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THE Anatomy OF SECRET SINNES: PSALM 19. 12. Who can understand his Errors? Cleanse thou me from secrets:
THE Anatomy OF SECRET SINNES: PSALM 19. 12. Who can understand his Errors? Cleanse thou me from secrets:
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or from secret sins, or faults.
or from secret Sins, or Faults.
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SAint Chrysostom conjectures that the maine intention of the greatest part of this Psalm consists in the discovery of divine providence, which manifests it self in the motions and courses of the heavenly bodies, concerning which the Psalmist speaketh much, from v. 1. to the 7. Saint Austine (upon the place) is of a quite different opinion, who conjectures that Christ is the whole subject of this Psalme:
SAint Chrysostom Conjectures that the main intention of the greatest part of this Psalm consists in the discovery of divine providence, which manifests it self in the motions and courses of the heavenly bodies, Concerning which the Psalmist speaks much, from v. 1. to the 7. Saint Augustine (upon the place) is of a quite different opinion, who Conjectures that christ is the Whole Subject of this Psalm:
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whose person is compared to the Sunne for excellency and beauty, and the course of whose doctrine was dispersed round about the world by his Apostles, to which Saint Paul alludes, (Rom. 10. 18. Have they not heard, yes, verily their sound went into all the earth, &c.) and the efficacy of whose Gospel is like the heat of the Sunne, which pierceth into the very heart of the earth,
whose person is compared to the Sun for excellency and beauty, and the course of whose Doctrine was dispersed round about the world by his Apostles, to which Saint Paul alludes, (Rom. 10. 18. Have they not herd, yes, verily their found went into all the earth, etc.) and the efficacy of whose Gospel is like the heat of the Sun, which pierces into the very heart of the earth,
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so that into the secrets of the soul.
so that into the secrets of the soul.
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I confesse this allegorical exposition, is not altogether impertinent, neither is that literal Exposition of Saint Chrysostom to be blamed, for it hath its weight.
I confess this allegorical exposition, is not altogether impertinent, neither is that literal Exposition of Saint Chrysostom to be blamed, for it hath its weight.
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But to omit all variety of conjectures, this Psalm containes in it.
But to omit all variety of Conjectures, this Psalm contains in it.
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A double kinde of the knowledge of God, of which one is by the book of the Creature; A double kind of the knowledge of God, of which one is by the book of the Creature;
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and this Divines call a natural knowledge:
and this Divines call a natural knowledge:
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there is not any one creature, but it is a leaf written all over with the description of God, his Eternal power and God-head may be understood by the things that are seen, saith the Apostle, Rom. 1. 20. And as every creature,
there is not any one creature, but it is a leaf written all over with the description of God, his Eternal power and Godhead may be understood by the things that Are seen, Says the Apostle, Rom. 1. 20. And as every creature,
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so especially the Heavens do lead us to the knowledge of a God:
so especially the Heavens do led us to the knowledge of a God:
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so v. 1. of this Psalm: The Heavens declare the glory of God, and the firmament sheweth his handy work:
so v. 1. of this Psalm: The Heavens declare the glory of God, and the firmament shows his handy work:
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they are the Theatres as it were, of his wisdom, and power, and glory. Another is by the book of Scripture:
they Are the Theatres as it were, of his Wisdom, and power, and glory. another is by the book of Scripture:
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And this knowledge is far more distinct and explicite:
And this knowledge is Far more distinct and explicit:
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with the other, even the Heathens do grope after a Deity, but with this, Christians do behold God as it were with open face:
with the other, even the heathens do grope After a Deity, but with this, Christians do behold God as it were with open face:
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The Characters here are now fresh, spiritual, compleat, and lively: The Word of God is the singular means to know God aright:
The Characters Here Are now fresh, spiritual, complete, and lively: The Word of God is the singular means to know God aright:
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Look as the light which comes from the Sunne, so that Word of God, which is light, is the clearest way to know God who is light it self.
Look as the Light which comes from the Sun, so that Word of God, which is Light, is the Clearest Way to know God who is Light it self.
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Hence it is that the Psalmist stands much upon this, from v. 7. to v. 12. where he sets open the words in its several encomiums and operations, viz. in its perfection, its certainties, and firmnesse;
Hence it is that the Psalmist Stands much upon this, from v. 7. to v. 12. where he sets open the words in its several encomiums and operations, viz. in its perfection, its certainties, and firmness;
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its righteousness, and purity, and truth, and then in its efficacy:
its righteousness, and purity, and truth, and then in its efficacy:
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That it is a converting word, an illightning word, an instructing word, a rejoycing word, a desirable word, a warning word, and a rewarding word.
That it is a converting word, an illigthening word, an instructing word, a rejoicing word, a desirable word, a warning word, and a rewarding word.
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2. A singular and experimental knowledge of himself, so it seemeth that that word, which David did so much commend, he did commend it from an experimental efficacy;
2. A singular and experimental knowledge of himself, so it seems that that word, which David did so much commend, he did commend it from an experimental efficacy;
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he had found it to be a righteous, and holy, and pure, and discovering word, laying open, not only visible and gross transgressions,
he had found it to be a righteous, and holy, and pure, and discovering word, laying open, not only visible and gross transgressions,
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but also like the light of the Sunne;
but also like the Light of the Sun;
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Those otherwise inobserved and secret atomes of senses flying within the house, I mean in the secret Chambers of the soul.
Those otherwise inobserved and secret Atoms of Senses flying within the house, I mean in the secret Chambers of the soul.
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Now in this there are two things which the Psalmist sets down.
Now in this there Are two things which the Psalmist sets down.
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1. A sad complaint of his ignorance, [ who can understand his errors? ] As Paul in his case spake, the Law is holy, and just,
1. A sad complaint of his ignorance, [ who can understand his errors? ] As Paul in his case spoke, the Law is holy, and just,
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and good, and spiritual, but I am sold under sin, Rom. 7. 12, 14. so David here, the Law of the Lord is pure,and good, and spiritual, but I am sold under since, Rom. 7. 12, 14. so David Here, the Law of the Lord is pure,
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and righteous, and perfect, but I am very sinful;
and righteous, and perfect, but I am very sinful;
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many sins I see in my self, and more there are which I cannot espy, I cannot find them out,
many Sins I see in my self, and more there Are which I cannot espy, I cannot find them out,
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nay, I think saith he, every mans sins do arise beyond his accounts, he cannot give a full and entire list of them, who can und•rstand his errors.
nay, I think Says he, every men Sins do arise beyond his accounts, he cannot give a full and entire list of them, who can und•rstand his errors.
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2. An earnest request, and that for three things.
2. an earnest request, and that for three things.
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One is to be cleansed from secret sins, which words some expound that he desires to be pardoned, not only his known, but also his unknown sin; One is to be cleansed from secret Sins, which words Some expound that he Desires to be pardoned, not only his known, but also his unknown since;
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Yet others conjecture that his desire reacheth to sanctification, which might prevaile not only against open,
Yet Others conjecture that his desire reaches to sanctification, which might prevail not only against open,
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but the private and closer methods of sinning.
but the private and closer methods of sinning.
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2. Another is to be kept from presumptuous sins, v. 13. Saint Austin and others read it, a superbiis contine servum tuum, keep back thy servant from prides.
2. another is to be kept from presumptuous Sins, v. 13. Saint Austin and Others read it, a superbiis contine servum tuum, keep back thy servant from prides.
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I think their reason is because, 1. Pride is a bold and presuming sinne. 2. And it is that which is the maine ingredient of a presumptuous kinde of sinning:
I think their reason is Because, 1. Pride is a bold and presuming sin. 2. And it is that which is the main ingredient of a presumptuous kind of sinning:
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even good men have the root of high transgressions within them, into which they may fall,
even good men have the root of high transgressions within them, into which they may fallen,
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If corruption might have its swinge;
If corruption might have its swinge;
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and if they do not fall into them, it is not because they are able alone to keep themselves,
and if they do not fallen into them, it is not Because they Are able alone to keep themselves,
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but because God doth by his spirit of grace keep them back.
but Because God does by his Spirit of grace keep them back.
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3. A third is, the ordering of his words and thoughts, which he desires might be so composed, that they might be always acceptable in the sight of God, v. 14. as if he had said, O Lord, I do not only desire to be kept from the viler wayes of sin,
3. A third is, the ordering of his words and thoughts, which he Desires might be so composed, that they might be always acceptable in the sighed of God, v. 14. as if he had said, Oh Lord, I do not only desire to be kept from the Viler ways of since,
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but from all whatsoever, I would not only not be wicked, but I pray thee that I may be good:
but from all whatsoever, I would not only not be wicked, but I pray thee that I may be good:
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As I would not do evil, so I would not speak evil, nay as I would not speak,
As I would not do evil, so I would not speak evil, nay as I would not speak,
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so I would not thinke evil, I desire to be soe, as that I may be acceptable before thee;
so I would not think evil, I desire to be so, as that I may be acceptable before thee;
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I desire to do, as that I may be acceptable with thee; I desire to speake so, as that I may be accepted:
I desire to do, as that I may be acceptable with thee; I desire to speak so, as that I may be accepted:
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yea and I desire to thinke so, that I may be acceptable in thy sight.
yea and I desire to think so, that I may be acceptable in thy sighed.
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In my poore Conjecture you have in David here a lively copy of an upright heart, which is truly plain all over,
In my poor Conjecture you have in David Here a lively copy of an upright heart, which is truly plain all over,
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and pitcheth upon this, that it may be acceptable with God, and that it may be so, it would be wrinsed of all sins, not only notorious and visible,
and pitcheth upon this, that it may be acceptable with God, and that it may be so, it would be wrinsed of all Sins, not only notorious and visible,
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but invisible and secret, and it would have not only an outward decency of religion in pious actions,
but invisible and secret, and it would have not only an outward decency of Religion in pious actions,
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but also an inward conformity even of the very thoughts and Meditations of the heart.
but also an inward conformity even of the very thoughts and Meditations of the heart.
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I shall not speak of Davids complaint, v. 13. who can understand his errors? only a word and a way.
I shall not speak of Davids complaint, v. 13. who can understand his errors? only a word and a Way.
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By errors, he meanes his unwitting, and inconsiderate mistakes:
By errors, he means his unwitting, and inconsiderate mistakes:
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There are sins, some which are committed when the Sun shines (i.) with light and knowledge, There Are Sins, Some which Are committed when the Sun shines (i.) with Light and knowledge,
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and then as it is with colours when the Sunne shines, you may see them, so these a man can see and know, and confess them particularly to be transgressions:
and then as it is with colours when the Sun shines, you may see them, so these a man can see and know, and confess them particularly to be transgressions:
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there are other sins, which are committed either in the times of ignorance, or else (if there be knowledge) yet with inobservance:
there Are other Sins, which Are committed either in the times of ignorance, or Else (if there be knowledge) yet with inobservance:
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either of these may be so heaped up in the particular number of them, that as a man did (when he did Commit them) take no notice of them,
either of these may be so heaped up in the particular number of them, that as a man did (when he did Commit them) take no notice of them,
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so now after the commission, if he should take the brightest candle to search all the records of his soul,
so now After the commission, if he should take the Brightest candle to search all the records of his soul,
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yet many of them would escape his notice.
yet many of them would escape his notice.
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And indeed this is a great part of our misery that we cannot understand all our debts:
And indeed this is a great part of our misery that we cannot understand all our debts:
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we can easily see too many, yet many more lie as it were dead, and out of sight;
we can Easily see too many, yet many more lie as it were dead, and out of sighed;
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To sin is one great misery, and then to forget our sins is a misery too:
To since is one great misery, and then to forget our Sins is a misery too:
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If in repentance we could set the battel in array, point to every individual sin, in the true and particular times of acting and re-acting, O how would our hearts be more broken with shame and sorrow,
If in Repentance we could Set the battle in array, point to every Individu since, in the true and particular times of acting and reacting, Oh how would our hearts be more broken with shame and sorrow,
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and how would we adore the richnesse of the treasure of mercy which must have a multitude in it, to pardon the multitude of our infinite errors and sinnes.
and how would we adore the richness of the treasure of mercy which must have a multitude in it, to pardon the multitude of our infinite errors and Sins.
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But this is the comfort, though we cannot understand every particular sin, or time of sinning,
But this is the Comfort, though we cannot understand every particular since, or time of sinning,
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yet if we be not idle to search and cast over the books;
yet if we be not idle to search and cast over the books;
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and if we be heartily grieved for those sins which we have found out, and can by true repentance, turn from them unto God,
and if we be heartily grieved for those Sins which we have found out, and can by true Repentance, turn from them unto God,
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and by faith, unto the blood of Jesus Christ, I say, that God, who knowes our sins better then we know them;
and by faith, unto the blood of jesus christ, I say, that God, who knows our Sins better then we know them;
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and who understands the true intentions and dispositions of the heart, that if it did see the unknown sins, it would be answerably carried against them;
and who understands the true intentions and dispositions of the heart, that if it did see the unknown Sins, it would be answerably carried against them;
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He will for his own mercy sake forgive them; and he too will not remember them. Nevertheless,
He will for his own mercy sake forgive them; and he too will not Remember them. Nevertheless,
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though David saith, who can understand his errors? as the Prophet Jeremiah spake also, The heart of man is desperately wicked, who can know it? yet must we bestir our selves at heaven to get more and more heavenly light to finde out more and more of our sinnings:
though David Says, who can understand his errors? as the Prophet Jeremiah spoke also, The heart of man is desperately wicked, who can know it? yet must we Bestir our selves At heaven to get more and more heavenly Light to find out more and more of our sinnings:
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So the Lord can search the heart:
So the Lord can search the heart:
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And though we shall never be able to finde out all our sins which we have committed,
And though we shall never be able to find out all our Sins which we have committed,
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yet it is possible, and beneficial for us to finde out yet more sins then yet we do know:
yet it is possible, and beneficial for us to find out yet more Sins then yet we do know:
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And you shall find these in your own experience, that as soon as ever grace entred your hearts, you saw sin in another way then ever you saw it before,
And you shall find these in your own experience, that as soon as ever grace entered your hearts, you saw since in Another Way then ever you saw it before,
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yea, and the more grace hath traversed and increased in the soul, the more full discoveries hath it made of sinnes:
yea, and the more grace hath traversed and increased in the soul, the more full discoveries hath it made of Sins:
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It hath shewn new sins as it were, new sins, not for their being, not as if they were not in the heart and life before,
It hath shown new Sins as it were, new Sins, not for their being, not as if they were not in the heart and life before,
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but for their evidence, and our apprehension and feeling:
but for their evidence, and our apprehension and feeling:
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we do now see such wages, and such inclinations to be sinful which we did not think to be so before:
we do now see such wages, and such inclinations to be sinful which we did not think to be so before:
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As physick brings those humours which had their residence before, now more to the sense of the Patient:
As physic brings those humours which had their residence before, now more to the sense of the Patient:
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or as the Sun makes open the motes of dust which were in the roome before,
or as the Sun makes open the motes of dust which were in the room before,
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so doth the light of the word discover more corruption.
so does the Light of the word discover more corruption.
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But I passe by that point of the impossibility of a full apprehension of all sinnes committed ignorantly, and inconsiderately.
But I pass by that point of the impossibility of a full apprehension of all Sins committed ignorantly, and inconsiderately.
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I now proceed from Davids complaint to Davids request, and here I shall speak of his first Request, viz. Cleanse thou me from secrets, or secret sins.
I now proceed from Davids complaint to Davids request, and Here I shall speak of his First Request, viz. Cleanse thou me from secrets, or secret Sins.
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Saint Austin upon the words, Ab occultis meis munda me domine, expresseth it thus, A cupiditatibus in me latentibus munda noe:
Saint Austin upon the words, Ab occultis meis munda me domine, Expresses it thus, A cupiditatibus in me latentibus munda Noah:
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(i.) from those concupiscences which lie so hid, and so close, and so private within me:
(i.) from those concupiscences which lie so hid, and so close, and so private within me:
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O Lord cleanse thou me, And in his second exposition of this Psalm (for he expounded the Psalm twise) Tolle-ex corde maelam cogitationem, (i.) O Lord take out of my very heart even the sinful thoughts.Oh Lord cleanse thou me, And in his second exposition of this Psalm (for he expounded the Psalm twice) Tolle-ex cord maelam cogitationem, (i.) Oh Lord take out of my very heart even the sinful thoughts.
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I will name the Proposition, and then we may perhaps open things more fully.
I will name the Proposition, and then we may perhaps open things more Fully.
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CHAP. I. IT is the desire of an holy person to be cleansed, not only from publick,
CHAP. I. IT is the desire of an holy person to be cleansed, not only from public,
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but also from private and secret sinnes, Rom. 7. 24. O wretched man (saith Paul) who shall deliver me? Why, O blessed Apostle! but also from private and secret Sins, Rom. 7. 24. Oh wretched man (Says Paul) who shall deliver me? Why, Oh blessed Apostle!
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what is it that holds thee? what is it that molests thee? thy life, thou sayest, was unblamable before thy conversion,
what is it that holds thee? what is it that molests thee? thy life, thou Sayest, was Unblamable before thy conversion,
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and since thy conversion, Phil 3. Thou hast exercised thy self to have a conscience void of offence, toward God and toward men, Acts 24. 16. And yet thou criest out, O wretched man, and yet thou complainest, who shall deliver me? Verily brethren, it was not sin abroad,
and since thy conversion, Philip 3. Thou hast exercised thy self to have a conscience void of offence, towards God and towards men, Acts 24. 16. And yet thou Christ out, Oh wretched man, and yet thou complainest, who shall deliver me? Verily brothers, it was not since abroad,
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but at home, it was not sin without, but (at this time) sin within, it was not Pauls sinning with man,
but At home, it was not since without, but (At this time) sin within, it was not Paul's sinning with man,
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but Pauls sinning within Paul, O that Law of his members, warring (secretly within him) against the Law of his minde, This, this made that holy man so to cry out, so to complaine:
but Paul's sinning within Paul, Oh that Law of his members, warring (secretly within him) against the Law of his mind, This, this made that holy man so to cry out, so to complain:
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As Rebekah was weary of her life, not as we read for any forraine disquietments,
As Rebekah was weary of her life, not as we read for any foreign disquietments,
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but because of domestique troubles, the daughters of Heth within the house, made her weary of her life:
but Because of domestic Troubles, the daughters of Heth within the house, made her weary of her life:
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so the private and secret birth of corruption within Paul, the workings of that, that was the cause of his trouble, that was the ground of his exclamation and desires, who shall deliver me? I remember that the same Paul adviseth the Ephesians as to put of the former Conversation, so to put on the renewed spirit of the minde, Ephes. 4. 22, 23. intimating that there are sinnes which are lurking within,
so the private and secret birth of corruption within Paul, the workings of that, that was the cause of his trouble, that was the ground of his exclamation and Desires, who shall deliver me? I Remember that the same Paul adviseth the Ephesians as to put of the former Conversation, so to put on the renewed Spirit of the mind, Ephesians 4. 22, 23. intimating that there Are Sins which Are lurking within,
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as well as sins walking without;
as well as Sins walking without;
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and that true Christians must not only sweep the doore, but wash the Chamber, my meaning is not onely come off from sins which lie open in the Conversation,
and that true Christians must not only sweep the door, but wash the Chamber, my meaning is not only come off from Sins which lie open in the Conversation,
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but also labour to be cleansed from sinnes and sinning, which remaine secret, and hidden in the Spirit and inward disposition.
but also labour to be cleansed from Sins and sinning, which remain secret, and hidden in the Spirit and inward disposition.
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Now for the beneficial discovery of this assertion, let us enquire four things. 1. In what respects sins are called secret? 2. What it is to be cleansed? 3. Why we are to desire a cleansing from them? 4. What of all this to us? SECT. I. 1. IN what respect sinnes are called secret? for the resolution of this know, that sinne hath a double reference.
Now for the beneficial discovery of this assertion, let us inquire four things. 1. In what respects Sins Are called secret? 2. What it is to be cleansed? 3. Why we Are to desire a cleansing from them? 4. What of all this to us? SECT. I. 1. IN what respect Sins Are called secret? for the resolution of this know, that sin hath a double Referente.
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Either to God, and so really no sin, nor manner of sinning is secret, Can any hide himself in secret places, that I shall not see him? saith the Lord, do not I fill heaven and earth, saith the Lord, Jer. 23. 24. it is true, that wicked men with an Atheistical folly imagine to hide themselves,
Either to God, and so really no since, nor manner of sinning is secret, Can any hide himself in secret places, that I shall not see him? Says the Lord, do not I fill heaven and earth, Says the Lord, Jer. 23. 24. it is true, that wicked men with an Atheistical folly imagine to hide themselves,
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and their sinful wayes from God, they seek deep to hide their Councel from the Lord,
and their sinful ways from God, they seek deep to hide their Council from the Lord,
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and their works are in the dark, and they say, who seeth us, and who knoweth us, Isa. 29. 15. But really it is not so,and their works Are in the dark, and they say, who sees us, and who Knoweth us, Isaiah 29. 15. But really it is not so,
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though the cloud may somewhat eclipse the light of the Sun, and though the dark night may shut it forth altogether,
though the cloud may somewhat eclipse the Light of the Sun, and though the dark night may shut it forth altogether,
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yet there stands no cloud, nor curtain, nor moment of darknesse or secrecy 'twixt the eyes of God and the wayes of man:
yet there Stands no cloud, nor curtain, nor moment of darkness or secrecy betwixt the eyes of God and the ways of man:
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The wayes of a man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5. 21. He speakes principally there of the wayes of the adulterer which usually are plotted with the most cunning secrecy,The ways of a man Are before the eyes of the Lord, and he pondereth all his goings, Curae 5. 21. He speaks principally there of the ways of the adulterer which usually Are plotted with the most cunning secrecy,
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yet God seeth all those wayes, so Heb. 4. 13. There is not any Creature that is not manifest in his sight,
yet God sees all those ways, so Hebrew 4. 13. There is not any Creature that is not manifest in his sighed,
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but all things are naked, and opened (Anatomized) even to the eyes of him with whom we have to doe. but all things Are naked, and opened (Anatomized) even to the eyes of him with whom we have to do.
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Not a creature, not a thing, not any thing of any creature, but it is naked, it is without all figge leaves, it is uncased of his colours and pretences, ye it is opened as it were unbowelled, cut into distinct pieces, the very inside of it turned out to the eyes of God.
Not a creature, not a thing, not any thing of any creature, but it is naked, it is without all fig leaves, it is uncased of his colours and pretences, you it is opened as it were unboweled, Cut into distinct Pieces, the very inside of it turned out to the eyes of God.
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O• to man, and thus indeed comes in the division of sin into, 1. open: and 2. secret: Now in this respect sin may be Termed secret dive•sly. O• to man, and thus indeed comes in the division of since into, 1. open: and 2. secret: Now in this respect since may be Termed secret dive•sly.
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1. In respect of the person sinning:
1. In respect of the person sinning:
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when his very sinning is (formally considered) hidden from himselfe (•.) he doth a thing which is really sinful,
when his very sinning is (formally considered) hidden from himself (•.) he does a thing which is really sinful,
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but to him it is not Apprehensively so what outrages did Paul breath out against the Church in times of his Ignorace which he did not know to be acts of sin,
but to him it is not Apprehensively so what outrages did Paul breath out against the Church in times of his Ignorance which he did not know to be acts of since,
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but thought to be motions of a warrantable zeal;
but Thought to be motions of a warrantable zeal;
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In this sense all the obliquities which may be fastned, at least, upon Invincible Ignor•nce, may be sti•ed secret sinners.
In this sense all the obliquities which may be fastened, At least, upon Invincible Ignor•nce, may be sti•ed secret Sinners.
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2. In r•spect of the manner of sining, and thus sins may be Termed secret.
2. In r•spect of the manner of sinning, and thus Sins may be Termed secret.
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Either, 1. When they are coloured and disguised, though they doe flye abroad, get not under that name,
Either, 1. When they Are coloured and disguised, though they do fly abroad, get not under that name,
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but apparelied with some semblances of vertues: Cyprian complaines of such tricks in his second Epistle which is to Donatus.
but apparelied with Some semblances of Virtues: Cyprian complains of such tricks in his second Epistle which is to Donatus.
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2. When they are kept off from the stage of the world, they are like fire in the Chimney,
2. When they Are kept off from the stage of the world, they Are like fire in the Chimney,
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though you do not see it, yet it barnes:
though you do not see it, yet it Barns:
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so many a person, like those in Ezekiel, Commit abominations in secret: (i) so as the Publicke eye is not upon them:
so many a person, like those in Ezekielem, Commit abominations in secret: (i) so as the Public eye is not upon them:
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He is sinful, and acts it with the greatest vileness, All the difference twixt another sinner and him, is this;
He is sinful, and acts it with the greatest vileness, All the difference betwixt Another sinner and him, is this;
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that he is, and the other saith, he is a sinner; just as twixt a book shut, and a booke opened;
that he is, and the other Says, he is a sinner; just as betwixt a book shut, and a book opened;
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that which is shut, hath the same lines and words, but the other being opened, every man may see and read them.
that which is shut, hath the same lines and words, but the other being opened, every man may see and read them.
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3. When they are kept, not only from a publicke Eye, But from any mortall Eye: (i.) The carnall Eye of him who Commits the sinnes sees them not, He doth indeed see them with the eye of Conscience but not with an eye of naturall sense:
3. When they Are kept, not only from a public Eye, But from any Mortal Eye: (i.) The carnal Eye of him who Commits the Sins sees them not, He does indeed see them with the eye of Conscience but not with an eye of natural sense:
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even those persons with whom he doth converse, and who highly commend the frame of his wayes, cannot yet see the secret discoursings and actings of sin in his minde and heart:
even those Persons with whom he does converse, and who highly commend the frame of his ways, cannot yet see the secret discoursings and actings of since in his mind and heart:
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for Brethren, all the actings of sin are not without, they are not visible, but there are some,
for Brothers, all the actings of since Are not without, they Are not visible, but there Are Some,
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yea the most dangerous actings within the soule: where corruption lies as a fountaine and root.
yea the most dangerous actings within the soul: where corruption lies as a fountain and root.
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The Heart of man is A scheme of wickedness, nay, a man saith that in his heart, which he dares not speak with his tongue,
The Heart of man is A scheme of wickedness, nay, a man Says that in his heart, which he dares not speak with his tongue,
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and his thought will do that which his hands dare not to execute, well then sin may be called secret,
and his Thought will do that which his hands Dare not to execute, well then since may be called secret,
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when it is sin, and acted as sin, even there, where none but God and Conscience can see;
when it is since, and acted as since, even there, where none but God and Conscience can see;
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me thinks sin is like a Candle in a Lauterne where the shining is first within,
me thinks since is like a Candle in a Lauterne where the shining is First within,
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and then bursting out at the windows:
and then bursting out At the windows:
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or like Boyls and ulcerous Humors which are scabbes and scurvy stuffe, first within the skin,
or like Boils and ulcerous Humours which Are scabs and scurvy stuff, First within the skin,
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and afterwards they breake out to the veiw on the outside, so it is with sin, it is a malignant Humor,
and afterwards they break out to the view on the outside, so it is with since, it is a malignant Humour,
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and a fretting leprosie, diffusing it selfe into several secret acts and workings within the minde,
and a fretting leprosy, diffusing it self into several secret acts and workings within the mind,
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and then it breaks abroad and dares adventure the practise of it selfe to the eye of the world,
and then it breaks abroad and dares adventure the practice of it self to the eye of the world,
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and be it, that it may never see the light, that it may be like a Child born and buried in the wombe,
and be it, that it may never see the Light, that it may be like a Child born and buried in the womb,
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yet as that Child is a man, a true man there clossetted in that hidden frame of nature, so sin is truely sin;
yet as that Child is a man, a true man there clossetted in that hidden frame of nature, so since is truly since;
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though it never it gets out beyond the wombe which did conceive and enliven it. Now whether David doth speak of secret sins in opposition to the eyes of men,
though it never it gets out beyond the womb which did conceive and enliven it. Now whither David does speak of secret Sins in opposition to the eyes of men,
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or to his own sensible eye, (i.) such as currupt Nature did commit within his own heart;
or to his own sensible eye, (i.) such as corrupt Nature did commit within his own heart;
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or whether he intends it of both? it may be much disputed:
or whither he intends it of both? it may be much disputed:
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for my part I conjecture that it may be understood both of such which he might commit in private,
for my part I conjecture that it may be understood both of such which he might commit in private,
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& so the words respect the actings of sin in secret, & also which his own heart & thoughts might commit within themselves,
& so the words respect the actings of since in secret, & also which his own heart & thoughts might commit within themselves,
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and so the words respect the secret actings of sin, though Principally they may be most fitly Expounded in this latter sense.
and so the words respect the secret actings of since, though Principally they may be most fitly Expounded in this latter sense.
