Sō ̃ma thanatou, the body of death: or, a discourse concerning the saints failings & infirmities Wherein this position, viz. that absolute freedome from sinne is not attainable in this life, is both proved and improved, in three sermons preached in St Edmunds church in the city of New-Sarum; the first upon Wednesday Novemb 24. 1658. being the weekly lecture day; the two last upon August 14, 1659. being the Lords day. By Joseph Swaffeild minister of the gospel at Odstocke in the county of Wilts.
where the word master is taken NONLATINALPHABET for a supercilious reprover, for one that is gotten into the chair of arrogancy, whence he doeth pro imperio, Magisterially enough inveigh against the practises of other men.
where the word master is taken for a supercilious reprover, for one that is got into the chair of arrogance, whence he doth Pro Imperial, Magisterially enough inveigh against the practises of other men.
I am pure from sin? Many indeed may say so boldly, but who can say so truly? The interrogation hath the force of an emphaticall negation. So likewise, Eccle. 7.20. There is not a just man upon the earth, that doth good, and sinneth not.
I am pure from since? Many indeed may say so boldly, but who can say so truly? The interrogation hath the force of an emphatical negation. So likewise, Eccle. 7.20. There is not a just man upon the earth, that does good, and Sinneth not.
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I hope none will be so vain, as to except against these proofes, because out of the Old Testament, seeing St. James in my Text, (which is a part of the New Testament) affirmeth as much.
I hope none will be so vain, as to except against these proofs, Because out of the Old Testament, seeing Saint James in my Text, (which is a part of the New Testament) Affirmeth as much.
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And lest you may think, that it was onely one Doctors opinion, you may see St. John, the beloved disciple that leaned on Jesus his brest , he, in other words speaketh the same thing. 1 Joh. 1.8. If we say, that we have no sin, we deceive our selves, and the truth is not in us.
And lest you may think, that it was only one Doctors opinion, you may see Saint John, the Beloved disciple that leaned on jesus his breast, he, in other words speaks the same thing. 1 John 1.8. If we say, that we have no since, we deceive our selves, and the truth is not in us.
Secondly, I shall shew you, how they are not freed from sin in this life. Thirdly, I shall lay down the reason of the Doctrine, for the confirmation of it.
Secondly, I shall show you, how they Are not freed from since in this life. Thirdly, I shall lay down the reason of the Doctrine, for the confirmation of it.
The great Apostle of the Gentiles expressely affirmes it, Rom. 6.14. Sin shall not have dominion over you, for you are not under the Law, but under Grace.
The great Apostle of the Gentiles expressly affirms it, Rom. 6.14. since shall not have dominion over you, for you Are not under the Law, but under Grace.
though it lives, yet it raigneth not, it hath lost its strength, because a beleever is not under the Law, which is the strength of sin , but under Grace.
though it lives, yet it Reigneth not, it hath lost its strength, Because a believer is not under the Law, which is the strength of since, but under Grace.
and led captive by every sin, beleevers are freed from the commanding power of sin? sin doth not raigne in them for they are not under the Law but under Grace.
and led captive by every since, believers Are freed from the commanding power of since? since does not Reign in them for they Are not under the Law but under Grace.
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Jesus Christ hath freed them from the guilt of those sins, which otherwise would have sunk their souls irrecoverably to the bottome of the nethermost hell;
jesus christ hath freed them from the guilt of those Sins, which otherwise would have sunk their Souls irrecoverably to the bottom of the nethermost hell;
He could never have risen from the dead, nor have ascended into heaven, if he had not paid the uttermost farthing of that debt, which beleevers sinnes had contracted.
He could never have risen from the dead, nor have ascended into heaven, if he had not paid the uttermost farthing of that debt, which believers Sins had contracted.
Therefore it is called A taking away their iniquities. Hos. 14.2. And a takeing away the sins of the world, Joh. 1.29. Behold the lamb of God that taketh away the sinnes of the world.
Therefore it is called A taking away their iniquities. Hos. 14.2. And a taking away the Sins of the world, John 1.29. Behold the lamb of God that Takes away the Sins of the world.
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As a debt-book is crossed, and the debt blotted out; so God blotteth out the sinnes of his people, that they shall never be charged upon their account. The promise is very emphaticall;
As a debt-book is crossed, and the debt blotted out; so God blots out the Sins of his people, that they shall never be charged upon their account. The promise is very emphatical;
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But the sinnes of Gods justified ones are not onely blotted, but blotted out, and that by God himself, who alone hath the power of life and death, of condeming and absolving.
But the Sins of God's justified ones Are not only blotted, but blotted out, and that by God himself, who alone hath the power of life and death, of condeming and absolving.
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and our iniquities testify against us, till a pardon blotteth them out. Sometimes also it is called blotting them out as a cloud; Esa. 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sinnes.
and our iniquities testify against us, till a pardon blots them out. Sometime also it is called blotting them out as a cloud; Isaiah 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy Sins.
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Our unpardoned iniquities, as a thick cloud eclipse the light of Gods countenance from shineing upon us, till the beames of Gods free Grace and pordoning mercy scatter this cloud.
Our unpardoned iniquities, as a thick cloud eclipse the Light of God's countenance from shining upon us, till the beams of God's free Grace and pordoning mercy scatter this cloud.
Sometimes it is called a casting them into the hottom of the sea, where they shall be so buried as never to rise againe, Mic. 7.19. Thou wilt cast all their sinnes into the depths of the sea.
Sometime it is called a casting them into the Bottom of the sea, where they shall be so buried as never to rise again, Mic. 7.19. Thou wilt cast all their Sins into the depths of the sea.
Some think that it is an allusion to Gods great judgment on Tharaoh, and the Aegyptian Host, who when they pursued Israel, were drowned in the bottomof the red sea .
some think that it is an allusion to God's great judgement on Tharaoh, and the Egyptian Host, who when they pursued Israel, were drowned in the bottomof the read sea.
God will deal with sin as he dealt with Pharaoh and his Host. To shew how irrecoverably they perished, it is said, they sank as lead in the mighty waters, Exodus. 15.10. when God pardoneth sin, sin lyeth like lead in the bottom of the sea;
God will deal with since as he dealt with Pharaoh and his Host. To show how irrecoverably they perished, it is said, they sank as led in the mighty waters, Exodus. 15.10. when God Pardoneth since, since lies like led in the bottom of the sea;
the guilt thereof shall never rise against a pardoned sinner. Sometimes it is called a covering sin, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered.
the guilt thereof shall never rise against a pardoned sinner. Sometime it is called a covering since, Psalm 32.1. Blessed is he whose Transgression is forgiven, whose since is covered.
Now you know quod tegitur non videtur , &c. that which is covered is not seen, the glorious robe of Christ righteousness covereth all the spots of Gods justified people,
Now you know quod tegitur non videtur, etc. that which is covered is not seen, the glorious robe of christ righteousness Covereth all the spots of God's justified people,
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so that the Lord seeth no iniquity in Jacob nor transgression in Israel. Numb. 23.21. The meaning of which Text, is not, that there is no sin in them, which God takes notice of;
so that the Lord sees no iniquity in Jacob nor Transgression in Israel. Numb. 23.21. The meaning of which Text, is not, that there is no since in them, which God Takes notice of;
And moreover, the Sctipture holds forth, that the sinnes of Gods people are so putt away, that if God should come afterwards and make inquisition for sin in them, it shall not be found; Jer. 50.20. In those dayes and in that time saith the Lord;
And moreover, the Scripture holds forth, that the Sins of God's people Are so put away, that if God should come afterwards and make inquisition for since in them, it shall not be found; Jer. 50.20. In those days and in that time Says the Lord;
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Why, what hinders the finding of them? Or where shall they be hid? The last words of the verse will tell you where they shall be hid viz. in the pardoning mercies of God: I the Lord will pardon thove whom I reserve.
Why, what hinders the finding of them? Or where shall they be hid? The last words of the verse will tell you where they shall be hid viz. in the pardoning Mercies of God: I the Lord will pardon thove whom I reserve.
The Lord will give such a full and free pardon of sin, that what search and inquiry soever should be made after it, there shoud not be so much as any scar or mark, not so much as any print or stain left, to be a witness of their sin,
The Lord will give such a full and free pardon of since, that what search and inquiry soever should be made After it, there should not be so much as any scar or mark, not so much as any print or stain left, to be a witness of their since,
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or a plea for their condemnation. Which leads me to the third particular Thirdly, Beleevers are freed from sin in respect of the condemning power thereof:
or a plea for their condemnation. Which leads me to the third particular Thirdly, Believers Are freed from since in respect of the condemning power thereof:
Though there be matter of condemnation, yet their is not condemnation it selfe. Sin shall never bring those under condemnation, that have an interest in Jesus Christ;
Though there be matter of condemnation, yet their is not condemnation it self. since shall never bring those under condemnation, that have an Interest in jesus christ;
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so sin will cleave and adhere to us as long as we live. Hence the Apostle calleth it an encompassing sin Heb. 12.1. Erasmus rendereth the word Peccatum tenaciter inherens .
so since will cleave and adhere to us as long as we live. Hence the Apostle calls it an encompassing since Hebrew 12.1. Erasmus rendereth the word Peccatum tenaciter inherens.
