The description of fleshly lusts. Or a profitable and fruitfull sermon vpon the first Epistle of Saint Peter, Chap. 2. vers. 11. 12. Preached and penned by that famous, learned, iudicious, orthodoxall, holy, wise, and skilfull preacher and servant of God, now deceased, and with his God triumphing in Heaven, Iohn Randall, Batchelour of Divinitie, pastour of St. Andrewes Hubbart in little East cheape London, sometimes fellow of Lincolne Coledge in Oxford. And now published, to the glory of God, the edification of his church, and the honourable memoriall of the author, by William Holbrooke, preacher of the word of God in the church aforesaid
THE DESCRIPTION OF FLESHLY LVSTS. 1 PETER, CHAP. 2. ver. 11. and 12. Dearely beloued, I beseech you, as Strangers and Pilgrimes, to abstaine from fleshly lusts, which fight against the Soule:
THE DESCRIPTION OF FLESHLY LVSTS. 1 PETER, CHAP. 2. ver. 11. and 12. Dearly Beloved, I beseech you, as Strangers and Pilgrims, to abstain from fleshly Lustiest, which fight against the Soul:
THe Church of God, hauing suffered a great Eclipse of her glory, having beene exceedingly diminished by the falling away of the whole Nation of the Iewes, a people which the LORD had chosen peculiar to himselfe, was soone after supplyed, partly, through the preaching of Iohn the Baptist, and partly, through the teaching and myracles of Christ himselfe,
THe Church of God, having suffered a great Eclipse of her glory, having been exceedingly diminished by the falling away of the Whole nation of the Iewes, a people which the LORD had chosen peculiar to himself, was soon After supplied, partly, through the preaching of John the Baptist, and partly, through the teaching and Miracles of christ himself,
If God spared not the naturall branches, much lesse will he spare the wilde;) therefore the Apostles vsed all diligence to confirme them in that faith which they had subscribed vnto.
If God spared not the natural branches, much less will he spare the wild;) Therefore the Apostles used all diligence to confirm them in that faith which they had subscribed unto.
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but also to carry a watchfull eye over it, still cherishing it vp, and preserving it from being over-runne with weedes, or pestered with other annoyances.
but also to carry a watchful eye over it, still cherishing it up, and preserving it from being overrun with weeds, or pestered with other annoyances.
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but in a godly iealousie over them writes Epistle after Epistle, sometimes to the Romanes, sometimes to the Corinthians, sometimes to the Thessalonians, &c. earnestly solliciting them to stand fast in that faith which they had received.
but in a godly jealousy over them writes Epistle After Epistle, sometime to the Romans, sometime to the Corinthians, sometime to the Thessalonians, etc. earnestly soliciting them to stand fast in that faith which they had received.
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and having first shewed, Chapter 1 verse 2. the great mercy of God towards them in electing them to salvation through Iesus Christ, hee doth thence inforce an exhortation, verse 13.14.15. of that Chapter, that they must be holy, because God who is their father and hath chosen them, is holy:
and having First showed, Chapter 1 verse 2. the great mercy of God towards them in electing them to salvation through Iesus christ, he does thence enforce an exhortation, verse 13.14.15. of that Chapter, that they must be holy, Because God who is their father and hath chosen them, is holy:
And having shewed them secondty their Redemption, verse 18.19. that it was not made with gold nor silver, but with the pretious blood of that immaculate Lambe Christ Iesus;
And having showed them secondty their Redemption, verse 18.19. that it was not made with gold nor silver, but with the precious blood of that immaculate Lamb christ Iesus;
therefore they must lay aside all maliciousnes, and dissimulation, and envie, and evill speaking, and as new borne babes &c. And thirdly having amplified the great bountifulnes of God towards them, partly by comparing them with others ver. 7.8.9.
Therefore they must lay aside all maliciousness, and dissimulation, and envy, and evil speaking, and as new born babes etc. And Thirdly having amplified the great bountifulness of God towards them, partly by comparing them with Others for. 7.8.9.
