That great duty and comfortable evidence (keeping our selves from our iniquity) opened and applied in some sermons upon Psal. 18, 23 / by John Whitlock.
THIS Psalm is a Psalm of Thanksgiving, the occasion of which the Title of the Psalm acquaints us with, viz. the Lord's delivering of the Psalmist from the hands of all his Enemies,
THIS Psalm is a Psalm of Thanksgiving, the occasion of which the Title of the Psalm acquaints us with, viz. the Lord's delivering of the Psalmist from the hands of all his Enemies,
wherein you have these two parts or things considerable. (1.) David 's solemn and serious profession of his sincerity, I was also upright before, or, with him. (2.) The proof and evidence of this his sincerity,
wherein you have these two parts or things considerable. (1.) David is solemn and serious profession of his sincerity, I was also upright before, or, with him. (2.) The proof and evidence of this his sincerity,
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and in the general course of my conversation, as under God's Eye: This being upright, is in the Scripture in several places stiled, being perfect, Gen. 17.1. Walk before me and be thou perfect, or, as it is in the Margin, upright or sincere;
and in the general course of my Conversation, as under God's Eye: This being upright, is in the Scripture in several places styled, being perfect, Gen. 17.1. Walk before me and be thou perfect, or, as it is in the Margin, upright or sincere;
Yea the Believer is perfect in his design and aim, breathing, and endeavouring after perfection, and shall at last, immediately after death, be made perfect in holiness.
Yea the Believer is perfect in his Design and aim, breathing, and endeavouring After perfection, and shall At last, immediately After death, be made perfect in holiness.
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and requires they should use the means, depending upon God, by Faith, Prayer, and Watchfulness, to make them effectual for the keeping them from their iniquities. From mine iniquities ] i. e.
and requires they should use the means, depending upon God, by Faith, Prayer, and Watchfulness, to make them effectual for the keeping them from their iniquities. From mine iniquities ] i. e.
He might probably, in his distressed condition, when persecuted by Saul, be tempted to impatience, unbelief, lying, making hast, using indirect means, revenge,
He might probably, in his distressed condition, when persecuted by Saul, be tempted to impatience, unbelief, lying, making haste, using indirect means, revenge,
Now for the handling of this Doctrine, I shall (1.) Lay down several Propositions for the more clear opening of it; (2.) Shew wherein mens own iniquities do lye,
Now for the handling of this Doctrine, I shall (1.) Lay down several Propositions for the more clear opening of it; (2.) Show wherein men's own iniquities do lie,
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This I shall do somewhat towards in the Doctrinal part, but in the Application, more fully shew the signs of those sins, which are beloved sins in the ungodly,
This I shall do somewhat towards in the Doctrinal part, but in the Application, more Fully show the Signs of those Sins, which Are Beloved Sins in the ungodly,
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and too often tyrannizing sins, and prevailing corruptions even in the godly in whom they are not beloved or reigning lusts. (3.) Shew what it is to keep mens selves from their iniquities. (4.) Give the Reasons of the Doctrine. (5.) Apply it.
and too often tyrannizing Sins, and prevailing corruptions even in the godly in whom they Are not Beloved or reigning Lustiest. (3.) Show what it is to keep men's selves from their iniquities. (4.) Give the Reasons of the Doctrine. (5.) Apply it.
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Every sin that any person doth commit, is, and may properly be called, his own, as flowing from his own heart and nature, and his corrupt will and affections;
Every since that any person does commit, is, and may properly be called, his own, as flowing from his own heart and nature, and his corrupt will and affections;
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and least of all, should men dare (yea they should tremble at, and abhor the very thought of it, viz. ) to father their sins on the infinitely good and holy God,
and least of all, should men Dare (yea they should tremble At, and abhor the very Thought of it, viz.) to father their Sins on the infinitely good and holy God,
Yet this is that all men are ready to do, and they have learned this vile practice from our first Parents, Gen. 3.12, 13. The Man lays the blame on the Woman,
Yet this is that all men Are ready to do, and they have learned this vile practice from our First Parents, Gen. 3.12, 13. The Man lays the blame on the Woman,
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he may permit, and doth order the sins of men, but he is by no means the Author of sin, Jam. 1.13. God cannot be tempted with evil, neither tempteth he any man;
he may permit, and does order the Sins of men, but he is by no means the Author of since, Jam. 1.13. God cannot be tempted with evil, neither tempts he any man;
no, it is thy own lust that draws thee aside, and entices thee, v. 14. Our sins are our own ways, Isa. 53.6. We have turned every one to his own way;
no, it is thy own lust that draws thee aside, and entices thee, v. 14. Our Sins Are our own ways, Isaiah 53.6. We have turned every one to his own Way;
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Prop. II. Original Corruption (that Body of Sin and Death, that every Son and Daughter of Adam, by ordinary generation brought into the World with them,
Prop. II Original Corruption (that Body of since and Death, that every Son and Daughter of Adam, by ordinary generation brought into the World with them,
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and still dwells in them) is, and may properly be called a Man's own Iniquity, By reason of this, there is in the Hearts and Natures of all meer Men, a Proneness to all kinds of Sin,
and still dwells in them) is, and may properly be called a Man's own Iniquity, By reason of this, there is in the Hearts and Nature's of all mere Men, a Proneness to all Kinds of since,
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and Commission, and of all the Iniquities that cleave to our Holy things. Mat. 15.19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-witness, Blasphemie.
and Commission, and of all the Iniquities that cleave to our Holy things. Mathew 15.19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, False witness, Blasphemy.
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and Men are never rightly Humbled for sin, nor do Mortifie it, till the Streams and Branches of sin lead us to the Fountain and Root, sc. this Original Corruption,
and Men Are never rightly Humbled for since, nor do Mortify it, till the Streams and Branches of since led us to the Fountain and Root, sc. this Original Corruption,
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Prop. III, Tho' there be the Seeds of all sins in every Man, yet there is a Propensity in every Man and Woman, to some particular sins more than to others:
Prop. III, Though there be the Seeds of all Sins in every Man, yet there is a Propensity in every Man and Woman, to Some particular Sins more than to Others:
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There are in Men some Master-Captain-Sins, which are as Lords Paramount, by which the Body of Sin doth exercise its Dominion and Reigning Power in the Unconverted,
There Are in Men Some Master-Captain-Sins, which Are as lords Paramount, by which the Body of since does exercise its Dominion and Reigning Power in the Unconverted,
as some to Agues, Fevers, Plurisies, some to Dropsies, some to Palsies, Lethargies, Apoplexies, some to Consumptions, some to Stone, Gout, &c. so in reference to the Body of Sin, besides a general disposition to all sin, there are particular sins persons are more strongly inclined to, some to Gluttony, some to Drunkenness,
as Some to Fevers, Fevers, Pleurisies, Some to Dropsies, Some to Palsies, Lethargies, Apoplexies, Some to Consumptions, Some to Stone, Gout, etc. so in Referente to the Body of since, beside a general disposition to all since, there Are particular Sins Persons Are more strongly inclined to, Some to Gluttony, Some to drunkenness,
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yet some excel in one, some in another, some in quickness of Apprehension, some in solidity of Judgment, others in strength of Memory, others in strength of Body,
yet Some excel in one, Some in Another, Some in quickness of Apprehension, Some in solidity of Judgement, Others in strength of Memory, Others in strength of Body,
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this Man of Sin hath all its Faculties, Senses, Members, but yet every one is more inclined to some particular sins, which may be more properly stiled our own Iniquities, our own way, and our doings, Jer. 18.11.
this Man of since hath all its Faculties, Senses, Members, but yet every one is more inclined to Some particular Sins, which may be more properly styled our own Iniquities, our own Way, and our doings, Jer. 18.11.
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This Sin is stiled the weight that presses us down, and the Sin that easily besets men, which expressions as they may have respect to the Body of Sin,
This since is styled the weight that presses us down, and the since that Easily besets men, which expressions as they may have respect to the Body of since,
Balaam for his coveting the Wages of Unrighteousness, (called Jude ver. 11. the way of Cain, the Error of Balaam for reward, and the gain-saying of Korah) Herod for his Uncleanness and Incest;
balaam for his coveting the Wages of Unrighteousness, (called U^de ver. 11. the Way of Cain, the Error of balaam for reward, and the gainsaying of Korah) Herod for his Uncleanness and Incest;
And this may serve for the proof of this Proposition, That there is a propension in every Man to some sins more than to others, which David has a special respect to in the expression in the Text.
And this may serve for the proof of this Proposition, That there is a propension in every Man to Some Sins more than to Others, which David has a special respect to in the expression in the Text.
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Thus the Sins of the Old World were Ungodly Marriages, and violence, Gen. 6.2, 4, 13. Sodom 's special sins were Pride, fulness of Bread, Idleness, and filthy Fleshly Unnatural Lusts;
Thus the Sins of the Old World were Ungodly Marriages, and violence, Gen. 6.2, 4, 13. Sodom is special Sins were Pride, fullness of Bred, Idleness, and filthy Fleshly Unnatural Lustiest;
And there are sins of particular Churches; Ephesus 's sin was leaving her First Love, Rev. 2.4. Pergamus and Thyatira 's sins were Errors, Loose Doctrines and Practices;
And there Are Sins of particular Churches; Ephesus is since was leaving her First Love, Rev. 2.4. Pergamos and Thyatira is Sins were Errors, Lose Doctrines and Practices;
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Are not the Pride in Garb and Spirit, of some Countries, the Uncleanness of others, the Gluttony and Drunkenness, the Atheism and Profaneness of others, all to be found overflowing our Land,
are not the Pride in Garb and Spirit, of Some Countries, the Uncleanness of Others, the Gluttony and drunkenness, the Atheism and Profaneness of Others, all to be found overflowing our Land,
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as a Deluge? Nay, are not the sins of the Churches of Ephesus, Pergamus, Thyatira, Sardis and Laodicea, to be found in our Churches? Now it is our Duty,
as a Deluge? Nay, Are not the Sins of the Churches of Ephesus, Pergamos, Thyatira, Sardis and Laodicea, to be found in our Churches? Now it is our Duty,
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namely, Pride, Prodigality, Intemperance in Meat and Drink, Uncleanness, Gaming, Haunting of, and Linking themselves to, knots of loose Companions, may be the beloved prevailing sins of Persons in their Youth, or riper Years;
namely, Pride, Prodigality, Intemperance in Meat and Drink, Uncleanness, Gaming, Haunting of, and Linking themselves to, knots of lose Sodales, may be the Beloved prevailing Sins of Persons in their Youth, or riper years;
And when thou art in a prosperous condition, rais'd in Power or Estate, Pride, Oppression, Cruelty, Luxury, may be thy special sins, which thou feltest little of before:
And when thou art in a prosperous condition, raised in Power or Estate, Pride, Oppression, Cruelty, Luxury, may be thy special Sins, which thou feltst little of before:
Thou may'st be ready to say as Hazael, 2 King. 8.13. Is thy Servant a Dog? but saith the Prophet, Thou shalt be King, and thou little thinkest how cruel and tyrannical thou wilt be then.