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for it not onely cleaveth to our natures, but it defiles our best performances. Hence sometimes duties are in Scripture called dung; Mal. 2.3. I will spread dung upon your faces, even the dung of your solemn feasts, sc.
for it not only cleaveth to our nature's, but it defiles our best performances. Hence sometime duties Are in Scripture called dung; Malachi 2.3. I will spread dung upon your faces, even the dung of your solemn feasts, sc.
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Though they are not sins, and hatefull to God (for to affirm so were to reproch the spirit and grace of Christ, by which they are wrought) yet this I dare boldly say, there is aboundance of iniquity cleaving even to their holy things,
Though they Are not Sins, and hateful to God (for to affirm so were to reproach the Spirit and grace of christ, by which they Are wrought) yet this I Dare boldly say, there is abundance of iniquity cleaving even to their holy things,
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Paul had a thorn in his flesh, and a messenger of Sathan to buffet him, that he might not be exalted above measure, 2 Cor. 12.7. Beza thinketh that this thorn in the flesh was inherent corruption , and that it is call'd a messenger of Sathan, because he doth kindle those corruptions .
Paul had a thorn in his Flesh, and a Messenger of Sathan to buffet him, that he might not be exalted above measure, 2 Cor. 12.7. Beza Thinketh that this thorn in the Flesh was inherent corruption, and that it is called a Messenger of Sathan, Because he does kindle those corruptions.
and as the Canaanites in Israel, they are left for pricks in our sides, and thornes in our eyes, that so we may the more long after that estate of glory, in which sin shall be no more.
and as the Canaanites in Israel, they Are left for pricks in our sides, and thorns in our eyes, that so we may the more long After that estate of glory, in which since shall be no more.
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I shall begin with those Reasons that respect God and Christ, and they are these two viz. 1. First, God permits it for the glory of his power and faithfullness:
I shall begin with those Reasons that respect God and christ, and they Are these two viz. 1. First, God permits it for the glory of his power and faithfulness:
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Indeed they doe not per se, but per accidens. For sin, especially in Gods children, doth exceedingly conduce to GOds dishonour: (as I shall discover more at large,
Indeed they do not per se, but per Accidents. For since, especially in God's children, does exceedingly conduce to God's dishonour: (as I shall discover more At large,
Now God sometimes withdraws his manutenency, and takes off the restraints of his grace, and permits Saints to fall into foul and hainous sins, that so both his power and faithfullness may appear the more conspicuous in raising them again.
Now God sometime withdraws his manutenency, and Takes off the restraints of his grace, and permits Saints to fallen into foul and heinous Sins, that so both his power and faithfulness may appear the more conspicuous in raising them again.
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and therefore God is pleased sometimes to withdraw the supply of his spirit, and suffers them to fall, that he might keep them from overmuch confidence in the strength of inherent grace.
and Therefore God is pleased sometime to withdraw the supply of his Spirit, and suffers them to fallen, that he might keep them from overmuch confidence in the strength of inherent grace.
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and to his oath to adde a curse and Imprecation, and damning himself (for so the notation of the Greek word imports) imprecating Gods wrath and eternall damnation upon himself,
and to his oath to add a curse and Imprecation, and damning himself (for so the notation of the Greek word imports) imprecating God's wrath and Eternal damnation upon himself,
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But in the Godly, relapses and falls into sin, doe per accidens, through the wisedome and goodness of God so ordering it, conduce to the weakning of sin;
But in the Godly, relapses and falls into since, do per Accidents, through the Wisdom and Goodness of God so ordering it, conduce to the weakening of since;
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First, God would here commend his love to them in preserving them, and give them some taste and some comfortable experience of his goodness to them, in upholding them when others fall.
First, God would Here commend his love to them in preserving them, and give them Some taste and Some comfortable experience of his Goodness to them, in upholding them when Others fallen.
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and improve all his interest in God, and goe and beg of God the supply of his quickening spirit, that he may be thereby kept through faith unto salvation.
and improve all his Interest in God, and go and beg of God the supply of his quickening Spirit, that he may be thereby kept through faith unto salvation.
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Beloved, this is a weighty question, and the cleer resolution thereof may (through Gods blessing) be very conducible to your spirituall good and advantage;
beloved, this is a weighty question, and the clear resolution thereof may (through God's blessing) be very conducible to your spiritual good and advantage;
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and therefore it will be worth the while to resolve this question, viz. What is the difference between the Godly and the wicked in their sinning? between the infirmities of Saints and the falls of wicked men? Godly men sin, and wicked men sin;
and Therefore it will be worth the while to resolve this question, viz. What is the difference between the Godly and the wicked in their sinning? between the infirmities of Saints and the falls of wicked men? Godly men since, and wicked men sin;
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yet the soul putteh in its plea and complaint against it, as the Apostle doth, Rom. 7.24. where he cryes out, Oh wretched man that I am, who shall deliver me from this body of death? It is here as in civill matters;
yet the soul putteth in its plea and complaint against it, as the Apostle does, Rom. 7.24. where he cries out, O wretched man that I am, who shall deliver me from this body of death? It is Here as in civil matters;
So a Godly man putteth in his plea against sin, and although (possibly) through his own weakness and the violence of Sathans temptations, he may be once and againe overtaken with it,
So a Godly man putteth in his plea against since, and although (possibly) through his own weakness and the violence of Satan's temptations, he may be once and again overtaken with it,
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and doth not allow himself in the least sin. David professeth, that he had chosen the way of truth, Psal. 119.30. and yet he slipt with his tongue more than once;
and does not allow himself in the least since. David Professes, that he had chosen the Way of truth, Psalm 119.30. and yet he slipped with his tongue more than once;
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as when he answered Ahimelech the Priest, the King hath commanded me a business, and he hath said unto me, let not any man know any thing of the business whereabout I send thee,
as when he answered Ahimelech the Priest, the King hath commanded me a business, and he hath said unto me, let not any man know any thing of the business whereabout I send thee,
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and faulters again with his tongue, and speaketh either falsely or doubtfully, when the King of the Philistims asked him whether have ye made a rode to day? And David said, Against the south of Judah,
and falters again with his tongue, and speaks either falsely or doubtfully, when the King of the philistines asked him whither have you made a road to day? And David said, Against the south of Judah,
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When as his invasion was against other countreyes, verse 8. Nevertheless David did not make a trade of lying, for he had chosen the way of truth, Psal. 119.30. and he professeth afterwards in the same Psalm, that he hated every false way, verse 104. And this is the meaning of that place. 1 John. 3.9.
When as his invasion was against other countries, verse 8. Nevertheless David did not make a trade of lying, for he had chosen the Way of truth, Psalm 119.30. and he Professes afterwards in the same Psalm, that he hated every false Way, verse 104. And this is the meaning of that place. 1 John. 3.9.
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they devise, plot, and contrive sin, which acts denominate them workers of iniquity. They are so far from putting in a plea against sin, that they will (as I shall shew you afterwards) rather plead for their sins,
they devise, plot, and contrive since, which acts denominate them workers of iniquity. They Are so Far from putting in a plea against since, that they will (as I shall show you afterwards) rather plead for their Sins,
They are so far from makeing preparation to resist the lusts of the flesh, that they make provision for the flesh to fullfill the lust thereof, Rom. 13.14. Wicked men by makeing a trade of sin contract upon themselves a kind of cursed necessity of sinning.
They Are so Far from making preparation to resist the Lustiest of the Flesh, that they make provision for the Flesh to fulfil the lust thereof, Rom. 13.14. Wicked men by making a trade of since contract upon themselves a kind of cursed necessity of sinning.
his heart never cometh up heartly to the commands of sin, but the evill which he would not doe, that be doeth, Rom. 7.19. There may be indeed a kind of negative consent in a Godly man, as to some particular acts of sin, into which he may perhaps be carryed forth, without any open resistance;
his heart never comes up heartly to the commands of since, but the evil which he would not do, that be doth, Rom. 7.19. There may be indeed a kind of negative consent in a Godly man, as to Some particular acts of since, into which he may perhaps be carried forth, without any open resistance;
As Jacob and Esau struggled together in Rebeccahs womb, so there is constantly a spirituall struggling betwen the flesh and the spirit in a beleeving soul:
As Jacob and Esau struggled together in Rebeccahs womb, so there is constantly a spiritual struggling between the Flesh and the Spirit in a believing soul:
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The flesh lusteth after the spirit, and the spirit against the flesh, Gal. 5.17, Now where there is this lusting and struggling against corruption, there cannot be a full consent or compliance of the will with corruption.
The Flesh Lusteth After the Spirit, and the Spirit against the Flesh, Gal. 5.17, Now where there is this lusting and struggling against corruption, there cannot be a full consent or compliance of the will with corruption.
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A Tyrant hath onely a coactive power over the persons, but a King, besides that hath a sweet power over the wills and affections of his Subjects , they love his person and delight in his service, which rule,
A Tyrant hath only a coactive power over the Persons, but a King, beside that hath a sweet power over the wills and affections of his Subject's, they love his person and delight in his service, which Rule,
and not from his Tyranny) yet it is most generall and certain in the state of sin, which is never a King over rebellious subjects, who reject its yoke and government.
and not from his Tyranny) yet it is most general and certain in the state of since, which is never a King over rebellious subject's, who reject its yoke and government.