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But what were those secret sins from which David desired to be cleansed. Nay that is a secret;
But what were those secret Sins from which David desired to be cleansed. Nay that is a secret;
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he doth not Instance in any one because his desire is to be freed from Every one:
he does not Instance in any one Because his desire is to be freed from Every one:
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he speaks Indefinitly, He found many secret inclinations (without all doubt in several kindes of sinne,
he speaks Indefinitely, He found many secret inclinations (without all doubt in several Kinds of sin,
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now in one, now in another, from all of which (not some onely) he desires to be Cleansed. SECT. II. 2. BUt what is that to be Cleansed.
now in one, now in Another, from all of which (not Some only) he Desires to be Cleansed. SECT. II 2. BUt what is that to be Cleansed.
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There be two Expositions of it.
There be two Expositions of it.
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1. One is that he desires to be justified, to be pardoned those sins and so the Hebrew word NONLATINALPHABET doth import in the second conjugation immunem aliquem facere a Culpa vel a poena.
1. One is that he Desires to be justified, to be pardoned those Sins and so the Hebrew word does import in the second conjugation immunem aliquem facere a Culpa vel a poena.
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And indeed the blood of Christ which justifies is a Cleansing thing, it wipes off the guilt.
And indeed the blood of christ which Justifies is a Cleansing thing, it wipes off the guilt.
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Now if this be it, Then thus much is evident, that secret thoughts and inclinations may be sinful and are damnable,
Now if this be it, Then thus much is evident, that secret thoughts and inclinations may be sinful and Are damnable,
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or else they were not pardonable.
or Else they were not pardonable.
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2. Another is that he desires more to be sanctified, and that his Nature might be more changed, not only that outward sinnings might be abandoned,
2. another is that he Desires more to be sanctified, and that his Nature might be more changed, not only that outward sinnings might be abandoned,
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but even inward actings or motions might be subdued.
but even inward actings or motions might be subdued.
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And observe, he doth desire to be Cleansed, he doth not desire to be dipped only into the water,
And observe, he does desire to be Cleansed, he does not desire to be dipped only into the water,
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or sprinkled, he doth not desire only to be a little rinsed, but he desires to be washed so long untill he be cleansed,
or sprinkled, he does not desire only to be a little rinsed, but he Desires to be washed so long until he be cleansed,
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untill his soule be made cleane and pure, and free from those secret sinfulnesses. Where observe by the way three things.
until his soul be made clean and pure, and free from those secret sinfulnesses. Where observe by the Way three things.
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First, he who hath received True Grace needs more grace:
First, he who hath received True Grace needs more grace:
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our lives need to be still reformed, and our hearts stil to be cleansed, the soul is such a vessel as continually is gathering in and sending out what is corrupt and evill.
our lives need to be still reformed, and our hearts still to be cleansed, the soul is such a vessel as continually is gathering in and sending out what is corrupt and evil.
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It is like a fountaine which you need still be laving of it out.
It is like a fountain which you need still be laving of it out.
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2. Againe the progresse and perfection of cleansing the soule appertaines to God as well as the beginning, The physician must goe through with his cure,
2. Again the progress and perfection of cleansing the soul appertains to God as well as the beginning, The Physician must go through with his cure,
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or else the patient will relapse, the disease will prevaile, no not the created Grace in the soule is hard enough to keep down sinne, much less to put it out,
or Else the patient will relapse, the disease will prevail, no not the created Grace in the soul is hard enough to keep down sin, much less to put it out,
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unless a divine & new assistance comes to the soul, Therefore David, though an Holy man, prayes to God to cleanse him.
unless a divine & new assistance comes to the soul, Therefore David, though an Holy man, prays to God to cleanse him.
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3. Lastly, persons Truly Holy, and sensible desire yet further measures, of Holiness: David was cleansed before,
3. Lastly, Persons Truly Holy, and sensible desire yet further measures, of Holiness: David was cleansed before,
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and yet he desires to be cleansed:
and yet he Desires to be cleansed:
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why, because though he had a radicall purity, yet he had not the graduall purity, The whole man was cleansed,
why, Because though he had a radical purity, yet he had not the gradual purity, The Whole man was cleansed,
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but it was not cleansed wholly:
but it was not cleansed wholly:
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some grace he had, but more he did want, some sins he was prety well rid off,
Some grace he had, but more he did want, Some Sins he was pretty well rid off,
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but others he felt yet stirring and working: Though no man saw them, yet he felt them:
but Others he felt yet stirring and working: Though no man saw them, yet he felt them:
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Noe combat, serves the Christian but that which Lookes to victory, and he thinks the day is not yet won,
No combat, serves the Christian but that which Looks to victory, and he thinks the day is not yet wone,
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if he hath not yet the conquest of every sin, as well as any one. SECT. III. 3. BUt why should we desire to be cleansed from secret sinnes:
if he hath not yet the conquest of every since, as well as any one. SECT. III. 3. BUt why should we desire to be cleansed from secret Sins:
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Either from secret acting or secret motions. I will give you diverse reasons of it. 1. Because secret sins will become publike sins, if they be not cleansed. Either from secret acting or secret motions. I will give you diverse Reasons of it. 1. Because secret Sins will become public Sins, if they be not cleansed.
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It is with the soule, as it is with the body wherein diseases are first bred, and then manifested;
It is with the soul, as it is with the body wherein diseases Are First bred, and then manifested;
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and if you suppress them not in their root, you shall shortly see them to break out in the fruit:
and if you suppress them not in their root, you shall shortly see them to break out in the fruit:
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or as it is with fire catching the inside of the house first, and there if you doe not surprise it, it will make way for its selfe to get to the outside.
or as it is with fire catching the inside of the house First, and there if you do not surprise it, it will make Way for its self to get to the outside.
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Lust when it hath conceived it bringeth forth sin, Jam. 1. 15. Beloved, remember this, that though the first ground of sin be within the heart,Lust when it hath conceived it brings forth since, Jam. 1. 15. beloved, Remember this, that though the First ground of since be within the heart,
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yet the propension of sin is to come forth into publicke:
yet the propension of since is to come forth into public:
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the Child in the wombe hath not stronger throwes to get out of its private lodging,
the Child in the womb hath not Stronger throws to get out of its private lodging,
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then sin secretly wrought to fly into open and manifest action:
then since secretly wrought to fly into open and manifest actium:
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Ammon is sick with the sinful Conceptions of incestuous lust, and what ado was there till he had committed that villany:Ammon is sick with the sinful Conceptions of incestuous lust, and what ado was there till he had committed that villainy:
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let a man set up any sin in delightful Contemplation and meditations that same inward acting of his sin, Either doth actually Cast him upon the outward adventures, or invites them.
let a man Set up any since in delightful Contemplation and meditations that same inward acting of his since, Either does actually Cast him upon the outward adventures, or invites them.
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This is the least that it doth, it doth strangly ripen his naturall inclination; and besides that it doth prepare him for a temptation that suits that way:
This is the least that it does, it does strangely ripen his natural inclination; and beside that it does prepare him for a temptation that suits that Way:
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Satan shall not need to tempt him much, who hath already tempted himself:
Satan shall not need to tempt him much, who hath already tempted himself:
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and he who will work sin in his heart, a weak occasion will draw it out into his life, thirty pieces of silver will prevaile with a covetous Judas, who had already sold his Master in his heart.
and he who will work since in his heart, a weak occasion will draw it out into his life, thirty Pieces of silver will prevail with a covetous Judas, who had already sold his Master in his heart.
cc pns31 r-crq vmb vvi n1 p-acp po31 n1, dt j n1 vmb vvi pn31 av p-acp po31 n1, crd n2 pp-f n1 vmb vvi p-acp dt j np1, r-crq vhd av vvn po31 n1 p-acp po31 n1.
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Object. But what of that, will you say, suppose that secret sins uncleansed do become publicke.Object. But what of that, will you say, suppose that secret Sins uncleansed do become public.
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I say therefore, should we the rather labour to cleanse them:
I say Therefore, should we the rather labour to cleanse them:
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for as much as the more publick sin becomes, the worse it is you know, that if the word or letter of the minde be written in paper,
for as much as the more public since becomes, the Worse it is you know, that if the word or Letter of the mind be written in paper,
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now it becomes a copy for others to write after, whilst secret sins are confined the house (i.) to the soule only,
now it becomes a copy for Others to write After, while secret Sins Are confined the house (i.) to the soul only,
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and break not out into visible act, though they be very damnable, yet they are but of personal and proper danger, they indanger him only who maintaines them,
and break not out into visible act, though they be very damnable, yet they Are but of personal and proper danger, they endanger him only who maintains them,
cc vvb xx av p-acp j n1, cs pns32 vbb av j, av pns32 vbr cc-acp pp-f j cc j n1, pns32 vvi pno31 av-j r-crq vvz pno32,
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as poyson doth him who takes the poyson;
as poison does him who Takes the poison;
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But when they come to publick and visible actings, then they are a copy, they are exemplary sins,
But when they come to public and visible actings, then they Are a copy, they Are exemplary Sins,
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& like the Plague infecting other persons, others are capable to imitate them, and soe more souls are tainted,
& like the Plague infecting other Persons, Others Are capable to imitate them, and so more Souls Are tainted,
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and God now receives a common dishonour. 2. Secret sins are apt to deceive us most, & therefore cleanse there;
and God now receives a Common dishonour. 2. Secret Sins Are apt to deceive us most, & Therefore cleanse there;
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there is a deceitfulnesse in all sinnings whatsoever, the soule is cousened by sin whensoever it doth sin; there is a deceitfulness in all sinnings whatsoever, the soul is cozened by since whensoever it does sin;
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but now secret sins deceive us most, they are most apt to prevaile with us: partly,
but now secret Sins deceive us most, they Are most apt to prevail with us: partly,
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1. Because we have not that strict and spirituall judgement of the inwards of sin, as of the outwards:
1. Because we have not that strict and spiritual judgement of the inward of since, as of the outward:
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many times we conceive of them as no sins at all, or else as slight and veniall, to draw a sword,
many times we conceive of them as no Sins At all, or Else as slight and venial, to draw a sword,
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and run a man thorow the heart;
and run a man thorough the heart;
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O this is a fearful murder, to draw a false word, and slanderously to pierce thorow his good name, we likewise imagine that this may be bad,
Oh this is a fearful murder, to draw a false word, and slanderously to pierce thorough his good name, we likewise imagine that this may be bad,
uh d vbz dt j n1, pc-acp vvi dt j n1, cc av-j pc-acp vvi p-acp po31 j n1, pns12 av vvb cst d vmb vbi j,
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but to kill a man with malicious thoughts, with revengeful plots and desires, nay, this is scarce thought as a matter culpable, or at least very excusable.
but to kill a man with malicious thoughts, with revengeful plots and Desires, nay, this is scarce Thought as a matter culpable, or At least very excusable.
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Beloved, it is the ingenium of sin to come off easily in the soule without stir and debate,
beloved, it is the ingenium of since to come off Easily in the soul without stir and debate,
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and no sins come off so easily, as those with we scarce imagine to be sins.
and no Sins come off so Easily, as those with we scarce imagine to be Sins.
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Now we are apt to think that secret sinnes are scarce sinnes.
Now we Are apt to think that secret Sins Are scarce Sins.
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2. And because Most men decline sinne upon outward respects, which doe not reach the actings of secret sins, shame and fear,
2. And Because Most men decline sin upon outward respects, which do not reach the actings of secret Sins, shame and Fear,
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and observance are great, and the only restraints to many. They doe not live in, and visibly commit such sins, because they like not shame,
and observance Are great, and the only restraints to many. They do not live in, and visibly commit such Sins, Because they like not shame,
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and are afraid of punishment, but what are those to secret sinnings, where no Law of man can reach,
and Are afraid of punishment, but what Are those to secret sinnings, where no Law of man can reach,
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and no ey of man can search.
and no ey of man can search.
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It is true, that God hath set some one or other to watch the sinner al over,
It is true, that God hath Set Some one or other to watch the sinner all over,
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as his law for inward, & outward actings;
as his law for inward, & outward actings;
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his conscience principally for the inward, and the eyes and mouths, and hands of men for the outward:his conscience principally for the inward, and the eyes and mouths, and hands of men for the outward:
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but now for secret sinning, it being invisible, it doth therefore escape all the outward restraints by the seeing,
but now for secret sinning, it being invisible, it does Therefore escape all the outward restraints by the seeing,
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and speaking, and judging of men;
and speaking, and judging of men;
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and it hath mainly to attend what conscience wil say, which perhaps is ignorant or drousy,
and it hath mainly to attend what conscience will say, which perhaps is ignorant or drousy,
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& if it doth speak yet it is not regarded:
& if it does speak yet it is not regarded:
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Now mark of all sins eye them most, which do most easily deceive you, these a man commits most, affects most,
Now mark of all Sins eye them most, which do most Easily deceive you, these a man commits most, affects most,
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and continues in longest, since therefore secret sins come under that form, is it not necessary to labour to be cleansed from them.
and continues in longest, since Therefore secret Sins come under that from, is it not necessary to labour to be cleansed from them.
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3. The strength of sin is inward, therefore labour to be cleansed from secret sins;
3. The strength of since is inward, Therefore labour to be cleansed from secret Sins;
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if a man hath a fever, so that his tongue doth even fry in his mouth,
if a man hath a fever, so that his tongue does even fry in his Mouth,
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and his flesh is even rosted with burning heat, yet the strength of that fever is in his spirits and inward parts, which are set on fire by some humorous distemper;
and his Flesh is even roasted with burning heat, yet the strength of that fever is in his spirits and inward parts, which Are Set on fire by Some humorous distemper;
cc po31 n1 vbz av vvn p-acp j-vvg n1, av dt n1 pp-f d n1 vbz p-acp po31 n2 cc j n2, r-crq vbr vvn p-acp n1 p-acp d j n1;
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so is it with sinne though the outward actings be bad enough, yet the strong holds are within the soule: The strength of a sin,
so is it with sin though the outward actings be bad enough, yet the strong holds Are within the soul: The strength of a since,
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1. Lies in its nearnesse to the fountaine, from whence it can take a quick, immediate,
1. Lies in its nearness to the fountain, from whence it can take a quick, immediate,
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and continual supply, and so doe our secret sins, they are as neare to Originall sin,
and continual supply, and so do our secret Sins, they Are as near to Original since,
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as the first droppings are to the springe head:
as the First droppings Are to the spring head:
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they are indeed Originall sin immediatly acting it selfe, which sin is a full sin, a feeding sin, a sinning sin, and never weary.
they Are indeed Original since immediately acting it self, which since is a full since, a feeding since, a sinning since, and never weary.
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2. It Lies in the acceptance of the affections: love and liking set sin upon its throne:
2. It Lies in the acceptance of the affections: love and liking Set since upon its throne:
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They are the Armes royall of a sinne;
They Are the Arms royal of a sin;
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now of the two, men are more apt to like and love secret then open sinnings.
now of the two, men Are more apt to like and love secret then open sinnings.
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3. It lies in the confidence of Commission:
3. It lies in the confidence of Commission:
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Now a man doth take more heart and boldnesse and courage to commit secret sins then open.
Now a man does take more heart and boldness and courage to commit secret Sins then open.
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4. It lies in the iteration and frequency of acting, for sinne often repeated & acted, is like a cable doubled in strength by the manifold twistings,
4. It lies in the iteration and frequency of acting, for sin often repeated & acted, is like a cable doubled in strength by the manifold twistings,
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but secret sins are more frequently iterated;
but secret Sins Are more frequently iterated;
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an uncleane heart can keep a whore in his thoughts every day and moment, who perhaps is afraid to be seen at the door of her house once a yeare:
an unclean heart can keep a whore in his thoughts every day and moment, who perhaps is afraid to be seen At the door of her house once a year:
dt j n1 vmb vvi dt n1 p-acp po31 n2 d n1 cc n1, r-crq av vbz j pc-acp vbi vvn p-acp dt n1 pp-f po31 n1 a-acp dt n1:
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a proud person can disdaine another in his heart all the week, who yet will not shew it once a month, so for the malicious, &c. 4. The principle object of Gods eye, is the inward and secret frame of the soule, therefore labour to be cleansed from secret sins, Psa. 66. 18. If I regard iniquity in my heart, the Lord will not heare me, Psa. 51. 6. Behold, thou desirest Truth in the inward parts:
a proud person can disdain Another in his heart all the Week, who yet will not show it once a Monn, so for the malicious, etc. 4. The principle Object of God's eye, is the inward and secret frame of the soul, Therefore labour to be cleansed from secret Sins, Psa. 66. 18. If I regard iniquity in my heart, the Lord will not hear me, Psa. 51. 6. Behold, thou Desirest Truth in the inward parts:
dt j n1 vmb vvi j-jn p-acp po31 n1 d dt n1, r-crq av vmb xx vvi pn31 a-acp dt n1, av p-acp dt j, av crd dt n1 n1 pp-f npg1 n1, vbz dt j cc j-jn vvi pp-f dt n1, av vvi pc-acp vbi vvn p-acp j-jn n2, np1 crd crd cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi pno11, np1 crd crd vvb, pns21 vv2 n1 p-acp dt j n2:
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Therefore is he often said in scripture to search the heart & the reines, which intimates this special observation of the secret frame:
Therefore is he often said in scripture to search the heart & the reins, which intimates this special observation of the secret frame:
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it is true, that God doth give in charge against open sins, why, because he would not have any to be profane;
it is true, that God does give in charge against open Sins, why, Because he would not have any to be profane;
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and so he doth give singular charge against secret sins, why? because he cannot endure any to be hypocritical:
and so he does give singular charge against secret Sins, why? Because he cannot endure any to be hypocritical:
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the man is most, in al to God what his inside is:
the man is most, in all to God what his inside is:
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if ye work wickedness in your heart, God will destroy you, plaister your visible part with all sorts of pious expressions,if you work wickedness in your heart, God will destroy you, plaster your visible part with all sorts of pious expressions,
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if yet you can set up a form of sinning within, you are notable Hypocrites? the Lord seeth you to be false,
if yet you can Set up a from of sinning within, you Are notable Hypocrites? the Lord sees you to be false,
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and rotten, and he will discharge himselfe of you:
and rotten, and he will discharge himself of you:
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Treason is as bad as Rebellion, Rebellion is but open Treason, and Treason is but secret Rebellion;
Treason is as bad as Rebellion, Rebellion is but open Treason, and Treason is but secret Rebellion;
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the King will exact life justly for either; so will God for the secret sinnings, as well as for the open.
the King will exact life justly for either; so will God for the secret sinnings, as well as for the open.
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The spirit of God is greived by secret sins, as well as dishonored by open sinnings. SECT. IIII.The Spirit of God is grieved by secret Sins, as well as dishonoured by open sinnings. SECT. IIII.
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NOw I come to the Applications of this point, Is it the desire of an holy heart to be cleansed? not only from publike, but also from private sinnes, not only from grosse and visible,
NOw I come to the Applications of this point, Is it the desire of an holy heart to be cleansed? not only from public, but also from private Sins, not only from gross and visible,
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but also from secret and invisible sins: then these things will follow from hence, as informations.
but also from secret and invisible Sins: then these things will follow from hence, as informations.
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1. That true holinesse hath a repugnancy and contrariety to all sins: It is not contrary to sin, because it is open and manifest;
1. That true holiness hath a repugnancy and contrariety to all Sins: It is not contrary to since, Because it is open and manifest;
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nor to sin, because it is private and secret, but to sin as sin, whether publike or whether private, nor to since, Because it is private and secret, but to sin as since, whither public or whither private,
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because both the one, & the other is contrary to Gods wil & glory, as it is with true light,
Because both the one, & the other is contrary to God's will & glory, as it is with true Light,
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though it be but a beame, yet it is universally opposite to all darknesse:
though it be but a beam, yet it is universally opposite to all darkness:
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or as it is with heat, though there be but one degree of it, yet it is opposite to all cold;
or as it is with heat, though there be but one degree of it, yet it is opposite to all cold;
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so if the holinesse be true and reall, it cannot comply with any known sin: you can never reconcile them in the affection:
so if the holiness be true and real, it cannot comply with any known since: you can never reconcile them in the affection:
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they may have an unwilling consistence in the person, but you can never make them to agree in the affection.
they may have an unwilling consistence in the person, but you can never make them to agree in the affection.
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Beloved, there is a marvellous difference twixt things which are at difference by a respective and accidentall repugnancy,
beloved, there is a marvellous difference betwixt things which Are At difference by a respective and accidental repugnancy,
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and by a naturall and pure contrariety, in the former there may be an accord, but in the latter none:
and by a natural and pure contrariety, in the former there may be an accord, but in the latter none:
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an Hypocriticall heart may fall out with its sin for the consequence of it, for the shame it brings,
an Hypocritical heart may fallen out with its since for the consequence of it, for the shame it brings,
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for the stinging guilt which it causeth in the conscience, yet his heart hath (in absolute termes) an inward Cohesion and league with that sin:
for the stinging guilt which it Causes in the conscience, yet his heart hath (in absolute terms) an inward Cohesion and league with that since:
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but now true holiness & sin are opposite with a natural contrariety, therefore you can never reconcile them in the heart:
but now true holiness & since Are opposite with a natural contrariety, Therefore you can never reconcile them in the heart:
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but the opposition is inward as well as outward, to sin wheresoever it is.
but the opposition is inward as well as outward, to sin wheresoever it is.
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2. That sanctification is not perfect in this life, he who hath most grace, hath yet some sin: 2. That sanctification is not perfect in this life, he who hath most grace, hath yet Some since:
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Else why doth David (an holy person) desire to be cleansed, he who needs to pray, that he may be cleansed, cannot yet totally say, my heart is Cleane.
Else why does David (an holy person) desire to be cleansed, he who needs to pray, that he may be cleansed, cannot yet totally say, my heart is Clean.
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There is a perfection of Integrity which an holy heart hath standing in opposition to Hypocrisie and essentiall defectivenesse,
There is a perfection of Integrity which an holy heart hath standing in opposition to Hypocrisy and essential defectiveness,
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but there is not a Perfection of eminency which consists in an opposition to all want:
but there is not a Perfection of eminency which consists in an opposition to all want:
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Grace whiles in your hearts living on the earth, is as health rising in a sick body,
Grace while in your hearts living on the earth, is as health rising in a sick body,
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or like heat getting into the water, or like light spreading it selfe more and more to chase away darknesse, there is yet more of sin to be conquered,
or like heat getting into the water, or like Light spreading it self more and more to chase away darkness, there is yet more of since to be conquered,
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and we have lesse grace then we should have, and where any part or degree of sin is yet as an enemy, being and rising, there grace though it may be sound and saving,
and we have less grace then we should have, and where any part or degree of since is yet as an enemy, being and rising, there grace though it may be found and Saving,
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yet is it not absolute and perfect.
yet is it not absolute and perfect.
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3. Here you may understand the grounds and reasons of the many troubles and heavy complaints of Christians:
3. Here you may understand the grounds and Reasons of the many Troubles and heavy complaints of Christians:
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It is true, that they may faile many times in their words and speeches (and he is a very perfect man who doth not trespasse therein) and they may be overtaken with explicit sinnings, no holy person will professe himselfe to be an Angell,
It is true, that they may fail many times in their words and Speeches (and he is a very perfect man who does not trespass therein) and they may be overtaken with explicit sinnings, no holy person will profess himself to be an Angel,
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but he hath many outward sins to bewaile, as he hath many inward graces to bless God for;
but he hath many outward Sins to bewail, as he hath many inward graces to bless God for;
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yet the load of his soule is within his soule; commissions doe justly humble him; but the secret inclinations of sinne they doe even burst his heart asunder.
yet the load of his soul is within his soul; commissions do justly humble him; but the secret inclinations of sin they do even burst his heart asunder.
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Why looke ye so sad, say we oftentimes to good people, and why are yea so cast down? what is it which troubles you? you have a good God,
Why look you so sad, say we oftentimes to good people, and why Are yea so cast down? what is it which Troubles you? you have a good God,
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and a good Christ, and a good Gospel, yea, I have, but withall, I have yet a bad heart in despite of all my conflictings, and and strivings, and prayings;
and a good christ, and a good Gospel, yea, I have, but withal, I have yet a bad heart in despite of all my conflictings, and and strivings, and prayings;
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I am yet so molested with sinful imaginations, with sinful inclinations: If I do, not performe duty with any life, I am troubled for my dulness:
I am yet so molested with sinful Imaginations, with sinful inclinations: If I do, not perform duty with any life, I am troubled for my dullness:
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if I doe it with any life, I am troubled with pride: If I do not pray, I cannot bear the guilt of a willing omission;
if I do it with any life, I am troubled with pride: If I do not pray, I cannot bear the guilt of a willing omission;
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if I doe pray, I am even torne from my self;
if I do pray, I am even torn from my self;
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and the crowd of other thoughts do justle out the apprehension and affection of my praying.
and the crowd of other thoughts do justle out the apprehension and affection of my praying.
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Another Ch•istian he complaines bitterly of secret blasphemies; Atheistical risings, Another with private murmurings, discontents, unbeleivings;
another Ch•istian he complains bitterly of secret Blasphemies; Atheistical risings, another with private murmurings, discontents, unbeleivings;
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though you hear no such words, and see no such carriages; O wrethed man that I am, said Paul:
though you hear no such words, and see no such carriages; Oh wreathed man that I am, said Paul:
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and verily so great are the Insolences of secret corruptions, that the Christian is oftimes weary of his life.
and verily so great Are the Insolences of secret corruptions, that the Christian is Oftimes weary of his life.
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Beloved the maine battle of a Christian is not in the open field, his quarrels are most within,
beloved the main battle of a Christian is not in the open field, his quarrels Are most within,
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and his enemies are in his own breast, when he hath reformed an ill life, yet it shall cost him infinitely much more to reform an ill heart;
and his enemies Are in his own breast, when he hath reformed an ill life, yet it shall cost him infinitely much more to reform an ill heart;
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he may receive so much power from grace at the beginning, as in a short time, to draw off from most of the former grosse acts of sinnings,
he may receive so much power from grace At the beginning, as in a short time, to draw off from most of the former gross acts of sinnings,
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but it will be a work of all his dayes to get a through conquest of secret Corruptions.
but it will be a work of all his days to get a through conquest of secret Corruptions.
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4. Then all the works of a Christian is not abroad, if there be secret sins to be cleansed.
4. Then all the works of a Christian is not abroad, if there be secret Sins to be cleansed.
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There are two sorts of duties,
There Are two sorts of duties,
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Some are direct, which are working duties, they are the colours of grace in the countenance and view of the Conversation, setting it forth with all holy evennesse, and fruitfulness, and unblamablenesse.
some Are Direct, which Are working duties, they Are the colours of grace in the countenance and view of the Conversation, setting it forth with all holy evenness, and fruitfulness, and unblamablenesse.