Thou Mayest be ready to say as hazael, 2 King. 8.13. Is thy Servant a Dog? but Says the Prophet, Thou shalt be King, and thou little Thinkest how cruel and tyrannical thou wilt be then.
In the time of setting upon the work of Reformation in Doctrine, Worship, Discipline or Manners, the special sin of a People too often is, unwillingness to be reformed,
In the time of setting upon the work of Reformation in Doctrine, Worship, Discipline or Manners, the special since of a People too often is, unwillingness to be reformed,
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at another time resting in the Form of Godliness, and denying the Power of it, and the increase of Divisions, Animosities, Censoriousness, &c. may be the sin of Professors:
At Another time resting in the From of Godliness, and denying the Power of it, and the increase of Divisions, Animosities, Censoriousness, etc. may be the since of Professors:
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and it is the duty of all that would prove themselves sincere, to keep themselves unspotted from the present prevailing sins, those that their own hearts, the times and places, wherein they live, are most addicted to. Prop. VI.
and it is the duty of all that would prove themselves sincere, to keep themselves unspotted from the present prevailing Sins, those that their own hearts, the times and places, wherein they live, Are most addicted to. Prop. VI.
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The same Person or People may at the same time have several prevailing reigning sins, which may properly be called their peculiar Iniquities, arising from different Causes,
The same Person or People may At the same time have several prevailing reigning Sins, which may properly be called their peculiar Iniquities, arising from different Causes,
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and the different seats wherein Mens special sins are to be sought after, (of which I shall speak more afterwards.) There may be several prevailing Diseases at the same time in the Body,
and the different seats wherein Men's special Sins Are to be sought After, (of which I shall speak more afterwards.) There may be several prevailing Diseases At the same time in the Body,
so as to hinder himself in the publick, private or secret Duties of Religion, &c. if the person be mean and low, may be at the same time his iniquity in regard of his Condition and Calling in the World:
so as to hinder himself in the public, private or secret Duties of Religion, etc. if the person be mean and low, may be At the same time his iniquity in regard of his Condition and Calling in the World:
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So that tho' some particular sin may be most predominant, yet thou may'st have many reigning and beloved lusts, which if ever thou wouldst attain to evidence of sincerity, thou must abandon,
So that though Some particular since may be most predominant, yet thou Mayest have many reigning and Beloved Lustiest, which if ever thou Wouldst attain to evidence of sincerity, thou must abandon,
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and vigorously endeavour to keep clear from, even all of them. Prop. VII. Tho' there is a pronesnes and inclination in all Men, even in the Regenerate, as well as Unregenerate, to some sins more than to others, which may be properly called their special sins;
and vigorously endeavour to keep clear from, even all of them. Prop. VII. Though there is a pronesnes and inclination in all Men, even in the Regenerate, as well as Unregenerate, to Some Sins more than to Others, which may be properly called their special Sins;
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Thus those sins that proceed much from the natural constitution, and other such like Causes, (of which I shall speak more afterwards) tho' they are beloved Lusts in the Ungodly, they may in the Godly be Infirmities, such as Unruly Passions,
Thus those Sins that proceed much from the natural constitution, and other such like Causes, (of which I shall speak more afterwards) though they Are Beloved Lustiest in the Ungodly, they may in the Godly be Infirmities, such as Unruly Passion,
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and the Exercise of Grace, but are not beloved Lusts, the bent of the Heart, the Believers Prayers, Desires and Endeavours, are in some good measure set against them.
and the Exercise of Grace, but Are not Beloved Lustiest, the bent of the Heart, the Believers Prayers, Desires and Endeavours, Are in Some good measure Set against them.
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so as to fall into them, especially, as to the inward workings of Corruptions, as unruly Passions, Anger, Wrath, Frowardness, &c. tho' more seldom into the outward acts of gross sins:
so as to fallen into them, especially, as to the inward workings of Corruptions, as unruly Passion, Anger, Wrath, Frowardness, etc. though more seldom into the outward acts of gross Sins:
Those sins which are beloved ones in the Unregenerate, and too often Tyrannizing ones in the Godly, do much proceed from the natural Temper and Constitution,
Those Sins which Are Beloved ones in the Unregenerate, and too often Tyrannizing ones in the Godly, do much proceed from the natural Temper and Constitution,
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and these prove reigning sins in the Wicked, and very often such prevailing tyrannizing sins in those that are true Saints at bottom, that they often fall into,
and these prove reigning Sins in the Wicked, and very often such prevailing tyrannizing Sins in those that Are true Saints At bottom, that they often fallen into,
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the sins such are most inclined to are Vanity and Levity, an Airiness of Spirit, Pride of Beauty or Apparel, affecting excessive Mirth and Jollity, Sensuality, Riot, Intemperance, loving Jovial Company, whereby they lye very open,
the Sins such Are most inclined to Are Vanity and Levity, an Airiness of Spirit, Pride of Beauty or Apparel, affecting excessive Mirth and Jollity, Sensuality, Riot, Intemperance, loving Jovial Company, whereby they lie very open,
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Those that are of that Constitution, in which Phlegm is predominant, which is Cold and Moist, the sins such are most prone to, are Sloth, Idleness, love of Sleep, Drowsiness, Dulness and Heaviness at all times, especially at times of Worship, and in Duties of Religion;
Those that Are of that Constitution, in which Phlegm is predominant, which is Cold and Moist, the Sins such Are most prove to, Are Sloth, Idleness, love of Sleep, Drowsiness, Dullness and Heaviness At all times, especially At times of Worship, and in Duties of Religion;
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unwillingness to Work, carelesness in Business, Forgetfulness, Indisposedness to Learn and (that which is too often consequent to these sins) Lying, to excuse the faults that by their Laziness and Carelessness they have been guilty of;
unwillingness to Work, carelessness in Business, Forgetfulness, Indisposedness to Learn and (that which is too often consequent to these Sins) Lying, to excuse the Faults that by their Laziness and Carelessness they have been guilty of;
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The sins this temper doth more especially incline Men to, are Headiness, Rashness in undertaking, Violence, Fierceness of Spirit, Anger, Wrath, continual Brawling, striking, Quarrels, Contentions, Law-suits, being uneasie both with themselves, and others they converse with:
The Sins this temper does more especially incline Men to, Are Headiness, Rashness in undertaking, Violence, Fierceness of Spirit, Anger, Wrath, continual Brawling, striking, Quarrels, Contentions, Lawsuits, being uneasy both with themselves, and Others they converse with:
the sins such are very much inclined to, are sadness of Spirit, affecting solitude, moroseness, fancifulness, musings, that they can give no account of, needless fears, jealousies and suspicions of all persons and things,
the Sins such Are very much inclined to, Are sadness of Spirit, affecting solitude, moroseness, fancifulness, musings, that they can give no account of, needless fears, jealousies and suspicions of all Persons and things,
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as designing or designed against them, evil surmises, discontent, malice, revenge, ambition, and covetousness, through fears that they shall come to want;
as designing or designed against them, evil surmises, discontent, malice, revenge, ambition, and covetousness, through fears that they shall come to want;
Now search whether your Natural temper doth not incline you to some of these sins, and fortifie against them, that they prove not your iniquities, either indulged and reigning sins, or prevailing and tyrannizing corruptions.
Now search whither your Natural temper does not incline you to Some of these Sins, and fortify against them, that they prove not your iniquities, either indulged and reigning Sins, or prevailing and tyrannizing corruptions.
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2. A second place or seat where men should seek for, and may probably find, their special sins, is the particular Callings and Imployments they are of in the World:
2. A second place or seat where men should seek for, and may probably find, their special Sins, is the particular Callings and Employments they Are of in the World:
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A man's special sin may lye in his management of his Worldly Calling, tho' he may not be apparently chargeable with sins of Temper or Constitution.
A Man's special since may lie in his management of his Worldly Calling, though he may not be apparently chargeable with Sins of Temper or Constitution.
the sins such an one is in danger of having to be his iniquities, are Pride, Self-conceit, despising of others, curiosity, prying into the Divine Secrets, conversing about unnecessary things to shew his parts;
the Sins such an one is in danger of having to be his iniquities, Are Pride, Self-conceit, despising of Others, curiosity, prying into the Divine Secrets, conversing about unnecessary things to show his parts;
the sins that are most likely to be your particular reigning or prevailing sins, are Extortion, Oppression, (as that was the Publican 's sin) covetousness, greediness of gain by unlawful means, deceiving, over-reaching, false weights and measures, putting off bad Wares instead of,
the Sins that Are most likely to be your particular reigning or prevailing Sins, Are Extortion, Oppression, (as that was the Publican is since) covetousness, greediness of gain by unlawful means, deceiving, overreaching, false weights and measures, putting off bad Wares instead of,
running into debt, and making no Conscience of paying debts, nor of promises and hargains; unfaithfulness in Trusts for others, or any other unjust ways of getting gain.
running into debt, and making no Conscience of paying debts, nor of promises and hargains; unfaithfulness in Trusts for Others, or any other unjust ways of getting gain.