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and partly by comparing their present estate of grace with their former estate of nature, verse 9.10. that whereas before, they had lien in darkenesse, now they were called to a marvellous light;
and partly by comparing their present estate of grace with their former estate of nature, verse 9.10. that whereas before, they had lain in darkness, now they were called to a marvellous Light;
whereas in times past they were no people, now they are the people of God; in times past they were not vnder mercy, but now they haue obtained mercy;
whereas in times passed they were no people, now they Are the people of God; in times passed they were not under mercy, but now they have obtained mercy;
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and to this hee exhorts vs in the first branch of this Scripture, verse 11. I beseech you Brethren abstaine from &c. The second part of an holy life is the honest conversation and carriage of our selues in the world,
and to this he exhorts us in the First branch of this Scripture, verse 11. I beseech you Brothers abstain from etc. The second part of an holy life is the honest Conversation and carriage of our selves in the world,
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and to this hee exhorts vs in the second branch of of this Scripture, verse 12. Having your conversation honest, &c. In the first branch, that is, verse 11. wee may obserue first the matter it selfe, Abstinence from fleshly lusts; and secondly the Apostles enforcing of this matter vpon them, vsing two motiues or inducements to perswade them to it:
and to this he exhorts us in the second branch of of this Scripture, verse 12. Having your Conversation honest, etc. In the First branch, that is, verse 11. we may observe First the matter it self, Abstinence from fleshly Lustiest; and secondly the Apostles enforcing of this matter upon them, using two motives or inducements to persuade them to it:
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The first motiue is drawne à conditione fidelium, from the estate and condition of Gods Children in this life, they are Strangers and Pilgrimes; the second motiue is drawne à naturâ concupiscentiae, from the nature of these lustes they fight against the Soule.
The First motive is drawn à condition Fidelium, from the estate and condition of God's Children in this life, they Are Strangers and Pilgrims; the second motive is drawn à naturâ concupiscentiae, from the nature of these lusts they fight against the Soul.
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But before I come to handle either the partes or the Insinuations, I must obserue out of the coherence or agreement of this with that which went before, one profitable note for our Instruction.
But before I come to handle either the parts or the Insinuations, I must observe out of the coherence or agreement of this with that which went before, one profitable note for our Instruction.
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hence I note vnto you, that every blessing and mercy that God vouchsafeth vnto vs, doth effectually call vpon vs to liue in the feare and obedience of God.
hence I note unto you, that every blessing and mercy that God vouchsafeth unto us, does effectually call upon us to live in the Fear and Obedience of God.
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hee giues them blessings, hee bestowes mercies vpon them, but so, that every blessing and favour which the Lord bestowes vpon them, doth exact and call for a duty that they must performe towards him.
he gives them blessings, he bestows Mercies upon them, but so, that every blessing and favour which the Lord bestows upon them, does exact and call for a duty that they must perform towards him.
it was planted on a very fruitfull hill, hee hedged it, hee gathered out the stones of it, hee planted it with the best plants, hee built a Towre in the midst of it, and made a winepresse therein:
it was planted on a very fruitful hill, he hedged it, he gathered out the stones of it, he planted it with the best plants, he built a Tower in the midst of it, and made a winepress therein:
And this the Lord himselfe would teach vs by the words of his owne mouth: For in Exod. 20.2. The Lord being to deliver his Law to his people, telles them first, that he is the Lord their God, which brought them out of the Land of Aegypt, out of the house of bondage;
And this the Lord himself would teach us by the words of his own Mouth: For in Exod 20.2. The Lord being to deliver his Law to his people, tells them First, that he is the Lord their God, which brought them out of the Land of Egypt, out of the house of bondage;
For thus it was even from the first blessing that ever God bestowed vpon man, there ensued a Commandement vpon it, as we reade, Gen. 2.15.16. that the Lord placed Adam in the Garden of Eden, and withall gaue him Commandement, that he should abstaine from the forbidden fruit.
For thus it was even from the First blessing that ever God bestowed upon man, there ensued a Commandment upon it, as we read, Gen. 2.15.16. that the Lord placed Adam in the Garden of Eden, and withal gave him Commandment, that he should abstain from the forbidden fruit.
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Satan himselfe, though a malicious depraver and abuser of all Gods blessings towards vs, yet doth acknowledge to Gods owne face, that his blessings do exact a dutie at our hands, Doth Iob serue God for nought? saith he, Iob 1.9.