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Sin may play the Tyrant, and use Saints like captives sold under it, as Paul complaineth of himself, that he was sold under sin, Rom. 7.14. We read of Ahab, that he was sold to sin , but in a different sense.
since may play the Tyrant, and use Saints like captives sold under it, as Paul Complaineth of himself, that he was sold under since, Rom. 7.14. We read of Ahab, that he was sold to since, but in a different sense.
though he were (as one expresseth it) in bondage to sin, as the creaturs are to vanity, not willingly but by reason of his act, that had subjected him long before .
though he were (as one Expresses it) in bondage to since, as the creatures Are to vanity, not willingly but by reason of his act, that had subjected him long before.
As Augustine confesseth, that before his conversion, when he prayed to the Lord to mortify his corruption, he was afraid that the Lord would grant his prayer,
As Augustine Confesses, that before his conversion, when he prayed to the Lord to mortify his corruption, he was afraid that the Lord would grant his prayer,
and to morrow shall be as this day, and much more abundant, q. d. We have been drunk to day, and we will be more drunk to morrow. And Ezek. 11.21. Their heart walketh after the hear• of their detestable things, and their abominations, i. e.
and to morrow shall be as this day, and much more abundant, q. worser. We have been drunk to day, and we will be more drunk to morrow. And Ezekiel 11.21. Their heart walks After the hear• of their detestable things, and their abominations, i. e.
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That temptations are exceeding powerfull to hurry the best of men into sin is evident, by that speciall direction, that our Saviour giveth us to pray against temptation,
That temptations Are exceeding powerful to hurry the best of men into since is evident, by that special direction, that our Saviour gives us to pray against temptation,
and hurryed in to those sins, which according to the inward man they abhor, and hate even with a perfect hatred. David professeth, that he hated every false way, Psal. 119.4. and yet (as you heard before) he is over taken once and again with that fault.
and hurried in to those Sins, which according to the inward man they abhor, and hate even with a perfect hatred. David Professes, that he hated every false Way, Psalm 119.4. and yet (as you herd before) he is over taken once and again with that fault.
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or (perhaps) onely for fear of the Magistrate, or want of opportunity, or some such occasion or other, which may intervene to hinder him from furiously running on to all excesse of ungodlyness;
or (perhaps) only for Fear of the Magistrate, or want of opportunity, or Some such occasion or other, which may intervene to hinder him from furiously running on to all excess of ungodliness;
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so if once those restraints by which formerly a wicked man hath been held in, be taken off, he will breake forth again with the greater violence into his former lewd and ungodly practise.
so if once those restraints by which formerly a wicked man hath been held in, be taken off, he will break forth again with the greater violence into his former lewd and ungodly practice.
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and not changed by renewing and sanctifying grace, if he can but get loose from those restraints, will soon return to his former vomit, to his former lewdness and ungodlyness;
and not changed by renewing and sanctifying grace, if he can but get lose from those restraints, will soon return to his former vomit, to his former Lewdness and ungodliness;
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Fifthly, A Godly man cannot sin with delight but sin is a burden to him. Though a Godly man sinneth, yet he hates the evill that he doth, Rom. 7.15. yea he hates it with a deadly and irreconcileable hatred;
Fifthly, A Godly man cannot sin with delight but since is a burden to him. Though a Godly man Sinneth, yet he hates the evil that he does, Rom. 7.15. yea he hates it with a deadly and Irreconcilable hatred;
so frequently mentioned already, Rom. 7.24. Oh wretched man that I am, &c. the originall word signifieth (as Beza notes) one that is aerumnosis & perpetuis pugnis satigatus, wearyed with troublesome and continuall combates .
so frequently mentioned already, Rom. 7.24. O wretched man that I am, etc. the original word signifies (as Beza notes) one that is aerumnosis & perpetuis pugnis satigatus, wearied with troublesome and continual combats.
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But now a wicked man sinneth with delight. Hence they are said to love evill more than good, Psal. 52.3. to chuse their own way, and their souls to delight in their abominations, Esa. 66.3. and to have pleasure in unrighteousness, 2 Thess. 2.12. The comfort of their lives comes in by fulfilling their lusts;
But now a wicked man Sinneth with delight. Hence they Are said to love evil more than good, Psalm 52.3. to choose their own Way, and their Souls to delight in their abominations, Isaiah 66.3. and to have pleasure in unrighteousness, 2 Thess 2.12. The Comfort of their lives comes in by fulfilling their Lustiest;
so that they are discontented, when their lusts are not satisfied. Witness Ahab, who was sick till he got Naboths vienyard, 1 King. 21.5. and Amnon, till he could satify his lust upon his sister Tamar, 2 Sam. 13. Such is their delight in sinning, that they are unwearyed therein.
so that they Are discontented, when their Lustiest Are not satisfied. Witness Ahab, who was sick till he god Naboth's vienyard, 1 King. 21.5. and Amnon, till he could satify his lust upon his sister Tamar, 2 Sam. 13. Such is their delight in sinning, that they Are unwearied therein.
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and although Hezekiahs heart was lifted up, yet you may read that Hezekiah humbled himself for the pride of his heart, 2 Chro. 32.35, 36. Peter fell fearfully,
and although Hezekiah's heart was lifted up, yet you may read that Hezekiah humbled himself for the pride of his heart, 2 Chro 32.35, 36. Peter fell fearfully,
but a look, a glance of love from Christ melted him into teares, he went forth and wept bitterly, Luk. 22.61. A look of mercy from Jesus Christ broke Peters heart, and opened the floudgate of his eyes too.
but a look, a glance of love from christ melted him into tears, he went forth and wept bitterly, Luk. 22.61. A look of mercy from jesus christ broke Peter's heart, and opened the floodgate of his eyes too.
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they sin and they will sin, let God say, or doe what he will, to the contrary. As those did, Jer. 2.25. Withhold thy foot from being unshod, and thy throat from thrist, i. e.
they sin and they will sin, let God say, or do what he will, to the contrary. As those did, Jer. 2.25. Withhold thy foot from being unshod, and thy throat from thrist, i. e.
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but we will certainly doe, whatsoever thing goeth forth of our own mouth, to burn incense to the Queen of Heaven, &c. Their wills were fully set upon their sinfull wayes, let God say or doe what he would to the contrary.
but we will Certainly do, whatsoever thing Goes forth of our own Mouth, to burn incense to the Queen of Heaven, etc. Their wills were Fully Set upon their sinful ways, let God say or do what he would to the contrary.
yet they persisted in their own wayes, and gave themselves, to eating and drinking and ranne on to all excesse of riot, till the flood came and swept them all away, Matth. 24.38, 39. So Pharaoh, the Lord send Moses and Aaron unto him ten times,
yet they persisted in their own ways, and gave themselves, to eating and drinking and ran on to all excess of riot, till the flood Come and swept them all away, Matthew 24.38, 39. So Pharaoh, the Lord send Moses and Aaron unto him ten times,
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So true is that of the wise man Prov. 27.22. Though thou shouldest bray a fool in a morter among wheat with a pestell, yet will not his foolishness depart from him.
So true is that of the wise man Curae 27.22. Though thou Shouldst bray a fool in a mortar among wheat with a Pestle, yet will not his foolishness depart from him.
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Such were the Pelagians, and the Familists who imagined themselves so free from sin, that they needed not to pray Forgive us our trespasses. Yea even in our dayes this errour is revived again,
Such were the Pelagians, and the Familists who imagined themselves so free from since, that they needed not to pray Forgive us our Trespasses. Yea even in our days this error is revived again,
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And all, that I shall speak upon this Doctrine shall be by way of discovery, 1. How contrary this opinion is to the Scriptures. 2. How contrary it is to the experience of Saints.
And all, that I shall speak upon this Doctrine shall be by Way of discovery, 1. How contrary this opinion is to the Scriptures. 2. How contrary it is to the experience of Saints.
First, It is contrary to such Scriptures, as doe cleerly assert what my Doctrine holdeth forth, viz. That the best of men are not so freed from sin in this life,
First, It is contrary to such Scriptures, as doe clearly assert what my Doctrine holds forth, viz. That the best of men Are not so freed from since in this life,
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Otherwise how can they pray as David doth, Psal. 51.1, 2, 9? Have mercy upon me, O God, according to thy loving kindnesse, according to the multitude of thy tender mercies, blot out my transgressions.
Otherwise how can they pray as David does, Psalm 51.1, 2, 9? Have mercy upon me, Oh God, according to thy loving kindness, according to the multitude of thy tender Mercies, blot out my transgressions.
Thirdly, It is contrary to those Scriptures, where Christ is said to be an Advocate, and an High Priest, to make intercession for beleevers, viz. 1 John 2.1. If any man sin, we have an advocate with the Father, even Jesus Christ the righteous. And Heb. 7.25. He ever liveth to make intercession for them.
Thirdly, It is contrary to those Scriptures, where christ is said to be an Advocate, and an High Priest, to make Intercession for believers, viz. 1 John 2.1. If any man since, we have an advocate with the Father, even jesus christ the righteous. And Hebrew 7.25. He ever lives to make Intercession for them.
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If beleevers have no causes to plead, what need have they to have an advocate continually in the Court? If the Saints were free from sinning, what need had they of an High Priest to make intercession for them? So that this errour destroyes the intercession of Jesus Christ.