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and thereby incouraging it, when he should be punishing of it, or else partiality, taking of Bribes, easiness to be persuaded by Friends to do unjustly;
and thereby encouraging it, when he should be punishing of it, or Else partiality, taking of Bribes, easiness to be persuaded by Friends to do unjustly;
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Those who stand in the Relation of Ministers, and Pastors to People, the iniquities that they are most in danger of, are carelesness and negligence in their Studies or Preaching;
Those who stand in the Relation of Ministers, and Pastors to People, the iniquities that they Are most in danger of, Are carelessness and negligence in their Studies or Preaching;
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Preaching seldom, and only generally, not particularly or plainly, not pressing Truths practically, and suitably to the Cases of their People, Preaching to please, rather than to profit People, to tickle their Ears and Fancies, rather than to affect their Hearts, and reform their Lives:
Preaching seldom, and only generally, not particularly or plainly, not pressing Truths practically, and suitably to the Cases of their People, Preaching to please, rather than to profit People, to tickle their Ears and Fancies, rather than to affect their Hearts, and reform their Lives:
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suffering the Ordinances of Christ to be defiled by promiscuous Administration of the Sacraments, neglect of Scripture-discipline, minding their worldly gain, more than gaining Souls to Christ:
suffering the Ordinances of christ to be defiled by promiscuous Administration of the Sacraments, neglect of Scripture-discipline, minding their worldly gain, more than gaining Souls to christ:
And you Husbands, tho' in many things you may be commendable, yet if you do not love your Wives, walk with them as Men of knowledge, do not honour them as the weaker Vessels, bearing with and covering their infirmities,
And you Husbands, though in many things you may be commendable, yet if you do not love your Wives, walk with them as Men of knowledge, do not honour them as the Weaker Vessels, bearing with and covering their infirmities,
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tho' you make an high profession, and have many commendable things in you, yet if you be imperious, self-willed, unquiet, cannot bring your hearts and practice to that necessary (tho' to the flesh, unpleasing) duty of reverencing your Husbands,
though you make an high profession, and have many commendable things in you, yet if you be imperious, self-willed, unquiet, cannot bring your hearts and practice to that necessary (though to the Flesh, unpleasing) duty of reverencing your Husbands,
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or correcting them for it, suffering them to have their wills, feeding their lusts, be not your iniquity, hereby ruining of them both Soul and Body, both here, and to eternity:
or correcting them for it, suffering them to have their wills, feeding their Lustiest, be not your iniquity, hereby ruining of them both Soul and Body, both Here, and to eternity:
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This was old Eli 's sin, and one of David 's iniquities in his carriage towards Absalom, Amnon and Adonijah. Or is not your iniquity, not bringing them up in the knowledge, nurture and admonition of the Lord;
This was old Eli is since, and one of David is iniquities in his carriage towards Absalom, Amnon and Adonijah. Or is not your iniquity, not bringing them up in the knowledge, nurture and admonition of the Lord;
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taking care for their Bodies to get Estates, and provide Portions for them, but no care to instruct them, to bring them to Ordinances, to press them to Duties,
taking care for their Bodies to get Estates, and provide Portions for them, but no care to instruct them, to bring them to Ordinances, to press them to Duties,
Are not these, some of them, at least, your peculiar iniquities? Or are you not guilty on the other hand, of too much severity and provoking your Children to wrath, keeping them at too great a distance, not allowing them necessaries,
are not these, Some of them, At least, your peculiar iniquities? Or Are you not guilty on the other hand, of too much severity and provoking your Children to wrath, keeping them At too great a distance, not allowing them necessaries,
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And you, Children, is it not, or hath it not been your iniquity, that you have been disobedient to Parents, not hearkning to their Instructions and Counsels, not following the Examples of Godly Parents, not reverencing them,
And you, Children, is it not, or hath it not been your iniquity, that you have been disobedient to Parents, not Harkening to their Instructions and Counsels, not following the Examples of Godly Parents, not reverencing them,
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And you Masters or Mistresses, is not your iniquity too much severity and sharpness towards Servants, neglecting their Bodies, not providing necessaries for them, not allowing them due Food or Sleep;
And you Masters or Mistress's, is not your iniquity too much severity and sharpness towards Servants, neglecting their Bodies, not providing necessaries for them, not allowing them due Food or Sleep;
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And you Servants, search whether your iniquities are not, or have not been, sloth, carelesness of your Master's or Mistresse's business, wastfulness as to Family Provisions, unfaithfulness or purloining;
And you Servants, search whither your iniquities Are not, or have not been, sloth, carelessness of your Masters or Mistress's business, wastefulness as to Family Provisions, unfaithfulness or purloining;
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4. Persons should search for their iniquities, in the various Estates and Conditions, whether high or low, of prosperity or adversity, they may by the Providence of God, be brought into.
4. Persons should search for their iniquities, in the various Estates and Conditions, whither high or low, of Prosperity or adversity, they may by the Providence of God, be brought into.
In a prosperous state, when men abound in Riches or Honours, enjoy Health, and have all comfortable Accommodations about them, the sins that are likely to prove their reigning,
In a prosperous state, when men abound in Riches or Honours, enjoy Health, and have all comfortable Accommodations about them, the Sins that Are likely to prove their reigning,
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Luxury, Unthankfulness for, Forgetfulness, and Non-improvement of Mercies, making them Fewel to their Lusts, Gluttony, Drunkenness, Uncleanness, Oppression, despising of others, not strengthening the hands of the poor and needy,
Luxury, Unthankfulness for, Forgetfulness, and Non-improvement of mercies, making them Fuel to their Lustiest, Gluttony, drunkenness, Uncleanness, Oppression, despising of Others, not strengthening the hands of the poor and needy,
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but laying out all on their backs and bellies, in superfluities and excesses, Ezek. 16.49. when Riches flow in, setting their hearts upon them, Psal. 62.10. 1 Tim. 6.17. when men are rich in the world, they are ready to be high-minded, and to trust in uncertain Riches.
but laying out all on their backs and bellies, in superfluities and Excesses, Ezekiel 16.49. when Riches flow in, setting their hearts upon them, Psalm 62.10. 1 Tim. 6.17. when men Are rich in the world, they Are ready to be High-minded, and to trust in uncertain Riches.
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And if persons be in an afflicted, low condition, there are peculiar sins, that in such a condition persons are like to be tempted to, such as impatience under God's hand, discontent with their present condition, murmuring and repining against God, quarrelling with Men and Instruments, unbelief,
And if Persons be in an afflicted, low condition, there Are peculiar Sins, that in such a condition Persons Are like to be tempted to, such as impatience under God's hand, discontent with their present condition, murmuring and repining against God, quarreling with Men and Instruments, unbelief,
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some of these were the particular iniquities David found himself strongly tempted to, when he was persecuted by Saul, and which he had a special Eye to, in the Text;
Some of these were the particular iniquities David found himself strongly tempted to, when he was persecuted by Saul, and which he had a special Eye to, in the Text;
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So when he changed his behaviour before, and afterward joyned with Achish; yet through the Grace of God he kept himself from the reigning power of these his iniquities.
So when he changed his behaviour before, and afterwards joined with Achish; yet through the Grace of God he kept himself from the reigning power of these his iniquities.
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5. Men should seek, and oft may find out, what their particular reigning, or at least tyrannizing corruptions are, by looking into the several Ages of their Life;
5. Men should seek, and oft may find out, what their particular reigning, or At least tyrannizing corruptions Are, by looking into the several Ages of their Life;
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for as every Constitution, Imployment, Relation and Condition hath its peculiar Sins and Temptations attending, and following it, as the shadow doth the body;
for as every Constitution, Employment, Relation and Condition hath its peculiar Sins and Temptations attending, and following it, as the shadow does the body;
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and unwilling to learn? But especially in Youth, how do youthful lusts abound, which Timothy is warned to flee from? 2 Tim. 2.22. Solomon says, Childhood and Youth are vanity, which caused David to pray, Remember not the sins of my Youth, Psal. 25.7.
and unwilling to Learn? But especially in Youth, how do youthful Lustiest abound, which Timothy is warned to flee from? 2 Tim. 2.22. Solomon Says, Childhood and Youth Are vanity, which caused David to pray, remember not the Sins of my Youth, Psalm 25.7.
The sins this Age of Life is most over-run with, are, Pride, Prodigality, Self-conceit, Untractableness, turning a deaf Ear to the Counsels of the Aged,
The Sins this Age of Life is most overrun with, Are, Pride, Prodigality, Self-conceit, Untractableness, turning a deaf Ear to the Counsels of the Aged,
and hereby being drawn to Swearing, Sabbath-profanation and scorning of Godliness: Such dirty ways is Youth inclined to, and too commonly defiled with, Psal. 119.9.
and hereby being drawn to Swearing, Sabbath profanation and scorning of Godliness: Such dirty ways is Youth inclined to, and too commonly defiled with, Psalm 119.9.
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as you would evidence your Sincerity, to keep your selves from these youthful Lusts. Art thou come to riper Years, to strength of Body and Mind, the prevailing iniquities of this Age are, usually, greediness of Gain, Earthly-mindedness, resolving to be rich by right or wrong, Pride, Ambition, aspiring after Places of Profit, Power and Honour;
as you would evidence your Sincerity, to keep your selves from these youthful Lusts. Art thou come to riper years, to strength of Body and Mind, the prevailing iniquities of this Age Are, usually, greediness of Gain, Earthly-mindedness, resolving to be rich by right or wrong, Pride, Ambition, aspiring After Places of Profit, Power and Honour;
even tho' they have one foot in the Grave, suspicions, peevishness, expecting too much from others, (tho' its true, a great deal be due from Inferiours to them) too much imperiousness, and imposing on younger Persons;
even though they have one foot in the Grave, suspicions, peevishness, expecting too much from Others, (though its true, a great deal be due from Inferiors to them) too much imperiousness, and imposing on younger Persons;
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sins that Men have contracted by the Examples, or Traditions of their Fathers by the power and influence of Education, the company they have most conversed with:
Sins that Men have contracted by the Examples, or Traditions of their Father's by the power and influence of Education, the company they have most conversed with:
and to rivet them in corrupt Principles and Practices in Doctrine, Worship, Manners and Conversation, so that Men are very hardly brought off from them.
and to rivet them in corrupt Principles and Practices in Doctrine, Worship, Manners and Conversation, so that Men Are very hardly brought off from them.
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When Pride, Vanity, Looseness, Profaneness, Errour, Divisions, are the common sins of the Times, you will be in a great deal of danger, to be carried, down the Stream.
When Pride, Vanity, Looseness, Profaneness, Error, Divisions, Are the Common Sins of the Times, you will be in a great deal of danger, to be carried, down the Stream.
and reading the Scriptures, Family-prayer, and Instruction have been neglected, when they come to have Families of their own, these are like to be their reigning sins,
and reading the Scriptures, Family prayer, and Instruction have been neglected, when they come to have Families of their own, these Are like to be their reigning Sins,
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The use of these is lawful, yea necessary, yet men that cannot be charged with scandalous sins, may be greatly guilty of excess in these, in Meats, in indulging and pleasing their Palate and Sensual Appetite, in too great variety and costliness, (tho' not in quantity) so as to neglect to feed the Hungry:
The use of these is lawful, yea necessary, yet men that cannot be charged with scandalous Sins, may be greatly guilty of excess in these, in Meats, in indulging and pleasing their Palate and Sensual Appetite, in too great variety and costliness, (though not in quantity) so as to neglect to feed the Hungry:
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if their Heart be set upon them, wast their Estate, hinder the duties of their general or particular Calling, taking up the time that should be spent, either in publick Worship,
if their Heart be Set upon them, wast their Estate, hinder the duties of their general or particular Calling, taking up the time that should be spent, either in public Worship,
or draw others into sin by their example, an undue use of Christian, (or pretended Christian) Liberty, to the wounding of the Consciences of weak Brethren.
or draw Others into since by their Exampl, an undue use of Christian, (or pretended Christian) Liberty, to the wounding of the Consciences of weak Brothers.
See whether none of these be your Iniquities, and keep your selves from them; these sins the Apostle warns against, Rom. 14.1, 2, 3, 4, &c. VIII. Mens special sins, that may in a proper sense be stiled their Iniquities, may be gathered and found out from the consideration of the different spiritual estates of persons both before and after their Conversion.
See whither none of these be your Iniquities, and keep your selves from them; these Sins the Apostle warns against, Rom. 14.1, 2, 3, 4, etc. VIII. Mens special Sins, that may in a proper sense be styled their Iniquities, may be gathered and found out from the consideration of the different spiritual estates of Persons both before and After their Conversion.