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Some are reflexive, which are searching duties, they appertain to the inward roomes, to the beautifying of them, and reforming of them;
some Are reflexive, which Are searching duties, they appertain to the inward rooms, to the beautifying of them, and reforming of them;
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for not only the life, but the heart also is the subject of our care and study:
for not only the life, but the heart also is the Subject of our care and study:
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I am not only to labour that I do no evil, but a so that I be not evil, not only that sinne do not distain my paths,
I am not only to labour that I do not evil, but a so that I be not evil, not only that sin do not distain my paths,
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but also that it doth not defile my intentions:
but also that it does not defile my intentions:
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not only that my cloaths be handsome, but also that my skin be white (i.) my inward parts be as acceptable to God,
not only that my clothes be handsome, but also that my skin be white (i.) my inward parts be as acceptable to God,
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as my outward frame is plausible with man;
as my outward frame is plausible with man;
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yea, let me tell you one thing, that he is an hypocrite, who takes care to wash the outside only,
yea, let me tell you one thing, that he is an hypocrite, who Takes care to wash the outside only,
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forasmuch as the greatest solicitude for the life, may be without any reformation of the heart;
forasmuch as the greatest solicitude for the life, may be without any Reformation of the heart;
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not that the life must not be squared, but if that be varnished, and the heart neglected, the person hath not only the same natural and lively frame of sinfulness,
not that the life must not be squared, but if that be varnished, and the heart neglected, the person hath not only the same natural and lively frame of sinfulness,
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but he deceives himself, or at least another with a meere pretence and shadow, therefore brethren let us have eyes to look inward,
but he deceives himself, or At least Another with a mere pretence and shadow, Therefore brothers let us have eyes to look inward,
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as well as outward, God hath given us a reflexive faculty; and besides that, know
as well as outward, God hath given us a reflexive faculty; and beside that, know
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1. That Prima pars, the first part of our work is to set upon the inward part;
1. That Prima pars, the First part of our work is to Set upon the inward part;
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how vain is it to wash the brackish streames which are yet fed by a soure fountaine:
how vain is it to wash the brackish streams which Are yet fed by a sour fountain:
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and verily the conversation will be ever and and anon unequal and unlike it self;
and verily the Conversation will be ever and and anon unequal and unlike it self;
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if the heart remaines unpurged and unchanged, corruption which hath often entertained your secret thoughts, will at length present these births to your very eye.
if the heart remains unpurged and unchanged, corruption which hath often entertained your secret thoughts, will At length present these births to your very eye.
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2. That Maxima pars, the greater part of your work is within:
2. That Maxima pars, the greater part of your work is within:
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It is true, an ill tongue, a lustful eye, a stealing hand, they may challenge much prayer, care and observance, watchfulnesse to reforme them,
It is true, an ill tongue, a lustful eye, a stealing hand, they may challenge much prayer, care and observance, watchfulness to reform them,
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but a beam of light is small to the vast body of light in the Sun,
but a beam of Light is small to the vast body of Light in the Sun,
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and the dribling rivers are with more ease, turned and dried up, then the deep ocean, sin within, is sin in the fountain,
and the dribbling Rivers Are with more ease, turned and dried up, then the deep Ocean, sin within, is since in the fountain,
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and sin in the visible parts, is sin in the streames, yea, and as every thing is strongest in its cause (and therefore sin is highest in the heart) for the strength and vigour of temptations is at the inward part of man:
and since in the visible parts, is since in the streams, yea, and as every thing is Strongest in its cause (and Therefore since is highest in the heart) for the strength and vigour of temptations is At the inward part of man:
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Satan doth not stir a naked eye, but a filthy heart to look through that sinful window, he doth not come to the hand,
Satan does not stir a naked eye, but a filthy heart to look through that sinful window, he does not come to the hand,
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and say steale, but first to the heart, which will quickly command the hand:
and say steal, but First to the heart, which will quickly command the hand:
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he doth not say immediately to the tongue, swear and blaspheme, but the heart, which can easily command that Hellish language into the tongue.
he does not say immediately to the tongue, swear and Blaspheme, but the heart, which can Easily command that Hellish language into the tongue.
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If thou shouldest pluck out thine eyes, and never see any object to excite thy uncleane heart,
If thou Shouldst pluck out thine eyes, and never see any Object to excite thy unclean heart,
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yet mayest thou be as filthy a person, thine own corrupt heart, and Satan would alone incline thee;
yet Mayest thou be as filthy a person, thine own corrupt heart, and Satan would alone incline thee;
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and though thou hadest never a foot to go, nor hand to stir, yet mightest thou be as very a thief as Judas: thy heart might rob every passenger,
and though thou Hadst never a foot to go, nor hand to stir, yet Mightest thou be as very a thief as Judas: thy heart might rob every Passenger,
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and steale from every house thou comest in: objects are but accidental things to man, they have no necessary impressive influences;
and steal from every house thou Comest in: objects Are but accidental things to man, they have no necessary impressive influences;
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they do but deliver themselves in that nature wherewith God hath cloathed them:
they do but deliver themselves in that nature wherewith God hath clothed them:
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but that which invenoms them, and makes them to work so wickedly, is mans wicked heart;
but that which invenoms them, and makes them to work so wickedly, is men wicked heart;
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you have many persons who complain much against objects, O they can see none, or deal with none, but wickednesse is stirring.
you have many Persons who complain much against objects, Oh they can see none, or deal with none, but wickedness is stirring.
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Why, beloved, the objects are innocent, but our hearts are unclean and sinful: if thou couldest get another heart, thou wouldest look with another eye:
Why, Beloved, the objects Are innocent, but our hearts Are unclean and sinful: if thou Couldst get Another heart, thou Wouldst look with Another eye:
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the onely way to make temptations lose their force, is to decline occasions, and to cleanse the inward parts. SECT. V. ANother Use which I would make of this is, to try our selves, what care we have of secret sins:
the only Way to make temptations loose their force, is to decline occasions, and to cleanse the inward parts. SECT. V. another Use which I would make of this is, to try our selves, what care we have of secret Sins:
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I will give unto you some Reasons why I would have you to try your selves in this,
I will give unto you Some Reasons why I would have you to try your selves in this,
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1. Because there be many persons, who wallow in secret sinnes.
1. Because there be many Persons, who wallow in secret Sins.
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The Apostle complained of such in his time, Ephes. 5. 12. It is a shame to speak of those things which are done to them in secret, he speaks of such as lived in secret fornications and uncleanness;
The Apostle complained of such in his time, Ephesians 5. 12. It is a shame to speak of those things which Are done to them in secret, he speaks of such as lived in secret fornications and uncleanness;
dt n1 vvd pp-f d p-acp po31 n1, np1 crd crd pn31 vbz dt n1 pc-acp vvi pp-f d n2 r-crq vbr vdn p-acp pno32 p-acp j-jn, pns31 vvz pp-f d c-acp vvd p-acp j-jn n2 cc n1;
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Brethren, how many are there, who do apparel themselves even with a form of godlinesse, who yet not only allow themselves in the secret thoughts of abhorred wickednesses,
Brothers, how many Are there, who do apparel themselves even with a from of godliness, who yet not only allow themselves in the secret thoughts of abhorred Wickednesses,
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but even in the secret actings of the same, as if there were no God to look on them,
but even in the secret actings of the same, as if there were no God to look on them,
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nor conscience to espy them, nor judgement day to arraigne them:
nor conscience to espy them, nor judgement day to arraign them:
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O how infinitely odious must thou be in the eyes of that holy God, who dares to Court him in the publick,
Oh how infinitely odious must thou be in the eyes of that holy God, who dares to Court him in the public,
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and yet dares to provoke him to his face thus in private;
and yet dares to provoke him to his face thus in private;
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like a whorish strumpet, who dissembles marveilous affections to her husband abroad, and yet at home she will violate the Covenant of her God, before her husbands eyes;
like a whorish strumpet, who dissembles marvelous affections to her husband abroad, and yet At home she will violate the Covenant of her God, before her Husbands eyes;
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So thou to pretend so much for God before company, and yet in private thou wilt presume to sin before his face:
So thou to pretend so much for God before company, and yet in private thou wilt presume to sin before his face:
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for he seeth thee, and that thy conscience knows right well. There be at the least three horrible sins which now thou doest commit at once.
for he sees thee, and that thy conscience knows right well. There be At the least three horrible Sins which now thou dost commit At once.
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First, that very sin which thou wouldest so conceale: And perhaps it may be a sin of the deepest dye.
First, that very since which thou Wouldst so conceal: And perhaps it may be a since of the Deepest die.
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Yea, mark this, that usually the most damnable sins are such which are committed in secret,
Yea, mark this, that usually the most damnable Sins Are such which Are committed in secret,
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as Sodomes adulteries, and such fearful kinds of pollutions, and murders, and treasons, &c.
as Sodom's adulteries, and such fearful Kinds of pollutions, and murders, and treasons, etc.
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Secondly, Hypocrisie, which is a screen to thy sinne, an holy cover for an unholy heart and practice, which makes the sinner by how much the more vile in Gods eyes, by how much the more that he doth not only sin against God,
Secondly, Hypocrisy, which is a screen to thy sin, an holy cover for an unholy heart and practice, which makes the sinner by how much the more vile in God's eyes, by how much the more that he does not only sin against God,
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but wrests (as it were) something from God to cover and palliate his rebellion against him.
but wrists (as it were) something from God to cover and palliate his rebellion against him.
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A third is Atheisme: if there be not formal Atheisme, yet there is a virtual Atheism,
A third is Atheism: if there be not formal Atheism, yet there is a virtual Atheism,
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as if God were no God in secret, but only in publick, that he could see in the light and not in the darkness;
as if God were no God in secret, but only in public, that he could see in the Light and not in the darkness;
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that his eye is as the eye of a man only: whereas he is an universal eye, and is a light without all darkness.
that his eye is as the eye of a man only: whereas he is an universal eye, and is a Light without all darkness.
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2. The principle of sinning is secret and common to every man.
2. The principle of sinning is secret and Common to every man.
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The motions of sinning are not like the motions of a bowle which runs only by the vertue of an imprinted strength, they are not violent motions whose cause is only extrinsecal,
The motions of sinning Are not like the motions of a bowl which runs only by the virtue of an imprinted strength, they Are not violent motions whose cause is only extrinsical,
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but they are natural motions, whose principle is within the subject:
but they Are natural motions, whose principle is within the Subject:
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out of the heart (saith Christ) proceed evil thoughts, adulteries, fornications, murders, thefts, covetousnesse, malice, deceit, lasciviousnesse, out of the heart (Says christ) proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, malice, deceit, lasciviousness,
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an evil eye, blasphemy, pride, foolishnesse, all these evil things come from within and defile the man, Mark 7. 21, 22, 23. the nature which tempts thee, that nature is in thee, it is the womb of many and infinite sinful corruptions, and imaginations:an evil eye, blasphemy, pride, foolishness, all these evil things come from within and defile the man, Mark 7. 21, 22, 23. the nature which tempts thee, that nature is in thee, it is the womb of many and infinite sinful corruptions, and Imaginations:
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it casts out wickedness as the fountain casts forth water;
it Cast out wickedness as the fountain Cast forth water;
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so the Prophet, Jer. 5. 7. it is very true, that outward occasions, and Satan by his suggestions may assist and quicken original corruption,
so the Prophet, Jer. 5. 7. it is very true, that outward occasions, and Satan by his suggestions may assist and quicken original corruption,
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as the bellows may enflame the fire, yet the fire hath heat, and an aptness naturally to burne.
as the bellows may inflame the fire, yet the fire hath heat, and an aptness naturally to burn.
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So original corruption, though it may grow monstrously active by temptations from abroad, yet it can and doth incline us,
So original corruption, though it may grow monstrously active by temptations from abroad, yet it can and does incline us,
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and can beget private actings of horrible sinnes, from its own native strength, it can send out several forms of sinning,
and can beget private actings of horrible Sins, from its own native strength, it can send out several forms of sinning,
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and incline us to contemplate upon them, yea to contrive the singular methods of transgression,
and incline us to contemplate upon them, yea to contrive the singular methods of Transgression,
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yea, it can feed the soul with wonderful delights in them, so that in the eye of God, the sinnings are formed,
yea, it can feed the soul with wondered delights in them, so that in the eye of God, the sinnings Are formed,
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and fashioned, and ripened with most of odious perfections.
and fashioned, and ripened with most of odious perfections.
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There is an high depth of hypocrisie in the the souls of men, whose proper work is to have a secret way contrary to an open profession; There is an high depth of hypocrisy in the the Souls of men, whose proper work is to have a secret Way contrary to an open profession;
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as a player who takes on him to act the part of a King, yet in his private and absolute way, he may be a person of most ignoble birth, and unworthy qualities:
as a player who Takes on him to act the part of a King, yet in his private and absolute Way, he may be a person of most ignoble birth, and unworthy qualities:
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so it is with the hypocrite. 1. One is natural and hath footing in every man:
so it is with the hypocrite. 1. One is natural and hath footing in every man:
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even the most upright heart hath in it some hypocrisie, and he doth sometimes seem to be that, which he is not:
even the most upright heart hath in it Some hypocrisy, and he does sometime seem to be that, which he is not:
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he may be sometimes more full in his profession, then he is indeed in his actions.
he may be sometime more full in his profession, then he is indeed in his actions.
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2. Another is foule and grosse, which is when a mans heart, is not at all what it seemes to be unto the world.
2. another is foul and gross, which is when a men heart, is not At all what it seems to be unto the world.
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Christ compares persons guilty of it to whited Sepulchres, which within are full of dead and rotten bones, as when a man shall profess he loves God,
christ compares Persons guilty of it to whited Sepulchres, which within Are full of dead and rotten bones, as when a man shall profess he loves God,
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and Christ, and his wayes, and yet secretly contemns and hates holiness, and resists the motions of Gods spirit:
and christ, and his ways, and yet secretly contemns and hates holiness, and resists the motions of God's Spirit:
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and is at defiance with all the heavenly rules of life and powerful obedience.
and is At defiance with all the heavenly rules of life and powerful Obedience.
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3. A third is formal, when a man not only deceives others with a shew of what is not in him,
3. A third is formal, when a man not only deceives Others with a show of what is not in him,
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but also cozens and cheates his own heart with a false perswasion of his own happiness, partly from some specials, which he findes in himself above others,
but also cozens and cheats his own heart with a false persuasion of his own happiness, partly from Some specials, which he finds in himself above Others,
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and partly from the pride of his own spirit, joyned with an affectation of happinesse;
and partly from the pride of his own Spirit, joined with an affectation of happiness;
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yet all this while, his heart keeps an haunt of some private lust and ungodliness, there is som sweet morsel under his tongue from which he will not part.
yet all this while, his heart keeps an haunt of Some private lust and ungodliness, there is Some sweet morsel under his tongue from which he will not part.
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4. Outward occasions can encline to secret sinnings: Beloved (there lies a snare almost against us) in all society:
4. Outward occasions can incline to secret sinnings: beloved (there lies a snare almost against us) in all society:
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we have such vile natures, that as a spark of fire will easily kindle a box of tinder,
we have such vile nature's, that as a spark of fire will Easily kindle a box of tinder,
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so but a word spoken doth many times kindle a world of passion, of malice, of revenge within us:
so but a word spoken does many times kindle a world of passion, of malice, of revenge within us:
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yea, the misplacing of a look begets in us secret disdaine and discontent, yea, the casting of an eye may inflame the heart with excess of lust:
yea, the misplacing of a look begets in us secret disdain and discontent, yea, the casting of an eye may inflame the heart with excess of lust:
uh, dt vvg pp-f dt n1 vvz p-acp pno12 j-jn n1 cc n-jn, uh, dt n-vvg pp-f dt n1 vmb vvi dt n1 p-acp n1 pp-f n1:
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need we not then (putting all these things together) to search our inward frame, to see what care we have about and against secret sinnings:
need we not then (putting all these things together) to search our inward frame, to see what care we have about and against secret sinnings:
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but you will say, how may a man know whether he doth, or no, desire truly to be cleansed from secret sinnes.
but you will say, how may a man know whither he does, or no, desire truly to be cleansed from secret Sins.
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I will give unto you some observations for this, 1. Negatively, then 2. Positively.
I will give unto you Some observations for this, 1. Negatively, then 2. Positively.
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1. The Negative discoveries (i.) those by which a man may know that he doth not desire to be cleansed from secret sins are these.
1. The Negative discoveries (i.) those by which a man may know that he does not desire to be cleansed from secret Sins Are these.
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1. When the principal restraint of his sinnings is terminated only in man. Beloved, really our conversing is either with God,
1. When the principal restraint of his sinnings is terminated only in man. beloved, really our conversing is either with God,
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or with our selves, o• with men; and answerable to these, there are three several reasons of forbearing sin;
or with our selves, o• with men; and answerable to these, there Are three several Reasons of forbearing since;
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either because of God, whose will and holinesse is injured; or else because of our conscience, because our secret, quiet, and ease shall be interupted,
either Because of God, whose will and holiness is injured; or Else Because of our conscience, Because our secret, quiet, and ease shall be interupted,
d c-acp pp-f np1, rg-crq n1 cc n1 vbz vvn; cc av c-acp pp-f po12 n1, p-acp po12 n-jn, j-jn, cc n1 vmb vbi vvn,
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or else because if we should adventu•e to sin, we should hazard our estimations and estates, and safeties, and incur ignominy, blame, shame, punishment, and loss with men. Now mark it:
or Else Because if we should adventu•e to since, we should hazard our estimations and estates, and Safeties, and incur ignominy, blame, shame, punishment, and loss with men. Now mark it:
cc av c-acp cs pns12 vmd vvi p-acp n1, pns12 vmd vvi po12 n2 cc n2, cc n2, cc vvi n1, n1, n1, n1, cc n1 p-acp n2. av vvb pn31:
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when respect to man is the only reason, why I forbear sin, I am all this while loose and unconscionable in the inward frame, all my care is taken up about those actions and carriages which fall under the eye and judgement of man;
when respect to man is the only reason, why I forbear since, I am all this while lose and unconscionable in the inward frame, all my care is taken up about those actions and carriages which fallen under the eye and judgement of man;
c-crq vvb p-acp n1 vbz dt j n1, c-crq pns11 vvb n1, pns11 vbm d d cs j cc j p-acp dt j n1, d po11 n1 vbz vvn a-acp p-acp d n2 cc n2 r-crq vvb p-acp dt n1 cc n1 pp-f n1;
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and none but the visible and open actings of sinne break out that way:
and none but the visible and open actings of sin break out that Way:
cc pix p-acp dt j cc j n2-vvg pp-f n1 vvb av d n1:
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If I forbear sin for mans sake, that men may esteeme well of me, and not censure or punish me, I therefore so far restraine sin as it may not be visible,
If I forbear since for men sake, that men may esteem well of me, and not censure or Punish me, I Therefore so Far restrain since as it may not be visible,
cs pns11 vvb n1 p-acp ng1 n1, cst n2 vmb vvi av pp-f pno11, cc xx vvi cc vvi pno11, pns11 av av av-j vvi n1 c-acp pn31 vmb xx vbi j,
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but I do not strive against it, because it is sinful;
but I do not strive against it, Because it is sinful;
cc-acp pns11 vdb xx vvi p-acp pn31, c-acp pn31 vbz j;
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I say, not because the thing is sinful before God, but only because it is culpable before man:
I say, not Because the thing is sinful before God, but only Because it is culpable before man:
pns11 vvb, xx c-acp dt n1 vbz j p-acp np1, cc-acp av-j c-acp pn31 vbz j p-acp n1:
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now try your selves in this: what is the restraint of your sinning:
now try your selves in this: what is the restraint of your sinning:
av vvb po22 n2 p-acp d: r-crq vbz dt n1 pp-f po22 vvg:
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suppose all men in the world were in a dead sleep, suppose that no eye did see thee, suppose that no tongue of humane justice would call thee to account:
suppose all men in the world were in a dead sleep, suppose that no eye did see thee, suppose that no tongue of humane Justice would call thee to account:
vvb d n2 p-acp dt n1 vbdr p-acp dt j n1, vvb cst dx n1 vdd vvi pno21, vvb cst dx n1 pp-f j n1 vmd vvi pno21 p-acp n1:
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would not thy heart then with full sail spread out it self: wouldst thou not now, like the lions in the night, wander about for thy preys;
would not thy heart then with full sail spread out it self: Wouldst thou not now, like the Lions in the night, wander about for thy preys;
vmd xx po21 n1 av p-acp j n1 vvn av pn31 n1: vmd2 pns21 xx av, av-j dt n2 p-acp dt n1, vvb a-acp p-acp po21 n2;
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would not thy heart turn out it self, let go it self, drive out its secret inclinations:
would not thy heart turn out it self, let go it self, drive out its secret inclinations:
vmd xx po21 n1 vvb av pn31 n1, vvb vvb pn31 n1, vvb av po31 j-jn n2:
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wouldst thou not do that in any place which now thou committest in secret corners. 2. When the hindrances of secret sinnings are a burden, they are crosses.
Wouldst thou not do that in any place which now thou Committest in secret corners. 2. When the hindrances of secret sinnings Are a burden, they Are Crosses.
vmd2 pns21 xx vdi d p-acp d n1 r-crq av pns21 vv2 p-acp j-jn n2. crd c-crq dt n2 pp-f j-jn n2 vbr dt n1, pns32 vbr n2.
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A man doth not desire to go out of the way of his delight: he is not weary of his affection, for delight is endlesse, and unsatisfied:
A man does not desire to go out of the Way of his delight: he is not weary of his affection, for delight is endless, and unsatisfied:
dt n1 vdz xx vvi pc-acp vvi av pp-f dt n1 pp-f po31 n1: pns31 vbz xx j pp-f po31 n1, p-acp n1 vbz j, cc j-vvn:
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though the body may be wearied, yet the affection of delight is never wearied:
though the body may be wearied, yet the affection of delight is never wearied:
cs dt n1 vmb vbi vvn, av dt n1 pp-f n1 vbz av-x vvn:
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now brethren, a man may know his delights by his crosses, if I attain not that which I respect not, I am not moved,
now brothers, a man may know his delights by his Crosses, if I attain not that which I respect not, I am not moved,
av n2, dt n1 vmb vvi po31 n2 p-acp po31 n2, cs pns11 vvb xx d r-crq pns11 vvb xx, pns11 vbm xx vvn,
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but if my spirit rise, and swell, and rage, or if I grieve, and complain,
but if my Spirit rise, and swell, and rage, or if I grieve, and complain,
cc-acp cs po11 n1 vvi, cc vvi, cc n1, cc cs pns11 vvb, cc vvi,
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and am sad, because of an impediment of something which hath clapt in it self 'twixt me and my desires, this shews that I had a delight in it, that I would faine have had it.
and am sad, Because of an impediment of something which hath clapped in it self betwixt me and my Desires, this shows that I had a delight in it, that I would feign have had it.
cc vbm j, c-acp pp-f dt n1 pp-f pi r-crq vhz vvn p-acp pn31 n1 p-acp pno11 cc po11 n2, d vvz cst pns11 vhd dt n1 p-acp pn31, cst pns11 vmd av-j vhi vhn pn31.
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Now let me apply this to our business in hand, God doth many times hinder the sinner, he doth step in by his providence,
Now let me apply this to our business in hand, God does many times hinder the sinner, he does step in by his providence,
av vvb pno11 vvi d p-acp po12 n1 p-acp n1, np1 vdz d n2 vvi dt n1, pns31 vdz vvi p-acp p-acp po31 n1,
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and prevents him from encreasing his guilt:
and prevents him from increasing his guilt:
cc vvz pno31 p-acp j-vvg po31 n1:
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he puts forth some accident, some impediment or other which stands twixt the intention of sinne, and the execution of it:
he puts forth Some accident, Some impediment or other which Stands betwixt the intention of sin, and the execution of it:
pns31 vvz av d n1, d n1 cc n-jn r-crq vvz p-acp dt n1 pp-f n1, cc dt n1 pp-f pn31:
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the sinner hath contrived and plotted the time, and place, and the manner of the sinning,
the sinner hath contrived and plotted the time, and place, and the manner of the sinning,
dt n1 vhz vvn cc vvn dt n1, cc n1, cc dt n1 pp-f dt vvg,
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but God (who over-rules all) hath disappointed him, by the unexpectedness of other company,
but God (who overrules all) hath disappointed him, by the unexpectedness of other company,
cc-acp np1 (r-crq n2 d) vhz vvn pno31, p-acp dt n1 pp-f j-jn n1,
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or some other occurrence of sudden sickness, or misadventure, if now the heart do grow into Ahabs turbulent fits, it is a signe it would have had Naboths vine-yard; if the hindrance of the sinful fact,
or Some other occurrence of sudden sickness, or misadventure, if now the heart do grow into Ahabs turbulent fits, it is a Signen it would have had Naboth's vineyard; if the hindrance of the sinful fact,
cc d j-jn n1 pp-f j n1, cc n1, cs av dt n1 vdb vvi p-acp n2 j n2, pn31 vbz dt n1 pn31 vmd vhi vhn n2 n1; cs dt n1 pp-f dt j n1,
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whether (open or secret) be a grief to thee, this shews the bent of thy heart to the sin, but I passe on.
whither (open or secret) be a grief to thee, this shows the bent of thy heart to the since, but I pass on.
cs (j cc j-jn) vbb dt n1 p-acp pno21, d vvz dt n1 pp-f po21 n1 p-acp dt n1, cc-acp pns11 vvb a-acp.
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3. When the nature of sinne is no burden, but some particular actings are. As Joab said to David, when he observed his sorrow for Absolom, I perceive (said he, 2 Sam. 19. 6.) that if Absolom had lived,
3. When the nature of sin is no burden, but Some particular actings Are. As Joab said to David, when he observed his sorrow for Absalom, I perceive (said he, 2 Sam. 19. 6.) that if Absalom had lived,
crd c-crq dt n1 pp-f n1 vbz dx n1, cc-acp d j n2 vbr. p-acp np1 vvd p-acp np1, c-crq pns31 vvd po31 n1 p-acp np1, pns11 vvb (vvd pns31, crd np1 crd crd) cst cs np1 vhd vvn,
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and all we had died this day, then it had pleased thee well: and all we had died this day, then it had pleased thee well:
cc d pns12 vhd vvn d n1, cs pn31 vhd vvn pno21 av:
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So here, when the main trouble is for some actions irregularly starring out to the world,
So Here, when the main trouble is for Some actions irregularly starring out to the world,
av av, c-crq dt j n1 vbz p-acp d n2 av-j j av p-acp dt n1,
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and not for the nature, which is a cause of that and all other sinful actings, this shews that our eye is outward and not inward.
and not for the nature, which is a cause of that and all other sinful actings, this shows that our eye is outward and not inward.
cc xx p-acp dt n1, r-crq vbz dt n1 pp-f d cc d j-jn j n2, d vvz d po12 n1 vbz j cc xx j.
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Brethren, mistake me not, I do not mean that sinful actions should escape our tears,
Brothers, mistake me not, I do not mean that sinful actions should escape our tears,
n2, vvb pno11 xx, pns11 vdb xx vvi cst j n2 vmd vvi po12 n2,
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nay verily all our sinful births and broods naturally, calls for sorrow and humblings, and the more sinful any explicit act is, the more dishonour God hath by it, the more scandal religion suffers for it;
nay verily all our sinful births and brood's naturally, calls for sorrow and humblings, and the more sinful any explicit act is, the more dishonour God hath by it, the more scandal Religion suffers for it;
uh-x av-j d po12 j n2 cc ng1 av-j, vvz p-acp n1 cc n2-vvg, cc dt av-dc j d j n1 vbz, dt av-dc n1 np1 vhz p-acp pn31, dt av-dc n1 n1 vvz p-acp pn31;
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therefore, I say, the more sorrows and tears should we cast after it;
Therefore, I say, the more sorrows and tears should we cast After it;
av, pns11 vvb, dt dc n2 cc n2 vmd pns12 vvi p-acp pn31;
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but then know, that according to the guilty quality, according to the proportion of it, should be the answerablenesse of our grief and perplexity:
but then know, that according to the guilty quality, according to the proportion of it, should be the answerableness of our grief and perplexity:
cc-acp av vvb, cst vvg p-acp dt j n1, vvg p-acp dt n1 pp-f pn31, vmd vbi dt n1 pp-f po12 n1 cc n1:
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am I grieved for a rash and hasty word, and not for a passionate and violent nature;
am I grieved for a rash and hasty word, and not for a passionate and violent nature;
vbm pns11 vvn p-acp dt j cc j n1, cc xx p-acp dt j cc j n1;
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am I troubled for an uncleane gesture or act, and not for an unclean heart;
am I troubled for an unclean gesture or act, and not for an unclean heart;
vbm pns11 vvn p-acp dt j n1 cc n1, cc xx p-acp dt j n1;
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am I perplexed for a lie by my tongue, and not for an evil and false heart:
am I perplexed for a lie by my tongue, and not for an evil and false heart:
vbm pns11 vvn p-acp dt n1 p-acp po11 n1, cc xx p-acp dt j-jn cc j n1:
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verily then my eye is not on God, but man, it is not upon secret sinnes,
verily then my eye is not on God, but man, it is not upon secret Sins,
av-j av po11 n1 vbz xx p-acp np1, cc-acp n1, pn31 vbz xx p-acp j-jn n2,
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but only upon open and manifest sinnes.
but only upon open and manifest Sins.
cc-acp av-j p-acp j cc j n2.