Satan himself, though a malicious depraver and Abuser of all God's blessings towards us, yet does acknowledge to God's own face, that his blessings do exact a duty At our hands, Does Job serve God for nought? Says he, Job 1.9.
how wicked is our ingratitude, if, when we haue receiued fauours and blessings at Gods hands, (as we doe receiue daily) we doe not in lieu and requitall thereof apply our selues to Gods seruice? The Apostle in the twelfth to the Romanes, ver. 1. hath giuen vs an excellent President in this case:
how wicked is our ingratitude, if, when we have received favours and blessings At God's hands, (as we do receive daily) we do not in lieu and requital thereof apply our selves to God's service? The Apostle in the twelfth to the Romans, ver. 1. hath given us an excellent President in this case:
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then the mercies and fauours which he hath bestowed vpon vs. To apply this present case more particularly to our selues, consider aright, I beseech you, the case of these faithfull, to whom the Apostle makes this Exhortation;
then the Mercies and favours which he hath bestowed upon us To apply this present case more particularly to our selves, Consider aright, I beseech you, the case of these faithful, to whom the Apostle makes this Exhortation;
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they were but young Novices in the Faith, as it seemes to be implied in the second verse of this Chapter, New borne babes; but we haue beene long trained vp in the knowledge, his blessed Gospell hauing had free passage amongst vs aboue these fortie yeares:
they were but young novices in the Faith, as it seems to be implied in the second verse of this Chapter, New born babes; but we have been long trained up in the knowledge, his blessed Gospel having had free passage among us above these fortie Years:
you that haue receiued this full measure of loue and mercy at Gods hands, I beseech you to abstaine from fleshly lusts which fight against the Soule.
you that have received this full measure of love and mercy At God's hands, I beseech you to abstain from fleshly Lustiest which fight against the Soul.
For commonly the nature of Man, when it is counselled and advised by others, is wont straight wayes to looke into the heart of his Counsellor, to search out with what affection he speakes it,
For commonly the nature of Man, when it is counseled and advised by Others, is wont straight ways to look into the heart of his Counsellor, to search out with what affection he speaks it,
If a man willes vs to amend our manners, thereby vpbraiding vs with our faults, or bewraying any bitternesse against vs, we will reiect his counsell, though never so good:
If a man wills us to amend our manners, thereby upbraiding us with our Faults, or bewraying any bitterness against us, we will reject his counsel, though never so good:
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If a man advise vs to any good course, for his owne profit, or for some advantage that himselfe may get by it, wee refuse his advise, though never so profitable:
If a man Advice us to any good course, for his own profit, or for Some advantage that himself may get by it, we refuse his Advice, though never so profitable:
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Wherefore our Apostle deales very skilfully here with these Christians, first, protesting his deare and tender loue towards them, that he doth not counsell them to this for any shame he would bring vpon them,
Wherefore our Apostle deals very skilfully Here with these Christians, First, protesting his deer and tender love towards them, that he does not counsel them to this for any shame he would bring upon them,
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Againe, in that he calls them here his Dearely beloued, here is another observation offered vnto vs. He had shewed in the former Verses, that they were the dearely beloued of God,
Again, in that he calls them Here his Dearly Beloved, Here is Another observation offered unto us He had showed in the former Verses, that they were the dearly Beloved of God,
and therefore here in this Verse he is bolde to call them his Dearely beloued; for, seeing that Christ did loue them dearely, his Apostle must needs loue them dearly too.
and Therefore Here in this Verse he is bold to call them his Dearly Beloved; for, seeing that christ did love them dearly, his Apostle must needs love them dearly too.
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For the Lord neuer bestowes his loue vpon any, but withall he bestowes many amiable Graces vpon them, such as may procure them loue and fauour amongst men;
For the Lord never bestows his love upon any, but withal he bestows many amiable Graces upon them, such as may procure them love and favour among men;
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nor yet amongst worldly men, that onely loue those that are like themselues, but amongst spirituall men, such as can discerne the louely gifts and graces of God, shining in a mans soule.
nor yet among worldly men, that only love those that Are like themselves, but among spiritual men, such as can discern the lovely Gifts and graces of God, shining in a men soul.
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and in the 41. Chapter, the 39. Verse, euen Pharaoh himselfe saw that the spirit of God was in Ioseph, and therefore he fauoured him, and preferred him exceedingly.
and in the 41. Chapter, the 39. Verse, even Pharaoh himself saw that the Spirit of God was in Ioseph, and Therefore he favoured him, and preferred him exceedingly.