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and there are peculiar sins, that tho' they are not beloved reigning sins, yet oft prove too prevalent ones after Regeneration in the Godly, according as they are younger Converts,
and there Are peculiar Sins, that though they Are not Beloved reigning Sins, yet oft prove too prevalent ones After Regeneration in the Godly, according as they Are younger Converts,
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The Ignorant person that continues such under the means of Knowledge and Grace, his special and reigning Iniquity, is wilful and affected Ignorance, resting contented in it, without using the means to come to Knowledge, which he may enjoy, and are tendred to him:
The Ignorant person that continues such under the means of Knowledge and Grace, his special and reigning Iniquity, is wilful and affected Ignorance, resting contented in it, without using the means to come to Knowledge, which he may enjoy, and Are tendered to him:
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And as to the profane, loose, debauched person, that goes on in his wicked course of Drunkenness, Uncleanness, Swearing, Sabbathbreaking, and keeping wretched company, his own peculiar reigning sin is carnal Security and Presumption,
And as to the profane, lose, debauched person, that Goes on in his wicked course of drunkenness, Uncleanness, Swearing, Sabbath breaking, and keeping wretched company, his own peculiar reigning since is carnal Security and Presumption,
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and resting upon the Grace of God and Merit of Christ, and without Repentance, and turning from Sin to God, thereby evidencing the truth of their Faith;
and resting upon the Grace of God and Merit of christ, and without Repentance, and turning from since to God, thereby evidencing the truth of their Faith;
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and add Drunkenness to Thirst, Deut. 29.19. Or else presuming and promising themselves, that they can, and will Believe and Repent hereafter, before they dye.
and add drunkenness to Thirst, Deuteronomy 29.19. Or Else presuming and promising themselves, that they can, and will Believe and repent hereafter, before they die.
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and open acts of Profaneness, and is just, yea it may be Charitable also, a good Common-wealths-man, a good Neighbour, these are all highly commendable Qualifications,
and open acts of Profaneness, and is just, yea it may be Charitable also, a good Commonwealthsman, a good Neighbour, these Are all highly commendable Qualifications,
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Now the special beloved, reigning sins of such as these are, resting in these as their justifying righteousness, being ready to say as the Pharisee, Luk. 18.11, 12. I am not as other men are, &c. and taking up with these instead of true conversion,
Now the special Beloved, reigning Sins of such as these Are, resting in these as their justifying righteousness, being ready to say as the Pharisee, Luk. 18.11, 12. I am not as other men Are, etc. and taking up with these instead of true conversion,
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See whether these be not your Iniquities and Reigning sins, and if they have been, or be, Pray, Believe, and endeavour to be delivered and kept from them.
See whither these be not your Iniquities and Reigning Sins, and if they have been, or be, Pray, Believe, and endeavour to be Delivered and kept from them.
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And as to the formal Professor, he may not only be Civil, but also much in Duties of Religion, make an high Profession, be a Baptized person, Hear, Read, Pray, perform Family and Secret Duties, receive the Sacrament of the Lord's Supper, join in full Communion with the True and Best Reformed Churches of Christ,
And as to the formal Professor, he may not only be Civil, but also much in Duties of Religion, make an high Profession, be a Baptised person, Hear, Read, Pray, perform Family and Secret Duties, receive the Sacrament of the Lord's Supper, join in full Communion with the True and Best Reformed Churches of christ,
Now the reigning sin of such persons, which is their Iniquity, is, resting in a form of Godliness, without the power and practice of it, suitable to their profession;
Now the reigning since of such Persons, which is their Iniquity, is, resting in a from of Godliness, without the power and practice of it, suitable to their profession;
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and which in conjunction the Grace of God in the Gospel doth teach and require, Tit. 2.11, 12. Is this the sin of none of you? If it be a beloved reigning sin in you, it will ruin you as surely as open profaneness,
and which in conjunction the Grace of God in the Gospel does teach and require, Tit. 2.11, 12. Is this the since of none of you? If it be a Beloved reigning since in you, it will ruin you as surely as open profaneness,
or resting in Knowledge and Gifts without Grace, taking up with the common works of the Spirit before mentioned, instead of a thorough change and sound Conversion.
or resting in Knowledge and Gifts without Grace, taking up with the Common works of the Spirit before mentioned, instead of a thorough change and found Conversion.
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As to Young Converts, or Weaker Christians, the sins that are like to prove their Iniquities, are unsettledness and fickleness in Judgment, being taken with Novelties, tossed to and fro, being led by Affection more than Judgment;
As to Young Converts, or Weaker Christians, the Sins that Are like to prove their Iniquities, Are unsettledness and fickleness in Judgement, being taken with Novelties, tossed to and from, being led by Affection more than Judgement;
indiscreet zeal, without knowledg and spiritual prudence to poize and regulate it: Suffering the duties of their general and particular Calling to interfere and hinder one another;
indiscreet zeal, without knowledge and spiritual prudence to poize and regulate it: Suffering the duties of their general and particular Calling to interfere and hinder one Another;
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And in Weak, Doubting Christians, indulging doubts and fears, listening to Satan, entertaining hard thoughts of God, refusing the comforts the Word of God holds forth.
And in Weak, Doubting Christians, indulging doubts and fears, listening to Satan, entertaining hard thoughts of God, refusing the comforts the Word of God holds forth.
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Are none of these your prevailing Corruptions, (tho' not your beloved ones) but if they be prevailing ones, they are very Dishonourable to God, uncomfortable,
are none of these your prevailing Corruptions, (though not your Beloved ones) but if they be prevailing ones, they Are very Dishonourable to God, uncomfortable,
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And as to Stronger and more Ancient Christrians, the sins that they are in danger to be beset with as their peculiar sins, are, too much rigidness towards young beginners, expecting too much from them,
And as to Stronger and more Ancient Christians, the Sins that they Are in danger to be beset with as their peculiar Sins, Are, too much rigidness towards young beginners, expecting too much from them,
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as much Knowledge and Prudence as they themselves, or other Ancient Christians have, not bearing with their Infirmities, want of Pity and Compassion towards such as are under Doubts and Fears;
as much Knowledge and Prudence as they themselves, or other Ancient Christians have, not bearing with their Infirmities, want of Pity and Compassion towards such as Are under Doubts and Fears;
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which may provoke God to cause even strong Christians some time or other to feel them, that they may learn more to pity such weak, doubting, tempted, deserted,
which may provoke God to cause even strong Christians Some time or other to feel them, that they may Learn more to pity such weak, doubting, tempted, deserted,
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or reigning sins, yet oft and very far prevail over you. IX. Those Sins which may properly be called Mens own Iniquities, may oft be found in or about the Duties they should or do perform:
or reigning Sins, yet oft and very Far prevail over you. IX. Those Sins which may properly be called Mens own Iniquities, may oft be found in or about the Duties they should or do perform:
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but yet thou livest in the neglect of Gods publick Ordinances, the Word, Prayer, and the Sacrament (I mean resting content in such a state that thou hast neither right to,
but yet thou Livest in the neglect of God's public Ordinances, the Word, Prayer, and the Sacrament (I mean resting content in such a state that thou hast neither right to,
yet they are strong Corruptions in you, when a little thing, an ordinary business, will cause you to omit Duties, put you by the attending on weekday opportunities of hearing the Word, (when you might without prejudice order it otherways) or put you by your Family or Secret Duties.
yet they Are strong Corruptions in you, when a little thing, an ordinary business, will cause you to omit Duties, put you by the attending on weekday opportunities of hearing the Word, (when you might without prejudice order it otherways) or put you by your Family or Secret Duties.
and fitness for the Sacrament of the Lord's Supper, if you suffer worldly business so to incroach upon your time and hearts, that you frequently omit joyning in that Ordinance in and with that Christian Church-Society you are Members of:
and fitness for the Sacrament of the Lord's Supper, if you suffer worldly business so to encroach upon your time and hearts, that you frequently omit joining in that Ordinance in and with that Christian Church society you Are Members of:
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that thou dost not by Faith, fetch supplies of Grace and Strength against corruption, and temptation, from that Fountain of Strength, the all-sufficient Fulness of Christ.
that thou dost not by Faith, fetch supplies of Grace and Strength against corruption, and temptation, from that Fountain of Strength, the All-sufficient Fullness of christ.
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Hath God given thee the Habit of the Grace of Repentance, desires after, love to God and Christ, filial Fear, Meekness, &c. thy chief iniquity may be that thou dost no more exercise these daily in thy life to attain to more conformity and communion with God, curb thy Passions, prevent rash Anger, provoking Words, or any sinful carriages.
Hath God given thee the Habit of the Grace of Repentance, Desires After, love to God and christ, filial fear, Meekness, etc. thy chief iniquity may be that thou dost not more exercise these daily in thy life to attain to more conformity and communion with God, curb thy Passion, prevent rash Anger, provoking Words, or any sinful carriages.
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Yea the iniquities of God's People may lye in being foiled by those sins which are directly opposite to those Graces wherein they have been most eminent;
Yea the iniquities of God's People may lie in being foiled by those Sins which Are directly opposite to those Graces wherein they have been most eminent;
his chief iniquity recorded was, through fear dissembling, and not owning his Wife, but saying, She is my Sister. Lot, who vexed his Soul for Sodom 's sins,
his chief iniquity recorded was, through Fear dissembling, and not owning his Wife, but saying, She is my Sister. Lot, who vexed his Soul for Sodom is Sins,
even Dissimulation, and downright Lying, Gen. 25: Moses, the meekest Man on Earth, yet the sin that shut him out of Canaan was, speaking unadvisedly with his Lips. Job eminent in Patience, Jam. 5.11. yet how many impatient Speeches did he utter? David, a Man after God's own heart;
even Dissimulation, and downright Lying, Gen. 25: Moses, the Meekest Man on Earth, yet the since that shut him out of Canaan was, speaking unadvisedly with his Lips. Job eminent in Patience, Jam. 5.11. yet how many impatient Speeches did he utter? David, a Man After God's own heart;
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how tender was his Conscience? 1 Sam. 24. v. 5. but where was this his tenderness when he committed the sins of Adultery and Murder? Elijah eminent for his Courage confronting Ahab, telling him it was he that troubled Israel, and setting himself against Baal 's Priests,
how tender was his Conscience? 1 Sam. 24. v. 5. but where was this his tenderness when he committed the Sins of Adultery and Murder? Elijah eminent for his Courage confronting Ahab, telling him it was he that troubled Israel, and setting himself against Baal is Priests,
Peter, how resolute and forward for Christ, yet how cowardly, sinfully and shamefully did he deny Christ? And God permits this, that the best of his people may learn to rely upon, not the strength of their Graces received,
Peter, how resolute and forward for christ, yet how cowardly, sinfully and shamefully did he deny christ? And God permits this, that the best of his people may Learn to rely upon, not the strength of their Graces received,
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And so much for the second General, which was to shew where men's special sins may most probably be found. III. The next General Head is to give the Scripture-proof of the Doctrine, which I shall very briefly dispatch. I.