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4. When we cannot abide the spiritual efficacy and inward searching of the word: Beloved, the Word of God is quick and powerful, a two-edged sword, it divides between the joynts and the marrow, it is a discerner of the thoughts and intents of the heart, Heb. 4. 12. you finde it to be so, that it comes into your closet, it findes you out in your most secret wayes of sinning, it follows you into the most dark corners, it pierceth into the imaginations and plots which you never yet brought out to the Sunne, it tells you of your very desires and affections, what you like most, crave most, do most.
4. When we cannot abide the spiritual efficacy and inward searching of the word: beloved, the Word of God is quick and powerful, a two-edged sword, it divides between the Joints and the marrow, it is a discerner of the thoughts and intents of the heart, Hebrew 4. 12. you find it to be so, that it comes into your closet, it finds you out in your most secret ways of sinning, it follows you into the most dark corners, it pierces into the Imaginations and plots which you never yet brought out to the Sun, it tells you of your very Desires and affections, what you like most, crave most, do most.
crd c-crq pns12 vmbx vvi dt j n1 cc j vvg pp-f dt n1: vvn, dt n1 pp-f np1 vbz j cc j, dt j n1, pn31 vvz p-acp dt n2 cc dt n1, pn31 vbz dt n1 pp-f dt n2 cc n2 pp-f dt n1, np1 crd crd pn22 vvb pn31 pc-acp vbi av, cst pn31 vvz p-acp po22 n1, pn31 vvz pn22 av p-acp po22 av-ds j-jn n2 pp-f vvg, pn31 vvz pn22 p-acp dt av-ds j n2, pn31 vvz p-acp dt n2 cc n2 r-crq pn22 av-x av vvd av p-acp dt n1, pn31 vvz pn22 pp-f po22 j n2 cc n2, r-crq pn22 vvb av-ds, vvb av-ds, uh av-ds.
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Now what do your hearts say, how do they bestir themselves, when they finde the word to haunt and pursue them,
Now what do your hearts say, how do they Bestir themselves, when they find the word to haunt and pursue them,
av q-crq vdb po22 n2 vvb, q-crq vdb pns32 vvb px32, c-crq pns32 vvb dt n1 pc-acp vvi cc vvi pno32,
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when they observe the word to come and close with the secret windings and turnings:
when they observe the word to come and close with the secret windings and turnings:
c-crq pns32 vvb dt n1 pc-acp vvi cc vvi p-acp dt n-jn j-vvg cc n2-vvg:
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do you not strive to keep out the light? do you not hold it off,
do you not strive to keep out the Light? do you not hold it off,
vdb pn22 xx vvi pc-acp vvi av dt n1? vdb pn22 xx vvi pn31 a-acp,
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as they do the enemy in a siege in the out-works, that he might not break into the heart of the City, would you not be spared, unsearched:
as they do the enemy in a siege in the outworks, that he might not break into the heart of the city, would you not be spared, unsearched:
c-acp pns32 vdb dt n1 p-acp dt n1 p-acp dt n2, cst pns31 vmd xx vvi p-acp dt n1 pp-f dt n1, vmd pn22 xx vbi vvn, j:
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nay, you cannot endure the word which comes to your private sinful gains;
nay, you cannot endure the word which comes to your private sinful gains;
uh-x, pn22 vmbx vvi dt n1 r-crq vvz p-acp po22 j j n2;
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and to your private sinful pleasures, you will not endure to be ordered how to think, and how to desire:
and to your private sinful pleasures, you will not endure to be ordered how to think, and how to desire:
cc p-acp po22 j j n2, pn22 vmb xx vvi pc-acp vbi vvn c-crq pc-acp vvi, cc c-crq pc-acp vvi:
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if it be so, where is then in you the property of an holy David, who doth not desire to guard and defend,
if it be so, where is then in you the property of an holy David, who does not desire to guard and defend,
cs pn31 vbb av, q-crq vbz av p-acp pn22 dt n1 pp-f dt j np1, q-crq vdz xx vvi pc-acp vvi cc vvi,
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but to be cleansed from secret sins. Positive Trials.
but to be cleansed from secret Sins. Positive Trials.
cc-acp pc-acp vbi vvn p-acp j-jn n2. j n2.
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The Positive observations by which you may know that you desire in truth to be cleansed from secret sins, may be these.
The Positive observations by which you may know that you desire in truth to be cleansed from secret Sins, may be these.
dt j n2 p-acp r-crq pn22 vmb vvi cst pn22 vvb p-acp n1 pc-acp vbi vvn p-acp j-jn n2, vmb vbi d.
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1. Consider of what acceptance are secret temptations;
1. Consider of what acceptance Are secret temptations;
crd np1 pp-f r-crq n1 vbr j-jn n2;
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there are open and broad temptations which carry some expresse prejudice unto our names, and there are implicit, and close temptations, which carry a real prejudice to Gods glory, of this latter sort, there are again two kindes:
there Are open and broad temptations which carry Some express prejudice unto our names, and there Are implicit, and close temptations, which carry a real prejudice to God's glory, of this latter sort, there Are again two Kinds:
a-acp vbr j cc j n2 r-crq vvb d j n1 p-acp po12 n2, cc pc-acp vbr j, cc j n2, r-crq vvb dt j n1 p-acp ng1 n1, pp-f d d n1, pc-acp vbr av crd n2:
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some temptations there are which the ingenuity of a refined nature may perhaps start at as too infinitely gross, to yeeld unto them;
Some temptations there Are which the ingenuity of a refined nature may perhaps start At as too infinitely gross, to yield unto them;
d n2 pc-acp vbr r-crq dt n1 pp-f dt j-vvn n1 vmb av vvi p-acp c-acp av av-j j, pc-acp vvi p-acp pno32;
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as some kinds of blasphemy, and mockings, and revilings of God, or Christ, or the Gospel,
as Some Kinds of blasphemy, and mockings, and revilings of God, or christ, or the Gospel,
c-acp d n2 pp-f n1, cc n2, cc n2-vvg pp-f np1, cc np1, cc dt n1,
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and those hidious excitations to self-murder, or any unnatural villany:
and those hideous excitations to self-murder, or any unnatural villainy:
cc d j n2 p-acp n1, cc d j n1:
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other temptations there are which may finde a principle within the soul more intimate and apt to take and receive the impressions,
other temptations there Are which may find a principle within the soul more intimate and apt to take and receive the impressions,
n-jn n2 pc-acp vbr r-crq vmb vvi dt n1 p-acp dt n1 av-dc j cc j pc-acp vvi cc vvi dt n2,
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if not opposed by the advertency and purity of a spiritual heart:
if not opposed by the advertency and purity of a spiritual heart:
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now assuredly the heart doth desire to be cleansed from secret sins which stirres up it self with all its might against those secret temptations, which deal for sin within the soul, which lighten and quicken natural corruption by representation,
now assuredly the heart does desire to be cleansed from secret Sins which stirs up it self with all its might against those secret temptations, which deal for since within the soul, which lighten and quicken natural corruption by representation,
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or by excitation, or by both:
or by excitation, or by both:
cc p-acp n1, cc p-acp d:
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O it is the heavy day of the soul, when it is so inwardly assaulted and buffeted:
Oh it is the heavy day of the soul, when it is so inwardly assaulted and buffeted:
uh pn31 vbz dt j n1 pp-f dt n1, c-crq pn31 vbz av av-j vvn cc vvn:
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the heart is so far from yeelding, that it is resisting with tears, with prayers;
the heart is so Far from yielding, that it is resisting with tears, with Prayers;
dt n1 vbz av av-j p-acp vvg, cst pn31 vbz vvg p-acp n2, p-acp n2;
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yea, and observe one thing which is this, that the temptation to the sinning is not only resisted,
yea, and observe one thing which is this, that the temptation to the sinning is not only resisted,
uh, cc vvi crd n1 r-crq vbz d, cst dt n1 p-acp dt vvg vbz xx av-j vvn,
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but it is made an occasion to the holy soul, the more to labour against the corruption,
but it is made an occasion to the holy soul, the more to labour against the corruption,
cc-acp pn31 vbz vvn dt n1 p-acp dt j n1, dt n1 pc-acp vvi p-acp dt n1,
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unto which the temptation would secretly encline: as if Satan should tempt to secret pride;
unto which the temptation would secretly incline: as if Satan should tempt to secret pride;
p-acp r-crq dt n1 vmd av-jn vvi: c-acp cs np1 vmd vvi p-acp j-jn n1;
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not only not to admit the temptation, but now to go to God and pray more earnestly against a proud imagination,
not only not to admit the temptation, but now to go to God and pray more earnestly against a proud imagination,
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and a proud spirit, yea, to be vehement for an heart more lowly and humble;
and a proud Spirit, yea, to be vehement for an heart more lowly and humble;
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or if Satan doth tempt to contemplative uncleanness, or secret actings, not only to resist and abhor them,
or if Satan does tempt to contemplative uncleanness, or secret actings, not only to resist and abhor them,
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but to pray more earnestly for a Chast and pure heart, and for chast and spiritual imaginations and thoughts.
but to pray more earnestly for a Chaste and pure heart, and for chaste and spiritual Imaginations and thoughts.
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2. Consider how far forth thou desirest to approve thy selfe to God. God is the God of our spirits as well as of our bodies,
2. Consider how Far forth thou Desirest to approve thy self to God. God is the God of our spirits as well as of our bodies,
crd np1 c-crq av-j av pns21 vv2 pc-acp vvi po21 n1 p-acp np1. np1 vbz dt n1 pp-f po12 n2 c-acp av c-acp pp-f po12 n2,
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and he doth not only ponder our paths, but doth also search our hearts:
and he does not only ponder our paths, but does also search our hearts:
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That thou sendest forth some words in prayer, O this satisfies not because of so many distractions in the minde,
That thou sendest forth Some words in prayer, Oh this Satisfies not Because of so many distractions in the mind,
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and of so many deadnesses in the affection:
and of so many deadnesses in the affection:
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that man cannot accuse thee for any habitual unevennesse, this is not enough, if God cannot approve of thee for a person after his own heart: if thy heart were such as God would like regard, approve, accept,
that man cannot accuse thee for any habitual unevenness, this is not enough, if God cannot approve of thee for a person After his own heart: if thy heart were such as God would like regard, approve, accept,
cst n1 vmbx vvi pno21 p-acp d j n1, d vbz xx av-d, cs np1 vmbx vvi pp-f pno21 p-acp dt n1 p-acp po31 d n1: cs po21 n1 vbdr d c-acp np1 vmd av-j vvi, vvb, vvb,
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then thou wouldest be better satisfied.
then thou Wouldst be better satisfied.
cs pns21 vmd2 vbi j vvn.
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There is a twofold approving of our selves, one in the conscionable exactnesse of duty appertaining to our callings;
There is a twofold approving of our selves, one in the conscionable exactness of duty appertaining to our callings;
pc-acp vbz dt j vvg pp-f po12 n2, pi p-acp dt j n1 pp-f n1 vvg p-acp po12 n2;
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hence the Apostle, 2 Cor. 6. 3. giving no offence in any thing that the Ministry be not blamed:
hence the Apostle, 2 Cor. 6. 3. giving no offence in any thing that the Ministry be not blamed:
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vers. 4. But in all things approving our selves as the Ministers of God in much patience, in afflictions, in necessities, in distresses.
vers. 4. But in all things approving our selves as the Ministers of God in much patience, in afflictions, in necessities, in Distresses.
zz. crd cc-acp p-acp d n2 vvg po12 n2 p-acp dt n2 pp-f np1 p-acp d n1, p-acp n2, p-acp n2, p-acp n2.
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Another in the internal disposition of the soul;
another in the internal disposition of the soul;
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which is when the private frame of the spirit is so endeavoured to be rectified, squared, beautified,
which is when the private frame of the Spirit is so endeavoured to be rectified, squared, beautified,
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and ordered, that the great and holy God may take delight, and proclaime his gracious testimony of the same:
and ordered, that the great and holy God may take delight, and proclaim his gracious testimony of the same:
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hear that of the Apostle, 2 Cor. 10. 18. Not he that commendeth himself is approved, but whom the Lord commendeth;
hear that of the Apostle, 2 Cor. 10. 18. Not he that commends himself is approved, but whom the Lord commends;
vvb d pp-f dt n1, crd np1 crd crd xx pns31 cst vvz px31 vbz vvn, p-acp ro-crq dt n1 vvz;
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in the former respect is that phrase of Paul, Rom. 16. 18. approved of men, in the latter respect is that phrase of Paul, Rom. 16. 10. approved in Christ; and of Peter, Acts 2. 22. A man approved of God.
in the former respect is that phrase of Paul, Rom. 16. 18. approved of men, in the latter respect is that phrase of Paul, Rom. 16. 10. approved in christ; and of Peter, Acts 2. 22. A man approved of God.
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Now verily, no man can sincerely desire to approve himself unto God (i.) to put himself over unto Gods sentence of tryal and decision so, that he might find an acceptance from his eyes,
Now verily, no man can sincerely desire to approve himself unto God (i.) to put himself over unto God's sentence of trial and decision so, that he might find an acceptance from his eyes,
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but he doth indeed desire to be cleansed from secret sinnes;
but he does indeed desire to be cleansed from secret Sins;
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why? because Gods sentence is righteous and according to truth, he doth not weigh so much, the actions as the spirits of men, not so much the outward expressions as the inward dispositions;
why? Because God's sentence is righteous and according to truth, he does not weigh so much, the actions as the spirits of men, not so much the outward expressions as the inward dispositions;
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not so much what they do, as what they would do;
not so much what they do, as what they would do;
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not so much that they do not, as this that they would do no iniquity I remember that David is upon this very straine, in Psal. 139. 23. Search me O Lord, and know my heart,
not so much that they do not, as this that they would do no iniquity I Remember that David is upon this very strain, in Psalm 139. 23. Search me Oh Lord, and know my heart,
xx av av-d cst pns32 vdb xx, c-acp d cst pns32 vmd vdi dx n1 pns11 vvb d np1 vbz p-acp d j n1, p-acp np1 crd crd vvb pno11 uh n1, cc vvb po11 n1,
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and know my thoughts, v. 24. And so if there be any wicked way in me: and know my thoughts, v. 24. And so if there be any wicked Way in me:
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Here he puts himself intirely upon God, to try him, to search him, to see whether his heart be such as he should like and approve.
Here he puts himself entirely upon God, to try him, to search him, to see whither his heart be such as he should like and approve.
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Paul is in the same straine, 1 Cor. 4. 3. with me it is a very small thing that I should be judged of you; (i.) whether you approve of me or not accept of me,Paul is in the same strain, 1 Cor. 4. 3. with me it is a very small thing that I should be judged of you; (i.) whither you approve of me or not accept of me,
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or condemn me, I tell you, this is not the main thing that I look on, v. 4. But he that judgeth me is the Lord, (i.) there is another Judge, a greater Judge, a better Judge, one who can canvase the secret and inward parts,
or condemn me, I tell you, this is not the main thing that I look on, v. 4. But he that Judgeth me is the Lord, (i.) there is Another Judge, a greater Judge, a better Judge, one who can canvas the secret and inward parts,
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as well, as eye the meere visible acts and motions, to him do I look, to him do I desire to approve my self.
as well, as eye the mere visible acts and motions, to him do I look, to him do I desire to approve my self.
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3. Observe, where doest thou lay the sharpest edge of the axe:
3. Observe, where dost thou lay the Sharpest edge of the axe:
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the axe, said Matthew in another case, is now laid to the root of the tree: the axe, said Matthew in Another case, is now laid to the root of the tree:
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sinne is like a tree, it hath root and branches, that which we see of the tree, is the bulk and branches, that which is the life of the tree we see not, it is the root which is moored in the bowels of the earth.
sin is like a tree, it hath root and branches, that which we see of the tree, is the bulk and branches, that which is the life of the tree we see not, it is the root which is moored in the bowels of the earth.
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Now as a man may deal with a tree, so he may deal with his sinnes;
Now as a man may deal with a tree, so he may deal with his Sins;
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the axe may be employed only to lop off the branches, which yet all live in the root,
the axe may be employed only to lop off the branches, which yet all live in the root,
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and he may apply his axe to the very root, to the cutting of it up,
and he may apply his axe to the very root, to the cutting of it up,
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and so he brings an universal death to the tree:
and so he brings an universal death to the tree:
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So it is possible for a man to bestow all his pains to lop off sinne onely in the visible branches in the outward limbes of it,
So it is possible for a man to bestow all his pains to lop off sin only in the visible branches in the outward limbs of it,
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and it is also possible for a man to be crucifying the secret lust, the very corrupt nature and root of sinfulness.
and it is also possible for a man to be crucifying the secret lust, the very corrupt nature and root of sinfulness.
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Now this I say, he who bestows his study, his prayers, his tears, his cares, his watchings, his strength to mortifie corruption in the root, in the nature, in the cause,
Now this I say, he who bestows his study, his Prayers, his tears, his Cares, his watchings, his strength to mortify corruption in the root, in the nature, in the cause,
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how unquestionable is it that he doth desire to be cleansed from secret sins. Suppose a man hath an ulcerous part (undiscovered) in his breast:
how unquestionable is it that he does desire to be cleansed from secret Sins. Suppose a man hath an ulcerous part (undiscovered) in his breast:
c-crq j vbz pn31 cst pns31 vdz vvi pc-acp vbi vvn p-acp j-jn n2. vvb dt n1 vhz dt j n1 (j) p-acp po31 n1:
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if he applieth such physick which will carry away the spring of that ulcer, it is a palpable signe he doth desire to be cleared from the secret ulcer it self:
if he Applieth such physic which will carry away the spring of that ulcer, it is a palpable Signen he does desire to be cleared from the secret ulcer it self:
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so it is in this case.
so it is in this case.
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Beloved, we distinguish 'twixt these two things, viz. 1. The restraining of sin. 2. The weakening of sin.
beloved, we distinguish betwixt these two things, viz. 1. The restraining of since. 2. The weakening of since.
vvn, pns12 vvb p-acp d crd n2, n1 crd dt vvg pp-f n1. crd dt j-vvg pp-f n1.
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A man whose sinnes may crawle in him, like the worms in a dead body, which may feed upon his most exquisite contemplations,
A man whose Sins may crawl in him, like the worms in a dead body, which may feed upon his most exquisite contemplations,
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and dearest affections, with fullest and sweetest contentment, may yet curb and restraine the habits, or sinfull propensions from breaking out into act;
and dearest affections, with Fullest and Sweetest contentment, may yet curb and restrain the habits, or sinful propensions from breaking out into act;
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The vigor of a natural and enlightned conscience, and the ingenuity of a more nobly bred disposition;
The vigor of a natural and enlightened conscience, and the ingenuity of a more nobly bred disposition;
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and the force of particular aimes and ends, may be able to rein up and bridle in thee.
and the force of particular aims and ends, may be able to rein up and bridle in thee.
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Actus imperatos (as the School-men speak) the notable or visible deliveries or actings of sin;Actus imperatos (as the Schoolmen speak) the notable or visible deliveries or actings of since;
fw-la fw-la (c-acp dt n2 vvb) dt j cc j n2 cc n2 pp-f n1;
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But that which weakens sin is grace; that which purgeth out the sin is alwayes contrary to it.
But that which weakens since is grace; that which Purgeth out the since is always contrary to it.
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Again, we observe a difference 'twixt these two, viz. to have sinne and the heart asunder:
Again, we observe a difference betwixt these two, viz. to have sin and the heart asunder:
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and to have sinne and the shame or the bitternesse asunder: this latter a Pharaoh, an Ahab may desire;
and to have sin and the shame or the bitterness asunder: this latter a Pharaoh, an Ahab may desire;
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but the former, only that man who is truly holy, and would be cleansed from secret sins.
but the former, only that man who is truly holy, and would be cleansed from secret Sins.
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4. And this now leads me to a fourth discovery of a person who desires to be cleansed from secret sins, viz. he who strongly desires to have another nature, another heart.
4. And this now leads me to a fourth discovery of a person who Desires to be cleansed from secret Sins, viz. he who strongly Desires to have Another nature, Another heart.
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Another nature or heart is a heart replenished with most holy qualities, which stand in a present opposition to that of sin,
another nature or heart is a heart replenished with most holy qualities, which stand in a present opposition to that of since,
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and which in time will get the victory over it:
and which in time will get the victory over it:
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Suppose a man be apt to much unbelief, secret mistrusts and distrusts, how know I that he would be cleansed from them? not only by this that he complaines,
Suppose a man be apt to much unbelief, secret mistrusts and distrusts, how know I that he would be cleansed from them? not only by this that he complains,
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but also that he is day and night with God for the grace of faith, and the strength of his Spirit to believe:
but also that he is day and night with God for the grace of faith, and the strength of his Spirit to believe:
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And indeed it is the contrary grace which doth cleanse from sinne; secret grace which cleanseth from secret sinnes:
And indeed it is the contrary grace which does cleanse from sin; secret grace which Cleanseth from secret Sins:
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forasmuch as the inward clensing, is not by outward medicines, but by a compleated principle, both in nature and operation, striving against the nature and operations of sin,
forasmuch as the inward cleansing, is not by outward medicines, but by a completed principle, both in nature and operation, striving against the nature and operations of since,
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as the Apostle eligantly shadows it, in Gal. 5. Psal. 51. Create in me a new heart, said David; the new heart is a new frame and temper to fil the soul with other inclinations and thoughts,
as the Apostle eligantly shadows it, in Gal. 5. Psalm 51. Create in me a new heart, said David; the new heart is a new frame and temper to fill the soul with other inclinations and thoughts,
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and the life with other wayes and actions. SECT. VI. I Now proceed to a third Use which shall be for Comfort to such persons whose desires are really carried to be cleansed from secret sins, as well as publick and visible, they may comfort themselves in many things. For,
and the life with other ways and actions. SECT. VI. I Now proceed to a third Use which shall be for Comfort to such Persons whose Desires Are really carried to be cleansed from secret Sins, as well as public and visible, they may Comfort themselves in many things. For,
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1. That their praise is of God, and he doth commend them, see the Apostle, Rom. 2. 28. He is not a Jew which is one outwardly,
1. That their praise is of God, and he does commend them, see the Apostle, Rom. 2. 28. He is not a Jew which is one outwardly,
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neither is that circumcision which is outward in the flesh, verse 29. But he is a Jew which is one inwardly,
neither is that circumcision which is outward in the Flesh, verse 29. But he is a Jew which is one inwardly,
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and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God: and circumcision is that of the heart, in the Spirit, not in the Letter, whose praise is not of men, but of God:
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Now what a comfort is this that thou art a person whom the Lord will take notice of,
Now what a Comfort is this that thou art a person whom the Lord will take notice of,
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yea, whom the Lord himself will praise and commend:
yea, whom the Lord himself will praise and commend:
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to say of thee as of David. I have found a man after mine own heart;
to say of thee as of David. I have found a man After mine own heart;
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and and that thy heart is perfect with the Lord.
and and that thy heart is perfect with the Lord.
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2. That conscience in a day of distresse will acquit and clear them. Beloved, there are two sorts of people.
2. That conscience in a day of distress will acquit and clear them. beloved, there Are two sorts of people.
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Some dawbing, and dissembling, and shuffling, whose care it is not, not to sinne, but to be cunning in sin;
some daubing, and dissembling, and shuffling, whose care it is not, not to sin, but to be cunning in since;
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these shall find that in the day of their distresse, conscience shall rip up before their eyes their most private vilenesses,
these shall find that in the day of their distress, conscience shall rip up before their eyes their most private vilenesses,
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and that God will set their secret sinnes before the light of his countenance;
and that God will Set their secret Sins before the Light of his countenance;
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yea, and the more industrious and witty that they have been that way, the more shall conscience aggravate the hypocrisie of their souls.
yea, and the more Industria and witty that they have been that Way, the more shall conscience aggravate the hypocrisy of their Souls.
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Others conflicting and agonizing with secret motions, outward occasions, strong temptations: these persons in a day of distresse shall finde singular testimony from conscience;
Others conflicting and agonising with secret motions, outward occasions, strong temptations: these Persons in a day of distress shall find singular testimony from conscience;
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for though now, whiles their judgement is oppressed with variety of arguments, and the minde is overladen with the heap of temptations, they are not able clearly to judge and decide their condition,
for though now, while their judgement is oppressed with variety of Arguments, and the mind is overladen with the heap of temptations, they Are not able clearly to judge and decide their condition,
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yet when conscience (which is the great umpire in man) shall arise to examine fore-past actions and endeavours, it will there give sentence for thee, excusing thee, approving thee, That in all simplicity, and sincerity thou hadst thy conversation, both towards m•n and towards God, and that it was the desire of thy soul, to fear the Lord, to do no iniquity,
yet when conscience (which is the great umpire in man) shall arise to examine forepast actions and endeavours, it will there give sentence for thee, excusing thee, approving thee, That in all simplicity, and sincerity thou Hadst thy Conversation, both towards m•n and towards God, and that it was the desire of thy soul, to Fear the Lord, to do no iniquity,
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but to walk before him in all well-pleasing: conscience doth cleare, as the word clears, and whom the word doth clear.
but to walk before him in all Well-pleasing: conscience does clear, as the word clears, and whom the word does clear.
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3. They may with confidence make their prayers to God, and shall be heard. The hypocrite hath Moabs curse, that he shall pray but not prevaile, Esay 16. 12. for saith David, If I regard iniquity in my heart, the Lord will not heare my prayer, Psalme 66. 18. But saith Eliphaz, Job 22. 23. If thou returne to the Almighty, &c. and shalt put away iniquity from thy Tabernacles, ver. 27. Thou shalt make thy prayer unto him, and he shall hear thee:
3. They may with confidence make their Prayers to God, and shall be herd. The hypocrite hath Moab's curse, that he shall pray but not prevail, Isaiah 16. 12. for Says David, If I regard iniquity in my heart, the Lord will not hear my prayer, Psalm 66. 18. But Says Eliphaz, Job 22. 23. If thou return to the Almighty, etc. and shalt put away iniquity from thy Tabernacles, ver. 27. Thou shalt make thy prayer unto him, and he shall hear thee:
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O how acceptable unto God are the sacrifices of a spirit truly and uprightly tempered. 4. The Lord will more and more cleanse them:
Oh how acceptable unto God Are the Sacrifices of a Spirit truly and uprightly tempered. 4. The Lord will more and more cleanse them:
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he will by degrees put more beautiful ornaments, on the inward man, and change their burdens;
he will by Degrees put more beautiful Ornament, on the inward man, and change their burdens;
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if Paul be troubled with himself, Christ will deliver him from himself;
if Paul be troubled with himself, christ will deliver him from himself;
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he hath this comfort, that for the present God observes his inward conflicts, and accepts his secret uprightnesse,
he hath this Comfort, that for the present God observes his inward conflicts, and accepts his secret uprightness,
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and for the future, that he shall have the victory over his rebellions by Jesus Christ.
and for the future, that he shall have the victory over his rebellions by jesus christ.
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There be two things, of which the soul, which deales with inward convictions (out of a pure respect) may be confident, viz. One is grace to combate, Another is strength to overcome.
There be two things, of which the soul, which deals with inward convictions (out of a pure respect) may be confident, viz. One is grace to combat, another is strength to overcome.