If believers have no Causes to plead, what need have they to have an advocate continually in the Court? If the Saints were free from sinning, what need had they of an High Priest to make Intercession for them? So that this error Destroys the Intercession of jesus christ.
Fourthly, It is contrary to those Scriptures, that note the infirmities, even of those, whom the holy Ghost in other Scriptures hath stiled perfect. Noah is stiled a just man, and perfect, Gen. 6.9.
Fourthly, It is contrary to those Scriptures, that note the infirmities, even of those, whom the holy Ghost in other Scriptures hath styled perfect. Noah is styled a just man, and perfect, Gen. 6.9.
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So likewise David was by Gods own testimony a man after Gods own heart, Act. 13.22. which amounts to as much as a perfect man, and yet it is well known, he was not without sin;
So likewise David was by God's own testimony a man After God's own heart, Act. 13.22. which amounts to as much as a perfect man, and yet it is well known, he was not without since;
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witness his adultery with Bathsheba, and his murder of Ʋriah, and his pride in numbring the people, 2 Sam. 11. & 24. Job also is stiled a perfect man, Job 1.1.
witness his adultery with Bathsheba, and his murder of Ʋriah, and his pride in numbering the people, 2 Sam. 11. & 24. Job also is styled a perfect man, Job 1.1.
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and yet subject to infirmities, as apeareth by his cursing his day, chap. 2. Asa is stiled a perfect man, 2 Chron. 15.17. the heart of Asa was perfect all his dayes;
and yet Subject to infirmities, as appeareth by his cursing his day, chap. 2. Asa is styled a perfect man, 2 Chronicles 15.17. the heart of Asa was perfect all his days;
and yet in the very next chapter you have no lesse than four severall sins of his upon record, viz. First, His seeking to Benhadad King of Syria for aid against Badsha King of Israel, 2 Chron. 16.23.
and yet in the very next chapter you have no less than four several Sins of his upon record, viz. First, His seeking to Benhadad King of Syria for aid against Badsha King of Israel, 2 Chronicles 16.23.
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Secondly, His imprisoning Hanany the Lords Prophet, because he reproved him for his sin verse 7, 8, 9, 10. Thirdly, His oppressing his subjects verse 10. Lastly, His seeking to Physicians,
Secondly, His imprisoning Hanany the lords Prophet, Because he reproved him for his since verse 7, 8, 9, 10. Thirdly, His oppressing his subject's verse 10. Lastly, His seeking to Physicians,
and yet, when once God left him a little, to try what was in him, how doth he discover his imperfections? His ingratitude is recorded 2 Chron. 32.25. Hezekiah rendred not again according to the benefit done unto him.
and yet, when once God left him a little, to try what was in him, how does he discover his imperfections? His ingratitude is recorded 2 Chronicles 32.25. Hezekiah rendered not again according to the benefit done unto him.
I'le give you but one instance more, and that is recorded Luk. 1. Zacharias is said to be righteous before God, and to have walked in all the Commandements of God blamelesse;
I'll give you but one instance more, and that is recorded Luk. 1. Zacharias is said to be righteous before God, and to have walked in all the commandments of God blameless;
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Now if absolute perfection and freedome from sin were attainable in this life, questionlesse some of these eminent servants of God would have attained it;
Now if absolute perfection and freedom from since were attainable in this life, questionless Some of these eminent Servants of God would have attained it;
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Davids repentance is set down at large, Psal. 51. and Hezekiahs repentance is upon record, 2 Chron. 32.26. Hezekiah, humbled himself for the pride of his heart;
Davids Repentance is Set down At large, Psalm 51. and Hezekiah's Repentance is upon record, 2 Chronicles 32.26. Hezekiah, humbled himself for the pride of his heart;
For he that saith there is no sin in Saints, doth in effect say, that there is no need of repentance in Saints This errour (you see) eateth into the very vitals of Godlyness; it overthroweth repentance;
For he that Says there is no since in Saints, does in Effect say, that there is no need of Repentance in Saints This error (you see) Eateth into the very vitals of Godliness; it Overthroweth Repentance;
If I say I am perfect, it shall also prove me perverse, Job 9.20. And David Psal. 130.3. If thou, Lord, shouldest marke iniquities, O Lord, who shall stand? And St. Paul at large, Rom. 7.14.
If I say I am perfect, it shall also prove me perverse, Job 9.20. And David Psalm 130.3. If thou, Lord, Shouldst mark iniquities, Oh Lord, who shall stand? And Saint Paul At large, Rom. 7.14.
they have two men in them, an Old as well as a New; and the one must be put off, the other put on daily, Ephes. 4.22, 23, 24. and the doing of both is a worke of time, even of their whole lives.
they have two men in them, an Old as well as a New; and the one must be put off, the other put on daily, Ephesians 4.22, 23, 24. and the doing of both is a work of time, even of their Whole lives.
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insomuch that though grace raigne in them while they live, yet corruption prevaileth often, and will dwell in them till they dye, verse 17. Lastly, It is contrary to the plentifull suffrage of antiquity, yea to the concessions of some of our Popish adversaries.
insomuch that though grace Reign in them while they live, yet corruption prevails often, and will dwell in them till they die, verse 17. Lastly, It is contrary to the plentiful suffrage of antiquity, yea to the concessions of Some of our Popish Adversaries.
And Cajetan another learned Papist acknowledgeth, that sinne is condemned, but not extinguished And Estius another Popish author (howsoever he endeavour in other places to blanch thematter) yet in his Commentary upon those words of the Apostle in Rom. 6.12. Let not sin reign in your mortall bodyes;
And Cajetan Another learned Papist acknowledgeth, that sin is condemned, but not extinguished And Estius Another Popish author (howsoever he endeavour in other places to blanch thematter) yet in his Commentary upon those words of the Apostle in Rom. 6.12. Let not since Reign in your Mortal bodies;
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that ye should obey it in the lusts thereof, (upon those words I say) he hath this note, The Apostle doth not say, let not sin be, but let it not reign, &c. because as long as we are in this mortall body,
that you should obey it in the Lustiest thereof, (upon those words I say) he hath this note, The Apostle does not say, let not since be, but let it not Reign, etc. Because as long as we Are in this Mortal body,
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Should I therefore goe about to answer them particularly, I must of necessity speak over many of the same things again, which have been already delivered;
Should I Therefore go about to answer them particularly, I must of necessity speak over many of the same things again, which have been already Delivered;
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Onely I cannot but take a little notice of one Text of Scripture, upon which (though it be a pretious golden foundation) a late Author hath built much hay and stubble.
Only I cannot but take a little notice of one Text of Scripture, upon which (though it be a precious golden Foundation) a late Author hath built much hay and stubble.
It is that of the Apostle in 2 Cor. 7.1. Having therefor these promises, dearly beloved, let us cleanse our selves from all filt hiness of the flesh and spirit, perfecting holyness in the fear of God.
It is that of the Apostle in 2 Cor. 7.1. Having Therefore these promises, dearly Beloved, let us cleanse our selves from all filt hiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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for had the Apostle made perfect cleansing, the condition of the promises, he would not have said, having these promises, but rather, if ye would have these promises.
for had the Apostle made perfect cleansing, the condition of the promises, he would not have said, having these promises, but rather, if you would have these promises.
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Besides, Dato sed non concesso, supposeing but not graunting, that perfect cleansing is a condition of the promises, the inference is a meer non sequitur; it doth not therefore follow, that the condition of the promises is eo nomine unjust, because impossible.
Beside, Dato sed non concesso, supposing but not granting, that perfect cleansing is a condition of the promises, the Inference is a mere non sequitur; it does not Therefore follow, that the condition of the promises is eo nomine unjust, Because impossible.
and therefore our inability to obey doth not take away Gods authority to command. God doth not lose his right to command, though man hath lost his power to obey. Our impotency doth not at all dissolve our obligation. Perfect cleansing is never the lesse our duty,
and Therefore our inability to obey does not take away God's Authority to command. God does not loose his right to command, though man hath lost his power to obey. Our impotency does not At all dissolve our obligation. Perfect cleansing is never the less our duty,
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Things are thus expressed (saith one) for another purpose, to shew Gods right, to convince the creature of weaknesse, to shew us our duty, that mans endeavour is required,
Things Are thus expressed (Says one) for Another purpose, to show God's right, to convince the creature of weakness, to show us our duty, that men endeavour is required,
when they fall, despair of mercy, or think their sinnes greater than can be pardoned. Secondly, that their falls may be warnings to others, to preserve them from falling:
when they fallen, despair of mercy, or think their Sins greater than can be pardoned. Secondly, that their falls may be Warnings to Others, to preserve them from falling:
that they may be as sea-markes to warn others to take heed, how they come neer those rocks and quicksands, where others have been splitt and sunk; and to avoid those snares, wherein the most precious Saints of God in former ages have been ensnared.
that they may be as seamarks to warn Others to take heed, how they come near those Rocks and quicksands, where Others have been split and sunk; and to avoid those snares, wherein the most precious Saints of God in former ages have been Ensnared.
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Now these things are writen for our examples (saith the Apostle) 1 Cor. 10.6. Examples? How? Surely not for our imitation, but for our admonition, as verse 11. to the intent, that we might not be surprized and overtaken with the like temptation .
Now these things Are written for our Examples (Says the Apostle) 1 Cor. 10.6. Examples? How? Surely not for our imitation, but for our admonition, as verse 11. to the intent, that we might not be surprised and overtaken with the like temptation.