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because they were his brethren in the flesh, but much rather, because they were his brethren in the Lord, embracing the same faith, worshipping the same God, regenerate by the same spirit,
Because they were his brothers in the Flesh, but much rather, Because they were his brothers in the Lord, embracing the same faith, worshipping the same God, regenerate by the same Spirit,
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For the Ministeriall charge, which was assigned vnto Peter ouer the Circumcision, Gal. 2.7. did knit his heart vnto them, faster then euer the heart of Ionathan was knit vnto the heart of Dauid; so that in this respect he might well call them his dearely beloued. Wherein he giues an example to the Ministers of God, teaching them how they ought to esteeme the flocke of Christ, whereof the holy Ghost hath made them ouer-seers;
For the Ministerial charge, which was assigned unto Peter over the Circumcision, Gal. 2.7. did knit his heart unto them, faster then ever the heart of Ionathan was knit unto the heart of David; so that in this respect he might well call them his dearly Beloved. Wherein he gives an Exampl to the Ministers of God, teaching them how they ought to esteem the flock of christ, whereof the holy Ghost hath made them Overseers;
yet the readiest way, either to winne those that are without, or to conteine those that are alreadie wonne, in the bond of obedience, is (for the most part) by fayre meanes, and by kind perswasions:
yet the Readiest Way, either to win those that Are without, or to contain those that Are already won, in the bound of Obedience, is (for the most part) by fair means, and by kind persuasions:
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What meeknesse is there in him, that sends forth his Mandamus, nothing but commands and threatnings to the people of God? And Peter, as you see here, beseeches these Christians to be advised by him:
What meekness is there in him, that sends forth his Mandamus, nothing but commands and threatenings to the people of God? And Peter, as you see Here, Beseeches these Christians to be advised by him:
but he that challenges himselfe to be Peters successor, lookes for it as a dutie, to be besought and crouched vnto by others, but himselfe will beseech none.
but he that challenges himself to be Peter's successor, looks for it as a duty, to be besought and crouched unto by Others, but himself will beseech none.
but in meeknesse of Spirit, and the performance of his Ministeriall function, he doth as farre degenerate from Peter, as euer that Idolatrous King Manassah did degenerate from the steppes of his good Father Hezekiah. And thus much of the Insinuations.
but in meekness of Spirit, and the performance of his Ministerial function, he does as Far degenerate from Peter, as ever that Idolatrous King Manassah did degenerate from the steps of his good Father Hezekiah. And thus much of the Insinuations.
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but because Man was but a creature, and therefore could not haue all perfections in himselfe, the Lord God furnished him with an holy appetite and desire, whereby he might be carried to seeke after God, in whom onely he might find and enioy all perfections.
but Because Man was but a creature, and Therefore could not have all perfections in himself, the Lord God furnished him with an holy appetite and desire, whereby he might be carried to seek After God, in whom only he might find and enjoy all perfections.
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and the Instrument which he vsed, the Apple of the forbidden tree, was very pleasant, and much also to be desired, as is sayd, Gen. 3.6. and so the Serpent robbed the Woman, and robbed her Husband, and robbed all their Posteritie, of that godly affection, that holy appetite and desire, which the Lord had furnished Mans nature withall.
and the Instrument which he used, the Apple of the forbidden tree, was very pleasant, and much also to be desired, as is said, Gen. 3.6. and so the Serpent robbed the Woman, and robbed her Husband, and robbed all their Posterity, of that godly affection, that holy appetite and desire, which the Lord had furnished men nature withal.
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and partly, by the Iustice of God, which hath inflicted it vpon vs as a curse of that first sinne, all the whole many of vs are peruerted in our wills,
and partly, by the justice of God, which hath inflicted it upon us as a curse of that First sin, all the Whole many of us Are perverted in our wills,
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looke into all our sinnes, our originall sinne is nothing but Lust, as S. Iames teaches, Chapter 1. Vers. 14. Euery man is tempted, he is drawne away by his owne Lust:
look into all our Sins, our original sin is nothing but Lust, as S. James Teaches, Chapter 1. Vers. 14. Every man is tempted, he is drawn away by his own Lust:
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euen of your Lusts? Our actuall sinnes are nothing but lusts, as the Apostle shews, Galat. 5.19, 20. Where he calls the workes of the flesh, the lusts of the flesh;
even of your Lustiest? Our actual Sins Are nothing but Lustiest, as the Apostle shows, Galatians 5.19, 20. Where he calls the works of the Flesh, the Lustiest of the Flesh;
our eyes Lust after delightfull sights, our eares Lust after pleasant sounds, our stomackes after sweete meates, our hearts Lust after foolish vanities,
our eyes Lust After delightful sights, our ears Lust After pleasant sounds, our stomachs After sweet Meats, our hearts Lust After foolish vanities,
So then the Apostle here exhorting these Christians to abstaine from Lusts, hath chosen a most significant and compendious word, to expresse his meaning, he bids them to abstaine from Lusts.