And so much for the second General, which was to show where men's special Sins may most probably be found. III. The next General Head is to give the Scripture proof of the Doctrine, which I shall very briefly dispatch. I.
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so it especially hath an eye to the peculiar reigning or prevailing sins, which may be called men's own ways, ( Isa. 53.6.) For these are the very first-born of Original Corruption, they are the sins that have men at every turn: Thus Isa. 55.7. The wicked is exhorted and directed to forsake his way, and his thoughts;
so it especially hath an eye to the peculiar reigning or prevailing Sins, which may be called men's own ways, (Isaiah 53.6.) For these Are the very firstborn of Original Corruption, they Are the Sins that have men At every turn: Thus Isaiah 55.7. The wicked is exhorted and directed to forsake his Way, and his thoughts;
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and are most his own, as ever he would obtain mercy, and be abundantly pardoned, Jer. 18. v. 11. Return you now every one from his evil way: Every one hath some particular evil way, that he most walks in.
and Are most his own, as ever he would obtain mercy, and be abundantly pardoned, Jer. 18. v. 11. Return you now every one from his evil Way: Every one hath Some particular evil Way, that he most walks in.
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we will say no more to the works of our hands, you are our Gods. Ephraim shall say, What have I any more to do with Idols? Carnal confidence in Assyria and Egypt, and in their Horses and strength at home,
we will say no more to the works of our hands, you Are our God's Ephraim shall say, What have I any more to do with Idols? Carnal confidence in Assyria and Egypt, and in their Horses and strength At home,
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if this were the meaning of it, the best of Saints on Earth (no not David, a Man after Gods own Heart) could never have said, I have kept my self from my iniquity.
if this were the meaning of it, the best of Saints on Earth (no not David, a Man After God's own Heart) could never have said, I have kept my self from my iniquity.
There are some sins of Constitution, Calling, Relation, Condition, &c. as have been mentioned above, that even an Upright Man may be pestered with all his days,
There Are Some Sins of Constitution, Calling, Relation, Condition, etc. as have been mentioned above, that even an Upright Man may be pestered with all his days,
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But if never committing or falling into this his iniquity, was the meaning of the Text, not a meer Man on Earth would be able to prove his Uprightness: That in Eccles. 7.20. is true, not only of sin in general, but also of this special sin;
But if never committing or falling into this his iniquity, was the meaning of the Text, not a mere Man on Earth would be able to prove his Uprightness: That in Eccles. 7.20. is true, not only of since in general, but also of this special since;
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There is not a Just man on earth that sinneth not, Jam. 3.2. not only in many things, but in the special sin which we are most inclined to, we sin more or less.
There is not a Just man on earth that Sinneth not, Jam. 3.2. not only in many things, but in the special since which we Are most inclined to, we sin more or less.
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The foregoing sense would condemn the generation of the Righteous, for where is the Upright Man or Woman that hath not cause to complain and confess, I have bewailed, prayed,
The foregoing sense would condemn the generation of the Righteous, for where is the Upright Man or Woman that hath not cause to complain and confess, I have bewailed, prayed,
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and endeavoured against my pride, passions, workings of Corruption, Unbelief, and other my iniquities, and yet have again and again been foiled by them. Therefore, II. Affirmatively.
and endeavoured against my pride, passion, workings of Corruption, Unbelief, and other my iniquities, and yet have again and again been foiled by them. Therefore, II Affirmatively.
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To keep Mens selves from their iniquities, so as to evidence the uprightness of their Hearts thereby, is to break off from the practice of those sins they are most inclined to, that is, from the allowed, frequent, customary committing of it,
To keep Men's selves from their iniquities, so as to evidence the uprightness of their Hearts thereby, is to break off from the practice of those Sins they Are most inclined to, that is, from the allowed, frequent, customary committing of it,
He doth not keep himself from his iniquity, who regards iniquity in his Heart, Psal. 66.18. That makes a Trade of his sin, customarily commits it, or frequently falls into it:
He does not keep himself from his iniquity, who regards iniquity in his Heart, Psalm 66.18. That makes a Trade of his since, customarily commits it, or frequently falls into it:
It is your Duty therefore, to break off the allowed customary commission of any sin, and more especially of those sins that by reason of Constitution, Calling, Age, Place, Condition,
It is your Duty Therefore, to break off the allowed customary commission of any since, and more especially of those Sins that by reason of Constitution, Calling, Age, Place, Condition,
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II. That keeping Mens selves from their Iniquities, which is an Evidence of Uprightness before God, consists, in the bent and byass of the Soul being set against sin,
II That keeping Men's selves from their Iniquities, which is an Evidence of Uprightness before God, consists, in the bent and bias of the Soul being Set against since,
so it's one thing to be kept from committing the outward acts of sin, and another thing for a Man to make it his design and business to set himself against his sin, to keep it at an under, to Watch, Pray, Believe against it,
so it's one thing to be kept from committing the outward acts of since, and Another thing for a Man to make it his Design and business to Set himself against his since, to keep it At an under, to Watch, Pray, Believe against it,
So the word in the Text, in the Voice it is used, signifies a reciprocal action, a Mans acting upon and towards himself, using as it were an holy violence on himself, towards his strong propensions, and particular iniquities.
So the word in the Text, in the Voice it is used, signifies a reciprocal actium, a men acting upon and towards himself, using as it were an holy violence on himself, towards his strong propensions, and particular iniquities.
A Man keeps himself from his Iniquity, so as to manifest his Uprightness, when, if he be overtaken and foiled by his iniquity, he mourns and grieves for it with true Evangelical Godly sorrow,
A Man keeps himself from his Iniquity, so as to manifest his Uprightness, when, if he be overtaken and foiled by his iniquity, he mourns and grieves for it with true Evangelical Godly sorrow,
or was more tickling of, and pleasing to the unregenerate part even after Conversion, he now comes to have his Heart more set upon the mortification of it,
or was more tickling of, and pleasing to the unregenerate part even After Conversion, he now comes to have his Heart more Set upon the mortification of it,
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IV. To be upright, and prove that uprightness by men's keeping themselves from their iniquities, it is, to watch against these sins in an especial manner,
IV. To be upright, and prove that uprightness by men's keeping themselves from their iniquities, it is, to watch against these Sins in an especial manner,
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and therefore will it be an Evidence of the uprightness of the heart, because he that really keeps himself from his iniquities, doth it from grounds and principles, from a respect to God's Glory;
and Therefore will it be an Evidence of the uprightness of the heart, Because he that really keeps himself from his iniquities, does it from grounds and principles, from a respect to God's Glory;
he keeps from them as things that do peculiarly dishonour God, transgress his holy Law, are committed against Christ, grieve and quench the Holy Spirit of God:
he keeps from them as things that do peculiarly dishonour God, transgress his holy Law, Are committed against christ, grieve and quench the Holy Spirit of God:
II. Because for persons to keep themselves from their iniquities either reigning or prevailing corruptions, is, one special act, fruit and effect of true Evangelical Sorrow, and Repentance:
II Because for Persons to keep themselves from their iniquities either reigning or prevailing corruptions, is, one special act, fruit and Effect of true Evangelical Sorrow, and Repentance:
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but without this our Repentance is not truly Evangelical, for there is an effential part and actof it wanting, viz. that of taking an holy revenge on our sins,
but without this our Repentance is not truly Evangelical, for there is an effential part and actof it wanting, viz. that of taking an holy revenge on our Sins,
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This our prevailing corruption, (as you saw under the last Head) is that by which we have most dishonoured God, most wounded and pierced Christ, grieved, quenched and vexed the Spirit of God,
This our prevailing corruption, (as you saw under the last Head) is that by which we have most dishonoured God, most wounded and pierced christ, grieved, quenched and vexed the Spirit of God,
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we should do by these as the King of Syria gave order to his Captains about the King of Israel, 1 Kin. 22.31. Fight neither with small nor great save only with the King of Israel.
we should do by these as the King of Syria gave order to his Captains about the King of Israel, 1 Kin. 22.31. Fight neither with small nor great save only with the King of Israel.
when you keep from, and subdue your formerly beloved, or most prevailing corruptions; for these are the Strongholds, that Sin, the World, and Satan have in your Hearts;
when you keep from, and subdue your formerly Beloved, or most prevailing corruptions; for these Are the Strongholds, that since, the World, and Satan have in your Hearts;
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when they pull down those Strong-holds, and bring down every high thing into captivity, 2 Cor. 10.4, 5. These your special sins are the Strong Man Armed, that keep the House,
when they pull down those Strongholds, and bring down every high thing into captivity, 2 Cor. 10.4, 5. These your special Sins Are the Strong Man Armed, that keep the House,
when we will deny them nothing, but are ready to pluck out right eyes, cut off right hands, keep and mortifie those sins which are by nature, by custom,
when we will deny them nothing, but Are ready to pluck out right eyes, Cut off right hands, keep and mortify those Sins which Are by nature, by custom,
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and indeed he who is inabled by grace, to part with his most beloved or prevailing sins, will by the same grace be inabled to part with his life for God, if called thereunto;
and indeed he who is enabled by grace, to part with his most Beloved or prevailing Sins, will by the same grace be enabled to part with his life for God, if called thereunto;
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and what hath been insisted on as Reasons of the Doctrine, may serve as Motives to inforce the Exhortation to all of us, to keep our selves from our peculiar Iniquities:
and what hath been insisted on as Reasons of the Doctrine, may serve as Motives to enforce the Exhortation to all of us, to keep our selves from our peculiar Iniquities:
Let us make use of this Doctrine by may of Examination, to call on all, both my self and others, to examine whether we can evidence that we are upright before the Lord, by this, that we have been inabled to keep our selves from our iniquities;
Let us make use of this Doctrine by may of Examination, to call on all, both my self and Others, to examine whither we can evidence that we Are upright before the Lord, by this, that we have been enabled to keep our selves from our iniquities;
for consider you can have no evidence of sincerity, if you do not in some good measure keep your selves from your iniquity, at least from the reigning power of it, from every beloved Lust,
for Consider you can have no evidence of sincerity, if you do not in Some good measure keep your selves from your iniquity, At least from the reigning power of it, from every Beloved Lust,
and if you do not set your selves against, and use your utmost endeavours to keep your selves from your most prevailing tyrannizing Corruptions, that you find by experience you are most inclined to,
and if you do not Set your selves against, and use your utmost endeavours to keep your selves from your most prevailing tyrannizing Corruptions, that you find by experience you Are most inclined to,
and that it is at a very low ebb in the Soul. If you keep your selves from some sins that you are less inclined and have fewer temptations to, from constitution, employment, age, condition,
and that it is At a very low ebb in the Soul. If you keep your selves from Some Sins that you Are less inclined and have fewer temptations to, from constitution, employment, age, condition,
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or the like, and yet do not keep your selves from other sins, that you are more inclined to, at least if you do not to the utmost endeavour so to do, you can have no evidence of sincerity;
or the like, and yet do not keep your selves from other Sins, that you Are more inclined to, At least if you do not to the utmost endeavour so to do, you can have no evidence of sincerity;
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but now for the young Man to flee youthful Lusts, Pride, Vanity, Disobedience to Superiours, Uncleanness, Intemperance, Evil Companions, Sins that he hath the most strong Temptations to, this is a sign of Grace:
but now for the young Man to flee youthful Lustiest, Pride, Vanity, Disobedience to Superiors, Uncleanness, Intemperance, Evil Sodales, Sins that he hath the most strong Temptations to, this is a Signen of Grace:
and your wills set against them? can you truly say, you hate them, when you are foiled by any of them? do you mourn and cry out under the sense of them, as Paul, Rom. 7.24. Oh wretched Man that I am!