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You may see his own words, Neh. 13.26, 27. Did not Solomon King of Israel sin by these things? yet among many nations was their no King like him, who was beloved of his God,
You may see his own words, Neh 13.26, 27. Did not Solomon King of Israel since by these things? yet among many Nations was their no King like him, who was Beloved of his God,
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Shall we then hearken unto you, to doe all this great evill, to transgresse against our God in marrying strange wives? q.d. If Solomons marrying of strange wives was a meanes to cause him to sin,
Shall we then harken unto you, to do all this great evil, to transgress against our God in marrying strange wives? Q.d If Solomons marrying of strange wives was a means to cause him to since,
overtaken with that beastly sin of drunkenness? Was such a man as David, a man after Gods own heart drawn to such foule sins as adultery and murder? Did Moses the meekest man upon the earth breake forth into passion,
overtaken with that beastly since of Drunkenness? Was such a man as David, a man After God's own heart drawn to such foul Sins as adultery and murder? Did Moses the Meekest man upon the earth break forth into passion,
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and speak so unadvisedly with his lips, that he was shut out of Canaan for it? Oh! how should their examples be warnings to us, who come so farre short of them in grace, to take heed of the occasions of the like sins;
and speak so unadvisedly with his lips, that he was shut out of Canaan for it? Oh! how should their Examples be Warnings to us, who come so Far short of them in grace, to take heed of the occasions of the like Sins;
and looke well to our own feet, lest they also slip? Surely, it never entered into the heart of God to record the falls of his Saints, that thereby others, should have a cloak for their sins;
and look well to our own feet, lest they also slip? Surely, it never entered into the heart of God to record the falls of his Saints, that thereby Others, should have a cloak for their Sins;
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Did David, and Peter, and others, who were such strong Saints, and like pillars in the house of God, fall so dangerously? Oh! then how neerly doth it concern us, who stand in more slippery ground, to look well to our selves,
Did David, and Peter, and Others, who were such strong Saints, and like pillars in the house of God, fallen so dangerously? Oh! then how nearly does it concern us, who stand in more slippery ground, to look well to our selves,
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Thus you see, they that take occasion from the falls of Saints, which are upon record in the Scriptures, to encourage themselves in sin, doe grossely pervert and wrest the Scripture,
Thus you see, they that take occasion from the falls of Saints, which Are upon record in the Scriptures, to encourage themselves in since, do grossly pervert and wrest the Scripture,
Secondly, You will see but little cause to imbolden your selves in sin, by the examples of the infirmities of Saints recorded in the Scripture if you consider how deeply they have smarted for thir sins.
Secondly, You will see but little cause to embolden your selves in since, by the Examples of the infirmities of Saints recorded in the Scripture if you Consider how deeply they have smarted for their Sins.
It is true indeed, the Scriptures tell us that many of Gods deer children have sinned fowlly; but they hold forth, that they have smarted deeply. Truly a man that considers,
It is true indeed, the Scriptures tell us that many of God's deer children have sinned foully; but they hold forth, that they have smarted deeply. Truly a man that considers,
besides many temporall afflictions which they have undergone, though not sub ratione penae as the fruits of vindictive justice; yet as the effects of fatherly displeasure.
beside many temporal afflictions which they have undergone, though not sub ratione penae as the fruits of vindictive Justice; yet as the effects of fatherly displeasure.
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Moses his passion and unbelief shut him out of Canaan, Numb. 20.12. and 27.13, 14. And Davids Adultery and murder intailed the sword upon him and his family to all generations;
Moses his passion and unbelief shut him out of Canaan, Numb. 20.12. and 27.13, 14. And Davids Adultery and murder intailed the sword upon him and his family to all generations;
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and the child born in adultery must not live, but dye, and that for this very cause, because by this deed he had given occasion to the enemies of the Lord to blaspheme.
and the child born in adultery must not live, but die, and that for this very cause, Because by this deed he had given occasion to the enemies of the Lord to Blaspheme.
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That's the cause alledged by God himself, 2 Sam. 12.10, 11, 12, 14. And Zacharias for his unbeleef was struck dumb for a season, Luk. 1.20. even because he beleeved not the words of the Angel, which were to be fullfiled in their season.
That's the cause alleged by God himself, 2 Sam. 12.10, 11, 12, 14. And Zacharias for his unbelief was struck dumb for a season, Luk. 1.20. even Because he believed not the words of the Angel, which were to be Fulfilled in their season.
yet their very infirmities have caused them to tast deeply of the cup of Gods fatherly displeasure, and exposed them and their familyes to sore afflictions in this life, God thereby evidencing and declaring to the world his impartiality, his hatred against sin wheresoever he findeth it,
yet their very infirmities have caused them to taste deeply of the cup of God's fatherly displeasure, and exposed them and their families to soar afflictions in this life, God thereby evidencing and declaring to the world his impartiality, his hatred against since wheresoever he finds it,
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Now, friends, if you will be bold to partake of their sins, it is just with God, that you should also partake of their sufferings. You may not promise your selves an immunity from the like sufferings, if you indulge to your selves a liberty to commit the like transgressions.
Now, Friends, if you will be bold to partake of their Sins, it is just with God, that you should also partake of their sufferings. You may not promise your selves an immunity from the like sufferings, if you indulge to your selves a liberty to commit the like transgressions.
You may read of of the meeknesse of Moses, as well as as of his passion, of the holynesse of David as well as of his infirmities; the patience of Job, as well as his impatience, in cursing his day:
You may read of of the meekness of Moses, as well as as of his passion, of the holiness of David as well as of his infirmities; the patience of Job, as well as his impatience, in cursing his day:
when they become Saints, doe not cease to be men; when they receive the Spirit, they doe not by and by wholly put off the flesh; but the flesh still lusteth against the spirit, Gal. 5.17. and the law in their members warreth against the law of their minds, and too often bringeth them into captivity to the law of sin, Rom. 7.23.
when they become Saints, do not cease to be men; when they receive the Spirit, they do not by and by wholly put off the Flesh; but the Flesh still Lusteth against the Spirit, Gal. 5.17. and the law in their members Warreth against the law of their minds, and too often brings them into captivity to the law of since, Rom. 7.23.
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Doe they sin through weaknesse? thou sinnest through willfulluesse. Doe they sin through infirmity? thou sinnest through presumption. Are they sometimes overtaken with a Temptation? thou many times goest forth to meet a temptation;
Do they sin through weakness? thou Sinnest through willfulluesse. Do they sin through infirmity? thou Sinnest through presumption. are they sometime overtaken with a Temptation? thou many times goest forth to meet a temptation;
If his mote seem so big in thine eye, how great (thinkest thou) will thy beam appear in Gods eye another day? Assure thy selfe, that with what judgment thou judgest, thou shalt be judged;
If his mote seem so big in thine eye, how great (Thinkest thou) will thy beam appear in God's eye Another day? Assure thy self, that with what judgement thou Judges, thou shalt be judged;
As for our gifts and graces, we may truly say of them, as the young man did of his hatchet, alas master, it was but borrowed Or in the words of the Apostle, what have I that I have not received? and if I did receive it,
As for our Gifts and graces, we may truly say of them, as the young man did of his hatchet, alas master, it was but borrowed Or in the words of the Apostle, what have I that I have not received? and if I did receive it,
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As there are more weeds than flowers in the best garden, so there is more corruption than grace in the best soul: our natures being stepmothers to grace,
As there Are more weeds than flowers in the best garden, so there is more corruption than grace in the best soul: our nature's being stepmothers to grace,
as the earth is to flowers; and naturall mothers to lust, as the earth is to weeds; and the best men alive have cause to complain, that in them, that is, in their flesh, there dwelleth no good thing.
as the earth is to flowers; and natural mother's to lust, as the earth is to weeds; and the best men alive have cause to complain, that in them, that is, in their Flesh, there dwells no good thing.
and is it ever the lesse sin, because it doth not raign? Certainly there is the same violation of Gods Law, the same contrariety to Gods holy and Heavenly nature, the same disobedience to the will of God, in the sins of Saints,
and is it ever the less since, Because it does not Reign? Certainly there is the same violation of God's Law, the same contrariety to God's holy and Heavenly nature, the same disobedience to the will of God, in the Sins of Saints,
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So, in regard of the neer relation, that is between God and his people, their sins redound more to Gods dishonour than the sins of those, that are strangers to him.
So, in regard of the near Relation, that is between God and his people, their Sins redound more to God's dishonour than the Sins of those, that Are Strangers to him.
Sins in Gods people are far more irksome, and grievous to his Spirit, than sins in other men. See Jer. 32.30. The Children of Israel and the Children of Judah have onely done evill before me from their youth, &c. The Septuagint read it, NONLATINALPHABET, they alone, or they onely have been sinners before me;
Sins in God's people Are Far more irksome, and grievous to his Spirit, than Sins in other men. See Jer. 32.30. The Children of Israel and the Children of Judah have only done evil before me from their youth, etc. The septuagint read it,, they alone, or they only have been Sinners before me;
Israel, Gods portion, whom he had avouched to be his people, are the onely sinners Indeed a wound is deeper, by how much the neerer the hand is, that strikes it.
