431
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3538
but now hee drawes them to another Idolatrie, lesse perceptible, and yet as dangerous in Gods sight as the other, who is a Spirit,
but now he draws them to Another Idolatry, less perceptible, and yet as dangerous in God's sighed as the other, who is a Spirit,
cc-acp av pns31 vvz pno32 p-acp j-jn n1, av-dc j, cc av c-acp j p-acp npg1 n1 p-acp dt n-jn, r-crq vbz dt n1,
(14) part (DIV1)
431
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3539
and can discerne, and prie into it; Let us therefore examine our hearts, and consider how much we haue trusted the Creatures;
and can discern, and pry into it; Let us Therefore examine our hearts, and Consider how much we have trusted the Creatures;
cc vmb vvi, cc vvi p-acp pn31; vvb pno12 av vvi po12 n2, cc vvb c-crq av-d pns12 vhb vvn dt n2;
(14) part (DIV1)
431
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3540
Let us condemne our selves, and rectifie our judgements to judge of things as they are;
Let us condemn our selves, and rectify our Judgments to judge of things as they Are;
vvb pno12 vvi po12 n2, cc vvi po12 n2 pc-acp vvi pp-f n2 c-acp pns32 vbr;
(14) part (DIV1)
431
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3541
Let us not think our selves happy for them;
Let us not think our selves happy for them;
vvb pno12 xx vvi po12 n2 j p-acp pno32;
(14) part (DIV1)
431
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3542
Let us not thinke our selves blessed in them, but onely in Christ, because it is not in their power to make us happie.
Let us not think our selves blessed in them, but only in christ, Because it is not in their power to make us happy.
vvb pno12 xx vvi po12 n2 vvn p-acp pno32, cc-acp av-j p-acp np1, c-acp pn31 vbz xx p-acp po32 n1 pc-acp vvi pno12 j.
(14) part (DIV1)
431
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3543
If wee have so joyed in these, or loved them so, as to love God lesse, it is an adulterous love and ioy.
If we have so joyed in these, or loved them so, as to love God less, it is an adulterous love and joy.
cs pns12 vhb av vvn p-acp d, cc vvd pno32 av, c-acp pc-acp vvi np1 av-dc, pn31 vbz dt j n1 cc n1.
(14) part (DIV1)
432
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3544
Wee have no better rule to judge of adulterous love, then this, when as our love to the Creature, doth lessen our love to God.
we have no better Rule to judge of adulterous love, then this, when as our love to the Creature, does lessen our love to God.
pns12 vhb dx jc n1 pc-acp vvi pp-f j n1, cs d, c-crq c-acp po12 n1 p-acp dt n1, vdz vvi po12 n1 p-acp np1.
(14) part (DIV1)
432
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3545
Now, least wee bee deceived in our love to the Creature, I will give you these Signes, to know whether your love be right to it or no.
Now, lest we be deceived in our love to the Creature, I will give you these Signs, to know whither your love be right to it or no.
av, cs pns12 vbb vvn p-acp po12 n1 p-acp dt n1, pns11 vmb vvi pn22 d n2, pc-acp vvi cs po22 n1 vbi j-jn p-acp pn31 cc uh-dx.
(14) part (DIV1)
433
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3546
First, if your affection to the Creature cause you to withdraw your hearts from God.
First, if your affection to the Creature cause you to withdraw your hearts from God.
ord, cs po22 n1 p-acp dt n1 vvb pn22 pc-acp vvi po22 n2 p-acp np1.
(14) part (DIV1)
434
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3547
Ier. 17. 5. Cursed bee the man which maketh flesh his arme, and whose heart departeth from the Lord. Jeremiah 17. 5. Cursed be the man which makes Flesh his arm, and whose heart departeth from the Lord.
np1 crd crd vvd vbi dt n1 r-crq vvz n1 po31 n1, cc rg-crq n1 vvz p-acp dt n1.
(14) part (DIV1)
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It is a signe wee make flesh our arme, when wee withdraw our hearts from God, wee make the Creatures our ayme,
It is a Signen we make Flesh our arm, when we withdraw our hearts from God, we make the Creatures our aim,
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(14) part (DIV1)
434
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when they withdraw us from God. 1. Tim. 5. 5. She that is a widdow indeed trusteth in God,
when they withdraw us from God. 1. Tim. 5. 5. She that is a widow indeed Trusteth in God,
c-crq pns32 vvb pno12 p-acp np1. crd np1 crd crd pns31 cst vbz dt n1 av vvz p-acp np1,
(14) part (DIV1)
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3550
and continueth in supplications night and day, this is a Signe that they trust in God because they pray unto him.and Continueth in supplications night and day, this is a Signen that they trust in God Because they pray unto him.
cc vvz p-acp n2 n1 cc n1, d vbz dt n1 cst pns32 vvb p-acp np1 c-acp pns32 vvb p-acp pno31.
(14) part (DIV1)
434
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Consider what your conversation is, whether it be in heaven or no, Phil. 3. 20. Our conversation is in Heaven.
Consider what your Conversation is, whither it be in heaven or no, Philip 3. 20. Our Conversation is in Heaven.
np1 q-crq po22 n1 vbz, cs pn31 vbb p-acp n1 cc uh-dx, np1 crd crd po12 n1 vbz p-acp n1.
(14) part (DIV1)
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The neglecting and not minding earthly things, in the former verse sheweth him not to bee of an earthly conversation, the more our hearts are drawne from God, the more are they set and fixed on earthly things.
The neglecting and not minding earthly things, in the former verse shows him not to be of an earthly Conversation, the more our hearts Are drawn from God, the more Are they Set and fixed on earthly things.
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(14) part (DIV1)
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Secondly, consider what earthly choice you make, when as these things come in competition with God,
Secondly, Consider what earthly choice you make, when as these things come in competition with God,
ord, vvb r-crq j n1 pn22 vvi, c-crq p-acp d n2 vvb p-acp n1 p-acp np1,
(14) part (DIV1)
435
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and Spirituall things, what billes of exchange doe you make, doe you make you friends of the unrighteous Mammon, not caring for the things of this World,
and Spiritual things, what bills of exchange do you make, do you make you Friends of the unrighteous Mammon, not caring for the things of this World,
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(14) part (DIV1)
435
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when they come in competition with a good conscience, or doe you forsake God, and sticke to them?
when they come in competition with a good conscience, or do you forsake God, and stick to them?
c-crq pns32 vvb p-acp n1 p-acp dt j n1, cc vdb pn22 vvi np1, cc vvi p-acp pno32?
(14) part (DIV1)
435
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3556
Thirdly, consider what your obedience is to God, whether his feare bee alwayes before your eyes,
Thirdly, Consider what your Obedience is to God, whither his Fear be always before your eyes,
ord, vvb r-crq po22 n1 vbz p-acp np1, cs po31 n1 vbi av p-acp po22 n2,
(14) part (DIV1)
436
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or whether Riches set you on worke or no:
or whither Riches Set you on work or no:
cc cs n2 vvb pn22 p-acp n1 cc dx:
(14) part (DIV1)
436
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what mans obedience is, such is his trust, if ye obey God, then ye trust in him,
what men Obedience is, such is his trust, if you obey God, then you trust in him,
q-crq vvz n1 vbz, d vbz po31 n1, cs pn22 vvb np1, cs pn22 vvb p-acp pno31,
(14) part (DIV1)
436
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and if yee obey Riches, then ye trust in them, and not in God.
and if ye obey Riches, then you trust in them, and not in God.
cc cs pn22 vvb n2, cs pn22 vvb p-acp pno32, cc xx p-acp np1.
(14) part (DIV1)
436
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3560
Fourthly, consider what your affections are, nothing troubles an holy man, but Sin, the which makes him seeke helpe at Gods hands, and not in these.
Fourthly, Consider what your affections Are, nothing Troubles an holy man, but since, the which makes him seek help At God's hands, and not in these.
ord, vvb r-crq po22 n2 vbr, pix vvz dt j n1, cc-acp n1, dt r-crq vvz pn31 vvi n1 p-acp npg1 n2, cc xx p-acp d.
(14) part (DIV1)
437
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3561
On the contrary, nothing troubles a worldlie man, but losses and crosses, Sinne troubles him not at all, by this judge of your love to Riches,
On the contrary, nothing Troubles a worldly man, but losses and Crosses, Sin Troubles him not At all, by this judge of your love to Riches,
p-acp dt n-jn, pix vvz dt j n1, cc-acp n2 cc n2, n1 vvz pno31 xx p-acp d, p-acp d n1 pp-f po22 n1 p-acp n2,
(14) part (DIV1)
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3562
whether it bee right or no. Thus much for the first generall Doctrine. We come now to the second, which is this.
whither it be right or no. Thus much for the First general Doctrine. We come now to the second, which is this.
cs pn31 vbb j-jn cc uh-dx. av av-d c-acp dt ord j n1. pns12 vvb av p-acp dt ord, r-crq vbz d.
(14) part (DIV1)
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3563
That Covetousnesse is to be Mortified, That Covetousnesse is unlawfull, all know it, the things therefore that will be usefull in the handling of this point, will be to shew you what Covetousnesse is, That Covetousness is to be Mortified, That Covetousness is unlawful, all know it, the things Therefore that will be useful in the handling of this point, will be to show you what Covetousness is,
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(14) part (DIV1)
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and why it is to be Mortified. Now to shew you what it is.
and why it is to be Mortified. Now to show you what it is.
cc c-crq pn31 vbz pc-acp vbi vvn. av pc-acp vvi pn22 r-crq pn31 vbz.
(14) part (DIV1)
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Covetousnesse may bee defined to be a sinnefull desire of getting, or keeping money, or wealth inordinately.Covetousness may be defined to be a sinful desire of getting, or keeping money, or wealth inordinately.
n1 vmb vbi vvn pc-acp vbi dt j n1 pp-f vvg, cc vvg n1, cc n1 av-j.
(14) part (DIV1)
442
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First, it is a sinnefull desire, because it is a lust, as lusting after pleasure, is called Voluptuousnesse;
First, it is a sinful desire, Because it is a lust, as lusting After pleasure, is called Voluptuousness;
ord, pn31 vbz dt j n1, c-acp pn31 vbz dt n1, c-acp j-vvg p-acp n1, vbz vvn n1;
(14) part (DIV1)
443
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It is also inordinate, the principle being amisse, and likewise the object.
It is also inordinate, the principle being amiss, and likewise the Object.
pn31 vbz av j, dt n1 vbg av, cc av dt n1.