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Ob. 1. O but can a man be truly holy who hath such vile inclinations, abhorred thoughts and motions, such wonderfull eruptions of sinful abominations working yet within him.Ob. 1. O but can a man be truly holy who hath such vile inclinations, abhorred thoughts and motions, such wonderful eruptions of sinful abominations working yet within him.
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Sol. 1. A word for this; you must know this that an holy man is a man, and a man; Sol. 1. A word for this; you must know this that an holy man is a man, and a man;
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he is compounded of a nature, and a nature; flesh and spirit, grace and sin. Secondly, you must distinguish 'twixt the secret motions of sin, and the secret approbations thereof;
he is compounded of a nature, and a nature; Flesh and Spirit, grace and since. Secondly, you must distinguish betwixt the secret motions of since, and the secret approbations thereof;
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as grace doth not utterly root out all the existence of natural corruption, so neither is it able absolutely to suppress (though to hinder) the operations or workings of sinful corruption.
as grace does not utterly root out all the existence of natural corruption, so neither is it able absolutely to suppress (though to hinder) the operations or workings of sinful corruption.
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Thirdly, we distinguish of secret workings of sinne, there is a double secrecy. 1. One is natural, and it befals any man:
Thirdly, we distinguish of secret workings of sin, there is a double secrecy. 1. One is natural, and it befalls any man:
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for sinne naturally carries shame with it, and therefore hath a desire of secrecy. 2. Another is artificial, which is a cunning devising of sin:
for sin naturally carries shame with it, and Therefore hath a desire of secrecy. 2. another is artificial, which is a cunning devising of since:
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this kinde of secrecy is not so incident to holy persons:
this kind of secrecy is not so incident to holy Persons:
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they do not frame methods of transgressing, no ways of dishonouring God, yet I will put forth a distinction, I think it good, there is a twofold artificial secrecy,
they do not frame methods of transgressing, no ways of Dishonoring God, yet I will put forth a distinction, I think it good, there is a twofold artificial secrecy,
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1. One antecedent and delightful, contrived on purpose to enlarge the way of the vile heart out of a deep love of the sinne,
1. One antecedent and delightful, contrived on purpose to enlarge the Way of the vile heart out of a deep love of the sin,
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and to compasse the contiuall fruition thereof.
and to compass the contiuall fruition thereof.
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Another is a consequent and troublesome, and a kinde of inforced artificialnesse, as was that of David, which did arise from a sin secretly commited by him, in the hast of a temptation;
another is a consequent and troublesome, and a kind of enforced artificialness, as was that of David, which did arise from a since secretly committed by him, in the haste of a temptation;
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Now I think that even an holy soul may possibly touch upon an artificial secrecy, by consequence having been violently and preposterously carried unto some precedent sin, which that it may be hid from the eye of man, it doth therefore spin out some other methods of sinning:
Now I think that even an holy soul may possibly touch upon an artificial secrecy, by consequence having been violently and preposterously carried unto Some precedent since, which that it may be hid from the eye of man, it does Therefore spin out Some other methods of sinning:
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however this is a very fearful course, there is no comfort at all in it,
however this is a very fearful course, there is no Comfort At all in it,
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but a deeper aggravation of the former sinning, for as much as adding sinne to sinne is no remedie,
but a Deeper aggravation of the former sinning, for as much as adding sin to sin is no remedy,
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but to repent of former sinnings is the onely and best way of help. SECT. VII. A Fourth Use of this assertion, shall be for Exhortation to take heed of, and labour against secret sins:
but to Repent of former sinnings is the only and best Way of help. SECT. VII. A Fourth Use of this assertion, shall be for Exhortation to take heed of, and labour against secret Sins:
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its true, that all sin is to be declined:
its true, that all since is to be declined:
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But I therefore stir you up to beware of secret sinnes, because we are more apt to those then to the open;
But I Therefore stir you up to beware of secret Sins, Because we Are more apt to those then to the open;
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we sink our selves sooner with these then with any other sinnings.
we sink our selves sooner with these then with any other sinnings.
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There are three things which I will handle here, and so conclude this point, viz. 1. Motives to enforce our care. 2. Aggravations of secret sins. 3. Means which may present help against secret sin. 1. The Motives.
There Are three things which I will handle Here, and so conclude this point, viz. 1. Motives to enforce our care. 2. Aggravations of secret Sins. 3. Means which may present help against secret since. 1. The Motives.
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There be many arguments which may justly stir us up to take heed of, and to cleanse from secret sins.
There be many Arguments which may justly stir us up to take heed of, and to cleanse from secret Sins.
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1. The Lord knoweth our secret sinnings as exactly as our visible sinnings, Psal. 44. 21. He knoweth the secrets of our hearts, Psal. 139. 2. He knoweth our down sitting and our uprising,
1. The Lord Knoweth our secret sinnings as exactly as our visible sinnings, Psalm 44. 21. He Knoweth the secrets of our hearts, Psalm 139. 2. He Knoweth our down sitting and our uprising,
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and understands our thoughts afar off, ver. 11. If I say surely the darknesse shall cover me;
and understands our thoughts afar off, ver. 11. If I say surely the darkness shall cover me;
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even the night shall be light about me, vers. 12. yea the darknesse hideth not from thee;
even the night shall be Light about me, vers. 12. yea the darkness Hideth not from thee;
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but the night shineth as the day, the darknesse and the light are both alike unto thee, Ezek. 8. 6. Sonne of man, seest thou what they do;
but the night shines as the day, the darkness and the Light Are both alike unto thee, Ezekiel 8. 6. Son of man, See thou what they do;
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even the great abominations that the house of Israel committeth here. even the great abominations that the house of Israel Committeth Here.
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Like one on an high mountain pointing at the thiefe robbing a man in a thicket, see you yonder thief plucking of him down, &c. so here the great and lofty God, whose seat is on high, beholds all the wayes and motions of the children of men,
Like one on an high mountain pointing At the thief robbing a man in a thicket, see you yonder thief plucking of him down, etc. so Here the great and lofty God, whose seat is on high, beholds all the ways and motions of the children of men,
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even thorow the thickest clouds, and nothing can barre out his observance, whose eye fills heaven and earth:
even thorough the thickest Clouds, and nothing can bar out his observance, whose eye fills heaven and earth:
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what is the curtain to him, or the night, or the lock, or the chamber; or the whispering, or the thinking, or the imagination of that thinking:
what is the curtain to him, or the night, or the lock, or the chamber; or the whispering, or the thinking, or the imagination of that thinking:
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he needs not to have his understanding to be informed by the sensiblenesse of speech,
he needs not to have his understanding to be informed by the sensibleness of speech,
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or the visibleness of acting, who made the frame of spirit, and searcheth into the depths of the soul,
or the visibleness of acting, who made the frame of Spirit, and Searches into the depths of the soul,
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and clearly observes all things in a perfect nakedness.
and clearly observes all things in a perfect nakedness.
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2. The Lord will make manifest every secret thing, Mark 4. 22. There is nothing hid which shall not be manifested:
2. The Lord will make manifest every secret thing, Mark 4. 22. There is nothing hid which shall not be manifested:
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Neither is any thing kept secret but that it should come abroad. There is a twofold breaking out of a secret sin or manifestation of it.Neither is any thing kept secret but that it should come abroad. There is a twofold breaking out of a secret since or manifestation of it.
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One is natural: look as the childe formed in the womb naturally desires liberty to come forth,
One is natural: look as the child formed in the womb naturally Desires liberty to come forth,
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and as the fire within, to flie out and abroad, so the the inward conceptions of sin, naturally propend and strive to thrust out themselves into visible acting and view:
and as the fire within, to fly out and abroad, so the the inward conceptions of since, naturally propend and strive to thrust out themselves into visible acting and view:
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the soul cannot long be in secret actings, but some one part of the body or other will be a messenger thereof.
the soul cannot long be in secret actings, but Some one part of the body or other will be a Messenger thereof.
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Another is judicial; as when the Judge arraigns, and tries, and scrues out the close murder, and the dark thefts:
another is judicial; as when the Judge arraigns, and tries, and scrues out the close murder, and the dark thefts:
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so God will bring to light the most hidden works of darknesse;
so God will bring to Light the most hidden works of darkness;
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for though the actings of sinne be in the darknesse, yet the judgings of sin shall be in the light:
for though the actings of sin be in the darkness, yet the judgings of since shall be in the Light:
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though they be secret, yet these are open:
though they be secret, yet these Are open:
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as though the times of theft be private, yet the places of Judicature are open, Eccles. 12. 14. God shall bring every work into judgement with every secret thing,
as though the times of theft be private, yet the places of Judicature Are open, Eccles. 12. 14. God shall bring every work into judgement with every secret thing,
c-acp cs dt n2 pp-f n1 vbb j, av dt n2 pp-f n1 vbr j, np1 crd crd np1 vmb vvi d n1 p-acp n1 p-acp d j-jn n1,
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whether it be good or whether it be evil: he doth not say, some work, but every work, and not only works, but secrets,whither it be good or whither it be evil: he does not say, Some work, but every work, and not only works, but secrets,
cs pn31 vbb j cc cs pn31 vbb j-jn: pns31 vdz xx vvi, d n1, cc-acp d n1, cc xx av-j n2, cc-acp n2-jn,
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and not only secrets, but every secret; and not only secret good things, but evil too, whether good works or ill works,
and not only secrets, but every secret; and not only secret good things, but evil too, whither good works or ill works,
cc xx av-j n2-jn, cc-acp d n-jn; cc xx av-j j-jn j n2, cc-acp j-jn av, cs j n2 cc j-jn n2,
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whether secret or open, all must be brought to judgement, 1 Cor. 4. 5. Judge nothing before the time untill the Lord come, who both will bring to light the hidden things of darknesse,
whither secret or open, all must be brought to judgement, 1 Cor. 4. 5. Judge nothing before the time until the Lord come, who both will bring to Light the hidden things of darkness,
cs j-jn cc j, d vmb vbi vvn p-acp n1, crd np1 crd crd vvb pi2 p-acp dt n1 c-acp dt n1 vvb, r-crq d vmb vvi pc-acp vvi dt j-vvn n2 pp-f n1,
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and will make manifest the counsels of the heart: and will make manifest the Counsels of the heart:
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Though thou mayest now cover thy sinfulness with much hypocrisie, yet then all vizards shall be pulled off, thou sha•t be stript of all counterfeit shapes,
Though thou Mayest now cover thy sinfulness with much hypocrisy, yet then all vizards shall be pulled off, thou sha•t be stripped of all counterfeit shapes,
cs pns21 vm2 av vvi po21 n1 p-acp d n1, av av d n2 vmb vbi vvn a-acp, pns21 vm2 vbi vvn pp-f d j-jn n2,
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as thou art, and as thou hast done, so shalt thou be made known to men and Angels, and to all the world:
as thou art, and as thou hast done, so shalt thou be made known to men and Angels, and to all the world:
c-acp pns21 vb2r, cc c-acp pns21 vh2 vdn, av vm2 pns21 vbi vvn vvn p-acp n2 cc n2, cc p-acp d dt n1:
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thy whole heart, and thy whole course of life shal be pulled a pieces before thee.
thy Whole heart, and thy Whole course of life shall be pulled a Pieces before thee.
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3. Thy secrets shall not only be manifested, but shall also be Judged by God, Rom. 2. 16. In the day when God shall Judge the secrets of men by Jesus Christ: 3. Thy secrets shall not only be manifested, but shall also be Judged by God, Rom. 2. 16. In the day when God shall Judge the secrets of men by jesus christ:
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we read sometimes that God will Judge our words, and God will Judge our works,
we read sometime that God will Judge our words, and God will Judge our works,
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and here that God will Judge our secrets, he will judge words and works as sinnes ripened to expressions;
and Here that God will Judge our secrets, he will judge words and works as Sins ripened to expressions;
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he will judge secrets, as sins ripening and breeding, Iob 31. 26. If I beheld the sun when it shined,
he will judge secrets, as Sins ripening and breeding, Job 31. 26. If I beheld the sun when it shined,
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or the moon walking in brightnesse, 27. And my heart hath been secretly entised, 28. This also were an iniquity to be punished by the Judge, Iob 13. 10. he will surely reprove you if you doe secretly accept persons, Deut. 27. 15. Cursed be the man that maketh any Graven Image,
or the moon walking in brightness, 27. And my heart hath been secretly enticed, 28. This also were an iniquity to be punished by the Judge, Job 13. 10. he will surely reprove you if you do secretly accept Persons, Deuteronomy 27. 15. Cursed be the man that makes any Graved Image,
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an abomination to the Lord, &c. And putteth it in a secret place. There is a twofold judging, to which secret actings of sin are obnoxious.an abomination to the Lord, etc. And putteth it in a secret place. There is a twofold judging, to which secret actings of since Are obnoxious.
dt n1 p-acp dt n1, av cc vvz pn31 p-acp dt j-jn n1. pc-acp vbz dt j n-vvg, p-acp r-crq j-jn n2 pp-f n1 vbr j.
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One is Temporall, and in this life;
One is Temporal, and in this life;
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see this in David, 2 Sam. 12. 9. wherefore hast thou despised the commandment of the Lord, to doe evil in his sight, thou hast killed Uriah the Hittite with the sword (this was done in a secret letter) and hast taken his wife to be thy wife, and v. 10. Now therfore the sword shal never depart from thine house,
see this in David, 2 Sam. 12. 9. Wherefore hast thou despised the Commandment of the Lord, to do evil in his sighed, thou hast killed Uriah the Hittite with the sword (this was done in a secret Letter) and hast taken his wife to be thy wife, and v. 10. Now Therefore the sword shall never depart from thine house,
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because thou hast, &c. v. 11. Thus saith the Lord, behold I will raise up evil against thee out of thine own house,
Because thou hast, etc. v. 11. Thus Says the Lord, behold I will raise up evil against thee out of thine own house,
c-acp pns21 vh2, av n1 crd av vvz dt n1, vvb pns11 vmb vvi a-acp j-jn p-acp pno21 av pp-f po21 d n1,
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and I will take thy wives before thy eyes, and give them to thy neighbours, v. 12. Thou didst it secretly, but I will doe this thing before all Israel,
and I will take thy wives before thy eyes, and give them to thy neighbours, v. 12. Thou didst it secretly, but I will do this thing before all Israel,
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and before the Sun, Eph. 5. 6. Because of these things cometh the wrath of God, upon the Children of disobedience. and before the Sun, Ephesians 5. 6. Because of these things comes the wrath of God, upon the Children of disobedience.
cc p-acp dt n1, np1 crd crd c-acp pp-f d n2 vvz dt n1 pp-f np1, p-acp dt n2 pp-f n1.
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Another is eternall: that the Lord will Judg them with eternall wrath, for that is the portion of hypocrisie:
another is Eternal: that the Lord will Judge them with Eternal wrath, for that is the portion of hypocrisy:
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though thou mayest escape the judgement of man, yet thou shalt not escape the judgement of God, Heb. 13. 4. whoremongers and adulterers God will judge, he will sentence them himselfe for their secret abominations.
though thou Mayest escape the judgement of man, yet thou shalt not escape the judgement of God, Hebrew 13. 4. whoremongers and Adulterers God will judge, he will sentence them himself for their secret abominations.
cs pns21 vm2 vvi dt n1 pp-f n1, av pns21 vm2 xx vvi dt n1 pp-f np1, np1 crd crd n2 cc n2 np1 vmb vvi, pns31 vmb vvi pno32 px31 p-acp po32 j-jn n2.
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4. Secret sins are more dangerous to the person in some respects then open sinnes. For,
4. Secret Sins Are more dangerous to the person in Some respects then open Sins. For,
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1. A man doth by his art of sinning deprive himselfe of the help of his sinfulnesse: like him who will carry his wound covered, or who bleedes inwardly;
1. A man does by his art of sinning deprive himself of the help of his sinfulness: like him who will carry his wound covered, or who bleeds inwardly;
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helpe comes not in because the danger is not descried nor known, if a mans sin breaks out, there is a Minister at hand, a friend near,
help comes not in Because the danger is not descried nor known, if a men since breaks out, there is a Minister At hand, a friend near,
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and others to reprove, to warne, to direct:
and Others to reprove, to warn, to Direct:
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But when he is the artificer of his lusts, he barres himselfe of all publick remedy:
But when he is the Artificer of his Lustiest, he bars himself of all public remedy:
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and takes great order and care to damn his soule, by covering his secret sins with some plausible varnish, which may beget a good opinion in others of his wayes.
and Takes great order and care to damn his soul, by covering his secret Sins with Some plausible varnish, which may beget a good opinion in Others of his ways.
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A man doth by his secrecy give the raines unto corruption; A man does by his secrecy give the reins unto corruption;
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the minde is fed all the day long, either with sinful contemplations or projectings, so that the very strength of the soule is wasted and corrupted.
the mind is fed all the day long, either with sinful contemplations or projectings, so that the very strength of the soul is wasted and corrupted.
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3. Nay, secret actings doe but heat and inflame naturall corruption, as in shouldering in a croud,
3. Nay, secret actings do but heat and inflame natural corruption, as in shouldering in a crowd,
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when one hath got out of the doore two or three are ready to fall out after:
when one hath god out of the door two or three Are ready to fallen out After:
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so when a man hath given his heart leave to act a secret sin, this begets a present,
so when a man hath given his heart leave to act a secret since, this begets a present,
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and quick, and strong flame in corruption to repeate and multiply, and throng out the acts:
and quick, and strong flame in corruption to repeat and multiply, and throng out the acts:
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sinful acts are not onely fruites of sin, but helps and strengths; all sinning being more sinful by more sinning:
sinful acts Are not only fruits of since, but helps and strengths; all sinning being more sinful by more sinning:
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not only in the effects but in the cause: the spring, and cause of sin will grow mad and insolent hereby:
not only in the effects but in the cause: the spring, and cause of since will grow mad and insolent hereby:
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& more corrupt, this being atruth, that if the heart gives way for one sin it wil be ready for the next;
& more corrupt, this being atruth, that if the heart gives Way for one since it will be ready for the next;
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if it wil yeld to bring forth once at the devils pleasure, it wil bring it for•• twice by its one motion.
if it will yield to bring forth once At the Devils pleasure, it will bring it for•• twice by its one motion.
cs pn31 vmb vvi pc-acp vvi av a-acp p-acp dt ng1 n1, pn31 vmb vvi pn31 n1 av p-acp po31 crd n1.
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4 A man by secret sins, doth but polish and square the hypocrisie of his heart, he doth strive to be an exact Hypocrite,
4 A man by secret Sins, does but polish and square the hypocrisy of his heart, he does strive to be an exact Hypocrite,
crd dt n1 p-acp j-jn n2, vdz p-acp vvi cc vvi dt n1 pp-f po31 n1, pns31 vdz vvi pc-acp vbi dt j n1,
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and the more cunning he is in the palliating of his sinnings, the more perfect he is in his hypocrisie.
and the more cunning he is in the palliating of his sinnings, the more perfect he is in his hypocrisy.
cc dt av-dc j-jn pns31 vbz p-acp dt j-vvg pp-f po31 n2, dt av-dc j pns31 vbz p-acp po31 n1.
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2. The aggravations, will you give me your leave to make a short digression, touching the degrees of agravation of secret sinnings, verily, perhaps they may sink deep and quicken us to repentance and caution.
2. The aggravations, will you give me your leave to make a short digression, touching the Degrees of aggravation of secret sinnings, verily, perhaps they may sink deep and quicken us to Repentance and caution.
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1. The more foul the sin naturally is, the worse is the secret acting of it:
1. The more foul the since naturally is, the Worse is the secret acting of it:
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you know that some sins have a souler dye in them then others, all are not a like,
you know that Some Sins have a souler die in them then Others, all Are not a like,
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but some are more intrinse cally vile:
but Some Are more intrinse cally vile:
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A blasphemous thought, is worse then an Idle thought, and the secret stealing of a shilling though it be a sin,
A blasphemous Thought, is Worse then an Idle Thought, and the secret stealing of a shilling though it be a since,
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yet not so great as the secret killing of a man.
yet not so great as the secret killing of a man.
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2. The more relations are broken by secret sinning the worse they are, and more to be wared, for all relations are bonds, 2. The more relations Are broken by secret sinning the Worse they Are, and more to be wared, for all relations Are bonds,
crd dt av-dc n2 vbr vvn p-acp n-jn vvg dt jc pns32 vbr, cc av-dc pc-acp vbi vvn, p-acp d n2 vbr n2,
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and cords, they are a file of reasons, why we should not sin;
and cords, they Are a file of Reasons, why we should not sin;
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for a single person to commit folly, its a damnable sin, but for one to break the covenant of her youth and God,
for a single person to commit folly, its a damnable since, but for one to break the Covenant of her youth and God,
p-acp dt j n1 pc-acp vvi n1, pn31|vbz dt j n1, cc-acp p-acp crd pc-acp vvi dt n1 pp-f po31 n1 cc n1,
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for a person who is married, this very relation trebles the guilt:
for a person who is married, this very Relation trebles the guilt:
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for any one to murder is a sin of death, but for the Childe to murder the parent secretly, this very relation increases the guilt.
for any one to murder is a since of death, but for the Child to murder the parent secretly, this very Relation increases the guilt.
c-acp d pi p-acp n1 vbz dt n1 pp-f n1, cc-acp p-acp dt n1 pc-acp vvi dt n1 av-jn, d j n1 vvz dt n1.
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3. The more profession a man makes the worse are his secret sinnings; forasmuch as he carrieth not only a badge,
3. The more profession a man makes the Worse Are his secret sinnings; forasmuch as he Carrieth not only a badge,
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but also a judge on his shoulde•s, he not only weares a profession which is contrary to his practise,
but also a judge on his shoulde•s, he not only wears a profession which is contrary to his practice,
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but which shall condemne and judge him;
but which shall condemn and judge him;
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that he is not what he would seeme to be, yea, his contrary practise, doth ground and occasion the great reproaches and blemishes like dirt, to be cast upon the face of Religion:
that he is not what he would seem to be, yea, his contrary practice, does ground and occasion the great Reproaches and blemishes like dirt, to be cast upon the face of Religion:
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and wo to him by whom offences come. and woe to him by whom offences come.
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4. The more light a man hath meeting him in the darke, and secret actings of sin, the more abominable is the sin;
4. The more Light a man hath meeting him in the dark, and secret actings of since, the more abominable is the since;
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when not only a discovering light, but a checking light, not only a checking but a threatning, not onely a threatning but also a troubling light, opposeth,
when not only a discovering Light, but a checking Light, not only a checking but a threatening, not only a threatening but also a troubling Light, Opposeth,
c-crq xx av-j dt vvg n1, cc-acp dt vvg n1, xx av-j dt vvg p-acp dt j-vvg, xx av-j dt vvg p-acp av dt vvg n1, vvz,
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and chargeth from the conscience against the sinning, this makes it the more out of measure sinfull.
and charges from the conscience against the sinning, this makes it the more out of measure sinful.
cc vvz p-acp dt n1 p-acp dt vvg, d vvz pn31 dt av-dc av pp-f n1 j.
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5. The more repugnant secret sins are to the light of nature, the worse are they in their actings. 5. The more repugnant secret Sins Are to the Light of nature, the Worse Are they in their actings.
crd dt av-dc j j-jn n2 vbr p-acp dt n1 pp-f n1, dt jc vbr pns32 p-acp po32 n2.
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A sin is very broad when the light of nature without any ayd of knowledg from the scripture shall make the heart to tremble at the commission and to be terribly amazed, the Apostle toucheth at these kindes of secret sinnings, Rom. 1. unnaturall lustings and burnings.
A since is very broad when the Light of nature without any aid of knowledge from the scripture shall make the heart to tremble At the commission and to be terribly amazed, the Apostle touches At these Kinds of secret sinnings, Rom. 1. unnatural lustings and burnings.
dt n1 vbz av j c-crq dt n1 pp-f n1 p-acp d n1 pp-f n1 p-acp dt n1 vmb vvi dt n1 pc-acp vvi p-acp dt n1 cc pc-acp vbi av-j vvn, dt n1 vvz p-acp d n2 pp-f j-jn n2, np1 crd j n2-vvg cc n2.
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6. The more art a man doth use to effect his secret sinnings the worse they are: forasmuch (as a about the same sin,) it is ever wo•se when it is breathed out by deliberation,
6. The more art a man does use to Effect his secret sinnings the Worse they Are: forasmuch (as a about the same since,) it is ever wo•se when it is breathed out by deliberation,
crd dt av-dc n1 dt n1 vdz vvi pc-acp vvi po31 j-jn n2 dt av-jc pns32 vbr: av (c-acp dt a-acp dt d n1,) pn31 vbz av j c-crq pn31 vbz vvn av p-acp n1,
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then when it is forced out by a meer temptation:
then when it is forced out by a mere temptation:
av c-crq pn31 vbz vvn av p-acp dt j n1:
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and sin is not to be reputed an infirmity, or weakness, when art or cunning is the cause of it,
and since is not to be reputed an infirmity, or weakness, when art or cunning is the cause of it,
cc n1 vbz xx pc-acp vbi vvn dt n1, cc n1, c-crq n1 cc n-jn vbz dt n1 pp-f pn31,
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for as much as art is sober and takes time to contrive, and reason to place and displace;
for as much as art is Sobrium and Takes time to contrive, and reason to place and displace;
c-acp c-acp d c-acp n1 vbz j cc vvz n1 pc-acp vvi, cc n1 p-acp n1 cc vvi;
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to help and forward its acts or intentions all which are contrary to surprisals and infirmities.
to help and forward its acts or intentions all which Are contrary to surprisals and infirmities.
pc-acp vvi cc av-j po31 n2 cc n2 d r-crq vbr j-jn p-acp n2 cc n2.
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7. The more frequent a man is in secret sinnings the deeper is his guilt? when he can drive a trade of s•n within doors:
7. The more frequent a man is in secret sinnings the Deeper is his guilt? when he can drive a trade of s•n within doors:
crd dt av-dc j dt n1 vbz p-acp j-jn n2 dt jc-jn vbz po31 n1? c-crq pns31 vmb vvi dt n1 pp-f n1 p-acp n2:
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when it is not a slip, but a course;
when it is not a slip, but a course;
c-crq pn31 vbz xx dt n1, cc-acp dt n1;
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and he hath h••dly scraped out the bitternesse of the former, but he is exercising the sin new and afresh againe.
and he hath h••dly scraped out the bitterness of the former, but he is exercising the since new and afresh again.
cc pns31 vhz av vvn av dt n1 pp-f dt j, cc-acp pns31 vbz vvg dt n1 j cc av av.
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8. The more gripes of conscience and resolutions a man hath felt and taken against secret sinnings,
8. The more gripes of conscience and resolutions a man hath felt and taken against secret sinnings,
crd dt av-dc vvz pp-f n1 cc n2 dt n1 vhz vvn cc vvn p-acp j-jn n2,
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and yet wallowes in them, the more staine and guilt lies upon his soule. and yet wallows in them, the more stain and guilt lies upon his soul.
cc av vvz p-acp pno32, dt av-dc n1 cc n1 vvz p-acp po31 n1.
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A wound to a sick man is worse then to an healthy man, forasmuch as the spirits are already wounded by sickness:
A wound to a sick man is Worse then to an healthy man, forasmuch as the spirits Are already wounded by sickness:
dt n1 p-acp dt j n1 vbz jc cs p-acp dt j n1, av c-acp dt n2 vbr av vvn p-acp n1:
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no sinnings wound deeper then such as follow the woundings of conscience; a sinner doth thrust the sword in againe to the same hurt. Thirdly, the means.
no sinnings wound Deeper then such as follow the woundings of conscience; a sinner does thrust the sword in again to the same hurt. Thirdly, the means.
dx n2 vvi avc-jn cs d c-acp vvi dt n2-vvg pp-f n1; dt n1 vdz vvi dt n1 p-acp av p-acp dt d n1. ord, dt n2.
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But you will say, this is fearfull to sin thus, what Meanes may be used to get off,
But you will say, this is fearful to sin thus, what Means may be used to get off,
p-acp pn22 vmb vvi, d vbz j pc-acp vvi av, r-crq vvz vmb vbi vvn pc-acp vvi a-acp,
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and to keep off the soule from secret sins? and to keep off the soul from secret Sins?
cc pc-acp vvi a-acp dt n1 p-acp j-jn n2?