Israel, God's portion, whom he had avouched to be his people, Are the only Sinners Indeed a wound is Deeper, by how much the nearer the hand is, that strikes it.
Is this thy kindnesse to thy friend? This should be a soul-humbling consideration to the people of God, that every sin they committ, is an unkindnesse done to a kind God.
Is this thy kindness to thy friend? This should be a Soul-humbling consideration to the people of God, that every since they commit, is an unkindness done to a kind God.
Fourthly, there is more unfaithfullness in their sins, than in the sins of other men. For they are Gods covenant-people, the vowes of God are upon them;
Fourthly, there is more unfaithfulness in their Sins, than in the Sins of other men. For they Are God's Covenant people, the vows of God Are upon them;
Lastly, Saints are advanced to a more excellent state than others are: and this aggravates their sins, and makes them exceeding and above measure sinfull.
Lastly, Saints Are advanced to a more excellent state than Others Are: and this aggravates their Sins, and makes them exceeding and above measure sinful.
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Hence God complaineth of the provoking of his sonns and daughters, Deut. 32.19. A late eminent Divine compareth sins in the people of God to a stain in a piece of Cambrick or Lawn , which are easily seen.
Hence God Complaineth of the provoking of his Sons and daughters, Deuteronomy 32.19. A late eminent Divine compareth Sins in the people of God to a stain in a piece of Cambrick or Lawn, which Are Easily seen.
even as a spot in a piece of sackcloth is not so much observed, as a stain in a piece of fine linen. But now, the Godly are renewed after the image of God,
even as a spot in a piece of Sackcloth is not so much observed, as a stain in a piece of fine linen. But now, the Godly Are renewed After the image of God,
I shall give you the second in the words of the Apostle, Let them that stand take heed lest they fall, 1 Cor. 10.12. and to that purpose, in order to their preservation from falling, let them be perswaded to follow these Directions. First, Let them be watchfull.
I shall give you the second in the words of the Apostle, Let them that stand take heed lest they fallen, 1 Cor. 10.12. and to that purpose, in order to their preservation from falling, let them be persuaded to follow these Directions. First, Let them be watchful.
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he both forsook him, and denyed him, and that with a curse and an Oath, verse 70, 72, 74. Had Peter known his own heart better, he would have been lesse confident.
he both forsook him, and denied him, and that with a curse and an Oath, verse 70, 72, 74. Had Peter known his own heart better, he would have been less confident.
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Christ therefore forewarneth his Disciples Luk. 21 34. Take heed to your selves, lest at any time your hearts be overcharged with surfeting and drunkennesse,
christ Therefore forewarneth his Disciples Luk. 21 34. Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness,
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What else can be the reason, that a man, who did not think of sin before, upon an occasion persented, should presently have a motion to commit it? Therefore be not over bold in ventureing upon the occasions of sin.
What Else can be the reason, that a man, who did not think of since before, upon an occasion persented, should presently have a motion to commit it? Therefore be not over bold in venturing upon the occasions of since.
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A sad examle of this we have recorded by St. Augustine , of one Alipius, who was by the importunity of friends prevailed with to be present at the Gladiatory-games of the Romans; but being there resolved to keep his eyes fast all the while,
A sad examle of this we have recorded by Saint Augustine, of one Alipius, who was by the importunity of Friends prevailed with to be present At the Gladiatory-games of the Romans; but being there resolved to keep his eyes fast all the while,
and so became an approver of that bloudy and barbarous spectacle. Gods children are bound to abstain from the appearance of evill. 1 Thes. 5.22. The Nazarites, that were commanded to abstain from wine, were also forbidden to touch the very husk of the grape.
and so became an approver of that bloody and barbarous spectacle. God's children Are bound to abstain from the appearance of evil. 1 Thebes 5.22. The nazarites, that were commanded to abstain from wine, were also forbidden to touch the very husk of the grape.
That they might be kept from Idolatry, they must not so much as mention the name of Idols So Deut. 25.13, 14. Thou shalt not have in thy bag divers weights, a great and a small.
That they might be kept from Idolatry, they must not so much as mention the name of Idols So Deuteronomy 25.13, 14. Thou shalt not have in thy bag diverse weights, a great and a small.
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Why? may some say, was it such a great matter for a man to have a great and a small weight in his bag? and a great and a small measure in his house? The thing in it selfe was not great,
Why? may Some say, was it such a great matter for a man to have a great and a small weight in his bag? and a great and a small measure in his house? The thing in it self was not great,
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But therefore God forbids them, to have the one in their bag, the other in their house, lest the having them there, should prove a temptation to them, to bring them also into their scales, and into their shops to buy and sell by them.
But Therefore God forbids them, to have the one in their bag, the other in their house, lest the having them there, should prove a temptation to them, to bring them also into their scales, and into their shops to buy and fell by them.
David maketh this one character of a Citizen of Zion, that in his eyes a vile person is contemned. Psa. 15.4. Joseph would not trust himself in the company of his mistresse, lest by her sollicitations he might be drawn to sin;
David makes this one character of a Citizen of Zion, that in his eyes a vile person is contemned. Psa. 15.4. Joseph would not trust himself in the company of his mistress, lest by her solicitations he might be drawn to since;
he hearkened not unto her to lye by her, or to be with her. Gen. 39.20. Evill company is very infectious and dangerous, and therefore it is Solomons advice, Prov. 22.24.25.
he harkened not unto her to lie by her, or to be with her. Gen. 39.20. Evil company is very infectious and dangerous, and Therefore it is Solomons Advice, Curae 22.24.25.
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either to disswade from that which is good, or to perswade to that which is evill. Hence it is that Moses warned the Israelites, to have nothing to doe with the Canaanites,
either to dissuade from that which is good, or to persuade to that which is evil. Hence it is that Moses warned the Israelites, to have nothing to do with the Canaanites,
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as you may see, Psal. 106.35, 36. They were mingled with the Heathen, and then it immediately followeth, and learned their workes. What workes were these? Workes of art or agriculture? of peace or warre? No such matter,
as you may see, Psalm 106.35, 36. They were mingled with the Heathen, and then it immediately follows, and learned their works. What works were these? Works of art or agriculture? of peace or war? No such matter,
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Be persweded therefore, to have no fellowship with the unfruitfull works of darknesse. Eph. 5. and to induce you thereunto, consider that of Solomon, Prov. 13.20. He that walketh with wise men shall be wise, but a company of fooles shall be destroyed.
Be persweded Therefore, to have no fellowship with the unfruitful works of darkness. Ephesians 5. and to induce you thereunto, Consider that of Solomon, Curae 13.20. He that walks with wise men shall be wise, but a company of Fools shall be destroyed.
And Tamar, when shee had a desire to commit uncleanness with Judah sat (as our translation hath it) in an open place; but it is in Hebrew in the doore of eyes:
And Tamar, when she had a desire to commit uncleanness with Judah sat (as our Translation hath it) in an open place; but it is in Hebrew in the door of eyes:
And you know, that one idle glance upon Bathshebah was the cause of Davids fall, 2 Sam. 11.2, 3, 4. Davids wandring eye ushered in those sins, which afterwards cost him broken bones. Hence we read of some, that had eyes full of adultery, 2 Pet. 2.14. A sin which is in the eye, will quickly be at the heart;
And you know, that one idle glance upon Bathsheba was the cause of Davids fallen, 2 Sam. 11.2, 3, 4. Davids wandering eye ushered in those Sins, which afterwards cost him broken bones. Hence we read of Some, that had eyes full of adultery, 2 Pet. 2.14. A since which is in the eye, will quickly be At the heart;
I have prayed for thee (saith Christ to Peter ) that thy faith fail not Luk. 22.32. Christ doth not make intercession for such as yeeld, but for such as resist.
I have prayed for thee (Says christ to Peter) that thy faith fail not Luk. 22.32. christ does not make Intercession for such as yield, but for such as resist.
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Lust will never compound, but to your infinite disadvantage, if not to your destruction. The snares of sin and Sathan will in the end prove chaines of darkenesse.
Lust will never compound, but to your infinite disadvantage, if not to your destruction. The snares of since and Sathan will in the end prove chains of darkness.
If you make a vigorous resistance, Christ will help you to put your feet upon the necks of those lusts, that warre against your souls, and you shall be more than conquerours, through him that loved you and gave himself for you.
If you make a vigorous resistance, christ will help you to put your feet upon the necks of those Lustiest, that war against your Souls, and you shall be more than conquerors, through him that loved you and gave himself for you.
What therefore Pharaoh did cruelly against those poor children, doe you prudently against your sins; kill them, when they are in the birth. That's the first rule.
What Therefore Pharaoh did cruelly against those poor children, do you prudently against your Sins; kill them, when they Are in the birth. That's the First Rule.
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It was the grave advice of a Philosopher to his friend , that he should alwayes imagine, some severe Cato, or some other person eminent for vertue, to be alwayes present with him as overseer and censurers of all his actions, that hereby he might be keept within compasse, and restrained from vice.
It was the grave Advice of a Philosopher to his friend, that he should always imagine, Some severe Cato, or Some other person eminent for virtue, to be always present with him as overseer and censurers of all his actions, that hereby he might be kept within compass, and restrained from vice.