(14) part (DIV1)
443
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The principle is amisse, when we over-value riches, set a greater beauty on them then they have,
The principle is amiss, when we overvalue riches, Set a greater beauty on them then they have,
dt n1 vbz av, c-crq pns12 n1 n2, vvd dt jc n1 p-acp pno32 cs pns32 vhb,
(14) part (DIV1)
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and seeing them with a wrong eye, wee lust after them, by reason that wee over-value them,
and seeing them with a wrong eye, we lust After them, by reason that we overvalue them,
cc vvg pno32 p-acp dt n-jn n1, pns12 vvb p-acp pno32, p-acp n1 cst pns12 n1 pno32,
(14) part (DIV1)
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and thus to over-value them, is to lust after them, and to thinke that they can make us happie, is Idolatry.
and thus to overvalue them, is to lust After them, and to think that they can make us happy, is Idolatry.
cc av p-acp n1 pno32, vbz p-acp n1 p-acp pno32, cc pc-acp vvi cst pns32 vmb vvi pno12 j, vbz n1.
(14) part (DIV1)
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The object of it is as bad as the principle, when as th'end is either to raise us to a higher condition,
The Object of it is as bad as the principle, when as The end is either to raise us to a higher condition,
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(14) part (DIV1)
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or to fare deliciously every day, or else to spend them on some Lust, as well as to keepe them.
or to fare deliciously every day, or Else to spend them on Some Lust, as well as to keep them.
cc pc-acp vvi av-j d n1, cc av pc-acp vvi pno32 p-acp d n1, c-acp av c-acp pc-acp vvi pno32.
(14) part (DIV1)
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3573
Secondly, it is of keeping, or getting mony, getting it inordinately, seeking it by wrong meanes, or of keeping it,
Secondly, it is of keeping, or getting money, getting it inordinately, seeking it by wrong means, or of keeping it,
ord, pn31 vbz pp-f vvg, cc vvg n1, vvg pn31 av-j, vvg pn31 p-acp j-jn n2, cc pp-f vvg pn31,
(14) part (DIV1)
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3574
First in not bestowing of it on our selves as wee ought, there is Tenacitie of this sort amongst men.
First in not bestowing of it on our selves as we ought, there is Tenacity of this sort among men.
ord p-acp xx vvg pp-f pn31 p-acp po12 n2 c-acp pns12 vmd, pc-acp vbz n1 pp-f d n1 p-acp n2.
(14) part (DIV1)
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Eecle. 5. 15 There is a sore evill under the Sunne, namely, Riches kept by the owners thereof, to their hurt, Eecle. 5. 15 There is a soar evil under the Sun, namely, Riches kept by the owners thereof, to their hurt,
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(14) part (DIV1)
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when as it is comely for a man to eate and drinke, and to enjoy the good of all his labours that hee hath taken under the Sunne, all the dayes of his life which God giveth him,
when as it is comely for a man to eat and drink, and to enjoy the good of all his labours that he hath taken under the Sun, all the days of his life which God gives him,
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(14) part (DIV1)
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for this is his portion, and thus to rejoyce in his labour, is the gift of God. Eccl. 5. 18. 19.for this is his portion, and thus to rejoice in his labour, is the gift of God. Ecclesiastes 5. 18. 19.
c-acp d vbz po31 n1, cc av pc-acp vvi p-acp po31 n1, vbz dt n1 pp-f np1. np1 crd crd crd
(14) part (DIV1)
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3578
Secondly, thou in not giving to others, art too strait handed, having goods and seeing others to want.
Secondly, thou in not giving to Others, art too strait handed, having goods and seeing Others to want.
ord, pns21 p-acp xx vvg p-acp n2-jn, n1 av av-j vvn, vhg n2-j cc vvg n2-jn pc-acp vvi.
(14) part (DIV1)
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3579
The last and chiefe thing in the definition is, inordinately, that is, which is besides the rule.
The last and chief thing in the definition is, inordinately, that is, which is beside the Rule.
dt ord cc j-jn n1 p-acp dt n1 vbz, av-j, cst vbz, r-crq vbz p-acp dt n1.
(14) part (DIV1)
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3580
A thing is sayd to bee inordinate, when as it is besides the square that a man doth,
A thing is said to be inordinate, when as it is beside the square that a man does,
dt n1 vbz vvn pc-acp vbi j, c-crq c-acp pn31 vbz p-acp dt n-jn cst dt n1 vdz,
(14) part (DIV1)
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3581
and in doing thus, wee doe amisse. Now this affection is sayd to bee inordinate in these foure respects.
and in doing thus, we do amiss. Now this affection is said to be inordinate in these foure respects.
cc p-acp vdg av, pns12 vdb av. av d n1 vbz vvn pc-acp vbi j p-acp d crd n2.
(14) part (DIV1)
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3582
First, when wee seeke it by measure more then wee should. Secondly, when we seeke it by meanes that wee should not.
First, when we seek it by measure more then we should. Secondly, when we seek it by means that we should not.
ord, c-crq pns12 vvb pn31 p-acp n1 av-dc cs pns12 vmd. ord, c-crq pns12 vvb pn31 p-acp n2 cst pns12 vmd xx.
(14) part (DIV1)
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3583
Thirdly, when we seeke it for wrong ends. Fourthly, when we seeke it in a wrong manner. Thirdly, when we seek it for wrong ends. Fourthly, when we seek it in a wrong manner.
ord, c-crq pns12 vvb pn31 p-acp j-jn n2. ord, c-crq pns12 vvb pn31 p-acp dt n-jn n1.
(14) part (DIV1)
450
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3584
For the first, we offend in the measure, when as we seeke for more then God gives us; For the First, we offend in the measure, when as we seek for more then God gives us;
p-acp dt ord, pns12 vvb p-acp dt n1, c-crq c-acp pns12 vvb p-acp dc cs np1 vvz pno12;
(14) part (DIV1)
452
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3585
that which God gives everie man, that is his portion here, Eccle 5. 18. and he that desireth,
that which God gives every man, that is his portion Here, Eccle 5. 18. and he that Desires,
cst r-crq np1 vvz d n1, cst vbz po31 n1 av, vvb crd crd cc pns31 cst vvz,
(14) part (DIV1)
452
Page 27
3586
and withholdeth more then his portiō, is he that offendeth in the measure. Pro. 11. 24.
and withholdeth more then his portion, is he that offends in the measure. Pro 11. 24.
cc vvz av-dc cs po31 n1, vbz pns31 cst vvz p-acp dt n1. np1 crd crd
(14) part (DIV1)
452
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3587
But how shall I know Gods will, and what my portion is. I answere by the event, See in what estate and condition God hath set you;
But how shall I know God's will, and what my portion is. I answer by the event, See in what estate and condition God hath Set you;
cc-acp q-crq vmb pns11 vvi ng1 n1, cc q-crq po11 n1 vbz. pns11 vvb p-acp dt n1, vvb p-acp r-crq n1 cc n1 np1 vhz vvn pn22;
(14) part (DIV1)
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3588
See what estate he hath giuen you, that is your portion, and with it you must be content, God hath a Soveraigntie over us, we are but his subjects,
See what estate he hath given you, that is your portion, and with it you must be content, God hath a Sovereignty over us, we Are but his subject's,
vvb r-crq n1 pns31 vhz vvn pn22, cst vbz po22 n1, cc p-acp pn31 pn22 vmb vbi j, np1 vhz dt n1 p-acp pno12, pns12 vbr p-acp po31 n2-jn,
(14) part (DIV1)
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3589
and must bee contented with what he gives us, you are contented with that your fathers or your Prince gives you,
and must be contented with what he gives us, you Are contented with that your Father's or your Prince gives you,
cc vmb vbi vvn p-acp r-crq pns31 vvz pno12, pn22 vbr vvn p-acp d po22 n2 cc po22 n1 vvz pn22,
(14) part (DIV1)
454
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3590
therefore you must receive that which God bestowes on you, with all humilitie, and thankefulnesse;
Therefore you must receive that which God bestows on you, with all humility, and thankfulness;
av pn22 vmb vvi d r-crq np1 vvz p-acp pn22, p-acp d n1, cc n1;
(14) part (DIV1)
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If we bee soundly humbled, wee will confesse our selves worthy to bee destroyed, Eze. 36. 32. we will confesse with Iacob. Gen. 32. 10. That we are unworthy of the least of Gods mercies, that the least portion is more then we deserve.
If we be soundly humbled, we will confess our selves worthy to be destroyed, Ezekiel 36. 32. we will confess with Iacob. Gen. 32. 10. That we Are unworthy of the least of God's Mercies, that the least portion is more then we deserve.
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(14) part (DIV1)
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The Prodigall being humbled, was content with the least place in his fathers house, to be as one of his household servants,
The Prodigal being humbled, was content with the least place in his Father's house, to be as one of his household Servants,
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(14) part (DIV1)
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3593
and so wee ought to bee content with that portion which God hath given us, be it never so small,
and so we ought to be content with that portion which God hath given us, be it never so small,
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(14) part (DIV1)
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because it is more then wee deserve, and if wee desire and seeke for more, this desire is Sinfull.
Because it is more then we deserve, and if we desire and seek for more, this desire is Sinful.
c-acp pn31 vbz dc cs pns12 vvb, cc cs pns12 vvb cc vvi p-acp av-dc, d n1 vbz j.
(14) part (DIV1)
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Secondly, as wee ought not to seeke wealth, more then is our due.
Secondly, as we ought not to seek wealth, more then is our endue.
ord, c-acp pns12 vmd xx pc-acp vvi n1, av-dc cs vbz po12 n-jn.
(14) part (DIV1)
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3596
So vve ought not to seeke it by unlawfull meanes, not by Vsurie, Gaming, Oppression, Fraude, Deceipt, or any other unlawfull meanes.
So we ought not to seek it by unlawful means, not by Usury, Gaming, Oppression, Fraud, Deceit, or any other unlawful means.
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(14) part (DIV1)
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3597
I adde this of Gaming, because it is unlawfull, though it bee little considered, for it is no meanes that God hath appointed,
I add this of Gaming, Because it is unlawful, though it be little considered, for it is no means that God hath appointed,
pns11 vvb d pp-f n-vvg, c-acp pn31 vbz j, cs pn31 vbb av-j vvn, c-acp pn31 vbz dx n2 cst np1 vhz vvn,
(14) part (DIV1)
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or sanctified to get money by, because it is neigher a gift, nor a bargaine;
or sanctified to get money by, Because it is neigher a gift, nor a bargain;
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(14) part (DIV1)
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3599
I dispute not now vvhether playing for triflles to put life into the Game be lawfull,
I dispute not now whether playing for trifles to put life into the Game be lawful,
pns11 vvb xx av cs vvg p-acp n2 pc-acp vvi n1 p-acp dt n1 vbb j,
(14) part (DIV1)
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but of gaming with an intent to get and gaine money or wealth.
but of gaming with an intent to get and gain money or wealth.
cc-acp pp-f n-vvg p-acp dt n1 pc-acp vvi cc vvi n1 cc n1.