So then the Apostle Here exhorting these Christians to abstain from Lustiest, hath chosen a most significant and compendious word, to express his meaning, he bids them to abstain from Lusts.
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then thou art cleansed of all thy diseases to bee a sound Christian, and ridd of all thy deformities, to be gratious and acceptable in the sight of the Lord.
then thou art cleansed of all thy diseases to be a found Christian, and rid of all thy deformities, to be gracious and acceptable in the sighed of the Lord.
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as if the Apostle should counsell these Christians to abstaine especially from such lusts, as the Gentiles amongst whom they liued, were addicted vnto, that if they were giuen to riot, these should especially endeuour themselues to sobrietie;
as if the Apostle should counsel these Christians to abstain especially from such Lustiest, as the Gentiles among whom they lived, were addicted unto, that if they were given to riot, these should especially endeavour themselves to sobriety;
as if the Apostle should here counsell them to enter into their owne hearts, and there to make iust tryall what speciall sinne they did feele to rage most within them,
as if the Apostle should Here counsel them to enter into their own hearts, and there to make just trial what special sin they did feel to rage most within them,
and therefore hee would haue vs, as to abstaine from all sinnes, so to make speciall provision against that speciall Lust which is most rife and busie within vs. Aske thy owne Soule,
and Therefore he would have us, as to abstain from all Sins, so to make special provision against that special Lust which is most rife and busy within us Ask thy own Soul,
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and when thou hast found what principall sinne thou feelest the power of Sathan and the desire of thy owne flesh most often moving thee vnto, thou must consider that this is that fleshly lust, which of all others fights most fiercely against thy Soule,
and when thou hast found what principal sin thou Feel the power of Sathan and the desire of thy own Flesh most often moving thee unto, thou must Consider that this is that fleshly lust, which of all Others fights most fiercely against thy Soul,
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and thou must know, that thou art bound to labour especially against that lust, refraining from all occasions and meanes, which may any way tend to the cherishing of that sinfull and wicked humour and lust in thee.
and thou must know, that thou art bound to labour especially against that lust, refraining from all occasions and means, which may any Way tend to the cherishing of that sinful and wicked humour and lust in thee.
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In the first chapt. of Exodus verse 16. Pharaoh tooke this course to destroy the Male Children of the Israelites; hee commaunded, that when their mothers had brought them forth, death should bee their midwife, they should presently bee killed and made away as soone as ever they began to liue.
In the First Chapter. of Exodus verse 16. Pharaoh took this course to destroy the Male Children of the Israelites; he commanded, that when their mother's had brought them forth, death should be their midwife, they should presently be killed and made away as soon as ever they began to live.
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and it appeares plainely out of Rom. 7.7. that Lust is the transgression of the Law, for the Law sayth, Thou shalt not lust; so that Lust must needs be sinne.
and it appears plainly out of Rom. 7.7. that Lust is the Transgression of the Law, for the Law say, Thou shalt not lust; so that Lust must needs be sin.
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therefore if euer thy thought be enclined to sinne, (as Lust takes her first hold in our thought) thou hast transgressed the Law, and sinned against God.
Therefore if ever thy Thought be inclined to sin, (as Lust Takes her First hold in our Thought) thou hast transgressed the Law, and sinned against God.
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It was but a flying thought which the Devill suggested into the hearts of the Scribes, that Christ blasphemed when he sayd to the sicke of the Palsie, Thy sinnes are forgiuen thee:
It was but a flying Thought which the devil suggested into the hearts of the Scribes, that christ blasphemed when he said to the sick of the Palsy, Thy Sins Are forgiven thee:
and yet our Sauiour checkes them for it, and calles it by the name of euill, as appeares Mat. 9.4. Why thinke you euill in your hearts? And if it be euill, consequently it must needs be sinne.
and yet our Saviour Checks them for it, and calls it by the name of evil, as appears Mathew 9.4. Why think you evil in your hearts? And if it be evil, consequently it must needs be sin.