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The rules of direction (which as soe many means) I would commend unto you are these.
The rules of direction (which as so many means) I would commend unto you Are these.
dt n2 pp-f n1 (r-crq c-acp av d n2) pns11 vmd vvi p-acp pn22 vbr d.
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1. If thou hast been guilty of secret sinnes, be humbled and repent:
1. If thou hast been guilty of secret Sins, be humbled and Repent:
crd cs pns21 vh2 vbn j pp-f j-jn n2, vbi vvn cc vvi:
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A man shall hardly stave off a new sin, who hath not been humbled for an old sin of the same kinde:
A man shall hardly stave off a new since, who hath not been humbled for an old since of the same kind:
dt n1 vmb av vvi a-acp dt j n1, r-crq vhz xx vbn vvn p-acp dt j n1 pp-f dt d n1:
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for as much as future care seldome manifests it selfe without former sorrow: hast thou been a secret Adulterer, fornicator, thief, backbiter, oppressor, liar, drunkard, &c. O hasten, hasten in by speedy sorrow, by speedy repentance:
for as much as future care seldom manifests it self without former sorrow: hast thou been a secret Adulterer, fornicator, thief, backbiter, oppressor, liar, drunkard, etc. O hasten, hasten in by speedy sorrow, by speedy Repentance:
c-acp c-acp d c-acp j-jn n1 av vvz pn31 n1 p-acp j n1: vh2 pns21 vbn dt j-jn n1, n1, n1, n1, n1, n1, n1, av np1 vvi, vvb p-acp p-acp j n1, p-acp j n1:
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bewaile (if it be possible) with teares of blood thy secret wickednesse:
bewail (if it be possible) with tears of blood thy secret wickedness:
vvb (cs pn31 vbb j) p-acp n2 pp-f n1 po21 j-jn n1:
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if thou doest not judge thy selfe, God will surely judge thee, and thinke not that because thy sinnings were secret,
if thou dost not judge thy self, God will surely judge thee, and think not that Because thy sinnings were secret,
cs pns21 vd2 xx vvi po21 n1, np1 vmb av-j vvi pno21, cc vvb xx d c-acp po21 n2 vbdr j-jn,
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therefore thy compunctions must be small, nay, thou oughtest to abound the rather, and the more in floods of tears,
Therefore thy compunctions must be small, nay, thou Ought to abound the rather, and the more in floods of tears,
av po21 n2 vmb vbi j, uh-x, pns21 vmd2 pc-acp vvi dt av-c, cc dt av-dc p-acp n2 pp-f n2,
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and of bitter contrition, who didest dare to provoke God so, &c. 2. Take heed of secret occasions and provocations:
and of bitter contrition, who didst Dare to provoke God so, etc. 2. Take heed of secret occasions and provocations:
cc pp-f j n1, q-crq vdd2 vvi pc-acp vvi np1 av, av crd vvb n1 pp-f j-jn n2 cc n2:
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why is it that thou sayest, O this nature, O this heart, O that Satan. Thou hast, I confesse, shed many teares;
why is it that thou Sayest, Oh this nature, Oh this heart, Oh that Satan. Thou hast, I confess, shed many tears;
q-crq vbz pn31 cst pns21 vv2, uh d n1, uh d n1, uh cst np1. pns21 vh2, pns11 vvb, vvb d n2;
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thou hast felt many sorrows and troubles, thou hast made many vowes and resolutions;
thou hast felt many sorrows and Troubles, thou hast made many vows and resolutions;
pns21 vh2 vvn d n2 cc n2, pns21 vh2 vvn d n2 cc n2;
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thou hast put up many prayers and petitions, and yet thou art in thy secret sinnings,
thou hast put up many Prayers and petitions, and yet thou art in thy secret sinnings,
pns21 vh2 vvn a-acp d n2 cc n2, cc av pns21 vb2r p-acp po21 j-jn n2,
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why, what should be the reason, do prayers do nothing against sin? yea, do tears nothing? do troubles nothing? do vows nothing? yes, all of those may do something,
why, what should be the reason, do Prayers do nothing against since? yea, do tears nothing? do Troubles nothing? do vows nothing? yes, all of those may do something,
uh-crq, q-crq vmd vbi dt n1, vdb n2 vdb pix p-acp n1? uh, vdb n2 pix? vdb n2 pix? vdb n2 pix? uh, d pp-f d vmb vdi pi,
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if something else be added, if the leake be stopped, if the windows be shut,
if something Else be added, if the leak be stopped, if the windows be shut,
cs pi av vbi vvn, cs dt n1 vbb vvn, cs dt n2 vbb vvn,
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if the doores be locked, I meane, If occasions and provocations be conscionably and carefully avoyded: otherwise they are nothing:
if the doors be locked, I mean, If occasions and provocations be Conscionably and carefully avoided: otherwise they Are nothing:
cs dt n2 vbb vvn, pns11 vvb, cs n2 cc n2 vbb av-j cc av-j vvn: av pns32 vbr pix:
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if thou prayest and then adventures thy strength upon the occasion of thy secret sinning, what dost thou but seek God first,
if thou Prayest and then adventures thy strength upon the occasion of thy secret sinning, what dost thou but seek God First,
cs pns21 vv2 cc cs n2 po21 n1 p-acp dt n1 pp-f po21 j-jn vvg, q-crq vd2 pns21 p-acp vvi np1 ord,
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and next rise up and tempt him.
and next rise up and tempt him.
cc ord vvb a-acp cc vvi pno31.
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Keep close to heaven, and keep off from the occasions, and then tell me whether God will not keep thee from thy sinnings.
Keep close to heaven, and keep off from the occasions, and then tell me whither God will not keep thee from thy sinnings.
np1 av-j p-acp n1, cc vvb a-acp p-acp dt n2, cc av vvb pno11 cs np1 vmb xx vvi pno21 p-acp po21 n2.
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3. Crush the temptations which come from the roots, Though thou doest decline occasions, yet thou canst not decline thy self:
3. Crush the temptations which come from the roots, Though thou dost decline occasions, yet thou Canst not decline thy self:
crd vvb dt n2 r-crq vvb p-acp dt n2, cs pns21 vd2 vvi n2, av pns21 vm2 xx vvi po21 n1:
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And there is that in a mans self, which can fetch in the occasion by representation, by inclination, by contemplation:
And there is that in a men self, which can fetch in the occasion by representation, by inclination, by contemplation:
cc pc-acp vbz d p-acp dt ng1 n1, r-crq vmb vvi p-acp dt n1 p-acp n1, p-acp n1, p-acp n1:
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sometimes another provokes thee to sin, and this is in society; somtimes thine own heart provokes thee to sin, and this is when thou art solitary.
sometime Another provokes thee to since, and this is in society; sometimes thine own heart provokes thee to since, and this is when thou art solitary.
av j-jn vvz pno21 p-acp n1, cc d vbz p-acp n1; av po21 d n1 vvz pno21 p-acp n1, cc d vbz c-crq pns21 vb2r j.
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Now the thoughts steal out, now imaginations present and confer with the minde, with the will, with affections:
Now the thoughts steal out, now Imaginations present and confer with the mind, with the will, with affections:
av dt n2 vvb av, av n2 j cc vvi p-acp dt n1, p-acp dt n1, p-acp n2:
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wouldst thou now free thy self from secret actings, then free thy self from secret thinkings.
Wouldst thou now free thy self from secret actings, then free thy self from secret thinkings.
vmd2 pns21 av vvi po21 n1 p-acp j-jn n2, av vvb po21 n1 p-acp j-jn n2-vvg.
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The picture in the glass may inflame as much as that in the natural face:
The picture in the glass may inflame as much as that in the natural face:
dt n1 p-acp dt n1 vmb vvi p-acp d c-acp cst p-acp dt j n1:
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so sin in the representation of the minde may fire our corrupt hearts, as well as the entisings of it by conversing occasions, Psalme 19. 14. Let the Meditations of my heart be always acceptable in thy sight, O Lord my strength and my Redeemer.
so since in the representation of the mind may fire our corrupt hearts, as well as the entisings of it by conversing occasions, Psalm 19. 14. Let the Meditations of my heart be always acceptable in thy sighed, Oh Lord my strength and my Redeemer.
av n1 p-acp dt n1 pp-f dt n1 vmb vvi po12 j n2, c-acp av c-acp dt n2-vvg pp-f pn31 p-acp vvg n2, n1 crd crd vvb dt n2 pp-f po11 n1 vbb av j p-acp po21 n1, uh n1 po11 n1 cc po11 n1.
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There are two things which will never faile you in your surprisal of secret sinnings, viz.
There Are two things which will never fail you in your surprisal of secret sinnings, viz.
pc-acp vbr crd n2 r-crq vmb av-x vvi pn22 p-acp po22 n1 pp-f j-jn n2, n1
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1. One is to be digging up the intimate root of all sinnings.
1. One is to be digging up the intimate root of all sinnings.
crd pi vbz pc-acp vbi vvg a-acp dt j n1 pp-f d n2.
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2. Another is to stifle the first conception of sins, to make sinne an abortive in the womb, that it shall never stretch out it self to actions.
2. another is to stifle the First conception of Sins, to make sin an abortive in the womb, that it shall never stretch out it self to actions.
crd j-jn vbz p-acp vvb dt ord n1 pp-f n2, pc-acp vvi n1 dt j p-acp dt n1, cst pn31 vmb av-x vvi av pn31 n1 p-acp n2.
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Beloved, to tye Sampsons armes, it was a vaine thing, his strength lay not there; but if the hair of his head be cut off, then his strength is gone, and he shall become weak.
beloved, to tie Sampsons arms, it was a vain thing, his strength lay not there; but if the hair of his head be Cut off, then his strength is gone, and he shall become weak.
j-vvn, pc-acp vvi npg1 n2, pn31 vbds dt j n1, po31 n1 vvd xx a-acp; cc-acp cs dt n1 pp-f po31 n1 vbi vvn a-acp, cs po31 n1 vbz vvn, cc pns31 vmb vvi j.
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To tamper (only) with the acts of sinne is not the way to be rid of sinful acts.
To tamper (only) with the acts of sin is not the Way to be rid of sinful acts.
p-acp n1 (av-j) p-acp dt n2 pp-f n1 vbz xx dt n1 pc-acp vbi vvn pp-f j n2.
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But the singular way to be rid of bad acts, is to be rid of a bad nature:
But the singular Way to be rid of bad acts, is to be rid of a bad nature:
p-acp dt j n1 pc-acp vbi vvn pp-f j n2, vbz pc-acp vbi vvn pp-f dt j n1:
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the vertue of the effect alwayes lurks in the cause, and therefore it is the cause which gives life and death to it.
the virtue of the Effect always lurks in the cause, and Therefore it is the cause which gives life and death to it.
dt n1 pp-f dt n1 av vvz p-acp dt n1, cc av pn31 vbz dt n1 r-crq vvz n1 cc n1 p-acp pn31.
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If thou couldest once get an holy nature, which might be at defiance with sinne in its throne;
If thou Couldst once get an holy nature, which might be At defiance with sin in its throne;
cs pns21 vmd2 a-acp vvi dt j n1, r-crq vmd vbi p-acp n1 p-acp n1 p-acp po31 n1;
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know this, that a new nature and daily combat would much help against secret sinnings.
know this, that a new nature and daily combat would much help against secret sinnings.
vvb d, cst dt j n1 cc j n1 vmd av-d vvi p-acp j-jn n2.
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That sinne is least of all acted with life, which is most of all combated within the heart:
That sin is least of all acted with life, which is most of all combated within the heart:
cst n1 vbz av-ds pp-f d vvn p-acp n1, r-crq vbz av-ds pp-f d vvd p-acp dt n1:
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for sinne hath least practise where it hath most opposition: And of all oppositions those that are inward are most weakning of sin.
for sin hath least practice where it hath most opposition: And of all oppositions those that Are inward Are most weakening of since.
p-acp n1 vhz av-ds n1 c-crq pn31 vhz av-ds n1: cc pp-f d n2 d cst vbr j vbr av-ds vvg pp-f n1.
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4. Get an hatred of sinne, which will oppose sin in all kindes, and all times, and in all places.
4. Get an hatred of sin, which will oppose since in all Kinds, and all times, and in all places.
crd vvb dt n1 pp-f n1, r-crq vmb vvi n1 p-acp d n2, cc d n2, cc p-acp d n2.
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5. Get the feare of God planted in thy heart. There are three sorts of sinnes which this fear will preserve a man against.
5. Get the Fear of God planted in thy heart. There Are three sorts of Sins which this Fear will preserve a man against.
crd vvb dt n1 pp-f np1 vvn p-acp po21 n1. pc-acp vbr crd n2 pp-f n2 r-crq d n1 vmb vvi dt n1 p-acp.
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First, Pleasant sinnes, which take the sense with delight.
First, Pleasant Sins, which take the sense with delight.
ord, j n2, r-crq vvb dt n1 p-acp n1.
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Secondly, Profitable sinnes, which take the heart with gaine, but what shall it profit me to winne the whole world, and to lose my soul.
Secondly, Profitable Sins, which take the heart with gain, but what shall it profit me to win the Whole world, and to loose my soul.
ord, j n2, r-crq vvb dt n1 p-acp n1, cc-acp r-crq vmb pn31 vvi pno11 pc-acp vvi dt j-jn n1, cc pc-acp vvi po11 n1.
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Thirdly, secret sinnes of either sort. Joseph did not dare to sinne that great sinne of uncleannesse;
Thirdly, secret Sins of either sort. Joseph did not Dare to sin that great sin of uncleanness;
ord, j-jn n2 pp-f d n1. np1 vdd xx vvi p-acp n1 cst j n1 pp-f n1;
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though the acting of it might have beene secret, and thou•h perhaps the consequence of it mi•ht have been his preferment;
though the acting of it might have been secret, and thou•h perhaps the consequence of it mi•ht have been his preferment;
cs dt n-vvg pp-f pn31 vmd vhi vbn j-jn, cc av av dt n1 pp-f pn31 vmd vhi vbn po31 n1;
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why, the fear of God kept him off, he had an awful regard to God, he knew the greatnesse of his holinesse, of his power, How can I do this great wickednesse and ••nne against God? Gen. 39. 9. Why (brethren) if we feare the Lord, it is not the night which the thief doth take,
why, the Fear of God kept him off, he had an awful regard to God, he knew the greatness of his holiness, of his power, How can I do this great wickedness and ••nne against God? Gen. 39. 9. Why (brothers) if we Fear the Lord, it is not the night which the thief does take,
uh-crq, dt n1 pp-f np1 vvd pno31 a-acp, pns31 vhd dt j n1 p-acp np1, pns31 vvd dt n1 pp-f po31 n1, pp-f po31 n1, q-crq vmb pns11 vdi d j n1 cc n1 p-acp np1? np1 crd crd q-crq (n2) cs pns12 vvb dt n1, pn31 vbz xx dt n1 r-crq dt n1 vdz vvi,
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nor the twilight which the adulterer doth take, nor the seasons of secrecy or places of obscurity that will prevaile with us, &c. Yea,
nor the twilight which the adulterer does take, nor the seasons of secrecy or places of obscurity that will prevail with us, etc. Yea,
ccx dt n1 r-crq dt n1 vdz vvi, ccx dt n2 pp-f n1 cc n2 pp-f n1 cst vmb vvi p-acp pno12, av uh,
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but God sees me, the great judge of heaven and earth, the holy one, the God who hates all sinne, whose eyes are brighter then the Sunne,
but God sees me, the great judge of heaven and earth, the holy one, the God who hates all sin, whose eyes Are Brighter then the Sun,
cc-acp np1 vvz pno11, dt j n1 pp-f n1 cc n1, dt j pi, dt n1 r-crq vvz d n1, rg-crq n2 vbr jc cs dt n1,
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and purer then to behold sin: and who is mighty in power, and just in his threatnings, he sees and beholds, therefore I dare not.
and Purer then to behold since: and who is mighty in power, and just in his threatenings, he sees and beholds, Therefore I Dare not.
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6. Believe Gods omniscience, and omnipresence;
6. Believe God's omniscience, and omnipresence;
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that the Lord is every where, and all things are naked and open to his eye with whom thou hast to deal:
that the Lord is every where, and all things Are naked and open to his eye with whom thou hast to deal:
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thou canst not intend to think, thou canst not whisper out thy thou•hts, thou canst not finger the closest bribes, thou canst not encline thy self to the most abstracted kinde of secrecy in the world;
thou Canst not intend to think, thou Canst not whisper out thy thou•hts, thou Canst not finger the closest Bribes, thou Canst not incline thy self to the most abstracted kind of secrecy in the world;
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but God sees thee clearly, perfectly;
but God sees thee clearly, perfectly;
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now if a man could believe that God is still with us, and there are two which evermore goe with us, the Judge and the Register, God and conscience, that he is acquainted with all his thoughts, paths, wayes, this would put an awe upon him:
now if a man could believe that God is still with us, and there Are two which evermore go with us, the Judge and the Register, God and conscience, that he is acquainted with all his thoughts, paths, ways, this would put an awe upon him:
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would the wife be so impudent to commit folly and prostitute her whorish body in the sight and presence of her husband;
would the wife be so impudent to commit folly and prostitute her whorish body in the sighed and presence of her husband;
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would the servant be filching out of the box; if he saw his Masters eye upon his hand.
would the servant be filching out of the box; if he saw his Masters eye upon his hand.
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7. Get thy heart to be upright, uprightnesse is an inward temper:
7. Get thy heart to be upright, uprightness is an inward temper:
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and hypocrisie is an outward complection, Psalme 119. 3. They do no iniquity, &c. The inward man is the businesse of sincerity, to the forming and fashioning of that, doth it improve and imploy it selfe? it knowes that God delights in truth,
and hypocrisy is an outward complexion, Psalm 119. 3. They do no iniquity, etc. The inward man is the business of sincerity, to the forming and fashioning of that, does it improve and employ it self? it knows that God delights in truth,
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and this too in the inward parts:
and this too in the inward parts:
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It endeavours to please God in all things, and there to be most to God, where man can be least in observation,
It endeavours to please God in all things, and there to be most to God, where man can be least in observation,
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and that is in the secret and hidden frame.
and that is in the secret and hidden frame.
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PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes; let them not have dominion over me;
PSALM 19. 13. Keep back thy servant also from presumptuous Sins; let them not have dominion over me;
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then shall I be upright, and shall be innocent from that great transgression. CHAP. II. THese words containe in them Davids second Petition and request:
then shall I be upright, and shall be innocent from that great Transgression. CHAP. II THese words contain in them Davids second Petition and request:
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sinnes do not only differ in respect of opennesse and secretness, but also in respect of the degree of hainousness and greatness:
Sins do not only differ in respect of openness and secretness, but also in respect of the degree of heinousness and greatness:
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now because secret sins sticks closest, and are of a more easie and adventrous commission, therefore David prays much against them, Lord, cleanse thou me from secret sinnes:
now Because secret Sins sticks closest, and Are of a more easy and adventurous commission, Therefore David prays much against them, Lord, cleanse thou me from secret Sins:
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And because presumptuous sinnes are of a more fearful efficacy, and consequently (they being usually the bravings of God even to his face) therefore David prays as vehemently against them in this verse.
And Because presumptuous Sins Are of a more fearful efficacy, and consequently (they being usually the bravings of God even to his face) Therefore David prays as vehemently against them in this verse.
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This verse may be considered two ways.
This verse may be considered two ways.
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1. Respectively, as in connection with the former by that word (also) keep back thy servant also, as if David had said, O Lord I have prayed unto thee to be cleansed from secret sinnes, 1. Respectively, as in connection with the former by that word (also) keep back thy servant also, as if David had said, Oh Lord I have prayed unto thee to be cleansed from secret Sins,
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and I beseech thee let me be answered, but yet this is not all that I have to request, I have yet another request besides that, keep me also from presumptuous sins.
and I beseech thee let me be answered, but yet this is not all that I have to request, I have yet Another request beside that, keep me also from presumptuous Sins.
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2. Absolutely, in regard of their proper matter, so they comprehend. 1. The Petitioner [ thy servant. ] 2. The Petition, which respects sins.
2. Absolutely, in regard of their proper matter, so they comprehend. 1. The Petitioner [ thy servant. ] 2. The Petition, which respects Sins.
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1. Presumption [ from presumptuous sins. ] 2. Dominion [ let them not have Dominion over me.
1. Presumption [ from presumptuous Sins. ] 2. Dominion [ let them not have Dominion over me.
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3. The Petitioner who is implyed, and that is God, yet expressed by what he should do [ keep back, &c. ]
3. The Petitioner who is employed, and that is God, yet expressed by what he should do [ keep back, etc. ]
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4. The Conclusion or inference which he makes from the grant of all this, which is his uprightness and innocency, innocency, not absolute,
4. The Conclusion or Inference which he makes from the grant of all this, which is his uprightness and innocency, innocency, not absolute,
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but limitted, innocent from that great transgression.
but limited, innocent from that great Transgression.
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There is more matter in these words then you yet well conceive of, I will touch some Propositions, which might challenge a further prosecution,
There is more matter in these words then you yet well conceive of, I will touch Some Propositions, which might challenge a further prosecution,
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and then I will set down at large upon the main intentions and conclusions from the words considered as a connexion of a new request with the former request, these things might be observable, viz. SECT. I. FIrst, There may and should be a conjunction, even of great Petitions and requests (at once) unto God:
and then I will Set down At large upon the main intentions and conclusions from the words considered as a connexion of a new request with the former request, these things might be observable, viz. SECT. I. First, There may and should be a conjunction, even of great Petitions and requests (At once) unto God:
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As they say of graces and duties, that they are connexed (and like so many pearls upon one and the same string) for we may say of requests to God,
As they say of graces and duties, that they Are connexed (and like so many Pearls upon one and the same string) for we may say of requests to God,
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though they be many for kindes, and number, and matter, yet they may be put up in the same prayer to God.
though they be many for Kinds, and number, and matter, yet they may be put up in the same prayer to God.
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David ends not at that request (keep me from secret sinnes) but goes on also, O Lord, keep me from presumptuous sinnes, he multiplies his suits according to the multiplicity of his necessity and exigence.David ends not At that request (keep me from secret Sins) but Goes on also, Oh Lord, keep me from presumptuous Sins, he multiplies his suits according to the Multiplicity of his necessity and exigence.
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There be divers qualities about our prayers, viz.
There be diverse qualities about our Prayers, viz.
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1. One is an urgent fervency; when the soul doth not nakedly commence the suit, propound it to God,
1. One is an urgent fervency; when the soul does not nakedly commence the suit, propound it to God,
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and say, Lord hear me, but it doth inforce (as it were an audience and acceptance, it doth strive with God and wrestle with him, I will not let thee go,
and say, Lord hear me, but it does enforce (as it were an audience and acceptance, it does strive with God and wrestle with him, I will not let thee go,
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unless thou blesse me, Gen. 32. 26. as Jacob, And, O Lord hear, O Lord hearken and consi•er;
unless thou bless me, Gen. 32. 26. as Jacob, And, Oh Lord hear, Oh Lord harken and consi•er;
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do and deferre not for thy name sake, as Dan. 9. this is a following of the suit with God, as the woman did Christ.doe and defer not for thy name sake, as Dan. 9. this is a following of the suit with God, as the woman did christ.
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2. Importunity: when a person renews the same suit, comes often to the door of grace and knocks.
2. Importunity: when a person renews the same suit, comes often to the door of grace and knocks.
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3. Patient perseverance: I will hearken, saith David, Ps. 85. I will wait, saith the Church, Mica. 7. 4. A variety or multiplicity of matter, like as a patient who comes to the Physician;
3. Patient perseverance: I will harken, Says David, Ps. 85. I will wait, Says the Church, Mica. 7. 4. A variety or Multiplicity of matter, like as a patient who comes to the physician;
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Sir, saith he, such an ach in my head, and such crudity in my stomack, and such a stitch in my side:
Sir, Says he, such an Ach in my head, and such crudity in my stomach, and such a stitch in my side:
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so when we come to the Lord in prayer, we may and should open not only one want, but all our wants;
so when we come to the Lord in prayer, we may and should open not only one want, but all our Wants;
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and crave help not in one thing, but in every thing:
and crave help not in one thing, but in every thing:
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we should multiply requests, O Lord, saith David, in Psal. 51. I was conceived in sinne, but do thou cleanse that;
we should multiply requests, Oh Lord, Says David, in Psalm 51. I was conceived in sin, but doe thou cleanse that;
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and I shed the blood of Uriah, do thou pardon that; and I defiled his wife, do thou wash that;
and I shed the blood of Uriah, do thou pardon that; and I defiled his wife, do thou wash that;
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and I lost thy spirit for these, but do thou restore that; and I weakned and wounded my graces, but do thou renew them:
and I lost thy Spirit for these, but do thou restore that; and I weakened and wounded my graces, but do thou renew them:
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As Paul spake, Phil. 4. 6. In every thing by prayer and supplication with thanksgiving, let your request be made known to God:
As Paul spoke, Philip 4. 6. In every thing by prayer and supplication with thanksgiving, let your request be made known to God:
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so I say, for every thing let your manifold requests go up to God by prayer:
so I say, for every thing let your manifold requests go up to God by prayer:
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And I think that phrase (in Eph. 6. 18. Praying with all prayer) will reach the point in hand:
And I think that phrase (in Ephesians 6. 18. Praying with all prayer) will reach the point in hand:
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All prayer extending it self not only to all the kinds and forms of praying, but also to all the matters or things for which we do pray.
All prayer extending it self not only to all the Kinds and forms of praying, but also to all the matters or things for which we do pray.
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Reasons hereof are these. 1. God can heare every request as well as any one. A multiplied request as well as a single request:
Reasons hereof Are these. 1. God can hear every request as well as any one. A multiplied request as well as a single request:
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for he takes not, nor observes things by discourse, where one notion may be an impediment to the apprehension of another,
for he Takes not, nor observes things by discourse, where one notion may be an impediment to the apprehension of Another,
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but all things (by reason of his omniscence) are equally at once present unto him. 2. Nay, he can grant many and great requests,
but all things (by reason of his omniscience) Are equally At once present unto him. 2. Nay, he can grant many and great requests,
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as easily as the single and smallest Petition. as Easily as the single and Smallest Petition.
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The greatest gift comes as freely and readily out of his hand, as the most common mercy,
The greatest gift comes as freely and readily out of his hand, as the most Common mercy,
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even Jesus Christ, and pardon of many sinnes, are of the same price with our daily bread.
even jesus christ, and pardon of many Sins, Are of the same price with our daily bred.
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Though the former gifts be (in comparison with the other) of a much more elevated nature and dignity,
Though the former Gifts be (in comparison with the other) of a much more elevated nature and dignity,
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yet in respect of the fountaine of them, all of them come from the freenesse of his goodness and love. 3. Christ (by whom we are to put up all our requests (for he is our advocate and intercessor) is as ready and able to implead many and great requests,
yet in respect of the fountain of them, all of them come from the freeness of his Goodness and love. 3. christ (by whom we Are to put up all our requests (for he is our advocate and intercessor) is as ready and able to implead many and great requests,
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as well as some and inferior: As he is our mighty Redeemer, so he is our mighty Intercessor.as well as Some and inferior: As he is our mighty Redeemer, so he is our mighty Intercessor.