(14) part (DIV1)
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This I say is unlawfull meanes, and such as have gotten monie by such meanes, are bound to make restitution.
This I say is unlawful means, and such as have got money by such means, Are bound to make restitution.
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(14) part (DIV1)
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3602
Thirdly, vvhen th'end of our seeking after monie is wrong, then our affection is Sinnefull, as if wee seek it onely for it selfe, that we may be rich,
Thirdly, when The end of our seeking After money is wrong, then our affection is Sinful, as if we seek it only for it self, that we may be rich,
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(14) part (DIV1)
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or to bestow it on our lusts, and make it our ends, and not for necessaries onely,
or to bestow it on our Lustiest, and make it our ends, and not for necessaries only,
cc pc-acp vvi pn31 p-acp po12 n2, cc vvi pn31 po12 n2, cc xx p-acp n2-j av-j,
(14) part (DIV1)
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and so much as shall serve our turnes, when vve seeke it thus, vvee seeke it in excesse;
and so much as shall serve our turns, when we seek it thus, we seek it in excess;
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(14) part (DIV1)
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Hee that desires money for a journey, desires no more then will serve to defraie his costes, and expenses in his journey;
He that Desires money for a journey, Desires no more then will serve to defray his costs, and expenses in his journey;
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(14) part (DIV1)
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So if a man desires monie for any other end, hee desires so much as will serve for that purpose and no more; So in other things:
So if a man Desires money for any other end, he Desires so much as will serve for that purpose and no more; So in other things:
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(14) part (DIV1)
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Hee that is sicke, desires so much Physicke as vvill cure him, and no more. So wee ought to desire as much as will serve our necessities, and no more.
He that is sick, Desires so much Physic as will cure him, and no more. So we ought to desire as much as will serve our necessities, and no more.
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(14) part (DIV1)
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Bt if vvee desire it for our ambition, pleasure, or any other by respect, this desire is Sinn•full and inordinate.
But if we desire it for our ambition, pleasure, or any other by respect, this desire is Sinn•full and inordinate.
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(14) part (DIV1)
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3609
Lastly, it is inordinate, when vvee seeke in a vvrong manner, vvhich consistes in these five particulars.
Lastly, it is inordinate, when we seek in a wrong manner, which consists in these five particulars.
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(14) part (DIV1)
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3610
First, vvhen vvee seeke it out of love unto it, and and this manner of seeking it is spirituall adulterie, Iames 4, 4. Yee adulterers and adulteresses, know yee not that the friendship of the world is enmitie with God, and vvhosoever is a friend to the vvorld, is an enemie to God; First, when we seek it out of love unto it, and and this manner of seeking it is spiritual adultery, James 4, 4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God, and whosoever is a friend to the world, is an enemy to God;
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(14) part (DIV1)
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If vve be in love vvith it for its ovvne beautie, it is Sinfull, it is spirituall adulterie.
If we be in love with it for its own beauty, it is Sinful, it is spiritual adultery.
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(14) part (DIV1)
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3612
Secondly, vvhen as vve seeke it to trust in it, vvhen as we thinke wee shall be the safer by it,
Secondly, when as we seek it to trust in it, when as we think we shall be the safer by it,
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(14) part (DIV1)
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and make it our strong Tower, Yet hee that trusteth in riches shall fall, Pro. 11. 28. And therefore if wee have foode and rayment, wee ought therewith to be content, 1. Tim. 6. 8. and not to trust in uncertaine riches.
and make it our strong Tower, Yet he that Trusteth in riches shall fallen, Pro 11. 28. And Therefore if we have food and raiment, we ought therewith to be content, 1. Tim. 6. 8. and not to trust in uncertain riches.
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(14) part (DIV1)
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3614
Thirdly, when as we be high minded, and thinke our selves to be the better men for it,
Thirdly, when as we be high minded, and think our selves to be the better men for it,
ord, c-crq c-acp pns12 vbb av-j vvn, cc vvb po12 n2 pc-acp vbi dt jc n2 p-acp pn31,
(14) part (DIV1)
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3615
when as they make us looke bigger then wee did before, as commonly those that be rich doe;
when as they make us look bigger then we did before, as commonly those that be rich doe;
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(14) part (DIV1)
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Therefore 1. Tim. 6. 17. Paul bids Timothy charge those that are rich in this world, that they be not high minded.
Therefore 1. Tim. 6. 17. Paul bids Timothy charge those that Are rich in this world, that they be not high minded.
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(14) part (DIV1)
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3617
Fourthly, when as wee seeke it to glory in it, as David, hee would number the people to glory and trust in them;
Fourthly, when as we seek it to glory in it, as David, he would number the people to glory and trust in them;
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(14) part (DIV1)
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this is sinfull, for hee that glorieth, must glory in the Lord, and not in them, 1. Cor. 1. 31.
this is sinful, for he that Glorieth, must glory in the Lord, and not in them, 1. Cor. 1. 31.
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(14) part (DIV1)
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3619
When as wee seeke it with too much hast and eagernesle, when as all our dayes are sorrowes, travaile,
When as we seek it with too much haste and eagernesle, when as all our days Are sorrows, travail,
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(14) part (DIV1)
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3620
and griefe, that our hearts take no rest in the night, Eccle. 2. 23. When as wee seeke it, not staying Gods leasure, such a desire is inordinate, importunate,
and grief, that our hearts take no rest in the night, Eccle. 2. 23. When as we seek it, not staying God's leisure, such a desire is inordinate, importunate,
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(14) part (DIV1)
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and sinfull, 1. Tim. 6. 9. 10. Those that will be rich, that is, such as make too much hast to be rich, fall into temp•ation,
and sinful, 1. Tim. 6. 9. 10. Those that will be rich, that is, such as make too much haste to be rich, fallen into temp•ation,
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(14) part (DIV1)
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and a snare, and into many foolish and hurtfull lusts, which draw men into perdition and destruction,
and a snare, and into many foolish and hurtful Lustiest, which draw men into perdition and destruction,
cc dt n1, cc p-acp d j cc j n2, r-crq vvb n2 p-acp n1 cc n1,
(14) part (DIV1)
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3623
and pierce them through with many sorrowes. and pierce them through with many sorrows.
cc vvi pno32 a-acp p-acp d n2.
(14) part (DIV1)
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3624
But now you will say, that riches are the blessing of God, and will demand of mee whether wee may not desire riches as they are blessings.
But now you will say, that riches Are the blessing of God, and will demand of me whither we may not desire riches as they Are blessings.
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(14) part (DIV1)
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I answere, that it is true, that they are blessings, and reward of the feare of God, Pro. 22. 4. By humillity and the feare of the Lord, are riches and honor.
I answer, that it is true, that they Are blessings, and reward of the Fear of God, Pro 22. 4. By humility and the Fear of the Lord, Are riches and honour.
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(14) part (DIV1)
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Therefore it is said of David, that hee died full of riches.
Therefore it is said of David, that he died full of riches.
av pn31 vbz vvn pp-f np1, cst pns31 vvd j pp-f n2.
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Abrahams servants reckoned them as blessings, Gen. 24. 35. The Lord hath blessed my Master greatly, Abrahams Servants reckoned them as blessings, Gen. 24. 35. The Lord hath blessed my Master greatly,
npg1 n2 vvd pno32 p-acp n2, np1 crd crd dt n1 vhz vvn po11 n1 av-j,
(14) part (DIV1)
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and hee is become great, and he hath given him flockes and heards, silver and gold, men servants and mayd servants, Cammels, and Asses.
and he is become great, and he hath given him flocks and heards, silver and gold, men Servants and maid Servants, Camels, and Asses.
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(14) part (DIV1)
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Iacob counts them as blessings, Gen. 32. 10. And Christ himselfe saith, that it is more blessed to lend then to borrowe, to give then to receive, may wee not then desire them? To answere this, wee must know that there is a two-fold will or desire;Iacob counts them as blessings, Gen. 32. 10. And christ himself Says, that it is more blessed to lend then to borrow, to give then to receive, may we not then desire them? To answer this, we must know that there is a twofold will or desire;
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(14) part (DIV1)
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First, a remisse will, which is rather an inclination then a will: secondly, there is a peremptory will, which is mature ripe and peremptory;
First, a remiss will, which is rather an inclination then a will: secondly, there is a peremptory will, which is mature ripe and peremptory;
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(14) part (DIV1)
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with this latter will wee may not desire them, but with the former we may, 1. Tim. 6. 8. If wee have foode and rayment, Let us be therewith content;
with this latter will we may not desire them, but with the former we may, 1. Tim. 6. 8. If we have food and raiment, Let us be therewith content;
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(14) part (DIV1)
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If any man hath a desire to be rich, yet having foode and rayment, Let him not so desire more riches,If any man hath a desire to be rich, yet having food and raiment, Let him not so desire more riches,
cs d n1 vhz dt n1 pc-acp vbi j, av vhg n1 cc n1, vvb pno31 xx av vvi dc n2,
(14) part (DIV1)
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but that hee may be content with it.
but that he may be content with it.
cc-acp cst pns31 vmb vbi j p-acp pn31.
(14) part (DIV1)
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3634
Now there is a double content, The first is, as when a man is sicke (to expresse it by a similitude) he must be content,
Now there is a double content, The First is, as when a man is sick (to express it by a similitude) he must be content,
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(14) part (DIV1)
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yet he may pray for health, and use meanes to get it with a full and perfect will,
yet he may pray for health, and use means to get it with a full and perfect will,
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(14) part (DIV1)
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3636
yet with a depending on Gods will.
yet with a depending on God's will.
av p-acp dt vvg p-acp npg1 n1.
(14) part (DIV1)
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So wee being in want, may desire riches and wealth with a full will, sitting in the meane time quietly under Gods hand,
So we being in want, may desire riches and wealth with a full will, sitting in the mean time quietly under God's hand,
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(14) part (DIV1)
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and referring and submitting our will to his will.
and referring and submitting our will to his will.
cc vvg cc vvg po12 n1 p-acp po31 n1.