and your wills Set against them? can you truly say, you hate them, when you Are foiled by any of them? do you mourn and cry out under the sense of them, as Paul, Rom. 7.24. O wretched Man that I am!
of Faith and Repentance, so that tho' sometimes you fall into your special iniquity, yet you keep your self from the reigning power of it, you dare not lye in it,
of Faith and Repentance, so that though sometime you fallen into your special iniquity, yet you keep your self from the reigning power of it, you Dare not lie in it,
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and after particular foils by your iniquity, and your recovery from them, do you give those iniquities of yours a more deadly wound, set your selves against it, endeavour more the mortification of it, watch,
and After particular foils by your iniquity, and your recovery from them, do you give those iniquities of yours a more deadly wound, Set your selves against it, endeavour more the mortification of it, watch,
for if it be your duty to keep your selves from your iniquity, then it is certainly your duty to make a diligent search into your own hearts and lives, to find it out,
for if it be your duty to keep your selves from your iniquity, then it is Certainly your duty to make a diligent search into your own hearts and lives, to find it out,
And here all those particulars insisted on under that head, in the opening the Doctrine, [ Where you are to search for these iniquities ] are of great use,
And Here all those particulars insisted on under that head, in the opening the Doctrine, [ Where you Are to search for these iniquities ] Are of great use,
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1. That is thy iniquity, thy special prevailing corruption, yea, if in an unregenerate state, thy beloved reigning lust, which thou dost with peculiar frequency commit,
1. That is thy iniquity, thy special prevailing corruption, yea, if in an unregenerate state, thy Beloved reigning lust, which thou dost with peculiar frequency commit,
Sins which Men have accustomed themselves to commit, are most properly their iniquities, yea if not grieved for, prayed, believed and watched against, they are their reigning sins:
Sins which Men have accustomed themselves to commit, Are most properly their iniquities, yea if not grieved for, prayed, believed and watched against, they Are their reigning Sins:
That sin that finds the door of the heart always open to entertain it, or ready to open at the first knock, that sin, in respect of which thy heart is like to Tinder;
That since that finds the door of the heart always open to entertain it, or ready to open At the First knock, that since, in respect of which thy heart is like to Tinder;
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no sooner can the spark of a temptation, or an occasion fall upon thee, but thy heart presently catcheth at, be it Pride, Passion, Lust, Intemperance, Couzenage, love of lewd, loose Companions,
no sooner can the spark of a temptation, or an occasion fallen upon thee, but thy heart presently Catches At, be it Pride, Passion, Lust, Intemperance, Cozenage, love of lewd, lose Sodales,
tho' it cost thee thy Estate, Name, Relations, Life, yea thy very Soul. It is true, a sincere Soul may be frequently foiled by inward workings of his Corruptions,
though it cost thee thy Estate, Name, Relations, Life, yea thy very Soul. It is true, a sincere Soul may be frequently foiled by inward workings of his Corruptions,
If they be worldly thoughts that are thus thy constant Companions, Worldliness is thy Iniquity; if thoughts of thy Pleasures, Voluptuousness is thy Iniquity;
If they be worldly thoughts that Are thus thy constant Sodales, Worldliness is thy Iniquity; if thoughts of thy Pleasures, Voluptuousness is thy Iniquity;
if Angry, Wrathful, Envious, Malitious, Revengful Thoughts, then Anger, Envy, Malice, Revenge are thy Iniquities: Yea, if wandring thoughts prevail in Duties, these are thy iniquities;
if Angry, Wrathful, Envious, Malicious, Revengeful Thoughts, then Anger, Envy, Malice, Revenge Are thy Iniquities: Yea, if wandering thoughts prevail in Duties, these Are thy iniquities;
if thou dost indulge such thoughts, allow, delight in them, and roll them in thy mind with pleasure, as thou wouldst do a sweet morsel under thy tongue.
if thou dost indulge such thoughts, allow, delight in them, and roll them in thy mind with pleasure, as thou Wouldst do a sweet morsel under thy tongue.
Such sins are thy beloved lusts, and reigning sias, for Christ himself hath said. Matth. 16.21. Where the treasure is, there the heart will be also;
Such Sins Are thy Beloved Lustiest, and reigning sias, for christ himself hath said. Matthew 16.21. Where the treasure is, there the heart will be also;
that thou hearest oftenest from these about, surely thou art more than ordinarily inclined to, else thy Friends would not so often trouble thee about them.
that thou Hearst oftenest from these about, surely thou art more than ordinarily inclined to, Else thy Friends would not so often trouble thee about them.
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as Yoke-fellow, Parents, Masters, any Superiours, yea or Equals, what such notice in thee, and do frequently admonish thee of, thou may'st conclude that is thy iniquity, a sin thou art much inclined to:
as Yokefellow, Parents, Masters, any Superiors, yea or Equals, what such notice in thee, and do frequently admonish thee of, thou Mayest conclude that is thy iniquity, a since thou art much inclined to:
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Would'st thou then find out thy iniquity, hearken to the Voice of Conscience, that is like to be thy iniquity, which thy Conscience most charges upon thee,
Wouldst thou then find out thy iniquity, harken to the Voice of Conscience, that is like to be thy iniquity, which thy Conscience most charges upon thee,
And especially Conscience is to be attended to in its accusations of thee, as to what is more peculiarly thy iniquity, at some special seasons; such as these,
And especially Conscience is to be attended to in its accusations of thee, as to what is more peculiarly thy iniquity, At Some special seasons; such as these,
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when it turns the edge of reproofs, precepts, threatnings against thy particular sins, and saith, thou art the man that these reproofs and threatnings belong to,
when it turns the edge of reproofs, Precepts, threatenings against thy particular Sins, and Says, thou art the man that these reproofs and threatenings belong to,
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that which at such a time most startles, and affrights thy Soul, comes first, or fixes most upon thy Thoughts, that is like to be thy special sin, which thou should'st be more deeply humbled for,
that which At such a time most startles, and affrights thy Soul, comes First, or fixes most upon thy Thoughts, that is like to be thy special since, which thou Shouldst be more deeply humbled for,
and thou hast most thoughts of reforming, and takest up purposes and resolutions most against it, that looks very like the sin thou hast been peculiarly defiled by;
and thou hast most thoughts of reforming, and Takest up Purposes and resolutions most against it, that looks very like the since thou hast been peculiarly defiled by;
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when either thou apprehendest thy self near to Death, or when at any time thou art most serious in the Thoughts of Death and Judgment, either particular at Death, or general at the Resurrection.
when either thou apprehendest thy self near to Death, or when At any time thou art most serious in the Thoughts of Death and Judgement, either particular At Death, or general At the Resurrection.
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whilst thou continuest in, or art so frequently foiled by such or such a sin; those sins are, if not beloved Lusts, yet at least Tyrannizing Corruptions in thee.
while thou Continuest in, or art so frequently foiled by such or such a since; those Sins Are, if not Beloved Lustiest, yet At least Tyrannizing Corruptions in thee.