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And his blood is as efficacious and meritorious for many sins as for some. 4. God hath for this end made manifold promises;
And his blood is as efficacious and meritorious for many Sins as for Some. 4. God hath for this end made manifold promises;
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therefore we may put up many and great requests at once;
Therefore we may put up many and great requests At once;
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the promises are called the wells of salvation, and the breasts of consolation. Now the living wells will afford a plenty,
the promises Are called the wells of salvation, and the breasts of consolation. Now the living wells will afford a plenty,
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as well as a scanting measure of water:
as well as a scanting measure of water:
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the child may move from breast to breast, and draw enough of either, if one alone will not serve:
the child may move from breast to breast, and draw enough of either, if one alone will not serve:
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If one promise comprehends not all thy wants, yet all of them do;
If one promise comprehends not all thy Wants, yet all of them do;
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And as God graciously comprehends all our supplies in all of his promises, so he hath propounded them all unto us, that we might then there urge him for the supply of all our necessities. 5. Lastly, God is rich in mercy, and plenteous in compassion;
And as God graciously comprehends all our supplies in all of his promises, so he hath propounded them all unto us, that we might then there urge him for the supply of all our necessities. 5. Lastly, God is rich in mercy, and plenteous in compassion;
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his mercies are often stiled manifold mercies, and his goodness is called an abundant goodnesse, his Mercies Are often styled manifold Mercies, and his Goodness is called an abundant Goodness,
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and his redemption a plenteous redemption, and his kindness a great kindnesse. Now mercy is a ready inclination to pity and help,
and his redemption a plenteous redemption, and his kindness a great kindness. Now mercy is a ready inclination to pity and help,
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and multitudes of mercies are as a compounded, and doubled, and redoubled opening (as it were) of Gods tenderness to do a sinner good.
and Multitudes of Mercies Are as a compounded, and doubled, and redoubled opening (as it were) of God's tenderness to do a sinner good.
cc n2 pp-f n2 vbr p-acp dt j-vvn, cc vvn, cc vvn vvg (c-acp pn31 vbdr) pp-f npg1 n1 pc-acp vdi dt n1 j.
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Uses of this might be many, I will briefly touch a few. Then conceale no one of thy distresses from God:
Uses of this might be many, I will briefly touch a few. Then conceal no one of thy Distresses from God:
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the heart and life of man are full of sinne, and as full of want;
the heart and life of man Are full of sin, and as full of want;
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there is not any branch of the soul, nor limb of the body, nor turning of the life,
there is not any branch of the soul, nor limb of the body, nor turning of the life,
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but is replenished with some necessity or other.
but is replenished with Some necessity or other.
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Thou hast a minde which yet needs to be in•ightned, a judgement which yet needs to be captivated,
Thou hast a mind which yet needs to be in•ightned, a judgement which yet needs to be captivated,
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an heart which yet needs to be converted, and humbled; how many sinful commissions are there which need to be bewailed;
an heart which yet needs to be converted, and humbled; how many sinful commissions Are there which need to be bewailed;
dt n1 r-crq av vvz pc-acp vbi vvn, cc vvn; c-crq d j n2 vbr a-acp r-crq vvb pc-acp vbi vvn;
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how many particular and vile inclinations which need yet to be subdued:
how many particular and vile inclinations which need yet to be subdued:
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besides all this every grace which thou hast (and there are manifold graces in an holy soul) every one of them is in exigence,
beside all this every grace which thou hast (and there Are manifold graces in an holy soul) every one of them is in exigence,
p-acp d d d n1 r-crq pns21 vh2 (cc pc-acp vbr j n2 p-acp dt j n1) d crd pp-f pno32 vbz p-acp n1,
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and needs a more spiritual filling ▪ both for the habit, and acts, and degrees:
and needs a more spiritual filling ▪ both for the habit, and acts, and Degrees:
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Yea, and all our duties are but lame handed motions, which needs more strengthning, or as mixt rivers which should runne more clearly.
Yea, and all our duties Are but lame handed motions, which needs more strengthening, or as mixed Rivers which should run more clearly.
uh, cc d po12 n2 vbr p-acp j j-vvn n2, r-crq vvz av-dc vvg, cc c-acp vvn n2 r-crq vmd vvi av-dc av-j.
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In this case what should we do? to whom should we go? should we divide the principles of our helps,
In this case what should we do? to whom should we go? should we divide the principles of our helps,
p-acp d n1 r-crq vmd pns12 vdi? p-acp ro-crq vmd pns12 vvi? vmd pns12 vvi dt n2 pp-f po12 n2,
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and go for some to God, and for the most to the creatures:
and go for Some to God, and for the most to the creatures:
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O in no wise, for all our help is only in him, who alone can help all,
Oh in no wise, for all our help is only in him, who alone can help all,
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or should we branch out our helps, and present them as a beggar doth his supplies, one day open one want,
or should we branch out our helps, and present them as a beggar does his supplies, one day open one want,
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and some distance of time hereafter, open another;
and Some distance of time hereafter, open Another;
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O no, come with all, and with all at once, to God, who is as able,
Oh no, come with all, and with all At once, to God, who is as able,
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and as willing for many sinners, as well as for one sinner; and for many sinnes in one man, as well as for one in any.
and as willing for many Sinners, as well as for one sinner; and for many Sins in one man, as well as for one in any.
cc p-acp j c-acp d n2, c-acp av c-acp p-acp crd n1; cc p-acp d n2 p-acp crd n1, c-acp av c-acp p-acp crd p-acp d.
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As they did with the impotent and sick man, they b•ought all of him (bed and all) and laid him before Christ,
As they did with the impotent and sick man, they b•ought all of him (Bed and all) and laid him before christ,
p-acp pns32 vdd p-acp dt j cc j n1, pns32 vvd d pp-f pno31 (n1 cc d) cc vvd pno31 p-acp np1,
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so should we bring body and soul, and every distresse of either, and present the whole bulk, root and branches all before the Lord at once, for a manifold supply;
so should we bring body and soul, and every distress of either, and present the Whole bulk, root and branches all before the Lord At once, for a manifold supply;
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we should presse upon him for manifold mercies, for abundant strength:
we should press upon him for manifold Mercies, for abundant strength:
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for God is able to do exceeding abundantly, above all that we are able to ask or think, Eph. 3.for God is able to do exceeding abundantly, above all that we Are able to ask or think, Ephesians 3.
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Beloved, as a mans own unworthinesse should not prejudice him from being a Petitioner to the Throne of grace,
beloved, as a men own unworthiness should not prejudice him from being a Petitioner to the Throne of grace,
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so the variety of a mans necessities should not discourage him to commense his suits at the Throne of rich mercies:
so the variety of a men necessities should not discourage him to commence his suits At the Throne of rich Mercies:
av dt n1 pp-f dt ng1 n2 vmd xx vvi pno31 pc-acp vvi po31 n2 p-acp dt n1 pp-f j n2:
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forasmuch as there is reason in God which will dis-hearten us, and there is reason in our selves to crave as earnestly, and as simmultaniously for all our helps, as for some:
forasmuch as there is reason in God which will dishearten us, and there is reason in our selves to crave as earnestly, and as simmultaniously for all our helps, as for Some:
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thou doest equally need the pardon of this sin, as that, and Mercy is as ready,
thou dost equally need the pardon of this since, as that, and Mercy is as ready,
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and able for both, as for either.
and able for both, as for either.
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And if that corruption were more subdued, and yet this remained altogether untouched, thou wouldst have as many,
And if that corruption were more subdued, and yet this remained altogether untouched, thou Wouldst have as many,
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and more forcible suspitions of the truth of thy estate from this division, and inequallity of thy victory.
and more forcible suspicions of the truth of thy estate from this division, and inequality of thy victory.
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Wherefore as Abraham in his suit for those of Sodom and Gommorrah, took up request upon request, descending from high to low, from many to few;
Wherefore as Abraham in his suit for those of Sodom and Gomorrah, took up request upon request, descending from high to low, from many to few;
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so should we in our requests, ascend from one sin to more, from more to many, from many to all;
so should we in our requests, ascend from one since to more, from more to many, from many to all;
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you know that confession of sins, should not be particular only, but universal; and our sorrow for sin should respect the kinds as well as the particular acts:
you know that Confessi of Sins, should not be particular only, but universal; and our sorrow for since should respect the Kinds as well as the particular acts:
pn22 vvb d n1 pp-f n2, vmd xx vbi j av-j, cc-acp j; cc po12 n1 p-acp n1 vmd vvi dt n2 c-acp av c-acp dt j n2:
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all which import an Amplitude of grants; so much Mercy and supply answerable to the required latitude of confessions and sorrow.
all which import an Amplitude of grants; so much Mercy and supply answerable to the required latitude of confessions and sorrow.
d r-crq n1 dt n1 pp-f n2; av d n1 cc vvi j p-acp dt j-vvn n1 pp-f n2 cc n1.
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Object. 'Tis true, some one sin may (upon special reason, either of some guilt,Object. It's true, Some one since may (upon special reason, either of Some guilt,
n1. pn31|vbz j, d crd n1 vmb (p-acp j n1, av-d pp-f d n1,
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or present insolency) be more insisted on then another, (as one clause in the plea, may be more urged then any other) yet not with the exception of the rest.
or present insolency) be more insisted on then Another, (as one clause in the plea, may be more urged then any other) yet not with the exception of the rest.
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O that sin, Lord, by which I have dishonoured thee so much, and yet which rageth so much, pardon it, subdue it, out with it;
O that since, Lord, by which I have dishonoured thee so much, and yet which rages so much, pardon it, subdue it, out with it;
sy cst n1, n1, p-acp r-crq pns11 vhb vvn pno21 av av-d, cc av r-crq vvz av av-d, vvb pn31, vvb pn31, av p-acp pn31;
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and not that only, but such sins, and not them only, but all my sins, blot them out, cleanse me from them.
and not that only, but such Sins, and not them only, but all my Sins, blot them out, cleanse me from them.
cc xx d av-j, cc-acp d n2, cc xx pno32 av-j, cc-acp d po11 n2, vvb pno32 av, vvb pno11 p-acp pno32.
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Another Proposition, which I will briefly touch on, shall be this, viz. SECT. II. THat even a good Christian should have a fear of great sins as well as a care of secret sins:
another Proposition, which I will briefly touch on, shall be this, viz. SECT. II THat even a good Christian should have a Fear of great Sins as well as a care of secret Sins:
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Keep me also from presumptuous sins. Reasons whereof may be these.Keep me also from presumptuous Sins. Reasons whereof may be these.
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The latitude of original sin, which as it is yet remaining in the best, so it i• in them an universal fountain naturally apt to any vile inclination:The latitude of original since, which as it is yet remaining in the best, so it i• in them an universal fountain naturally apt to any vile inclination:
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though actual sins may be divided in the life, yet they are all united in their spring, (i) they are all of them virtually as so many potential effects involved and lurking in original sin,
though actual Sins may be divided in the life, yet they Are all united in their spring, (i) they Are all of them virtually as so many potential effects involved and lurking in original since,
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as their cause, which how far it may work, both from its own strength, and the assistance of temptions and occasions,
as their cause, which how Far it may work, both from its own strength, and the assistance of temptions and occasions,
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if God doth not actually prevent and interpose, if we put not forth our fear, and watch, we may with miserable experience both, know and bewail.
if God does not actually prevent and interpose, if we put not forth our Fear, and watch, we may with miserable experience both, know and bewail.
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2. The instances of great transgressions:
2. The instances of great transgressions:
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even those Saints, who have been as the highest stars, have left behind them their twinklings, and sad Eclipses.
even those Saints, who have been as the highest Stars, have left behind them their twinklings, and sad Eclipses.
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Noah, his actual distempers by wine: Lot his unnatural defilements by incest; David his wounds and bleeding by whoredom and blood;Noah, his actual distempers by wine: Lot his unnatural defilements by Incest; David his wounds and bleeding by whoredom and blood;
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Peter his unkind and troubled denial of Christ against his knowledge.Peter his unkind and troubled denial of christ against his knowledge.
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Now when Cedars fall, should not the tender plants tremble? if the sins of others be not our fear, they may be our practise;
Now when Cedars fallen, should not the tender plants tremble? if the Sins of Others be not our Fear, they may be our practice;
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what the best have done, the weakest may imitate, if they do not hear and fear:
what the best have done, the Weakest may imitate, if they do not hear and Fear:
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there being scarce any notorious sin into which self-confidence will not plunge us; and from which an holy and watchfull fear may not happily preserve us.
there being scarce any notorious since into which self-confidence will not plunge us; and from which an holy and watchful Fear may not happily preserve us.
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An Instruction from this, and so on:
an Instruction from this, and so on:
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Blessed is the man that feareth alwayes, Prov. 28. 14. When we read of great sinners in the Scripture, Blessed is the man that fears always, Curae 28. 14. When we read of great Sinners in the Scripture,
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and see great falls, and sins in others, as we should thereupon seek to recover them who are thus fallen by our Counsel and prayers:
and see great falls, and Sins in Others, as we should thereupon seek to recover them who Are thus fallen by our Counsel and Prayers:
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so we that stand, should take heed lest we also fall, 1 Cor. 10. 12. If that Satan, who would deal with us, could be procured to shape out only mean and vulgar assaults and suggestions, to common and unavoidable infirmities and sinnings, this might somewhat abate the vigour and intension of our holy fear and circumspection? yet not altogether,
so we that stand, should take heed lest we also fallen, 1 Cor. 10. 12. If that Satan, who would deal with us, could be procured to shape out only mean and Vulgar assaults and suggestions, to Common and unavoidable infirmities and sinnings, this might somewhat abate the vigour and intention of our holy Fear and circumspection? yet not altogether,
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forasmuch, as he being a subtile enemy, trains and facilitates the heart by the frequency of small commissions, at length to the boldness of great Impieties;
forasmuch, as he being a subtle enemy, trains and facilitates the heart by the frequency of small commissions, At length to the boldness of great Impieties;
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or if Satans suggestions were artificially and extreamly laid, and pressing to great sins as well as small,
or if Satan suggestions were artificially and extremely laid, and pressing to great Sins as well as small,
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yet if we had natures no way capable to receive the greatest impressions of sin,
yet if we had nature's no Way capable to receive the greatest impressions of since,
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but were naturally averse, and stifly indisposed to such temptations, then our carefull fear were not so requisite: But we are not shot-proof:
but were naturally averse, and stiffly indisposed to such temptations, then our careful Fear were not so requisite: But we Are not shot-proof:
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Temptations (even to the greatest sinnes) have within our breast some principles which would presently shake hands with them:
Temptations (even to the greatest Sins) have within our breast Some principles which would presently shake hands with them:
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The actual light and acting grace do sometimes happily turn them aside from closing, though they keep them at the door,
The actual Light and acting grace do sometime happily turn them aside from closing, though they keep them At the door,
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as the Prophet caused the Messengers who came from the King to take away his life;
as the Prophet caused the Messengers who Come from the King to take away his life;
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Yet there is another Principle of corruption which would let them in, and which would co-operate with those temptations,
Yet there is Another Principle of corruption which would let them in, and which would cooperate with those temptations,
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even to Contemplation and inclination, and acting both inward and outward:
even to Contemplation and inclination, and acting both inward and outward:
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nay, this corrupt nature of ours alone, (though it doth learn somewhat by temptations and occasions) yet it alone from it self can cast forth most sore temptations to most abhorred sinnings.
nay, this corrupt nature of ours alone, (though it does Learn somewhat by temptations and occasions) yet it alone from it self can cast forth most soar temptations to most abhorred sinnings.
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Therefore this we must do, fore-past sins must be eyed with grief, present inclinations with combat, and future with fear:
Therefore this we must do, forepast Sins must be eyed with grief, present inclinations with combat, and future with Fear:
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we must not in our War imitate the Syrians, who were to fight neither with small nor great,
we must not in our War imitate the Syrians, who were to fight neither with small nor great,
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but with the King of Israel: but with the King of Israel:
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No, but we must oppose all sins, small sins as well as great, and great as well as small:
No, but we must oppose all Sins, small Sins as well as great, and great as well as small:
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those sins which do encounter us, we should force some out, and keep the rest off.
those Sins which do encounter us, we should force Some out, and keep the rest off.
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He is a wise and sincere Christian who resists the smallest, and fears the greatest sins:
He is a wise and sincere Christian who resists the Smallest, and fears the greatest Sins:
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Keep back thy servant from presumptuous sins. SECT. III. ANother Proposition which I might observe from the words, absolutely considered, is this, That a good man is Gods s•rvant, [ Thy servant from, &c. ] We read of divers servants in the Scriptures; Keep back thy servant from presumptuous Sins. SECT. III. another Proposition which I might observe from the words, absolutely considered, is this, That a good man is God's s•rvant, [ Thy servant from, etc. ] We read of diverse Servants in the Scriptures;
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some are the servants of men, who apply all their gifts and parts, and sacrifice the whole method of their beings and expressings, to claw and humour the itch and pleasure of others:
Some Are the Servants of men, who apply all their Gifts and parts, and sacrifice the Whole method of their beings and expressings, to claw and humour the itch and pleasure of Others:
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All flatterers are such, who are a people of slavish-bondage, having sold themselves from themselves to some persons.
All Flatterers Are such, who Are a people of slavish-bondage, having sold themselves from themselves to Some Persons.
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Some are the servants of the world, whose hearts and labors are bestowed upon earthly things;
some Are the Servants of the world, whose hearts and labors Are bestowed upon earthly things;
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and they make even those noble souls of theirs to weary themselves for very vanity;
and they make even those noble Souls of theirs to weary themselves for very vanity;
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and to increase only in that with the least toe, is too excellent to tread upon.
and to increase only in that with the least toe, is too excellent to tread upon.
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Some are the Servants of Satan, mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and motions.
some Are the Servants of Satan, mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and motions.
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Some are the servants of sin, who (quales & quanti) all that they are,
some Are the Servants of since, who (quales & quanti) all that they Are,
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and can do, is to fulfill the lusts of their flesh:
and can do, is to fulfil the Lustiest of their Flesh:
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there is no servant so obedientially attending the Command of his Lord, as they to receive,
there is no servant so Obediently attending the Command of his Lord, as they to receive,
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and act the pleasure of their sinfull hearts.
and act the pleasure of their sinful hearts.
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Some are servants to themselves, who, as if they were born, neither for God, nor man, apply all their will,
some Are Servants to themselves, who, as if they were born, neither for God, nor man, apply all their will,
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and strength, and abilities, only to their own ends without any real effectual consideration to publique good of Church or Country.
and strength, and abilities, only to their own ends without any real effectual consideration to public good of Church or Country.
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And some are servants to God; Moses was so, Simeon was so: Moses my servant is deal, said God:
And Some Are Servants to God; Moses was so, Simeon was so: Moses my servant is deal, said God:
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Now letest thou thy servant depart in peace, said Simeon: and David here, (Keep back thy servant.) Gods servants disters from all servants in the world:Now Lettest thou thy servant depart in peace, said Simeon: and David Here, (Keep back thy servant.) God's Servants disters from all Servants in the world:
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every other servant looseth himself by service; he is not sui juris, — in the Law:
every other servant loses himself by service; he is not sui Juris, — in the Law:
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but the only way to find a mans self, is to be Gods servant. Every other servant looseth his liberty by his service;
but the only Way to find a men self, is to be God's servant. Every other servant loses his liberty by his service;
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but libertty is then got, when we become servants to God: As soon as we enter the service, we obtain our freedom:
but liberty is then god, when we become Servants to God: As soon as we enter the service, we obtain our freedom:
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Every other servant in strictness of Rule, is below a son, a child;
Every other servant in strictness of Rule, is below a son, a child;
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but every servant of God is a son of God, and shall have not gifts as a meer servant may have,
but every servant of God is a son of God, and shall have not Gifts as a mere servant may have,
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but the inheritance which the son who serveth his Father shall have. There are two sorts of servants under God.
but the inheritance which the son who serves his Father shall have. There Are two sorts of Servants under God.
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1. Some stubborn, who are Servi victi; (as St. Aust in speaks) The Law of Creation is upon them,
1. some stubborn, who Are Servi Victi; (as Saint Aust in speaks) The Law of Creation is upon them,
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and so will they, nill they, they are in some obediential and serviceable Relation.
and so will they, nill they, they Are in Some obediential and serviceable Relation.
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2. Others are servants, not of force, but of affection, not of compulsion, but of election they have chosen God to be their Lord,
2. Others Are Servants, not of force, but of affection, not of compulsion, but of election they have chosen God to be their Lord,
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and have willinglly resigned up themselves (in the purpose of their hearts) to an universal observance,
and have willinglly resigned up themselves (in the purpose of their hearts) to an universal observance,
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and love of him, and obedience unto him, impartially, and constantly to do his work.
and love of him, and Obedience unto him, impartially, and constantly to do his work.
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Such a servant to God was David: but this observation is very general, therefore I pass unto another, viz. SECT. IV. EVen this.
Such a servant to God was David: but this observation is very general, Therefore I pass unto Another, viz. SECT. IV. EVen this.
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That we are Gods servants, should be used to move the Lord to help us against sins; That we Are God's Servants, should be used to move the Lord to help us against Sins;
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you know that in all relations there are mutual bonds and duties:
you know that in all relations there Are mutual bonds and duties:
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the wife owes much of subjection to the husband, and the husband owes also much of love, respect and care to the wife:
the wife owes much of subjection to the husband, and the husband owes also much of love, respect and care to the wife:
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The Child owes much attendance, reverence, and affectionate duty to the Parents, and the Parents owe much of instruction, reproof, correction, nurture, provision of Estate for the child again:
The Child owes much attendance, Reverence, and affectionate duty to the Parents, and the Parents owe much of instruction, reproof, correction, nurture, provision of Estate for the child again:
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so is it betwixt the Lord and his servant, though to a mear slave, there be no mutual obligation,
so is it betwixt the Lord and his servant, though to a mear slave, there be no mutual obligation,
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or else it is in that which is weak;
or Else it is in that which is weak;
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yet to a servant, who stands in that relation, which they call Ingenuous; as much is due from him to his Lord,
yet to a servant, who Stands in that Relation, which they call Ingenuous; as much is due from him to his Lord,
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so, something his Lord ought to do for him, to feed him, to cloth him, to house and lodge him, to defend him against wrong and injuries.
so, something his Lord ought to do for him, to feed him, to cloth him, to house and lodge him, to defend him against wrong and injuries.
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This is it in the case of David, Keep back thy servant from presumptuous sins;
This is it in the case of David, Keep back thy servant from presumptuous Sins;
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as if he had said, O God, thou art my Lord, I have chosen thee, to whom I will give obedience, thou art he whom I will follow, I bestow all that I am on thee.
as if he had said, Oh God, thou art my Lord, I have chosen thee, to whom I will give Obedience, thou art he whom I will follow, I bestow all that I am on thee.
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Now a Lord will help his servant:
Now a Lord will help his servant:
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his servant against an enemy, against an enemy who for the Lords service is the servants enemy. O, my Lord, help me.
his servant against an enemy, against an enemy who for the lords service is the Servants enemy. O, my Lord, help me.
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I am not able by my own strength to uphold my self, but thou art All-sufficiency.
I am not able by my own strength to uphold my self, but thou art All-sufficiency.
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Keep back thy servant from presumptuous sins. I observe in Scripture many singular Methods to prevail in request upon God;Keep back thy servant from presumptuous Sins. I observe in Scripture many singular Methods to prevail in request upon God;
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sometimes he hath been urged from something in himself to do things for his Mercies sake,
sometime he hath been urged from something in himself to do things for his mercies sake,
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and for his truth sake, and for his goodness sake, and for his holiness sake:
and for his truth sake, and for his Goodness sake, and for his holiness sake:
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sometimes he hath been urged from something which he was very tender of, and at which he aims in all his dealings, viz. for his own glory, and for his names sake:
sometime he hath been urged from something which he was very tender of, and At which he aims in all his dealings, viz. for his own glory, and for his names sake:
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sometimes he hath been urged, from some word or other which he hath let fall, at which the believing soul doth catch, (as did Benhadab servants from Ahab; thy brother Benhadab) Remember thy word (saith David) upon which thou hast caused me to hope, Psalm 119. Thou saidst thou wouldst do me good, said Jacob, Gen. 32. Sometimes he hath been urged from the special relations twixt him and his people;
sometime he hath been urged, from Some word or other which he hath let fallen, At which the believing soul does catch, (as did Benhadab Servants from Ahab; thy brother Benhadab) remember thy word (Says David) upon which thou hast caused me to hope, Psalm 119. Thou Said thou Wouldst do me good, said Jacob, Gen. 32. Sometime he hath been urged from the special relations betwixt him and his people;
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as from that of a Father: Isa. 64. 8. But now, O Lord, thou art our Father: and this of a Lord.
as from that of a Father: Isaiah 64. 8. But now, Oh Lord, thou art our Father: and this of a Lord.
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Isa. 63. 18. The people of thy holiness have possessed it but a little while,; Isaiah 63. 18. The people of thy holiness have possessed it but a little while,;
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verse 19. We are thine; and in many other places, Remember thy servant, and remember thy servants.
verse 19. We Are thine; and in many other places, remember thy servant, and Remember thy Servants.
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Beloved, It is a great thing to stand in near relations to God: and then it is a good thing to plead by them with God:
beloved, It is a great thing to stand in near relations to God: and then it is a good thing to plead by them with God:
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forasmuch as nearer relations have strongest force with all, the servant can do more then a stranger,
forasmuch as nearer relations have Strongest force with all, the servant can do more then a stranger,
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and the Child then a servant, and the wife then a Child: but though this urging of God by vertue of our relation be an excellent point,
and the Child then a servant, and the wife then a Child: but though this urging of God by virtue of our Relation be an excellent point,
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yet because it is not the main intention of the place, I likewise pass it over.
yet Because it is not the main intention of the place, I likewise pass it over.
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Another observable Proposition may be this. SECT. V. THat our special Relations to God should be special Reasons to work a care not to sin against God.
another observable Proposition may be this. SECT. V. THat our special Relations to God should be special Reasons to work a care not to sin against God.
j-jn j n1 vmb vbi d. n1. n1 cst po12 j n2 p-acp np1 vmd vbi j n2 pc-acp vvi dt n1 xx pc-acp vvi p-acp np1.
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[ Keep thy servant from, &c. ] Thy servant: there be many reasons against sinning: [ Keep thy servant from, etc. ] Thy servant: there be many Reasons against sinning:
[ vvi po21 n1 p-acp, av ] po21 n1: pc-acp vbi d n2 p-acp vvg:
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the very nature of sin carries along with it a condemnation of sinning, because sin formerly is a transgression,
the very nature of since carries along with it a condemnation of sinning, Because since formerly is a Transgression,
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an Anomy, and a Rebellion, which alone is an inglorious thing:
an Anomy, and a Rebellion, which alone is an inglorious thing:
dt n1, cc dt n1, r-crq av-j vbz dt j n1:
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Again, The Laws and threatnings of God should be as forcible cords to draw off the heart from sin:
Again, The Laws and threatenings of God should be as forcible cords to draw off the heart from since:
av, dt n2 cc n2-vvg pp-f np1 vmd vbi a-acp j n2 pc-acp vvi a-acp dt n1 p-acp n1:
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And again, All the Mercies and goodness of God should exasperate the heart against sin. Again, All the Attributes of God might hold us:
And again, All the mercies and Goodness of God should exasperate the heart against since. Again, All the Attributes of God might hold us:
cc av, d dt n2 cc n1 pp-f np1 vmd vvi dt n1 p-acp n1. av, d dt n2 pp-f np1 vmd vvi pno12:
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Now with these this also may come in, viz. The specialty of our Relation to God, that we are his Children,
Now with these this also may come in, viz. The specialty of our Relation to God, that we Are his Children,
av p-acp d d av vmb vvi p-acp, n1 dt n1 pp-f po12 n1 p-acp np1, cst pns12 vbr po31 n2,
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and he is our Father, we are his servants, and he is our Lord:
and he is our Father, we Are his Servants, and he is our Lord:
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though the common obligations are many, and sufficienr, yet the special Relations are also a further tie:
though the Common obligations Are many, and sufficienr, yet the special Relations Are also a further tie:
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the more near a person comes to God, the more carefull he should be not to sin against God.
the more near a person comes to God, the more careful he should be not to since against God.
dt av-dc av-j dt n1 vvz p-acp np1, dt av-dc j pns31 vmd vbi xx p-acp n1 p-acp np1.
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Let us who are of the day be sober, let us not sleep as do others. Let us who Are of the day be Sobrium, let us not sleep as do Others.
vvb pno12 r-crq vbr pp-f dt n1 vbb j, vvb pno12 xx vvi c-acp vdb n2-jn.