(14) part (DIV1)
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Secondly, there is a content, wherein having sufficient for foode and rayment, wee suffer not our wills to goe actually beyond the limits which God hath set us;
Secondly, there is a content, wherein having sufficient for food and raiment, we suffer not our wills to go actually beyond the Limits which God hath Set us;
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(14) part (DIV1)
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Therefore God hath promised outward blessings as a reward of his service, and propoundeth them as so many arguments and motives to stirre us up to feare him,
Therefore God hath promised outward blessings as a reward of his service, and propoundeth them as so many Arguments and motives to stir us up to Fear him,
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(14) part (DIV1)
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and wee may desire them as his blessings, with such a desire as this, when as wee set bounds and limits to the Sea of our desires, which are in themselues turbulent,
and we may desire them as his blessings, with such a desire as this, when as we Set bounds and Limits to the Sea of our Desires, which Are in themselves turbulent,
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(14) part (DIV1)
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and to submit them wholly to Gods will.
and to submit them wholly to God's will.
cc pc-acp vvi pno32 av-jn p-acp npg1 n1.
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3643
Christ being to die, had a will to live, yet not a full and resolute will,
christ being to die, had a will to live, yet not a full and resolute will,
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(14) part (DIV1)
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but a will subordinate to Gods will, Father if thou wilt, let this cup passe from me,
but a will subordinate to God's will, Father if thou wilt, let this cup pass from me,
cc-acp dt n1 j p-acp n2 vmb, n1 cs pns21 vm2, vvb d n1 vvi p-acp pno11,
(14) part (DIV1)
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yet not my will, but thy will be done. This will was but an inclination, and not a will;yet not my will, but thy will be done. This will was but an inclination, and not a will;
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(14) part (DIV1)
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So we may will riches with a remisse will and inclination, but not with a full perfect will, that is, we may not goe about to get them, with a full desire and resolution.
So we may will riches with a remiss will and inclination, but not with a full perfect will, that is, we may not go about to get them, with a full desire and resolution.
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(14) part (DIV1)
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But how farre may a man desire wealth, where must hee set limits to his desires, where must they be restrained?
But how Far may a man desire wealth, where must he Set Limits to his Desires, where must they be restrained?
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(14) part (DIV1)
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I answere, that he may desire foode and rayment, hee may desire that which is necessary for nature, without which he cannot live and subsist;
I answer, that he may desire food and raiment, he may desire that which is necessary for nature, without which he cannot live and subsist;
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(14) part (DIV1)
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3649
As a man may desire a ship to passe over the Sea from one Country to another,
As a man may desire a ship to pass over the Sea from one Country to Another,
c-acp dt n1 vmb vvi dt n1 pc-acp vvi p-acp dt n1 p-acp crd n1 p-acp j-jn,
(14) part (DIV1)
468
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because hee cannot passe over without it;
Because he cannot pass over without it;
c-acp pns31 vmbx vvi a-acp p-acp pn31;
(14) part (DIV1)
468
Page 31
3651
so a man may desire foode and rayment in the Sea of this life, because without it wee cannot finish that course which God hath prescribed unto us.
so a man may desire food and raiment in the Sea of this life, Because without it we cannot finish that course which God hath prescribed unto us.
av dt n1 vmb vvi n1 cc n1 p-acp dt n1 pp-f d n1, c-acp p-acp pn31 pns12 vmbx vvi d n1 r-crq np1 vhz vvn p-acp pno12.
(14) part (DIV1)
468
Page 31
3652
Now there is a three-fold necessity.
Now there is a threefold necessity.
av pc-acp vbz dt j n1.
(14) part (DIV1)
469
Page 31
3653
First, there is a necessity of expedience, as if a man hath a journey to goe, Tis true hee may goe on foote,
First, there is a necessity of expedience, as if a man hath a journey to go, This true he may go on foot,
ord, pc-acp vbz dt n1 pp-f n1, c-acp cs dt n1 vhz dt n1 pc-acp vvi, pn31|vbz j pns31 vmb vvi p-acp n1,
(14) part (DIV1)
470
Page 31
3654
yet hee may desire an horse to ride, because it will be more expedient for him;
yet he may desire an horse to ride, Because it will be more expedient for him;
av pns31 vmb vvi dt n1 pc-acp vvi, c-acp pn31 vmb vbi av-dc j p-acp pno31;
(14) part (DIV1)
470
Page 31
3655
so you may desire with a remisse desire, so much as is expedient for your vocation and calling.
so you may desire with a remiss desire, so much as is expedient for your vocation and calling.
av pn22 vmb vvi p-acp dt j n1, av av-d c-acp vbz j p-acp po22 n1 cc n1.
(14) part (DIV1)
470
Page 31
3656
Secondly, there is a necessity in respect of your condition and place, as men in higher ranke and calling neede more then men of an inferiour degree, to maintaine their place and dignity;
Secondly, there is a necessity in respect of your condition and place, as men in higher rank and calling need more then men of an inferior degree, to maintain their place and dignity;
ord, pc-acp vbz dt n1 p-acp n1 pp-f po22 n1 cc n1, c-acp n2 p-acp jc n1 cc vvg n1 av-dc cs n2 pp-f dt j-jn n1, pc-acp vvi po32 n1 cc n1;
(14) part (DIV1)
471
Page 32
3657
so they may desire to have more then they, so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed.
so they may desire to have more then they, so as they desire no more then will be sufficient to maintain them in that rank and degree wherein they Are placed.
av pns32 vmb vvi pc-acp vhi dc cs pns32, av c-acp pns32 vvb av-dx dc cs vmb vbi j pc-acp vvi pno32 p-acp d n1 cc n1 c-crq pns32 vbr vvn.
(14) part (DIV1)
471
Page 32
3658
Thirdly, there is a necessity of refreshment, and you may desire as much as is needfull for your necessary refreshment,
Thirdly, there is a necessity of refreshment, and you may desire as much as is needful for your necessary refreshment,
ord, pc-acp vbz dt n1 pp-f n1, cc pn22 vmb vvi p-acp d c-acp vbz j p-acp po22 j n1,
(14) part (DIV1)
472
Page 32
3659
as much as hospitality requires, so that you doe not goe beyond it.
as much as hospitality requires, so that you do not go beyond it.
c-acp d c-acp n1 vvz, av cst pn22 vdb xx vvi p-acp pn31.
(14) part (DIV1)
472
Page 32
3660
And in these three respects, you may desire God to give you as much as shall be expedient for you,
And in these three respects, you may desire God to give you as much as shall be expedient for you,
cc p-acp d crd n2, pn22 vmb vvi np1 pc-acp vvi pn22 p-acp d c-acp vmb vbi j p-acp pn22,
(14) part (DIV1)
472
Page 32
3661
because it is no more then nature requires. Now besides this desire of things necessary, there is a desire of superfluity and excesse;
Because it is no more then nature requires. Now beside this desire of things necessary, there is a desire of superfluity and excess;
c-acp pn31 vbz dx dc cs n1 vvz. av p-acp d n1 pp-f n2 j, pc-acp vbz dt n1 pp-f n1 cc n1;
(14) part (DIV1)
472
Page 32
3662
this desire proceedes not from nature, but from lust, because that wee defire such wealth and to raise our estates, that we may bestowe it on our lusts.
this desire proceeds not from nature, but from lust, Because that we desire such wealth and to raise our estates, that we may bestow it on our Lustiest.
d n1 vvz xx p-acp n1, cc-acp p-acp n1, c-acp cst pns12 n1 d n1 cc pc-acp vvi po12 n2, cst pns12 vmb vvi pn31 p-acp po12 n2.
(14) part (DIV1)
473
Page 32
3663
The end of this desire, is onely to satisfie our lusts and pleasure, that like the rich glutton, Luke 16. Wee might be well clad, and fare deliciously every day.
The end of this desire, is only to satisfy our Lustiest and pleasure, that like the rich glutton, Lycia 16. we might be well clad, and fare deliciously every day.
dt n1 pp-f d n1, vbz av-j pc-acp vvi po12 n2 cc n1, cst av-j dt j n1, av crd pns12 vmd vbi av vvn, cc vvb av-j d n1.
(14) part (DIV1)
473
Page 32
3664
Many mens lives are nothing but playing and eating, and eating and playing, and are led alwayes in this circle.
Many men's lives Are nothing but playing and eating, and eating and playing, and Are led always in this circle.
d ng2 n2 vbr pix cc-acp vvg cc vvg, cc vvg cc vvg, cc vbr vvn av p-acp d n1.
(14) part (DIV1)
473
Page 32
3665
To desire wealth to this or any other superfluous end, is very sinfull, and it must needs be so for these reasons.
To desire wealth to this or any other superfluous end, is very sinful, and it must needs be so for these Reasons.
pc-acp vvi n1 p-acp d cc d j-jn j n1, vbz av j, cc pn31 vmb av vbi av p-acp d n2.
(14) part (DIV1)
474
Page 32
3666
First, because mans life stands not in abundance of excesse.
First, Because men life Stands not in abundance of excess.
ord, c-acp ng1 n1 vvz xx p-acp n1 pp-f n1.
(14) part (DIV1)
475
Page 32
3667
Therefore in Luke 12. 13. 14. 15. When as a certaine man spake to Christ to speake to his brother to divide the inheritance with him, He said unto him, Man who made me a Iudge or a divider over you, and then bad the company beware of Covetousnesse, because that a mans life consisteth not in the aboundance of the things that he possesseth;
Therefore in Lycia 12. 13. 14. 15. When as a certain man spoke to christ to speak to his brother to divide the inheritance with him, He said unto him, Man who made me a Judge or a divider over you, and then bad the company beware of Covetousness, Because that a men life Consisteth not in the abundance of the things that he Possesses;
av p-acp av crd crd crd crd c-crq c-acp dt j n1 vvd p-acp np1 pc-acp vvi p-acp po31 n1 pc-acp vvi dt n1 p-acp pno31, pns31 vvd p-acp pno31, n1 r-crq vvd pno11 dt n1 cc dt n1 p-acp pn22, cc av j dt n1 vvb pp-f n1, c-acp cst dt ng1 n1 vvz xx p-acp dt n1 pp-f dt n2 cst pns31 vvz;
(14) part (DIV1)
475
Page 33
3668
That is, though you have never so much wealth, yet yee shall not live the longer for it.
That is, though you have never so much wealth, yet ye shall not live the longer for it.
cst vbz, cs pn22 vhb av-x av av-d n1, av pn22 vmb xx vvi dt av-jc p-acp pn31.