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(4.) Another season wherein thou should'st peculiarly attend to the Voice of Conscience in order to finding out what is thine iniquity, is when thou settest upon the duty of Self-examination, Prayer,
(4.) another season wherein thou Shouldst peculiarly attend to the Voice of Conscience in order to finding out what is thine iniquity, is when thou settest upon the duty of Self-examination, Prayer,
That sin, which Conscience upbraids thee with, so that thou dost, or art ready to question the truth of the Work of Grace on thy Heart, which blots and blurs thy Evidences of Grace,
That since, which Conscience upbraids thee with, so that thou dost, or art ready to question the truth of the Work of Grace on thy Heart, which blots and blurs thy Evidences of Grace,
When thou settest thy self to the duty of Examination before a Sacrament, or on any other occasion, what sin is that which Conscience casts as a block in thy way,
When thou settest thy self to the duty of Examination before a Sacrament, or on any other occasion, what since is that which Conscience Cast as a block in thy Way,
and thou art so often foiled by some of these Corruptions? So when thou goest to set upon the Duty of Prayer, what sin is that which hinders thy boldness at the Throne of Grace, concerning which Conscience is ready to say to thee,
and thou art so often foiled by Some of these Corruptions? So when thou goest to Set upon the Duty of Prayer, what since is that which hinders thy boldness At the Throne of Grace, Concerning which Conscience is ready to say to thee,
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how can'st thou go to God as thy Father, when thou expressest such an Unichild-like-carriage towards God? so that sin which makes thee afraid to go to the Sacrament,
how Canst thou go to God as thy Father, when thou expressest such an Unichild-like-carriage towards God? so that since which makes thee afraid to go to the Sacrament,
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and the Soul ought not to conclude it self destitute of Saving Grace, yet you may and ought to hearken to the Voice of Conscience charging you with them,
and the Soul ought not to conclude it self destitute of Saving Grace, yet you may and ought to harken to the Voice of Conscience charging you with them,
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so which thy worst Enemies do most upbraid thee with, and do most frequently and bitterly charge upon thee, provided the charge be true as to matter of fact;
so which thy worst Enemies do most upbraid thee with, and do most frequently and bitterly charge upon thee, provided the charge be true as to matter of fact;
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and whether there be any true work of Grace in thy Heart, that is like to prove thy iniquity, with reference to which he is ready to say to thee, can'st thou be a Child of God,
and whither there be any true work of Grace in thy Heart, that is like to prove thy iniquity, with Referente to which he is ready to say to thee, Canst thou be a Child of God,
and continue, yea increase thy Watchfulness, Prayer, and Faith, against it, as such. (2.) That sin which Wicked and Ungodly Men, the Enemies of God's People,
and continue, yea increase thy Watchfulness, Prayer, and Faith, against it, as such. (2.) That since which Wicked and Ungodly Men, the Enemies of God's People,
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as frequently guilty of, and thence take advantage to cast dirt upon thy Profession and Religion it self, saying, Are not these Professors Proud, Passionate, Worldly, Vain and Airy in their carriage,
as frequently guilty of, and thence take advantage to cast dirt upon thy Profession and Religion it self, saying, are not these Professors Proud, Passionate, Worldly, Vain and Airy in their carriage,
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concerning which, thou wouldst if thou couldst and durst, charge Ministers, and others, as David did concerning Absalom, 2 Sam. 18.5. Deal gently with the young man, even Absalom;
Concerning which, thou Wouldst if thou Couldst and durst, charge Ministers, and Others, as David did Concerning Absalom, 2 Sam. 18.5. Deal gently with the young man, even Absalom;
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as the Covetous Man can pleasedly enough hear Pride and Prodigality spoken against, and the Proud, Prodigal, Luxurious Man likes well enough to hear Covetousness branded,
as the Covetous Man can pleasedly enough hear Pride and Prodigality spoken against, and the Proud, Prodigal, Luxurious Man likes well enough to hear Covetousness branded,
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tho' they could well enough hear him confuting the Sadducees, and liked what he said till he came to touch their Diana, their Covetousness, their Hypocriticalness, and Pharisaical Righreousness;
though they could well enough hear him confuting the Sadducees, and liked what he said till he Come to touch their Diana, their Covetousness, their Hypocriticalness, and Pharisaical Righreousness;
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So when Stephen in his excellent defence of himself before the Scribes, Pharisees, and Elders, came to charge their particular sin upon them, Acts 7.51, 52. and says, You stiff-necked and uncircumcised in heart and ears, ye always resist the Holy Ghost, and chargeth them with being the Betrayers and Murderers of Christ, which were their greatest and most reigning sins;
So when Stephen in his excellent defence of himself before the Scribes, Pharisees, and Elders, Come to charge their particular since upon them, Acts 7.51, 52. and Says, You Stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost, and charges them with being the Betrayers and Murderers of christ, which were their greatest and most reigning Sins;
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tho' most sharp reproof, that keeps him from sin, or recovers him after falls into sin, 1 Sam. 25.32, 33. Psal. 141.5. but if thou hast a fixed, abiding displeasure against Reprovers, it is a sign of an unsound heart;
though most sharp reproof, that keeps him from since, or recovers him After falls into since, 1 Sam. 25.32, 33. Psalm 141.5. but if thou hast a fixed, abiding displeasure against Reprovers, it is a Signen of an unsound heart;
though but in present passion at the Reprover, it is a sign that sin hath too great an hank upon thee. VI. Another Sign, by which a Person may know which is his peculiar iniquity, yea beloved lust, is this;
though but in present passion At the Reprover, it is a Signen that since hath too great an hank upon thee. VI. another Signen, by which a Person may know which is his peculiar iniquity, yea Beloved lust, is this;
their reigning sins were Pride, Ambition, Vain Glory, Covetousness and Hypocrisie, and they made all their Religion to serve and lacquay to these Lusts of theirs;
their reigning Sins were Pride, Ambition, Vain Glory, Covetousness and Hypocrisy, and they made all their Religion to serve and Lacquey to these Lustiest of theirs;
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Thus Polititians in Religion, all their Religion is cut out, and squared by Carnal Policy; their very conscience is a carnally Politick one, guided by Rules of Policy, not Piety:
Thus Politicians in Religion, all their Religion is Cut out, and squared by Carnal Policy; their very conscience is a carnally Politic one, guided by Rules of Policy, not Piety:
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for all Ordinances, Providences, Councils, Admonitions, Exhortations and Intreaties of Friends and Relations: yea for all Resolutions, Purposes, Promises; This is thy iniquity;
for all Ordinances, Providences, Councils, Admonitions, Exhortations and Entreaties of Friends and Relations: yea for all Resolutions, Purposes, Promises; This is thy iniquity;
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but wilt keep it, and gratifie it, whatever it costs thee: that way which thou thus choosest is thy own way, Isa. 66.3. They have chosen their own ways;
but wilt keep it, and gratify it, whatever it costs thee: that Way which thou thus choosest is thy own Way, Isaiah 66.3. They have chosen their own ways;
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I grant, there may be such sins, even in the regenerate upright Man, as may be so far too hard for all Ordinances and Providences, Admonitions, Purposes, Promises,
I grant, there may be such Sins, even in the regenerate upright Man, as may be so Far too hard for all Ordinances and Providences, Admonitions, Purposes, Promises,
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But now if there be any sin that thou allowest thy self in, notwithstanding all Commands, Promises, Threatnings thou meetest with in the Written and Preached Word,
But now if there be any since that thou allowest thy self in, notwithstanding all Commands, Promises, Threatenings thou meetest with in the Written and Preached Word,
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and notwithstanding thou hearest it often Reproved, by Ministers, Parents, other Superiours, or Christian Friends; that sin, whether of Omission or Commission, is thy iniquity, a reigning sin:
and notwithstanding thou Hearst it often Reproved, by Ministers, Parents, other Superiors, or Christian Friends; that since, whither of Omission or Commission, is thy iniquity, a reigning since:
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and made Promises of Reformation, of breaking off such Sins, or setting upon such Duties, as thou hast felt the smart of the Commission or Omission of.
and made Promises of Reformation, of breaking off such Sins, or setting upon such Duties, as thou hast felt the smart of the Commission or Omission of.
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there is some secret sin thou would'st have spared, some pleasing, profitable corruption, some close way of Lust, Deceit, &c. so that if thou could'st have Christ and thy Sin too, thou would'st have him, but not else;
there is Some secret since thou Wouldst have spared, Some pleasing, profitable corruption, Some close Way of Lust, Deceit, etc. so that if thou Couldst have christ and thy since too, thou Wouldst have him, but not Else;
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thus Judas 's Covetousness caused him to sell Christ his Lord and Master; the Young Mans love of the World caused him to go away from Christ sorrowful.
thus Judas is Covetousness caused him to fell christ his Lord and Master; the Young men love of the World caused him to go away from christ sorrowful.
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X. Lastly, That is thy iniquity, if not certainly thy reigning sin, yet thy too prevailing corruption, which most frequently and impetuously sets upon thee,
X. Lastly, That is thy iniquity, if not Certainly thy reigning since, yet thy too prevailing corruption, which most frequently and impetuously sets upon thee,
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it speaks that thy Heart and that Sin, are too well acquainted, that it finds too kind entertainment with thee, that it dares be so bold and impudent as ordinarily to set upon thee,
it speaks that thy Heart and that since, Are too well acquainted, that it finds too kind entertainment with thee, that it dares be so bold and impudent as ordinarily to Set upon thee,
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as are pleasing and are likely to find most easie access, and best entertainment, as possibly, Worldly and Vain Thoughts before and in Duties, Drowsiness, Sleepiness, Deadness and Dulness of Heart and Affections:
as Are pleasing and Are likely to find most easy access, and best entertainment, as possibly, Worldly and Vain Thoughts before and in Duties, Drowsiness, Sleepiness, Deadness and Dullness of Heart and Affections:
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after Prayer and Receiving the Lords Supper, and after Sabbaths, be it Pride, Security, laying down the Soul's Watch, unruly Passions, Worldliness, &c. these are thy iniquities, which thou must keep thy self from;
After Prayer and Receiving the lords Supper, and After Sabbaths, be it Pride, Security, laying down the Soul's Watch, unruly Passion, Worldliness, etc. these Are thy iniquities, which thou must keep thy self from;
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for some doubting Christian may say, I am afraid such and such sins, that I am so often mastered by, such as Passions, inward workings of corruptions, &c. are reigning sins in me,
for Some doubting Christian may say, I am afraid such and such Sins, that I am so often mastered by, such as Passion, inward workings of corruptions, etc. Are reigning Sins in me,
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I. One difference between a beloved Lust or reigning Sin, that is inconsistent with Uprightness, and prevailing Corruptions that yet are consistent with Uprightness, is this.
I. One difference between a Beloved Lust or reigning since, that is inconsistent with Uprightness, and prevailing Corruptions that yet Are consistent with Uprightness, is this.
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and casts about how to provide that which may feed and maintain it, Rom. 13.14. Make no provision for the flesh to fulfil the Lusts thereof, to gratifie and satisfie its Appetite, to pamper the Flesh.
and Cast about how to provide that which may feed and maintain it, Rom. 13.14. Make no provision for the Flesh to fulfil the Lustiest thereof, to gratify and satisfy its Appetite, to pamper the Flesh.
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and by Faith, Prayer, Watchfulness, and most vigorous endeavours to keep thy self from. II. Another difference between a beloved Lust, a reigning Sin in the Unregenerate and Infincere,
and by Faith, Prayer, Watchfulness, and most vigorous endeavours to keep thy self from. II another difference between a Beloved Lust, a reigning since in the Unregenerate and Infincere,
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If it be thus with thee, thy iniquity is not a reigning sin, for he is a cleanly person, who tho' he fall into the Dirt, cannot rest till he get out of it, and be cleansed again. III. That is a beloved Lust, that thou art unwilling to have discovered;
If it be thus with thee, thy iniquity is not a reigning since, for he is a cleanly person, who though he fallen into the Dirt, cannot rest till he get out of it, and be cleansed again. III. That is a Beloved Lust, that thou art unwilling to have discovered;
II. A second Branch of the Exhortation bottomed on this Doctrine is, That having first found out which is your special iniquity (which I have largely insisted on,
II A second Branch of the Exhortation bottomed on this Doctrine is, That having First found out which is your special iniquity (which I have largely insisted on,
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and (till thou be convinced of the evil of it, and made willing to part with it, to have it Killed and Crucified) is like to be, the great bar and hindrance of thy sound Conversion;
and (till thou be convinced of the evil of it, and made willing to part with it, to have it Killed and crucified) is like to be, the great bar and hindrance of thy found Conversion;
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If there be in thee any darling Delilah. Lust, that thou layest in thy Bosom, it will hinder thee from closing with Christ till God break the League between thee and it:
If there be in thee any darling Delilah. Lust, that thou layest in thy Bosom, it will hinder thee from closing with christ till God break the League between thee and it:
II. Oh keep your selves from your iniquity, for consider, if it be a reigning sin, this iniquity of all others will be a Worm at the Root of your Profession, of all your Gifts, Duties,
II O keep your selves from your iniquity, for Consider, if it be a reigning since, this iniquity of all Others will be a Worm At the Root of your Profession, of all your Gifts, Duties,
tho' you by means of your Knowledge and professed Experience, and outwardly blameless Conversation, be duly admitted to Ordinances on the Ministers part,
though you by means of your Knowledge and professed Experience, and outwardly blameless Conversation, be duly admitted to Ordinances on the Ministers part,
Judas could Preach, Pray, and work Miracles no less than the other Apostles, but Covetousness was his beloved Lust, this lay at the bottom and spoiled all,
Judas could Preach, Pray, and work Miracles no less than the other Apostles, but Covetousness was his Beloved Lust, this lay At the bottom and spoiled all,
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and so wilt thou, O Soul, if either Covetousness, Uncleanness, Drunkenness, Pride, Injustice, or any other sin whatsoever, be beloved by thee, or rule in thee.
and so wilt thou, Oh Soul, if either Covetousness, Uncleanness, drunkenness, Pride, Injustice, or any other since whatsoever, be Beloved by thee, or Rule in thee.