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and to cause you to stand in awe, and not to, sin? Certainly this would be a notable meanes to preserve you from breaking forth into sinfull practises, did you but seriously consider, that all sins are committed in the presence of a sin-revenging God, who is able to look the soul of a sinner into Hell, with the rebuke of his countenance .
and to cause you to stand in awe, and not to, since? Certainly this would be a notable means to preserve you from breaking forth into sinful practises, did you but seriously Consider, that all Sins Are committed in the presence of a Sin revenging God, who is able to look the soul of a sinner into Hell, with the rebuke of his countenance.
This hath a wonderfull influence upon the heart, to preserve it from backsliding, as may be gathered from Jer. 32.4. where you have a promise in these words, I will put my fear in their hearts, that they shall not depart from me. Hence that precept, Psal. 4.4. Stand in awe, and sin not.
This hath a wonderful influence upon the heart, to preserve it from backsliding, as may be gathered from Jer. 32.4. where you have a promise in these words, I will put my Fear in their hearts, that they shall not depart from me. Hence that precept, Psalm 4.4. Stand in awe, and sin not.
And therefore in scripture you have these two put together, fearing God, and eschewing evill, Job 1.1, 8. Yea, you shall finde that Eschewing evil is not only put as an effect of the fear of God,
And Therefore in scripture you have these two put together, fearing God, and Eschewing evil, Job 1.1, 8. Yea, you shall find that Eschewing evil is not only put as an Effect of the Fear of God,
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but it is put into the definition it selfe of the fear of God; the fear of the Lord is to hate evill, Pr. 8.13. Lastly, Look up to Jesus Christ with faith flameing out in prayer.
but it is put into the definition it self of the Fear of God; the Fear of the Lord is to hate evil, Pr 8.13. Lastly, Look up to jesus christ with faith flaming out in prayer.
and say still as Jehosaphat did, when he had that great strength of men, viz. an army 500000 strong, Lord, we know not what to doe, onely our eyes are unto thee, 2 Chron. 20.12.
and say still as Jehoshaphat did, when he had that great strength of men, viz. an army 500000 strong, Lord, we know not what to do, only our eyes Are unto thee, 2 Chronicles 20.12.
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And then, be your temptations never so violent, your corruptions never so strong, yet remember, what the Lord said to Paul, 2 Cor. 12.9. My grace is sufficient for thee;
And then, be your temptations never so violent, your corruptions never so strong, yet Remember, what the Lord said to Paul, 2 Cor. 12.9. My grace is sufficient for thee;
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You might have remained under the raign and dominion of sin, and have gone on after the counsels of your own hearts to this day, had not the Lord graciously turned you out of that way.
You might have remained under the Reign and dominion of since, and have gone on After the Counsels of your own hearts to this day, had not the Lord graciously turned you out of that Way.
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so that although sin dwells in you, yet it raignes not as in times past. Oh! blesse God that hath given you counsell, and caused you to understand aright.
so that although since dwells in you, yet it reigns not as in times past. Oh! bless God that hath given you counsel, and caused you to understand aright.
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When the Apostle had in the seventh chapter of the Epistle to the Romans, at large complained of the remainders of sin in him, of the Law in his members, that warred against the law in his minde;
When the Apostle had in the seventh chapter of the Epistle to the Roman, At large complained of the remainders of since in him, of the Law in his members, that warred against the law in his mind;
after he had cryed out, oh wretched man that I am, who shall deliver me from this body of death? verse 24. then he is presently rapt up in admiration of the justifying grace of God by the righteousness of Jesus Christ;
After he had cried out, o wretched man that I am, who shall deliver me from this body of death? verse 24. then he is presently rapt up in admiration of the justifying grace of God by the righteousness of jesus christ;
I thank God through Jesus Christ our Lord, verse. 25. and then chap. 8. verse 1. he maketh that triumphant conclusion, There is therefore now no condemnation to them that are in Christ Jesus.
I thank God through jesus christ our Lord, verse. 25. and then chap. 8. verse 1. he makes that triumphant conclusion, There is Therefore now no condemnation to them that Are in christ jesus.
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A worthy divine now alive in a treatise by him published, observes an Emphasis in that little word [ now, ] mark (saith he) that word [ now, ] that [ now ] after such bloudy wounds and gashes, there should yet be no condemnation, this exceedingly exalts this grace:
A worthy divine now alive in a treatise by him published, observes an Emphasis in that little word [ now, ] mark (Says he) that word [ now, ] that [ now ] After such bloody wounds and Gashes, there should yet be no condemnation, this exceedingly exalts this grace:
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and therefore doe proclaim with wonder to all the world, that Gods justifying grace in Christ is exceeding large and rich. Thus farre the aforesaid Author.
and Therefore do proclaim with wonder to all the world, that God's justifying grace in christ is exceeding large and rich. Thus Far the aforesaid Author.
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My beloved, this must needs extoll the justifying grace of Christ, that where there is so much matter of condemnation, there should not be condemnation it selfe;
My Beloved, this must needs extol the justifying grace of christ, that where there is so much matter of condemnation, there should not be condemnation it self;
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That we should be kept by the mighty power of God through faith unto salvation , that we should have such strong corruptions within us, warring against our souls,
That we should be kept by the mighty power of God through faith unto salvation, that we should have such strong corruptions within us, warring against our Souls,
and yet not be finally overcome by them, this magnifieth the establishing grace of God. Grace cannot perserve it selfe, of its felfe, in the midst of so much corruption. We should quickly turn bankrupts;
and yet not be finally overcome by them, this magnifieth the establishing grace of God. Grace cannot perserve it self, of its self, in the midst of so much corruption. We should quickly turn Bankrupts;
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The body of sin dwelling in us, may minde us, that it is by grace we stand; that were we left to our selves, we should soon doe as our Father Adam did.
The body of since Dwelling in us, may mind us, that it is by grace we stand; that were we left to our selves, we should soon do as our Father Adam did.
It is by grace we stand , and should God but with draw the supply of his spirit and the instuences thereof from our souls, we should be obnoxious and liable to all assaults, not of flesh and bloud, but of principalities and powers,
It is by grace we stand, and should God but with draw the supply of his Spirit and the instuences thereof from our Souls, we should be obnoxious and liable to all assaults, not of Flesh and blood, but of principalities and Powers,
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And David blessed God for preventing his intended execution of his revenge against Naball, when he said to Abigail; Blessed be the Lord God of Israel, which sent thee this day to meet me;
And David blessed God for preventing his intended execution of his revenge against Nabal, when he said to Abigail; Blessed be the Lord God of Israel, which sent thee this day to meet me;
and from avenging my selfe with mine owne hand &c. 1 Sam. 25.32, 33, 34. Lastly, Let us every day labour for further degrees of mortification. Sin dwelleth in us,
and from avenging my self with mine own hand etc. 1 Sam. 25.32, 33, 34. Lastly, Let us every day labour for further Degrees of mortification. since dwells in us,
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Lastly, I shall close up all, with a few words of comfort to the people of God, who are apt to be cast down and disquieted in their spirits by reason of the remainders of corruption in them,
Lastly, I shall close up all, with a few words of Comfort to the people of God, who Are apt to be cast down and disquieted in their spirits by reason of the remainders of corruption in them,
Besides what hath been already spoken, in the explication of the Doctrine, that though sin doth remain in beleevers in respect of its inherence, and its infectious nature, and its seduceing power; yet they are freed from it in respect of its dominion, guilt, and condemning power;
Beside what hath been already spoken, in the explication of the Doctrine, that though since does remain in believers in respect of its inherence, and its infectious nature, and its seducing power; yet they Are freed from it in respect of its dominion, guilt, and condemning power;
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If any thing in the world could quench and extinguish the flame of Gods love to a beleeving soul, that which carries in it the greatest contrariety to Gods holy and heavenly nature must needs doe it; and that is sin. But sin cannot doe it.
If any thing in the world could quench and extinguish the flame of God's love to a believing soul, that which carries in it the greatest contrariety to God's holy and heavenly nature must needs do it; and that is since. But since cannot do it.
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and their transgressions with rods (it is a branch of his Covenant, Psal. 89.30, 31.) never thelesse his loving kindnesse will he not utterly take from them,
and their transgressions with rods (it is a branch of his Covenant, Psalm 89.30, 31.) never thelesse his loving kindness will he not utterly take from them,
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like flies, that pitch upon the sore, and like vultures, that flye over the pleasantest garden and pitch upon carrion; so wicked men watch for the haltings of Gods people,
like flies, that pitch upon the soar, and like vultures, that fly over the Pleasantest garden and pitch upon carrion; so wicked men watch for the haltings of God's people,
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But God takes notice of a little good in the midst of abundance of evill; of a little gold in the midst of abundance of oare; of a little wheat in the midst of abundance of chaffe. And it is worth our choicest observation, that when the Spirit of God in the Scripture giveth us the characters of Saints, he hideth their failings, and taketh notice onely of their graces. I will give you a few instances.