(14) part (DIV1)
475
Page 33
3669
Your life consists not in it, no more doth you• comfort, for they will but please the sight of your eyes, they will not make you more happy then you are;
Your life consists not in it, no more does you• Comfort, for they will but please the sighed of your eyes, they will not make you more happy then you Are;
po22 n1 vvz xx p-acp pn31, dx n1 vdz n1 vvi, c-acp pns32 vmb cc-acp vvi dt n1 pp-f po22 n2, pns32 vmb xx vvi pn22 av-dc j cs pn22 vbr;
(14) part (DIV1)
475
Page 33
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Seeke not therefore superfluity, for your life consists not in aboundance. Seek not Therefore superfluity, for your life consists not in abundance.
vvb xx av n1, p-acp po22 n1 vvz xx p-acp n1.
(14) part (DIV1)
475
Page 33
3671
Hee is but a foole that thinkes that these things will make him happy, that these will make him rich, all that are not rich in God, are poore,
He is but a fool that thinks that these things will make him happy, that these will make him rich, all that Are not rich in God, Are poor,
pns31 vbz p-acp dt n1 cst vvz cst d n2 vmb vvi pno31 j, cst d vmb vvi pno31 j, d cst vbr xx j p-acp np1, vbr j,
(14) part (DIV1)
475
Page 33
3672
and if they thinke themselves happy and rich in these things, they are but fooles.
and if they think themselves happy and rich in these things, they Are but Fools.
cc cs pns32 vvb px32 j cc j p-acp d n2, pns32 vbr p-acp n2.
(14) part (DIV1)
475
Page 33
3673
Secondly, the desire of superfluity is sinfull, because it proceedes from an evill roote, but this desire proceedes from an evill roote and a bitter, that is, from lust.
Secondly, the desire of superfluity is sinful, Because it proceeds from an evil root, but this desire proceeds from an evil root and a bitter, that is, from lust.
ord, dt n1 pp-f n1 vbz j, c-acp pn31 vvz p-acp dt j-jn n1, cc-acp d n1 vvz p-acp dt j-jn n1 cc dt j, cst vbz, p-acp n1.
(14) part (DIV1)
476
Page 33
3674
It comes not from Gods Spirit, which bids every man to be contented with food and rayment,
It comes not from God's Spirit, which bids every man to be contented with food and raiment,
pn31 vvz xx p-acp npg1 n1, r-crq vvz d n1 pc-acp vbi vvn p-acp n1 cc n1,
(14) part (DIV1)
476
Page 33
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nor yet from nature which seekes not superfluities, therefore proceeding from lust, it must needs be sinfull,
nor yet from nature which seeks not superfluities, Therefore proceeding from lust, it must needs be sinful,
ccx av p-acp n1 r-crq vvz xx n2, av vvg p-acp n1, pn31 vmb av vbi j,
(14) part (DIV1)
476
Page 33
3676
Thirdly, what you may not pray for, that you may not desire nor seeke af•er;
Thirdly, what you may not pray for, that you may not desire nor seek af•er;
ord, r-crq pn22 vmb xx vvi p-acp, cst pn22 vmb xx vvi ccx vvi n1;
(14) part (DIV1)
477
Page 33
3677
But wee may not pray for superfluities, Pro. 30. 8. Give me neither povertie nor riches, feede mee with foode convenient for mee, not wi•h superfluities, &c. And in the Lords prayer wee are taught not to pray for superfluities, Give us this day our dayly bread, that is as much as is necessary for us and no more,
But we may not pray for superfluities, Pro 30. 8. Give me neither poverty nor riches, feed me with food convenient for me, not wi•h superfluities, etc. And in the lords prayer we Are taught not to pray for superfluities, Give us this day our daily bred, that is as much as is necessary for us and no more,
cc-acp pns12 vmb xx vvi p-acp n2, np1 crd crd vvb pno11 dx n1 ccx n2, vvb pno11 p-acp n1 j p-acp pno11, xx j n2, av cc p-acp dt n2 n1 pns12 vbr vvn xx pc-acp vvi p-acp n2, vvb pno12 d n1 po12 j n1, cst vbz p-acp d c-acp vbz j p-acp pno12 cc dx av-dc,
(14) part (DIV1)
477
Page 33
3678
therefore wee may not desire it.
Therefore we may not desire it.
av pns12 vmb xx vvi pn31.
(14) part (DIV1)
477
Page 33
3679
The seeking of more then is necessary, doth hinder us, as a show that is too bigge, is as unfit to trauaile as well as one that is too little.
The seeking of more then is necessary, does hinder us, as a show that is too big, is as unfit to travail as well as one that is too little.
dt n-vvg pp-f dc cs vbz j, vdz vvi pno12, c-acp dt n1 cst vbz av j, vbz a-acp j pc-acp vvi c-acp av c-acp pi cst vbz av j.
(14) part (DIV1)
477
Page 34
3680
Fourthly, it is dangerous, for it doth choake the word, and drowne men in perdition; Therefore it is Agurs prayer.
Fourthly, it is dangerous, for it does choke the word, and drown men in perdition; Therefore it is Agurs prayer.
ord, pn31 vbz j, c-acp pn31 vdz vvi dt n1, cc vvi n2 p-acp n1; av pn31 vbz np1 n1.
(14) part (DIV1)
478
Page 34
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Pro. 30. 8. 9. Give mee neither povertie nor Riches, feede mee with food convenient for mee, Pro 30. 8. 9. Give me neither poverty nor Riches, feed me with food convenient for me,
np1 crd crd crd vvb pno11 dx n1 ccx n2, vvb pno11 p-acp n1 j p-acp pno11,
(14) part (DIV1)
478
Page 34
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least I bee full and denie thee, and say, who is the Lord. lest I be full and deny thee, and say, who is the Lord.
cs pns11 vbi j cc vvb pno21, cc vvi, r-crq vbz dt n1.
(14) part (DIV1)
478
Page 34
3683
Fulnesse and excesse is alwayes dangerous, Full tables doe cause surfets, full cups make a strong braine giddie:
Fullness and excess is always dangerous, Full tables do cause Surfeits, full cups make a strong brain giddy:
n1 cc n1 vbz av j, j n2 vdb vvi n2, j n2 vvb dt j n1 j:
(14) part (DIV1)
478
Page 34
3684
The strongest Saints have beene shaken with prosperitie and excesse, as David, Ezcchias, Salomon, they sinned by reason of excesse in outward things, It is dangerous to be rich.
The Strongest Saints have been shaken with Prosperity and excess, as David, Ezcchias, Solomon, they sinned by reason of excess in outward things, It is dangerous to be rich.
dt js n2 vhb vbn vvn p-acp n1 cc n1, c-acp np1, np1, np1, pns32 vvd p-acp n1 pp-f n1 p-acp j n2, pn31 vbz j pc-acp vbi j.
(14) part (DIV1)
478
Page 34
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Therefore it is Davids counsaile, Psal 62. 10. Ifriches increase, set not your hearts upon them;
Therefore it is Davids counsel, Psalm 62. 10. Enriches increase, Set not your hearts upon them;
av pn31 vbz np1 n1, np1 crd crd vvz n1, vvb xx po22 n2 p-acp pno32;
(14) part (DIV1)
478
Page 34
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A rich man cannot enter into the Kingdome of heaven, it is easier for a Cammell to goe through the eye of a needle,
A rich man cannot enter into the Kingdom of heaven, it is Easier for a Camel to go through the eye of a needle,
dt j n1 vmbx vvi p-acp dt n1 pp-f n1, pn31 vbz jc p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1,
(14) part (DIV1)
478
Page 34
3687
then for him to enter into heaven. then for him to enter into heaven.
av p-acp pno31 pc-acp vvi p-acp n1.
(14) part (DIV1)
478
Page 34
3688
For if a man be Rich, it is a thousand to one but that hee trusteth in his riches,
For if a man be Rich, it is a thousand to one but that he Trusteth in his riches,
c-acp cs dt n1 vbi j, pn31 vbz dt crd p-acp crd p-acp cst pns31 vvz p-acp po31 n2,
(14) part (DIV1)
478
Page 34
3689
and it is impossible that he who trusteth in his riches, shall enter into heaven.
and it is impossible that he who Trusteth in his riches, shall enter into heaven.
cc pn31 vbz j cst pns31 r-crq vvz p-acp po31 n2, vmb vvi p-acp n1.
(14) part (DIV1)
478
Page 34
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Lastly, to desire superfluitie, must needes bee sinnefull, because that wee have an expresse command to the contrary, 1. Tim. 8. If wee have foode and raiment, let us therewith bee content;
Lastly, to desire superfluity, must needs be sinful, Because that we have an express command to the contrary, 1. Tim. 8. If we have food and raiment, let us therewith be content;
ord, pc-acp vvi n1, vmb av vbi j, c-acp cst pns12 vhb dt j n1 p-acp dt n-jn, crd np1 crd cs pns12 vhb n1 cc n1, vvb pno12 av vbi j;
(14) part (DIV1)
479
Page 34
3691
this is the bounds which God hath set us, wee must not goe beyond it.
this is the bounds which God hath Set us, we must not go beyond it.
d vbz dt n2 r-crq np1 vhz vvn pno12, pns12 vmb xx vvi p-acp pn31.
(14) part (DIV1)
479
Page 34
3692
If that it were lawfull for any man to have and to desire aboundance, then it were lawfull for Kings,
If that it were lawful for any man to have and to desire abundance, then it were lawful for Kings,
cs d pn31 vbdr j p-acp d n1 pc-acp vhi cc pc-acp vvi n1, cs pn31 vbdr j p-acp n2,
(14) part (DIV1)
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Page 34
3693
yet God hath set limits to them, Deut. 17. 17 Hee shall not multiply horses,
yet God hath Set Limits to them, Deuteronomy 17. 17 He shall not multiply Horses,
av np1 vhz vvn n2 p-acp pno32, np1 crd crd pns31 vmb xx vvi n2,
(14) part (DIV1)
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Page 34
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nor wives to himselfe, that his heart turne not away, neither shall hee greatly multiplie to himselfe, silver and gold, that his heart bee not lifted up above his brethren. God hath set us downe limits and bounds,nor wives to himself, that his heart turn not away, neither shall he greatly multiply to himself, silver and gold, that his heart be not lifted up above his brothers. God hath Set us down Limits and bounds,
ccx n2 pc-acp px31, cst po31 n1 vvb xx av, dx vmb pns31 av-j vvi p-acp px31, n1 cc n1, cst po31 n1 vbb xx vvn a-acp p-acp po31 n2. np1 vhz vvn pno12 p-acp n2 cc n2,
(14) part (DIV1)
480
Page 35
3695
how farre we shall goe, therefore to passe beyond them is sinnefull, but wee passe beyond them when we desire superfluities,
how Far we shall go, Therefore to pass beyond them is sinful, but we pass beyond them when we desire superfluities,
c-crq av-j pns12 vmb vvi, av pc-acp vvi p-acp pno32 vbz j, cc-acp pns12 vvb p-acp pno32 c-crq pns12 vvb n2,
(14) part (DIV1)
480
Page 35
3696
therefore the desire of superfluitie is sinfull. But may not a man use his calling to increase his Wealth.