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even these, tho' they may be lesser sins comparatively, and not so open and scandalous, viz. too much Worldliness, Pride, Passion, neglect of some Duties,
even these, though they may be lesser Sins comparatively, and not so open and scandalous, viz. too much Worldliness, Pride, Passion, neglect of Some Duties,
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therefore Christians, as you would keep your Evidences clear, have Communion with God, and profit by Duties, keep your selves from your Iniquities, your too frequently prevailing Corruptions. III. To stir you up to keep your selves from your Iniquity, from harbouring any one indulged, beloved, reigning sin;
Therefore Christians, as you would keep your Evidences clear, have Communion with God, and profit by Duties, keep your selves from your Iniquities, your too frequently prevailing Corruptions. III. To stir you up to keep your selves from your Iniquity, from harbouring any one indulged, Beloved, reigning since;
for these, tho' through Grace they shall not cause total Apostasie, yet they may cause, and you are in danger by them to be brought into, great decays of Grace.
for these, though through Grace they shall not cause total Apostasy, yet they may cause, and you Are in danger by them to be brought into, great decays of Grace.
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you who have taken pleasure in Uncleanness, Drunkenness, Tipling, Mispending your time among Unclean, Drinking, Gaming, Sabbath-profaning, Atheistical Scoffing,
you who have taken pleasure in Uncleanness, drunkenness, Tippling, Misspending your time among Unclean, Drinking, Gaming, Sabbath-profaning, Atheistical Scoffing,
Conscience will say to thee, as Abraham in the Parable to the Rich Man, Luk. 16.25. Thou in thy life-time received'st thy good things, but now thou art tormented:
Conscience will say to thee, as Abraham in the Parable to the Rich Man, Luk. 16.25. Thou in thy lifetime receivedest thy good things, but now thou art tormented:
and reigning Sin harboured in your Hearts, and allowed of in your Conversations, you have cause to fear that such a Lust, which you will not forsake, will provoke God judicially to give you up to that Lust,
and reigning since Harboured in your Hearts, and allowed of in your Conversations, you have cause to Fear that such a Lust, which you will not forsake, will provoke God judicially to give you up to that Lust,
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and this is the most dreadful judgment a person can be given up to on this side Hell, Rom. 1.24, 26, 28. 2 Thes. 2.10, 11, 12. Them that had pleasure in Unrighteousness, God gave them up to strong delusions:
and this is the most dreadful judgement a person can be given up to on this side Hell, Rom. 1.24, 26, 28. 2 Thebes 2.10, 11, 12. Them that had pleasure in Unrighteousness, God gave them up to strong delusions:
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yet too often prevail over you, and are too much connived at, these may provoke God to leave you for a time to many sore and sad falls. VI. Keep your selves from your iniquities, from every beloved lust, and reigning sin all of you who are yet unconverted;
yet too often prevail over you, and Are too much connived At, these may provoke God to leave you for a time to many soar and sad falls. VI. Keep your selves from your iniquities, from every Beloved lust, and reigning since all of you who Are yet unconverted;
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Yea and your special Sins, that are Professors, yea true Believers, these are the sins that the men of the World will take occasion from, to reproach Religion.
Yea and your special Sins, that Are Professors, yea true Believers, these Are the Sins that the men of the World will take occasion from, to reproach Religion.
Another Motive, which particularly concerns you who are sincere Believers, and should stir you up to keep your selves from your own iniquities, those which you do oftenest fall into,
another Motive, which particularly concerns you who Are sincere Believers, and should stir you up to keep your selves from your own iniquities, those which you do oftenest fallen into,
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and though not reigning sins, yet are very domineering corruptions in you, is this, consider, these your iniquities, are the sins which of all other, will most weaken your graces, hinder the exercise of them,
and though not reigning Sins, yet Are very domineering corruptions in you, is this, Consider, these your iniquities, Are the Sins which of all other, will most weaken your graces, hinder the exercise of them,
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the prevailing of these corruptions will keep Grace at a great under in the Soul; and these are the sins, which, though through Grace they shall not ruine your Souls;
the prevailing of these corruptions will keep Grace At a great under in the Soul; and these Are the Sins, which, though through Grace they shall not ruin your Souls;
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yet they are like greatly to hinder your comfort and cause God to withdraw and hide his face, these are the great make-Bates between your Souls and God:
yet they Are like greatly to hinder your Comfort and cause God to withdraw and hide his face, these Are the great Makebates between your Souls and God:
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This adds weight to the burden of Affliction, and makes it much more insupportable than otherwise it would be when Conscience shall upbraid thee, that this or that Affliction is the Punishment of such a sin that thou hast indulged and cherished in thy bosom,
This adds weight to the burden of Affliction, and makes it much more insupportable than otherwise it would be when Conscience shall upbraid thee, that this or that Affliction is the Punishment of such a since that thou hast indulged and cherished in thy bosom,
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As therefore you would bear Afflictions, and entertain Death and the Thoughts of it comfortably, labour after this proof of your sincerity, that you keep your selves from your iniquity.
As Therefore you would bear Afflictions, and entertain Death and the Thoughts of it comfortably, labour After this proof of your sincerity, that you keep your selves from your iniquity.
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and great Evidence of sincerity, I proceed to close all with a few Particulars, to direct you to the Ways and Means of God's appointing in his Word, whereby you may be inabled through Grace to keep your selves from your iniquity.
and great Evidence of sincerity, I proceed to close all with a few Particulars, to Direct you to the Ways and Means of God's appointing in his Word, whereby you may be enabled through Grace to keep your selves from your iniquity.
Would you keep your selves from your iniquities, either your reigning sins, or your too prevailing corruptions, endeavour to get a deep and thorough sense and conviction of the great sin and evil of this thy special iniquity,
Would you keep your selves from your iniquities, either your reigning Sins, or your too prevailing corruptions, endeavour to get a deep and thorough sense and conviction of the great since and evil of this thy special iniquity,
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and what a deep humble sense had he of them after his Conversion even all his days, 1 Tim. 1.13, 15. Phil. 3.7, 8, 9. He kept far from those sins for ever after:
and what a deep humble sense had he of them After his Conversion even all his days, 1 Tim. 1.13, 15. Philip 3.7, 8, 9. He kept Far from those Sins for ever After:
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Do by these sins, as Paul did by the Messenger of Satan, 2 Cor. 12.7, 8. Ply the Throne of Grace, give God no rest till he return such a Gracious answer as he did to him, verse 9. My grace shall be sufficient for thee. III.
Do by these Sins, as Paul did by the Messenger of Satan, 2 Cor. 12.7, 8. Ply the Throne of Grace, give God no rest till he return such a Gracious answer as he did to him, verse 9. My grace shall be sufficient for thee. III.
Would you keep your selves from your iniquity, then to your sense of, humiliation for, and Prayers against it, be sure, you that are Believers, to add Faith in Christ,
Would you keep your selves from your iniquity, then to your sense of, humiliation for, and Prayers against it, be sure, you that Are Believers, to add Faith in christ,
and Resolutions, yea than of Grace already received, to keep you from, and inable you to prevail against such strong corruptions as these are, they will be too strong for your Purposes, Duties,
and Resolutions, yea than of Grace already received, to keep you from, and inable you to prevail against such strong corruptions as these Are, they will be too strong for your Purposes, Duties,
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Dost thou, O Soul, feel thy iniquity stirring in thee, and prevailing over thee, if thou be yet in an unconverted state, pray that God would work Faith in thee;
Dost thou, Oh Soul, feel thy iniquity stirring in thee, and prevailing over thee, if thou be yet in an unconverted state, pray that God would work Faith in thee;
against thy particular corruptions, whatever you read or hear in, and from the Word of God, against sin in general, apply it against thy iniquity in particular, as if it were named. Is thy iniquity, an Omission;
against thy particular corruptions, whatever you read or hear in, and from the Word of God, against since in general, apply it against thy iniquity in particular, as if it were nam. Is thy iniquity, an Omission;
how shall I dare to do that which God so expresly forbids, and which his Soul hates? Make use of the Threatnings of Gods Word against thy sin in particular, against thy Pride, Passion, Covetousness, Uncleanness, Drunkenness, Deceit, or any other sin.
how shall I Dare to do that which God so expressly forbids, and which his Soul hates? Make use of the Threatenings of God's Word against thy since in particular, against thy Pride, Passion, Covetousness, Uncleanness, drunkenness, Deceit, or any other since.
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And apply the Promises of Power against sin in general, or particular against thy sins, such as, Mic. 7.19. Rom. 6.14. Ezek. 36.25, 26, 27. improve them to cleanse thee from all filthiness of Flesh and Spirit, 2 Cor. 7.1.2 Pet. 1.4.
And apply the Promises of Power against since in general, or particular against thy Sins, such as, Mic. 7.19. Rom. 6.14. Ezekiel 36.25, 26, 27. improve them to cleanse thee from all filthiness of Flesh and Spirit, 2 Cor. 7.1.2 Pet. 1.4.
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nor must you decline serving God in your Generation, as he gives you a call and opportunity to be serviceable to him, the Church, the World, and civil Societies;
nor must you decline serving God in your Generation, as he gives you a call and opportunity to be serviceable to him, the Church, the World, and civil Societies;
Would you keep your selves from your most powerful and prevailing iniquity, you who have a work and principle of Grace wrought in you by the Spirit of God, labour to grow most of all in,
Would you keep your selves from your most powerful and prevailing iniquity, you who have a work and principle of Grace wrought in you by the Spirit of God, labour to grow most of all in,
and exemplifying the Grace directly contrary to this sin, namely, making restitution, and exercising mercy, bounty and liberality, giving the half of his Goods to the Poor, Luk. 19.8.
and exemplifying the Grace directly contrary to this since, namely, making restitution, and exercising mercy, bounty and liberality, giving the half of his Goods to the Poor, Luk. 19.8.
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Hath Covetousness, Strait-heartedness, and pinching from Pious and Charitable uses, been your predominant iniquity, and would you keep your selves from it? Resolve then in God's strength to cross this Covetous temper,
Hath Covetousness, Strait-heartedness, and pinching from Pious and Charitable uses, been your predominant iniquity, and would you keep your selves from it? Resolve then in God's strength to cross this Covetous temper,
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Is Pride in Apparel, or in any other way, whether of Heart or Life, your Sin? To keep you from this your iniquity, resolve to lay aside all the Badges of Pride,
Is Pride in Apparel, or in any other Way, whither of Heart or Life, your since? To keep you from this your iniquity, resolve to lay aside all the Badges of Pride,
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and in an especial manner set your selves to exercise the Grace of Humility, to be cloathed with it both in the inward and outward Man. Hath Passion, rash Anger, bitter and fierce Expressions in your Passion been your sin,
and in an especial manner Set your selves to exercise the Grace of Humility, to be clothed with it both in the inward and outward Man. Hath Passion, rash Anger, bitter and fierce Expressions in your Passion been your since,
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