But God Takes notice of a little good in the midst of abundance of evil; of a little gold in the midst of abundance of oar; of a little wheat in the midst of abundance of chaff. And it is worth our Choicest observation, that when the Spirit of God in the Scripture gives us the characters of Saints, he Hideth their failings, and Takes notice only of their graces. I will give you a few instances.
you shall find that Sarahs speech was full of distrust and unbelief, shall I have pleasure my Lord also being old? There was but one word, that of Lord, the note of rever ence and respect to her husband,
you shall find that Sarahs speech was full of distrust and unbelief, shall I have pleasure my Lord also being old? There was but one word, that of Lord, the note of rever ence and respect to her husband,
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yet the holy Ghost stileth him the meekest man upon the face of the earth, Numb. 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth. And in Heb. 11.31. There is no mention of Rahabs lye, but onely of her faith and peaceable behaviour towards the spies.
yet the holy Ghost styleth him the Meekest man upon the face of the earth, Numb. 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth. And in Hebrew 11.31. There is no mention of Rahabs lie, but only of her faith and peaceable behaviour towards the spies.
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viz. that he kept his commandements, and followed the Lord with all his heart, &c. 1 King. 14.8. Asa also had his great imperfections, and yet when an account is given of his raigne, the holy Ghost giveth him this high encomium, The heart of Asa was perfect all his dayes. 2 Chron. 15.17.
viz. that he kept his Commandments, and followed the Lord with all his heart, etc. 1 King. 14.8. Asa also had his great imperfections, and yet when an account is given of his Reign, the holy Ghost gives him this high encomium, The heart of Asa was perfect all his days. 2 Chronicles 15.17.
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What a precious cordiall may this be, for the sinking and fainting hearts of Gods children, mourning under the sense of their corruption? Heoverlooketh what is theirs in them,
What a precious cordial may this be, for the sinking and fainting hearts of God's children, mourning under the sense of their corruption? Heoverlooketh what is theirs in them,
Hence it is, that he is also called an Advocate, in that comfortable Scripture, 1 John 2.1. If any man sin, we have an advocate with the father even Jesus Christ, the righteous.
Hence it is, that he is also called an Advocate, in that comfortable Scripture, 1 John 2.1. If any man since, we have an advocate with the father even jesus christ, the righteous.
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He is entered in within the veile , and there he appeares before God, and pleads the causes of his people, presenting his own merit unto his father, the merit of his death and passion, whereby he hath made 〈 ◊ 〉 full satisfaction to divine Justice fo• all their sins.
He is entered in within the veil, and there he appears before God, and pleads the Causes of his people, presenting his own merit unto his father, the merit of his death and passion, whereby he hath made 〈 ◊ 〉 full satisfaction to divine justice fo• all their Sins.
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It is upon this account, that the bloud of Christ 〈 ◊ 〉 said to speake better things than th• bloud of Abel Heb. 12.24.. Abels bloud plead• against Cain crying for vengeanc• Gen. 4.10. The voice of thy brother bloud cryeth unto me from the ground, to wit, for vengeance.
It is upon this account, that the blood of christ 〈 ◊ 〉 said to speak better things than th• blood of Abel Hebrew 12.24.. Abel's blood plead• against Cain crying for vengeanc• Gen. 4.10. The voice of thy brother blood Cries unto me from the ground, to wit, for vengeance.
and by this meanes they are freed from the accusation and condemnation of the Law, whereunto otherwise by reason of renewed transgressions, they doe every day, become obnoxious.
and by this means they Are freed from the accusation and condemnation of the Law, whereunto otherwise by reason of renewed transgressions, they do every day, become obnoxious.
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And hence it is, that Paul throws down the gaunt-let (as it were) and maketh that triumphant challenge, Who shall lay any thing to the charge of Gods elect? It is God that justifieth.
And hence it is, that Paul throws down the gaunt-let (as it were) and makes that triumphant challenge, Who shall lay any thing to the charge of God's elect? It is God that Justifieth.
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Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.33, 34. Lastly, There is a time approaching, and not far off, when believers shall be freed from the very being of sin.
Who is he that Condemneth? It is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us, Rom. 8.33, 34. Lastly, There is a time approaching, and not Far off, when believers shall be freed from the very being of since.
How long shall I be pestered with this troublesome inmate? And with the Apostle, Oh wretched man that I am! who shall deliver me from this body of death, Rom. 7.24.
How long shall I be pestered with this troublesome inmate? And with the Apostle, O wretched man that I am! who shall deliver me from this body of death, Rom. 7.24.
Corruption shall be then totally destroyed, when this mortall shall put on immortality, and this corruptible shall put on incorruption The Saints shall never after death be proud more;
Corruption shall be then totally destroyed, when this Mortal shall put on immortality, and this corruptible shall put on incorruption The Saints shall never After death be proud more;
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and see all these Aegyptians drowned in the red sea of Christs bloud, and may say in the highest triumph and exultation of Spirit, concerning sin and Sathan,
and see all these egyptians drowned in the read sea of Christ blood, and may say in the highest triumph and exultation of Spirit, Concerning since and Sathan,
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and whatsoever else hath the face or deserves to beare the name of a mysticall Aegyptian; These Aegyptians which we have seen and felt so often in the dayes of our mortality, we shall not feel,
and whatsoever Else hath the face or deserves to bear the name of a mystical Egyptian; These egyptians which we have seen and felt so often in the days of our mortality, we shall not feel,
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His duobus differt justum regimen à Tyrannide. Regi legitimo subditi libenter obediunt, quicquid praeceperit Tyranno inviti obtemperant, &c. Pareus in Rom. 6.
His duobus Differt Justum regimen à Tyrannide. King legitimo Subditi Libenter obediunt, quicquid praeceperit Tyranno inviti obtemperant, etc. Pareus in Rom. 6.
A small blast of temptation is sufficient to overturn a man, who is puffed up with confidence of his own strength; as here, the voice of a Damsel overturneth Peter. Mr. David Dickson on Mat. 26.69, 70.
A small blast of temptation is sufficient to overturn a man, who is puffed up with confidence of his own strength; as Here, the voice of a Damsel overturneth Peter. Mr. David Dickson on Mathew 26.69, 70.
In exordio adolescentiae petieram à te castitatem & contimentiam, &c. Timebam &c. ne cito exaudires & sanares me à morbo coucupiscentiae, quam expleri malebam, quàm extingui. Aug.
In exordio adolescentiae petieram à te castitatem & contimentiam, etc. Timebam etc. ne Quick exaudires & sanares me à morbo coucupiscentiae, quam expleri malebam, quàm extingui. Aug.
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Non dicit Apostolus, non sit, sed non regnet peccatum, &c. quia quamdiu sumus in hoc mortali corpore, est in nobis peccatum, neque durante hâc vita extirpari potest. Estius in Ep. ad Romanos.
Non dicit Apostles, non sit, sed non Regnet peccatum, etc. quia Quamdiu sumus in hoc mortali corpore, est in nobis peccatum, neque durante hâc vita extirpari potest. Estius in Epistle ad Romanos.
Quamvis Deus absolvit vere penitentes propter Christi mortem, ab omni pen a satisfactoriâ, non tamen illos liberat ab omni penâ medicinali & castlig•toriâ. Daren in Coloss. ed it. Camah. 1639. p. 127.
Quamvis Deus absolvit vere Penitents propter Christ mortem, ab omni pen a satisfactoriâ, non tamen Illos liberat ab omni penâ medicinali & castlig•toriâ. Daren in Coloss. ed it. Camah. 1639. p. 127.
NONLATINALPHABET In conspectu ommum, locoo patente ubi in omnes partes patet circumspectio. Paraeus ad loc. Fuit bivium ubi necesse erat •udam transire, undecun { que } veniret, Eâ igitur conspectâ ille mox libidine accenditur meretricem ratus, Pareus ubi suprà.
In conspectu ommum, locoo patent ubi in omnes parts patet circumspectio. Pareus ad loc. Fuit bivium ubi Necessary erat •udam transire, undecun { que } veniret, Eâ igitur conspectâ Isle mox libidine accenditur Meretricem ratus, Pareus ubi suprà.
Oculi impudici inficiunt cor, nunciantes ei objecta illicita, quae foris sunt. & borum specie oblatâ illud inflammantes; ubi cor est inflammatum oculi porrò sunt folles, quibus illicita cordis desi deri a amplius sufflantur. Paraeus ad Gen. 39.7.
Oculi impudici inficiunt cor, nunciantes ei Objecta illicita, Quae Foris sunt. & borum specie oblatâ illud inflammantes; ubi cor est inflammatum oculi porrò sunt folles, quibus illicita Cordis desi deri a Amplius sufflantur. Pareus and Gen. 39.7.
Etsi nomo hominum te accuset, quippe cùm nemo tri sceleris fit conscius: tam•n est qui te accus•t apud me, videlicet itse sauguis fra tris tui, ••nocenter per te s•su•. Iste, inquam sanguis lo quitur coram me, vindictam sui à me tanquam justo judice postulavi. •isca•. in Gen. 4.10.
Though Nomo hominum te accuset, quip cùm nemo Tri sceleris fit Conscious: tam•n est qui te accus•t apud me, videlicet itse sauguis from tris tui, ••nocenter per te s•su•. Iste, inquam sanguis lo quitur coram me, vindictam sui à me tanquam Justo judice postulavi. •isca•. in Gen. 4.10.
Non vindictam clamat, sed veniam. Pataeus ad loc. Sanguis Abel vindictam loquebatur, — Sanguis autem Christi melius loquitur quia veniam loquitur & gratiam. Estius ad lo•.
Non vindictam Proclaim, sed veniam. Pataeus ad loc. Sanguis Abel vindictam loquebatur, — Sanguis autem Christ Better loquitur quia veniam loquitur & gratiam. Estius ad lo•.