Therefore the desire of superfluity is sinful. But may not a man use his calling to increase his Wealth.
av dt n1 pp-f n1 vbz j. cc-acp vmb xx dt n1 vvi po31 n-vvg pc-acp vvi po31 n1.
(14) part (DIV1)
480
Page 35
3697
I answere, that th'end of mens callings, are not to gather riches, if men make this their end, it is a wrong end,
I answer, that The end of men's callings, Are not to gather riches, if men make this their end, it is a wrong end,
pns11 vvb, cst n1 pp-f ng2 n2, vbr xx pc-acp vvi n2, cs n2 vvb d po32 n1, pn31 vbz dt j-jn n1,
(14) part (DIV1)
482
Page 35
3698
but th'end of our calling is to serve God and men, the ground hereof is this.
but The end of our calling is to serve God and men, the ground hereof is this.
cc-acp dt|n1 pp-f po12 n1 vbz pc-acp vvi np1 cc n2, dt n1 av vbz d.
(14) part (DIV1)
482
Page 35
3699
Every man is a member of the common Wealth;
Every man is a member of the Common Wealth;
np1 n1 vbz dt n1 pp-f dt j n1;
(14) part (DIV1)
482
Page 35
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every man hath some gifts or other, which may not lye idle, every man hath some Talents,
every man hath Some Gifts or other, which may not lie idle, every man hath Some Talents,
d n1 vhz d n2 cc j-jn, r-crq vmb xx vvi j, d n1 vhz d n2,
(14) part (DIV1)
482
Page 35
3701
and must use them to his masters advantage, and how can that be, except ye doe good to men:
and must use them to his Masters advantage, and how can that be, except you do good to men:
cc vmb vvi pno32 p-acp po31 ng1 n1, cc q-crq vmb d vbi, c-acp pn22 vdb j p-acp n2:
(14) part (DIV1)
482
Page 35
3702
Every one is a servant to Christ, and must doe Gods work, no man is free, every one is Christs servant,
Every one is a servant to christ, and must do God's work, no man is free, every one is Christ servant,
d pi vbz dt n1 p-acp np1, cc vmb vdi npg1 n1, dx n1 vbz j, d pi vbz npg1 n1,
(14) part (DIV1)
482
Page 35
3703
and must be diligent to serve Christ, and to doe good to men.
and must be diligent to serve christ, and to do good to men.
cc vmb vbi j pc-acp vvi np1, cc pc-acp vdi j p-acp n2.
(14) part (DIV1)
482
Page 35
3704
Hee that hath an office, must bee diligent and attend it, every man must attend his calling, and be diligent in it.
He that hath an office, must be diligent and attend it, every man must attend his calling, and be diligent in it.
pns31 cst vhz dt n1, vmb vbi j cc vvb pn31, d n1 vmb vvi po31 n-vvg, cc vbi j p-acp pn31.
(14) part (DIV1)
482
Page 35
3705
If riches come in by your callings, that is, the wages, not th'end of our callings;
If riches come in by your callings, that is, the wages, not The end of our callings;
cs n2 vvb p-acp p-acp po22 n2, cst vbz, dt n2, xx n1 pp-f po12 n2;
(14) part (DIV1)
483
Page 35
3706
for that lookes onely to God, we must not make gaine th'end of our callings:
for that looks only to God, we must not make gain The end of our callings:
c-acp cst vvz av-j p-acp np1, pns12 vmb xx vvi vvi dt|n1 pp-f po12 n2:
(14) part (DIV1)
483
Page 35
3707
There are many that make gaine their godlinesse, and th'end of their callings, Some preach only for gaine, others use other callings onely for gaine,
There Are many that make gain their godliness, and The end of their callings, some preach only for gain, Others use other callings only for gain,
a-acp vbr d cst vvb vvi po32 n1, cc n1 pp-f po32 n2, d vvb av-j p-acp n1, n2-jn vvb j-jn n2 av-j p-acp n1,
(14) part (DIV1)
483
Page 35
3708
but if any man will makegaine th'end of his calling, though he may conceale and hide his end from men,
but if any man will makegaine The end of his calling, though he may conceal and hide his end from men,
cc-acp cs d n1 vmb vvi dt|n1 pp-f po31 n-vvg, cs pns31 vmb vvi cc vvi po31 n1 p-acp n2,
(14) part (DIV1)
483
Page 35
3709
yet let him bee sure, that hee shall answere God, the searcher of the heart for it.
yet let him be sure, that he shall answer God, the searcher of the heart for it.
av vvb pno31 vbi j, cst pns31 vmb vvi np1, dt n1 pp-f dt n1 p-acp pn31.
(14) part (DIV1)
483
Page 35
3710
On the other side, if a man by diligence in his calling have riches following him, he may take them as a blessing of God bestowed on him,
On the other side, if a man by diligence in his calling have riches following him, he may take them as a blessing of God bestowed on him,
p-acp dt j-jn n1, cs dt n1 p-acp n1 p-acp po31 n1 vhb n2 vvg pno31, pns31 vmb vvi pno32 p-acp dt n1 pp-f np1 vvd p-acp pno31,
(14) part (DIV1)
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3711
and as a reward for his calling. The diligent hand maketh rich.
and as a reward for his calling. The diligent hand makes rich.
cc p-acp dt n1 p-acp po31 n-vvg. dt j n1 vvz j.
(14) part (DIV1)
483
Page 36
3712
God will so reward it, not that we must eye riches, and make them our end.
God will so reward it, not that we must eye riches, and make them our end.
np1 vmb av vvi pn31, xx cst pns12 vmb n1 n2, cc vvi pno32 po12 n1.
(14) part (DIV1)
483
Page 36
3713
God makes a man rich, and man makes himselfe rich.
God makes a man rich, and man makes himself rich.
np1 vvz dt n1 j, cc n1 vvz px31 j.
(14) part (DIV1)
483
Page 36
3714
God makes us rich by being diligent in our callings, and using them to h•s glory and mans good;
God makes us rich by being diligent in our callings, and using them to h•s glory and men good;
np1 vvz pno12 j p-acp vbg j p-acp po12 n2, cc vvg pno32 p-acp j n1 cc ng1 j;
(14) part (DIV1)
483
Page 36
3715
he doth cast riches on us:
he does cast riches on us:
pns31 vdz vvi n2 p-acp pno12:
(14) part (DIV1)
483
Page 36
3716
man makes himselfe rich, when hee makes riches th'end of his calling, and doth not expect them as a reward that comes from God.
man makes himself rich, when he makes riches The end of his calling, and does not expect them as a reward that comes from God.
n1 vvz px31 j, c-crq pns31 vvz n2 n1 pp-f po31 n-vvg, cc vdz xx vvi pno32 p-acp dt n1 cst vvz p-acp np1.
(14) part (DIV1)
483
Page 36
3717
I expresse it by Iacob; Iacob, he s•rved Laban faithfully, and God blessed him, so that he did grow rich, hee went not out of his compasse and Sphere, he tooke the wages that was given,
I express it by Iacob; Iacob, he s•rved Laban faithfully, and God blessed him, so that he did grow rich, he went not out of his compass and Sphere, he took the wages that was given,
pns11 vvb pn31 p-acp np1; np1, pns31 vvd np1 av-j, cc np1 vvd pno31, av cst pns31 vdd vvi j, pns31 vvd xx av pp-f po31 n1 cc n1, pns31 vvd dt n2 cst vbds vvn,
(14) part (DIV1)
483
Page 36
3718
and because that Gods end was to make him rich, God enriched him by his wages,
and Because that God's end was to make him rich, God enriched him by his wages,
cc c-acp cst ng1 n1 vbds pc-acp vvi pno31 j, np1 vvd pno31 p-acp po31 n2,
(14) part (DIV1)
483
Page 36
3719
as a reward of his service.
as a reward of his service.
c-acp dt n1 pp-f po31 n1.
(14) part (DIV1)
483
Page 36
3720
The more diligent a man is in his calling, the more sincere & upright, the more doth God blesse him, and increase his riches;
The more diligent a man is in his calling, the more sincere & upright, the more does God bless him, and increase his riches;
dt av-dc j dt n1 vbz p-acp po31 n-vvg, dt av-dc j cc j, dt av-dc vdz np1 vvi pno31, cc vvi po31 n2;
(14) part (DIV1)
483
Page 36
3721
God makes men rich, when hee gives them riches without sorrowes and troubles, when as they come in with ease, and without expectation and disquiet.
God makes men rich, when he gives them riches without sorrows and Troubles, when as they come in with ease, and without expectation and disquiet.
np1 vvz n2 j, c-crq pns31 vvz pno32 n2 p-acp n2 cc n2, c-crq c-acp pns32 vvb p-acp p-acp n1, cc p-acp n1 cc n1.
(14) part (DIV1)
483
Page 36
3722
Man makes himselfe rich, when as there is great troble in getting, keeping, & enjoying them,
Man makes himself rich, when as there is great trouble in getting, keeping, & enjoying them,
n1 vvz px31 j, c-crq c-acp pc-acp vbz j n1 p-acp vvg, vvg, cc vvg pno32,
(14) part (DIV1)
483
Page 36
3723
when as he useth his calling to get riches, or when as he useth unlawful meanes.
when as he uses his calling to get riches, or when as he uses unlawful means.
c-crq c-acp pns31 vvz po31 n1 pc-acp vvi n2, cc c-crq c-acp pns31 vvz j n2.
(14) part (DIV1)
483
Page 36
3724
The method God useth to enrich men is this;
The method God uses to enrich men is this;
dt n1 np1 vvz pc-acp vvi n2 vbz d;
(14) part (DIV1)
483
Page 36
3725
He first bids them Seeke the kingdome of God, and the righteousnesse thereof, and then all these things shall be administred unto them as wages:
He First bids them Seek the Kingdom of God, and the righteousness thereof, and then all these things shall be administered unto them as wages:
pns31 ord vvz pno32 vvb dt n1 pp-f np1, cc dt n1 av, cc av d d n2 vmb vbi vvn p-acp pno32 p-acp n2:
(14) part (DIV1)
483
Page 36
3726
We must looke to our duty, and let God alone to provide, and pay us our wages.