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nay, he calles it Corpus mortis, Rom. 7.24. The body of death, because it is in it selfe wholly cut off from the life of God, wherewith we were quickened before our fall.
nay, he calls it Corpus mortis, Rom. 7.24. The body of death, Because it is in it self wholly Cut off from the life of God, wherewith we were quickened before our fallen.
As Cosbi the Midianitish Woman defiled Zimri the Israelite, by lying with him, as we reade Numbers 25. And as Salomons wiues, strange women, turned his heart after other Gods, 1 King. 11.4.
As Cozbi the Midianitish Woman defiled Zimri the Israelite, by lying with him, as we read Numbers 25. And as Solomon's wives, strange women, turned his heart After other God's, 1 King. 11.4.
it still egges vs on and provokes vs vnto sinne, as the wife of Putiphar did sollicite Ioseph, day by day to commit wickednesse, and to sinne against God.
it still eggs us on and provokes us unto sin, as the wife of Potiphar did solicit Ioseph, day by day to commit wickedness, and to sin against God.
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he set first vpon Eue, that so he might overcome Adam; and so still he sets first vpon our flesh, which is the weakest and most inclinable to sinne, that afterward he may overcome the spirit;
he Set First upon Eue, that so he might overcome Adam; and so still he sets First upon our Flesh, which is the Weakest and most inclinable to sin, that afterwards he may overcome the Spirit;
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so if we had not any corruption in our owne flesh, Satan could even hardly fasten any temptation vpon vs. No, Beloved, here that is verified which our Saviour spake in another case, Inimici hominis domestici eius; The enemies of a man are they that are of his owne houshold:
so if we had not any corruption in our own Flesh, Satan could even hardly fasten any temptation upon us No, beloved, Here that is verified which our Saviour spoke in Another case, Inimici hominis Domestici eius; The enemies of a man Are they that Are of his own household:
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euen the same flesh which we nourish in our owne bosome, lifts vp it selfe against vs to destroy vs. Here then let the children of God learne hereby to beware of their owne flesh;
even the same Flesh which we nourish in our own bosom, lifts up it self against us to destroy us Here then let the children of God Learn hereby to beware of their own Flesh;
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and the Covetous man obey his vnsatiable lust and desire of gaine, but that all thinges seeme to tend to the cherishing of their owne flesh? I say, seeme to tend, because it is but in appearance onely:
and the Covetous man obey his unsatiable lust and desire of gain, but that all things seem to tend to the cherishing of their own Flesh? I say, seem to tend, Because it is but in appearance only:
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Gluttony and Drunkennesse shorten mens liues and deforme their bodies, and marre their constitutions: and Covetousnesse wasts away a mans spirits, and sokes vp the moisture of Nature.
Gluttony and drunkenness shorten men's lives and deform their bodies, and mar their constitutions: and Covetousness wasts away a men spirits, and sokes up the moisture of Nature.
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Abstaine from fleshly lusts. As a carefull Phisitian that is desirous to recover the health of his patient, doth giue him speciall charge to abstaine from such meates and drinkes as are enemies to his health;
Abstain from fleshly Lustiest. As a careful physician that is desirous to recover the health of his patient, does give him special charge to abstain from such Meats and drinks as Are enemies to his health;
And this is the true Abstinence which the Lord requireth at our hands, to absteine from sinne, to abstaine from lustes, to abstaine from the workes of the flesh.
And this is the true Abstinence which the Lord requires At our hands, to abstain from sin, to abstain from lusts, to abstain from the works of the Flesh.
even that vncorruptible Crowne, that Crowne of righteousnesse, spoken of by the Apostle Saint Paul in the first Epistle to the Corinthians chap 9. ver. 25. and the second Epistle to Timothie chap 4. ver. 8. which the Lord the righteous Iudge, shall giue at that day, to all them that loue that his appearing,
even that uncorruptible Crown, that Crown of righteousness, spoken of by the Apostle Saint Paul in the First Epistle to the Corinthians chap 9. ver. 25. and the second Epistle to Timothy chap 4. ver. 8. which the Lord the righteous Judge, shall give At that day, to all them that love that his appearing,
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