We must look to our duty, and let God alone to provide, and pay us our wages.
pns12 vmb vvi p-acp po12 n1, cc vvb np1 av-j pc-acp vvi, cc vvb pno12 po12 n2.
(14) part (DIV1)
483
Page 36
3727
He that takes a servant, bids him only looke to his duty, and let him alone to provide him meat, drinke, and wages, we are seruants, God is our Master, let us looke to our duty,
He that Takes a servant, bids him only look to his duty, and let him alone to provide him meat, drink, and wages, we Are Servants, God is our Master, let us look to our duty,
pns31 cst vvz dt n1, vvz pno31 av-j vvi p-acp po31 n1, cc vvb pno31 av-j pc-acp vvi pno31 n1, n1, cc n2, pns12 vbr n2, np1 vbz po12 n1, vvb pno12 vvi p-acp po12 n1,
(14) part (DIV1)
484
Page 37
3728
and leave the wages to him.
and leave the wages to him.
cc vvi dt n2 p-acp pno31.
(14) part (DIV1)
484
Page 37
3729
But whether may not a man take care to get wealth, is not a man to care for his estate, to increase it, and to settle it?
But whither may not a man take care to get wealth, is not a man to care for his estate, to increase it, and to settle it?
cc-acp cs vmb xx dt n1 vvb n1 pc-acp vvi n1, vbz xx dt n1 pc-acp vvi p-acp po31 n1, pc-acp vvi pn31, cc pc-acp vvi pn31?
(14) part (DIV1)
485
Page 37
3730
I answere, he may lawfully take care of it, observing the right Rules in doing it, which are these.
I answer, he may lawfully take care of it, observing the right Rules in doing it, which Are these.
pns11 vvb, pns31 vmb av-j vvi n1 pp-f pn31, vvg dt j-jn n2 p-acp vdg pn31, r-crq vbr d.
(14) part (DIV1)
486
Page 37
3731
First, he mu•t not go out of his compasse, but walke within his owne pale, he must not step out of his own calling into other mens,
First, he mu•t not go out of his compass, but walk within his own pale, he must not step out of his own calling into other men's,
ord, pns31 vmb xx vvi av pp-f po31 n1, cc-acp vvb p-acp po31 d j, pns31 vmb xx vvi av pp-f po31 d vvg p-acp j-jn ng2,
(14) part (DIV1)
487
Page 37
3732
and in his owne calling hee must not trouble himselfe with so much businesse, as that he cannot attend,
and in his own calling he must not trouble himself with so much business, as that he cannot attend,
cc p-acp po31 d vvg pns31 vmb xx vvi px31 p-acp av d n1, c-acp cst pns31 vmbx vvi,
(14) part (DIV1)
487
Page 37
3733
or that may hinder him in his private service unto God:
or that may hinder him in his private service unto God:
cc cst vmb vvi pno31 p-acp po31 j n1 p-acp np1:
(14) part (DIV1)
487
Page 37
3734
If he doe fill himselfe with too much businesse in his owne calling, or step into others callings, this is sinnefull and inordinate:
If he do fill himself with too much business in his own calling, or step into Others callings, this is sinful and inordinate:
cs pns31 vdb vvi px31 p-acp av d n1 p-acp po31 d n-vvg, cc vvb p-acp ng2-jn n2, d vbz j cc j:
(14) part (DIV1)
487
Page 37
3735
If a man in his owne calling fill himselfe with so much businesse, that he cannot attend the things of salvation, that he is so much tired with them, that hee hath no leasure,
If a man in his own calling fill himself with so much business, that he cannot attend the things of salvation, that he is so much tired with them, that he hath no leisure,
cs dt n1 p-acp po31 d n-vvg vvi px31 p-acp av d n1, cst pns31 vmbx vvi dt n2 pp-f n1, cst pns31 vbz av av-d vvn p-acp pno32, cst pns31 vhz dx n1,
(14) part (DIV1)
487
Page 37
3736
or spare time to search his owne heart, and to doe the particular duties necessary to salvation, he then failes in this, and sinnes in his calling.
or spare time to search his own heart, and to do the particular duties necessary to salvation, he then fails in this, and Sins in his calling.
cc vvb n1 pc-acp vvi po31 d n1, cc pc-acp vdi dt j n2 j p-acp n1, pns31 av vvz p-acp d, cc n2 p-acp po31 n-vvg.
(14) part (DIV1)
487
Page 37
3737
Secondly, his end must not be amisse, he must not ayme at riches, Abraham was poore,
Secondly, his end must not be amiss, he must not aim At riches, Abraham was poor,
ord, po31 n1 vmb xx vbi av, pns31 vmb xx vvi p-acp n2, np1 vbds j,
(14) part (DIV1)
488
Page 37
3738
and so was Iacob, yet God made them rich and mighty, they were diligent in their callings, and God brought in wealth;
and so was Iacob, yet God made them rich and mighty, they were diligent in their callings, and God brought in wealth;
cc av vbds np1, av np1 vvd pno32 j cc j, pns32 vbdr j p-acp po32 n2, cc np1 vvd p-acp n1;
(14) part (DIV1)
488
Page 37
3739
God calles not a man to trust in himselfe, to make riches his ayme and end, to seeke excesse, superfluity and aboundance, to live deliciously, to satisfie our lusts and pleasures, our ayme must bee Gods glory,
God calls not a man to trust in himself, to make riches his aim and end, to seek excess, superfluity and abundance, to live deliciously, to satisfy our Lustiest and pleasures, our aim must be God's glory,
np1 vvz xx dt n1 pc-acp vvi p-acp px31, pc-acp vvi n2 po31 n1 cc n1, pc-acp vvi n1, n1 cc n1, pc-acp vvi av-j, pc-acp vvi po12 n2 cc n2, po12 n1 vmb vbi npg1 n1,
(14) part (DIV1)
488
Page 37
3740
and the publique good, and then God will cast riches upon us as our wages.
and the public good, and then God will cast riches upon us as our wages.
cc dt j j, cc av np1 vmb vvi n2 p-acp pno12 p-acp po12 n2.
(14) part (DIV1)
488
Page 37
3741
Thirdly, let it be a right care, and not an inordinate care, there is an inordinate care which checks the word, you may know whether your care be such an immoderate care or no by these three signes.
Thirdly, let it be a right care, and not an inordinate care, there is an inordinate care which Checks the word, you may know whither your care be such an immoderate care or no by these three Signs.
ord, vvb pn31 vbi dt j-jn n1, cc xx dt j n1, pc-acp vbz dt j n1 r-crq vvz dt n1, pn22 vmb vvi cs po22 n1 vbb d dt j n1 cc av-dx p-acp d crd n2.
(14) part (DIV1)
489
Page 38
3742
First, if you be troubled in the businesse you goe about, consisting either in desire, feare,
First, if you be troubled in the business you go about, consisting either in desire, Fear,
ord, cs pn22 vbb vvn p-acp dt n1 pn22 vvb a-acp, vvg d p-acp n1, vvb,
(14) part (DIV1)
490
Page 38
3743
or griefe, when as we either desire such a blessing exceedingly, or feare that we shall not have it,
or grief, when as we either desire such a blessing exceedingly, or Fear that we shall not have it,
cc n1, c-crq c-acp pns12 d vvb d dt n1 av-vvg, cc vvb cst pns12 vmb xx vhi pn31,
(14) part (DIV1)
490
Page 38
3744
or greeve much for the losse of it.
or grieve much for the loss of it.
cc vvi d p-acp dt n1 pp-f pn31.
(14) part (DIV1)
490
Page 38
3745
Secondly, when wee feare we shall not bring our enterprise to passe, or attaine to that which we desire.
Secondly, when we Fear we shall not bring our enterprise to pass, or attain to that which we desire.
ord, c-crq pns12 vvb pns12 vmb xx vvi po12 n1 pc-acp vvi, cc vvi p-acp d r-crq pns12 vvb.
(14) part (DIV1)
491
Page 38
3746
When wee are troubled at it, if it be not accomplished, and greeve when wee foresee any thing that may prevent it, care being aright, sets head and hand on worke;
When we Are troubled At it, if it be not accomplished, and grieve when we foresee any thing that may prevent it, care being aright, sets head and hand on work;
c-crq pns12 vbr vvn p-acp pn31, cs pn31 vbb xx vvn, cc vvb c-crq pns12 vvb d n1 cst vmb vvi pn31, n1 vbg av, vvz n1 cc n1 p-acp n1;
(14) part (DIV1)
492
Page 38
3747
but when the affections are just & right, there is no tumult or turbulencie in them.
but when the affections Are just & right, there is no tumult or turbulency in them.
cc-acp c-crq dt n2 vbr j cc av-jn, pc-acp vbz dx n1 cc n1 p-acp pno32.
(14) part (DIV1)
492
Page 38
3748
When is a man covetous?
When is a man covetous?
c-crq vbz dt n1 j?
(14) part (DIV1)
493
Page 38
3749
I answer, that then a man is a covetous man, when as he hath desires arising in him, which are contrary on the former rules,
I answer, that then a man is a covetous man, when as he hath Desires arising in him, which Are contrary on the former rules,
pns11 vvb, cst cs dt n1 vbz dt j n1, c-crq c-acp pns31 vhz n2 vvg p-acp pno31, r-crq vbr j-jn p-acp dt j n2,
(14) part (DIV1)
494
Page 38
3750
and hee resists them not, or else resists them so weakely and feebly, that hee gets no ground of them;
and he resists them not, or Else resists them so weakly and feebly, that he gets no ground of them;
cc pns31 vvz pno32 xx, cc av vvz pno32 av av-j cc av-j, cst pns31 vvz dx n1 pp-f pno32;
(14) part (DIV1)
494
Page 38
3751
Hee sees no reason why he should resist them, and therefore gives way unto them.
He sees no reason why he should resist them, and Therefore gives Way unto them.
pns31 vvz dx n1 c-crq pns31 vmd vvi pno32, cc av vvz n1 p-acp pno32.
(14) part (DIV1)
494
Page 38
3752
A man is not a covetous man, nor an ambitious man which hath covetous and ambitious thoughts,
A man is not a covetous man, nor an ambitious man which hath covetous and ambitious thoughts,
dt n1 vbz xx dt j n1, ccx dt j n1 r-crq vhz j cc j n2,
(14) part (DIV1)
494
Page 38
3753
for these the holiest men have, but hee that hath such thoughts, and strives not at all against them,
for these the Holiest men have, but he that hath such thoughts, and strives not At all against them,
p-acp d dt js n2 vhb, cc-acp pns31 cst vhz d n2, cc vvz xx p-acp d p-acp pno32,
(14) part (DIV1)
494
Page 38
3754
or else strives but weakely, he is a covetous and ambitious man.
or Else strives but weakly, he is a covetous and ambitious man.
cc av vvz cc-acp av-j, pns31 vbz dt j cc j n1.
(14) part (DIV1)
494
Page 38
3755
A godly man may have these thoughts and desires, but hee strives strongly against them, gets ground of them,
A godly man may have these thoughts and Desires, but he strives strongly against them, gets ground of them,
dt j n1 vmb vhi d n2 cc n2, cc-acp pns31 vvz av-j p-acp pno32, vvz n1 pp-f pno32,
(14) part (DIV1)
494
Page 38
3756
and gives them a deathes wound, but the covetous man hee yeelds unto them, the godly man he gets the victory over them.
and gives them a deaths wound, but the covetous man he yields unto them, the godly man he gets the victory over them.
cc vvz pno32 dt ng1 n1, cc-acp dt j n1 pns31 vvz p-acp pno32, dt j n1 pns31 vvz dt n1 p-acp pno32.
(14) part (DIV1)
494
Page 38
3757
Now this covetousnesse is evill in it selfe;
Now this covetousness is evil in it self;
av d n1 vbz j-jn p-acp pn31 n1;
(14) part (DIV1)
495
Page 39
3758
for first of all, it is Idolatry and spirituall Adultery, and then it is an evill and bitter roote, having many stalkes on it;
for First of all, it is Idolatry and spiritual Adultery, and then it is an evil and bitter root, having many stalks on it;
p-acp ord pp-f d, pn31 vbz n1 cc j n1, cc av pn31 vbz dt j-jn cc j n1, vhg d n2 p-acp pn31;
(14) part (DIV1)
495
Page 39
3759
he that doth doe any thing to hold correspondencie with it, he that doth belong unto it, to him it is the root of all evill, Luke 16. It keepes men from salvation, It chokes the good seedes sowen in mens hearts.
he that does doe any thing to hold correspondency with it, he that does belong unto it, to him it is the root of all evil, Lycia 16. It keeps men from salvation, It chokes the good seeds sown in men's hearts.
pns31 cst vdz n1 d n1 pc-acp vvi n1 p-acp pn31, pns31 cst vdz vvi p-acp pn31, p-acp pno31 pn31 vbz dt n1 pp-f d n-jn, av crd pn31 vvz n2 p-acp n1, pn31 vvz dt j n2 vvn p-acp ng2 n2.
(14) part (DIV1)
495
Page 39
3760
Secondly, it must be mortified, for the vanity of the object is not worth the seeking,
Secondly, it must be mortified, for the vanity of the Object is not worth the seeking,
ord, pn31 vmb vbi vvn, p-acp dt n1 pp-f dt n1 vbz xx j dt vvg,
(14) part (DIV1)
495
Page 39
3761
therefore in the 16 Luke 9. It is set downe in a comparison with the true treasure,
Therefore in the 16 Lycia 9. It is Set down in a comparison with the true treasure,
av p-acp dt crd av crd pn31 vbz vvn a-acp p-acp dt n1 p-acp dt j n1,
(14) part (DIV1)
495
Page 39
3762
and expressed in these foure circumstances.
and expressed in these foure Circumstances.
cc vvn p-acp d crd n2.
(14) part (DIV1)
495
Page 39
3763
First, it is called the Mammon of unrighteousnesse and wicked riches; because it makes men wicked, opposed to spirituall blessings which are the best.
First, it is called the Mammon of unrighteousness and wicked riches; Because it makes men wicked, opposed to spiritual blessings which Are the best.
ord, pn31 vbz vvn dt np1 pp-f n1 cc j n2; c-acp pn31 vvz n2 j, vvn p-acp j n2 r-crq vbr dt js.
(14) part (DIV1)
496
Page 39
3764
Secondly, it is least, because it doth least good, it preserves us not from evill, it doth the Soule no good.
Secondly, it is least, Because it does least good, it preserves us not from evil, it does the Soul no good.
ord, pn31 vbz av-ds, c-acp pn31 vdz ds av-j, pn31 vvz pno12 xx p-acp j-jn, pn31 vdz dt n1 dx j.
(14) part (DIV1)
497
Page 39
3765
Thirdly, it is but false Treasure, it hath but the shadowe of the true, it shines as if it were true,
Thirdly, it is but false Treasure, it hath but the shadow of the true, it shines as if it were true,
ord, pn31 vbz p-acp j n1, pn31 vhz p-acp dt n1 pp-f dt j, pn31 vvz c-acp cs pn31 vbdr j,
(14) part (DIV1)
498
Page 39
3766
but yet it is but false and counterfet.
but yet it is but false and counterfeit.
cc-acp av pn31 vbz p-acp j cc j-jn.
(14) part (DIV1)
498
Page 39
3767
Lastly, it is not our owne, it is another mans, riches are the goods of others not our own, Luk. 16. 12. and 10. 41. 42. There are foure attributes given to riches.
Lastly, it is not our own, it is Another men, riches Are the goods of Others not our own, Luk. 16. 12. and 10. 41. 42. There Are foure attributes given to riches.
ord, pn31 vbz xx po12 d, pn31 vbz j-jn ng1, n2 vbr dt n2-j pp-f ng2-jn xx po12 d, np1 crd crd cc crd crd crd pc-acp vbr crd n2 vvn p-acp n2.
(14) part (DIV1)
499
Page 39
3768
First, they are many things, and require much labour, Martha was troubled about many things. Secondly, they are unnecessary, one thing is necessary. Thirdly, They will be taken from us;
First, they Are many things, and require much labour, Martha was troubled about many things. Secondly, they Are unnecessary, one thing is necessary. Thirdly, They will be taken from us;
ord, pns32 vbr d n2, cc vvi d n1, np1 vbds vvn p-acp d n2. ord, pns32 vbr j, crd n1 vbz j. ord, pns32 vmb vbi vvn p-acp pno12;
(14) part (DIV1)
500
Page 39
3769
Fourthly, they are not the best, and therefore our desire after them should be mortified.
Fourthly, they Are not the best, and Therefore our desire After them should be mortified.
ord, pns32 vbr xx dt js, cc av po12 n1 p-acp pno32 vmd vbi vvn.
(14) part (DIV1)
501
Page 39
3770
From hence bee yee exhorted to mortifie this earthly member, covetousnesse, which is Idolatry, a sinne unto which all men are subject:
From hence be ye exhorted to mortify this earthly member, covetousness, which is Idolatry, a sin unto which all men Are Subject:
p-acp av vbb pn22 vvd pc-acp vvi d j n1, n1, r-crq vbz n1, dt vvb p-acp r-crq d n2 vbr j-jn:
(14) part (DIV1)
502
Page 40
3771
young men though they want experience of riches, are notwithstanding subject to this vice;
young men though they want experience of riches, Are notwithstanding Subject to this vice;
j n2 cs pns32 vvb n1 pp-f n2, vbr a-acp j-jn p-acp d n1;
(14) part (DIV1)
502
Page 40
3772
but olde men are most subject unto it, though they have least cause and reason for it.
but old men Are most Subject unto it, though they have least cause and reason for it.
cc-acp j n2 vbr av-ds j-jn p-acp pn31, cs pns32 vhb ds n1 cc n1 p-acp pn31.
(14) part (DIV1)
502
Page 40
3773
Professours of religion are subject to it, many times it growes up with the Corne & chokes it,
Professors of Religion Are Subject to it, many times it grows up with the Corn & chokes it,
n2 pp-f n1 vbr j-jn p-acp pn31, d n2 pn31 vvz a-acp p-acp dt n1 cc vvz pn31,
(14) part (DIV1)
502
Page 40
3774
therefore use effectuall meanes to roote it out of your hearts.
Therefore use effectual means to root it out of your hearts.
av vvb j n2 pc-acp vvi pn31 av pp-f po22 n2.
(14) part (DIV1)
502
Page 40
3775
First of all, pray to GOD not to encline your hearts to covetousnesse, it is impossible for man,
First of all, pray to GOD not to incline your hearts to covetousness, it is impossible for man,
ord pp-f d, vvb p-acp np1 xx pc-acp vvi po22 n2 p-acp n1, pn31 vbz j p-acp n1,
(14) part (DIV1)
503
Page 40
3776
but easie for God to doe it.
but easy for God to do it.
cc-acp j p-acp np1 pc-acp vdi pn31.
(14) part (DIV1)
503
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3777
Secondly, be humbled for Sinne, wee are so covetous and desirous for money, because we were never humbled for Sinne so much as we should be,
Secondly, be humbled for Sin, we Are so covetous and desirous for money, Because we were never humbled for Sin so much as we should be,
ord, vbb vvn p-acp n1, pns12 vbr av j cc j p-acp n1, c-acp pns12 vbdr av-x vvn p-acp n1 av av-d c-acp pns12 vmd vbi,
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and this is the reason why many would rather let Christ goe then their wealth and riches.
and this is the reason why many would rather let christ go then their wealth and riches.
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Thirdly, use them to better purpose then heretofore yee have done, make friends with them, and finde some better thing to set your hearts upon.
Thirdly, use them to better purpose then heretofore ye have done, make Friends with them, and find Some better thing to Set your hearts upon.
ord, vvb pno32 p-acp jc n1 cs av pn22 vhb vdn, vvb n2 p-acp pno32, cc vvb d jc n1 pc-acp vvi po22 n2 p-acp.
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Except you have a better Treasure, you will not vilifie and depart with these;
Except you have a better Treasure, you will not vilify and depart with these;
j pn22 vhb dt jc n1, pn22 vmb xx vvi cc vvi p-acp d;
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Labour therefore for true Godlinesse with content, which is great gaines, 1. Timoth. 6. 6. which heales this malady,
Labour Therefore for true Godliness with content, which is great gains, 1. Timothy 6. 6. which heals this malady,
vvb av p-acp j n1 p-acp n1, r-crq vbz j n2, crd np1 crd crd r-crq vvz d n1,
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and takes away the false pretences of gathering, having, and affecting great riches. FINIS.
and Takes away the false pretences of gathering, having, and affecting great riches. FINIS.
cc vvz av dt j n2 pp-f vvg, vhg, cc vvg j n2. fw-la.
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