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1 Thes. 5. 6, 8. God hath not called us unto uncleanness, but unto holiness, 2 Thes. 3. 7. If you call him father, pass the time of your so journing here in fear, 1 Pet. 1. 17. If I then be a father, where is my honor? If I be a Master, where is my fear? Mal. 1. 6. I will be sanctified, (saith God) of all them that draw near unto me.
1 Thebes 5. 6, 8. God hath not called us unto uncleanness, but unto holiness, 2 Thebes 3. 7. If you call him father, pass the time of your so journeying Here in Fear, 1 Pet. 1. 17. If I then be a father, where is my honour? If I be a Master, where is my Fear? Malachi 1. 6. I will be sanctified, (Says God) of all them that draw near unto me.
vvn np1 crd crd, crd np1 vhz xx vvn pno12 p-acp n1, cc-acp p-acp n1, crd np1 crd crd cs pn22 vvb pno31 n1, vvb dt n1 pp-f po22 av vvg av p-acp n1, vvn np1 crd crd cs pns11 av vbi dt n1, q-crq vbz po11 n1? cs pns11 vbb dt n1, q-crq vbz po11 n1? np1 crd crd pns11 vmb vbi vvn, (vvz np1) pp-f d pno32 cst vvb av-j p-acp pno11.
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There is a double drawing near unto God.
There is a double drawing near unto God.
pc-acp vbz dt j-jn vvg av-j p-acp np1.
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1. One in respect of Office, as the Priests of whom he there spake, who because their Calling and Office is more high and heavenly, they therefore should be more religious and holy.
1. One in respect of Office, as the Priests of whom he there spoke, who Because their Calling and Office is more high and heavenly, they Therefore should be more religious and holy.
crd pi p-acp n1 pp-f n1, c-acp dt n2 pp-f ro-crq pns31 a-acp vvd, r-crq c-acp po32 vvg cc n1 vbz av-dc j cc j, pns32 av vmd vbi av-dc j cc j.
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2. Another in respect of Nature and change by vertue, of which our Relation comes closer to God,
2. another in respect of Nature and change by virtue, of which our Relation comes closer to God,
crd j-jn p-acp n1 pp-f n1 cc n1 p-acp n1, pp-f r-crq po12 n1 vvz av-jc p-acp np1,
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even this nearness should occasion more care against sinfulness. Reasons whereof are these.
even this nearness should occasion more care against sinfulness. Reasons whereof Are these.
av d n1 vmd vvi dc n1 p-acp n1. n2 c-crq vbr d.
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First, Admissions of sinnings here do diffuse a greater ingloriousness to God: sin is most darkning in a white cloud,
First, Admissions of sinnings Here do diffuse a greater ingloriousness to God: since is most darkening in a white cloud,
ord, n2 pp-f n2 av vdb vvi dt jc n1 p-acp np1: n1 vbz av-ds n-vvg p-acp dt j-jn n1,
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then in a black, as a spot is more eminently disgracefull in a fair then in a foul cloth.
then in a black, as a spot is more eminently disgraceful in a fair then in a foul cloth.
av p-acp dt j-jn, c-acp dt n1 vbz av-dc av-j j p-acp dt j av p-acp dt j n1.
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Though the sins of evil men do prejudice Gods Glory, yet the great sinnings of good men do occasion much more:
Though the Sins of evil men do prejudice God's Glory, yet the great sinnings of good men do occasion much more:
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for not only the particular sinnings send up a cloud, but other men by reason of them, form out of them a smoak of blaspheming and reproaching of the wayes of God, and the profession of Grace.
for not only the particular sinnings send up a cloud, but other men by reason of them, from out of them a smoke of blaspheming and reproaching of the ways of God, and the profession of Grace.
c-acp xx av-j dt j n2 vvb a-acp dt n1, cc-acp j-jn n2 p-acp n1 pp-f pno32, n1 av pp-f pno32 dt n1 pp-f vvg cc vvg pp-f dt n2 pp-f np1, cc dt n1 pp-f n1.
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Secondly, Their great sinnings do make them the sorer wounds and work: no sinning wounds so deep as such, which have more Mercy and goodness to control them;
Secondly, Their great sinnings do make them the Sorer wounds and work: no sinning wounds so deep as such, which have more Mercy and Goodness to control them;
ord, po32 j n2 vdb vvi pno32 dt jc n2 cc n1: dx vvg n2 av av-jn c-acp d, r-crq vhb dc n1 cc n1 pc-acp vvi pno32;
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and these only good persons do most taste of:
and these only good Persons do most taste of:
cc d av-j j n2 vdb av-ds n1 pp-f:
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much grace received, and much kindness conferred, will in case of great transgressions, make the conscience eagerly to arise, and sting the Offender.
much grace received, and much kindness conferred, will in case of great transgressions, make the conscience eagerly to arise, and sting the Offender.
d n1 vvn, cc d n1 vvn, vmb p-acp n1 pp-f j n2, vvb dt n1 av-j pc-acp vvi, cc vvi dt n1.
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What should this teach us, who profess more Interest in God, more Title to Christ, more purity of Religion then others? Why? if we be light, What should this teach us, who profess more Interest in God, more Title to christ, more purity of Religion then Others? Why? if we be Light,
q-crq vmd d vvi pno12, r-crq vvb dc n1 p-acp np1, dc n1 p-acp np1, dc n1 pp-f n1 cs n2-jn? q-crq? cs pns12 vbb j,
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then to walk as Children of the light: if we do profess the Gospel, then to walk as becomes the Gospel:
then to walk as Children of the Light: if we do profess the Gospel, then to walk as becomes the Gospel:
cs pc-acp vvi p-acp n2 pp-f dt n1: cs pns12 vdb vvi dt n1, cs pc-acp vvi c-acp vvz dt n1:
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if we be the Children of God, then to walk as dear Children, cleansing our selves from all filthiness of the flesh and spirit.
if we be the Children of God, then to walk as dear Children, cleansing our selves from all filthiness of the Flesh and Spirit.
cs pns12 vbb dt n2 pp-f np1, cs pc-acp vvi p-acp j-jn n2, vvg po12 n2 p-acp d n1 pp-f dt n1 cc n1.
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None needs to be more circumspect, then he who is called to holiness:
None needs to be more circumspect, then he who is called to holiness:
pi vvz pc-acp vbi av-dc j, cs pns31 r-crq vbz vvn p-acp n1:
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his very relation is of a tender (though high) nature, he cannot sin but he grieves a father;
his very Relation is of a tender (though high) nature, he cannot sin but he grieves a father;
po31 j n1 vbz pp-f dt j (cs j) n1, pns31 vmbx vvi cc-acp pns31 vvz dt n1;
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yet this is as true, that none of our relations exempt us from temptations and assaults, which call upon us to be watchfull and prayerfull:
yet this is as true, that none of our relations exempt us from temptations and assaults, which call upon us to be watchful and prayerful:
av d vbz a-acp j, cst pix pp-f po12 n2 vvb pno12 p-acp n2 cc n2, r-crq vvb p-acp pno12 pc-acp vbi j cc j:
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If temptations drive thee not to thy knees, they will drive thee easily to the ground• no more but this;
If temptations drive thee not to thy knees, they will drive thee Easily to the ground• no more but this;
cs n2 vvb pno21 xx p-acp po21 n2, pns32 vmb vvi pno21 av-j p-acp dt n1 av-dx dc p-acp d;
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no man should sin, and no man should be more carefull, then he who is most good;
no man should sin, and no man should be more careful, then he who is most good;
dx n1 vmd vvi, cc dx n1 vmd vbi av-dc j, cs pns31 r-crq vbz av-ds j;
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for if he offends, then God suffers, Christ suffers, the Gospel suffers, Religion, Profession, Christians, and all.
for if he offends, then God suffers, christ suffers, the Gospel suffers, Religion, Profession, Christians, and all.
c-acp cs pns31 vvz, cs np1 vvz, np1 vvz, dt n1 vvz, n1, n1, np1, cc d.
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O then let us improve our interest in our God:
Oh then let us improve our Interest in our God:
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Should such a man as I flee, said Nehemiah; so then, should such a man as I sin thus, walk thus, live, do thus? Why? God is my God, he is my Father, I am his child, his servant.Should such a man as I flee, said Nehemiah; so then, should such a man as I sin thus, walk thus, live, do thus? Why? God is my God, he is my Father, I am his child, his servant.
vmd d dt n1 c-acp pns11 vvb, vvd np1; av av, vmd d dt n1 c-acp pns11 vvb av, vvb av, vvb, vdb av? q-crq? np1 vbz po11 n1, pns31 vbz po11 n1, pns11 vbm po31 n1, po31 n1.
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If I should sin, sin would not only be my own wound, but his dishonour: I may not so abuse his love, his mercies, his Calling, his honouring of me.
If I should sin, since would not only be my own wound, but his dishonour: I may not so abuse his love, his Mercies, his Calling, his honouring of me.
cs pns11 vmd vvi, n1 vmd xx av-j vbi po11 d n1, cc-acp po31 n1: pns11 vmb xx av vvi po31 n1, po31 n2, po31 vvg, po31 vvg pp-f pno11.
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Others look on me, but I must look on my God, and on his honour.
Others look on me, but I must look on my God, and on his honour.
ng2-jn vvb p-acp pno11, cc-acp pns11 vmb vvi p-acp po11 n1, cc p-acp po31 n1.
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Thus have you the general observations of the Text, now I come to a more punctual and intimate view of them both in the petition,
Thus have you the general observations of the Text, now I come to a more punctual and intimate view of them both in the petition,
av vhb pn22 dt j n2 pp-f dt n1, av pns11 vvb p-acp dt av-dc j cc j n1 pp-f pno32 d p-acp dt n1,
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and in the conclusion of them, consider the words as a Petition, they yield unto us two main considerations.
and in the conclusion of them, Consider the words as a Petition, they yield unto us two main considerations.
cc p-acp dt n1 pp-f pno32, vvb dt n2 p-acp dt vvb, pns32 vvb p-acp pno12 crd j n2.
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1. One of sin in presumption, [ Keep back thy servant from presumptuous sins. 2. Another of sin in Dominion, [ Let them not have dominion over me. ] First, For presumptuous sins;
1. One of since in presumption, [ Keep back thy servant from presumptuous Sins. 2. another of since in Dominion, [ Let them not have dominion over me. ] First, For presumptuous Sins;
crd crd pp-f n1 p-acp n1, [ vvi av po21 n1 p-acp j n2. crd n-jn pp-f n1 p-acp n1, [ vvb pno32 xx vhi n1 p-acp pno11. ] ord, c-acp j n2;
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there are divers expositions of these words.
there Are diverse expositions of these words.
pc-acp vbr j n2 pp-f d n2.
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1. Keep me Ab alienis, scilicet peccatis, from those sins which by the suggestion or temptation of others I am inticed to;
1. Keep me Ab alienis, scilicet peccatis, from those Sins which by the suggestion or temptation of Others I am enticed to;
crd vvb pno11 fw-la fw-la, fw-la fw-la, p-acp d n2 r-crq p-acp dt n1 cc n1 pp-f n2-jn pns11 vbm vvn p-acp;
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or as others, Ab alienis, (i) falsis diis, from another, or false gods that I do not serve them,
or as Others, Ab alienis, (i) falsis Dis, from Another, or false God's that I do not serve them,
cc c-acp n2-jn, fw-la fw-la, (uh) fw-la fw-la, p-acp n-jn, cc j n2 cst pns11 vdb xx vvi pno32,
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and be not captivated by them; these think the Word to be Zurim from Zur, which signifies Alienari.
and be not captivated by them; these think the Word to be Zurim from Zur, which signifies Alienari.
cc vbb xx vvn p-acp pno32; d vvb dt n1 pc-acp vbi np1 p-acp np1, r-crq vvz np1.
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2. Keep me a superbiis (Mizedim a verbo zud) which signifies superbire, aut superbie & temere agere;
2. Keep me a superbiis (Mizedim a verbo zud) which signifies Superbire, Or superbie & Temere agere;
crd vvb pno11 dt fw-la (vvb dt fw-la fw-la) r-crq vvz vvi, fw-la n1 cc fw-la fw-la;
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the word in Hiphel signifies to do a thing, de industria & per presumptionem. Before David prays to be kept from sinnes of ignorance, and here from prides;
the word in Hiphel signifies to do a thing, de Industria & per presumptionem. Before David prays to be kept from Sins of ignorance, and Here from prides;
dt n1 p-acp np1 vvz pc-acp vdi dt n1, fw-fr fw-la cc fw-la fw-la. p-acp np1 vvz pc-acp vbi vvn p-acp n2 pp-f n1, cc av p-acp n2;
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from such sins as are done insolently and knowingly;
from such Sins as Are done insolently and knowingly;
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Some translate it, keep me from proud sinnes, others from insolent sins, by which are meant manifest sinnes, open transgressions, committed with contumacy, and with a high hand;
some translate it, keep me from proud Sins, Others from insolent Sins, by which Are meant manifest Sins, open transgressions, committed with contumacy, and with a high hand;
d vvb pn31, vvb pno11 p-acp j n2, n2-jn p-acp j n2, p-acp r-crq vbr vvn j n2, j n2, vvn p-acp n1, cc p-acp dt j n1;
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but to hold to the expression in the Text, Presumptuous sinnes. And the Observation is this.
but to hold to the expression in the Text, Presumptuous Sins. And the Observation is this.
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CHAP. III. EVen the servants of God should pray to be kept from presumptuous sins. Touching this I shall enquire into these particulars. 1. What presumptuous sins are.
CHAP. III. EVen the Servants of God should pray to be kept from presumptuous Sins. Touching this I shall inquire into these particulars. 1. What presumptuous Sins Are.
np1 np1. av dt n2 pp-f np1 vmd vvi pc-acp vbi vvn p-acp j n2. vvg d pns11 vmb vvi p-acp d n2-j. crd q-crq j n2 vbr.
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2. Of that strength which keeps regenerate persons from presumptuous sinnings, and what difference 'twixt the withholdings and restrainings of evil men,
2. Of that strength which keeps regenerate Persons from presumptuous sinnings, and what difference betwixt the withholdings and restrainings of evil men,
crd pp-f d n1 r-crq vvz j-vvn n2 p-acp j n2, cc r-crq n1 p-acp dt n2-vvg cc n2-vvg pp-f j-jn n2,
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and this keeping back of good men. 3. What reasons or causes of this desire to be kept back from presumptuous sins.
and this keeping back of good men. 3. What Reasons or Causes of this desire to be kept back from presumptuous Sins.
cc d vvg av pp-f j n2. crd q-crq n2 cc n2 pp-f d n1 pc-acp vbi vvn av p-acp j n2.
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4. Then some useful applications of all this to our selves. SECT. I. Quest. 1. WHat presumptuous sins are;
4. Then Some useful applications of all this to our selves. SECT. I. Quest. 1. WHat presumptuous Sins Are;
crd cs d j n2 pp-f d d p-acp po12 n2. n1. np1 n1. crd q-crq j n2 vbr;
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Sol. Sinne (in the general) is any transgression of the Law: Sol. Sin (in the general) is any Transgression of the Law:
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the Law of God is his revealed will, for doing, or forbearing, and it is the rule of nature, and actions;
the Law of God is his revealed will, for doing, or forbearing, and it is the Rule of nature, and actions;
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whatsoever things stands in conformity to its good, and whatsoever varies or swarves from it, that same is sin.
whatsoever things Stands in conformity to its good, and whatsoever Varies or swarves from it, that same is since.
r-crq n2 vvz p-acp n1 p-acp po31 j, cc r-crq vvz cc n2 p-acp pn31, cst d vbz n1.
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Now sins are diversly distinguished, for all sins are not equal either for matter or manner: Now Sins Are diversely distinguished, for all Sins Are not equal either for matter or manner:
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For matter some sins of themselves are more deep transgressions then others, as some diseases (in their own nature,) are worse then other some;
For matter Some Sins of themselves Are more deep transgressions then Others, as Some diseases (in their own nature,) Are Worse then other Some;
p-acp n1 d n2 pp-f px32 vbr av-dc j-jn n2 cs n2-jn, c-acp d n2 (p-acp po32 d n1,) vbr av-jc cs j-jn d;
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to blaspheme and curse God is a sin naturally more vile then an idle thought, or an empty word:
to Blaspheme and curse God is a since naturally more vile then an idle Thought, or an empty word:
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and to commit Idolatry, is naturally more vile then to steale a Shilling: to shed innocent blood is worse then to steale.
and to commit Idolatry, is naturally more vile then to steal a Shilling: to shed innocent blood is Worse then to steal.
cc pc-acp vvi n1, vbz av-j av-dc j cs pc-acp vvi dt n1: pc-acp vvi j-jn n1 vbz jc cs pc-acp vvi.
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Againe, sins may be distinguished in restect of the manner of committing, and thus it may fall out, that even a sin in its own nature lesse then another, may yet for the manner of commission be more hainous:
Again, Sins may be distinguished in restect of the manner of committing, and thus it may fallen out, that even a since in its own nature less then Another, may yet for the manner of commission be more heinous:
av, n2 vmb vbi vvn p-acp vvb pp-f dt n1 pp-f vvg, cc av pn31 vmb vvi av, cst av dt n1 p-acp po31 d n1 av-dc cs j-jn, vmb av p-acp dt n1 pp-f n1 vbb av-dc j:
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and a sin in its own nature greater then another, may yet for the manner of commission, be lesse guilting then a lesser sin which is more intensively raised by circumstances;
and a since in its own nature greater then Another, may yet for the manner of commission, be less guilting then a lesser since which is more intensively raised by Circumstances;
cc dt n1 p-acp po31 d n1 jc cs j-jn, vmb av p-acp dt n1 pp-f n1, vbb av-dc vvg cs dt jc n1 r-crq vbz av-dc av-j vvn p-acp n2;
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as to gather a few sticks on the Sabbath, was in it selfe not so great a sin,as to gather a few sticks on the Sabbath, was in it self not so great a since,
a-acp pc-acp vvi dt d vvz p-acp dt n1, vbds p-acp pn31 n1 xx av j dt n1,
(6) chapter (DIV2)
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927
as deflouring of a virgin, yet because the person did commit the sinne with a contempt of Gods expresse prohibition, it became more hainous and guilty.
as deflowering of a Virgae, yet Because the person did commit the sin with a contempt of God's express prohibition, it became more heinous and guilty.
c-acp vvg pp-f dt n1, av c-acp dt n1 vdd vvi dt n1 p-acp dt n1 pp-f npg1 j n1, pn31 vvd dc j cc j.
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Now here falls in that distinction of sin into sins of infirmity, and into sins of presumption: which distinction is made, not from the different quallities of sin,
Now Here falls in that distinction of since into Sins of infirmity, and into Sins of presumption: which distinction is made, not from the different qualities of since,
av av vvz p-acp d n1 pp-f n1 p-acp n2 pp-f n1, cc p-acp n2 pp-f n1: r-crq n1 vbz vvn, xx p-acp dt j n2 pp-f n1,
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but from the divers qualification of sinning;
but from the diverse qualification of sinning;
cc-acp p-acp dt j n1 pp-f vvg;
(6) chapter (DIV2)
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930
the same sin may be committed through presumption, which is committed through Infirmity, yet the commiting of it through infirmity, is still much less and extenuating,
the same since may be committed through presumption, which is committed through Infirmity, yet the committing of it through infirmity, is still much less and extenuating,
dt d n1 vmb vbi vvn p-acp n1, r-crq vbz vvn p-acp n1, av dt vvg pp-f pn31 p-acp n1, vbz av av-d av-dc cc j-vvg,
(6) chapter (DIV2)
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then the commiting of it through presumption:
then the committing of it through presumption:
cs dt vvg pp-f pn31 p-acp n1:
(6) chapter (DIV2)
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932
for as much as all passive failings, (which arise from unevennesse of strength) are not so high as the active trespassings, which arise more from the readie contributions,
for as much as all passive failings, (which arise from unevenness of strength) Are not so high as the active trespassings, which arise more from the ready contributions,
c-acp c-acp d c-acp d j n2-vvg, (r-crq vvb p-acp n1 pp-f n1) vbr xx av j c-acp dt j n2, r-crq vvb n1 p-acp dt j n2,
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933
and concurrent assistances and furtherances of our own hearts: now to the thing in particular.
and concurrent assistances and furtherances of our own hearts: now to the thing in particular.
cc j n2 cc n2 pp-f po12 d n2: av p-acp dt n1 p-acp j.
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934
Presumptuous sinnes are the bold darings, and proud adventurings of the heart upon things or wayes known to be unlawful against expresse threatnings, either upon a false confidence, Presumptuous Sins Are the bold darings, and proud adventurings of the heart upon things or ways known to be unlawful against express threatenings, either upon a false confidence,
j n2 vbr dt j n2-vvg, cc j n2-vvg pp-f dt n1 p-acp n2 cc n2 vvn pc-acp vbi j p-acp j n2-vvg, d p-acp dt j n1,
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or upon contemptuous slighting, or desperate wilfulnesse: or upon contemptuous slighting, or desperate wilfulness:
cc p-acp j n-vvg, cc j n1:
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936
I have in this description not only expressed the nature of presumptuous sinnings, but also concluded in it the several degrees and risings thereof:
I have in this description not only expressed the nature of presumptuous sinnings, but also concluded in it the several Degrees and risings thereof:
pns11 vhb p-acp d n1 xx av-j vvn dt n1 pp-f j n2, cc-acp av vvn p-acp pn31 dt j n2 cc n2-vvg av:
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all which, give mee now liberty to open and explaine: consider therefore. 1. That presumptuous sinnings are proud adventurings of the heart upon sinne;
all which, give me now liberty to open and explain: Consider Therefore. 1. That presumptuous sinnings Are proud adventurings of the heart upon sin;
d r-crq, vvb pno11 av n1 pc-acp vvi cc vvi: vvb av. crd cst j n2 vbr j n2-vvg pp-f dt n1 p-acp n1;
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there is a large difference 'twixt foilings by temptation, and adventurings by presumption: Temptation beats down that actual strength of grace resisting:
there is a large difference betwixt foilings by temptation, and adventurings by presumption: Temptation beats down that actual strength of grace resisting:
a-acp vbz dt j n1 p-acp n2-vvg p-acp n1, cc n2 p-acp n1: n1 vvz a-acp d j n1 pp-f n1 vvg:
(6) chapter (DIV2)
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but presumption tramples down the light of the word opposing:
but presumption tramples down the Light of the word opposing:
cc-acp n1 vvz a-acp dt n1 pp-f dt n1 vvg:
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940
therefore presumptuous sinners are said to sinne with an exalted, or high hand; the sinner doth put aside Gods will, and prefers his own:
Therefore presumptuous Sinners Are said to sin with an exalted, or high hand; the sinner does put aside God's will, and prefers his own:
av j n2 vbr vvn p-acp n1 p-acp dt j-vvn, cc j n1; dt n1 vdz vvi av n2 vmb, cc vvz po31 d:
(6) chapter (DIV2)
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941
Our tongues are our own, said they, who is Lord over us? Psal. 12. yea, they are said to set their mouths against heaven, q. d. what tell you us of the Lord; of his displeasure or pleasure:Our tongues Are our own, said they, who is Lord over us? Psalm 12. yea, they Are said to Set their mouths against heaven, q. worser. what tell you us of the Lord; of his displeasure or pleasure:
po12 n2 vbr po12 d, vvd pns32, r-crq vbz n1 p-acp pno12? np1 crd uh, pns32 vbr vvn pc-acp vvi po32 n2 p-acp n1, vvd. sy. q-crq vvb pn22 pno12 pp-f dt n1; pp-f po31 n1 cc n1:
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942
As for the word which thou hast spoken in the name of the Lord we will not do it, said they in Jeremiah 44. A man doth even try it out with God,
As for the word which thou hast spoken in the name of the Lord we will not do it, said they in Jeremiah 44. A man does even try it out with God,
c-acp p-acp dt n1 r-crq pns21 vh2 vvn p-acp dt n1 pp-f dt n1 pns12 vmb xx vdi pn31, vvd pns32 p-acp np1 crd dt n1 vdz av vvi pn31 av p-acp np1,
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and provokes him to his face: and maintaines the devises of his heart against the purity and equity of Gods will.
and provokes him to his face: and maintains the devises of his heart against the purity and equity of God's will.
cc vvz pno31 p-acp po31 n1: cc vvz dt n2 pp-f po31 n1 p-acp dt n1 cc n1 pp-f npg1 n1.
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2. In presumptuous sinnings a man knows the thing and way to be unlawful: and therefore the presumptuous sinner is opposed to the ignorant sinner, Numb. 15. not that every sinning against knowledge (absolutely whatsoever, is a presumptuous sinning, is against knowledge, and without grosse ignorance;
2. In presumptuous sinnings a man knows the thing and Way to be unlawful: and Therefore the presumptuous sinner is opposed to the ignorant sinner, Numb. 15. not that every sinning against knowledge (absolutely whatsoever, is a presumptuous sinning, is against knowledge, and without gross ignorance;
crd p-acp j n2 dt n1 vvz dt n1 cc n1 p-acp vbi j: cc av dt j n1 vbz vvn p-acp dt j n1, j. crd xx d d vvg p-acp n1 (av-j c-crq, vbz dt j vvg, vbz p-acp n1, cc p-acp j n1;
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the presumptuous sinner holds a candle in one hand, and draws out the sword with the other;
the presumptuous sinner holds a candle in one hand, and draws out the sword with the other;
dt j n1 vvz dt n1 p-acp crd n1, cc vvz av dt n1 p-acp dt j-jn;
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my meaning is this, that he breaks through the light of knowledge, discerning the way to be sinful:
my meaning is this, that he breaks through the Light of knowledge, discerning the Way to be sinful:
po11 n1 vbz d, cst pns31 vvz p-acp dt n1 pp-f n1, vvg dt n1 pc-acp vbi j:
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yea, and flaming upon his breast, working in and checking his conscience, notwithstanding all which, yet he will presume to offend and proceed in transgressings;
yea, and flaming upon his breast, working in and checking his conscience, notwithstanding all which, yet he will presume to offend and proceed in transgressings;
uh, cc vvg p-acp po31 n1, vvg p-acp cc vvg po31 n1, c-acp d r-crq, av pns31 vmb vvi pc-acp vvi cc vvi p-acp n2-vvg;
(6) chapter (DIV2)
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948
'Tis true, even a good man in many particulars may and doth sin, not only against habitual,
It's true, even a good man in many particulars may and does sin, not only against habitual,
pn31|vbz j, av dt j n1 p-acp d n2-j vmb cc vdz vvi, xx av-j p-acp j,
(6) chapter (DIV2)
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949
but against actual knowledge, but this is through infirmity, not through contumacy:
but against actual knowledge, but this is through infirmity, not through contumacy:
cc-acp p-acp j n1, cc-acp d vbz p-acp n1, xx p-acp n1:
(6) chapter (DIV2)
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950
he approves that light against the sinne, and doth not maintaine the sinne against his light,
he approves that Light against the sin, and does not maintain the sin against his Light,
pns31 vvz d n1 p-acp dt n1, cc vdz xx vvi dt n1 p-acp po31 n1,
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951
yea, he yeelds not only by approbation of judgement, but also by resolution and desire of will to imitate the light,
yea, he yields not only by approbation of judgement, but also by resolution and desire of will to imitate the Light,
uh, pns31 vvz xx av-j p-acp n1 pp-f n1, cc-acp av p-acp n1 cc n1 pp-f n1 pc-acp vvi dt n1,
(6) chapter (DIV2)
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952
yet through the weaknesse of his power, and from the force of an hasty temptation, he may fall down even at noon-day;
yet through the weakness of his power, and from the force of an hasty temptation, he may fallen down even At noonday;
av p-acp dt n1 pp-f po31 n1, cc p-acp dt n1 pp-f dt j n1, pns31 vmb vvi a-acp av p-acp n1;
(6) chapter (DIV2)
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953
but the presumptuous sinner sees light as an enemy, and therefore willingly breaks through it to the way of his sinne:
but the presumptuous sinner sees Light as an enemy, and Therefore willingly breaks through it to the Way of his sin:
cc-acp dt j n1 vvz n1 p-acp dt n1, cc av av-j vvz p-acp pn31 p-acp dt n1 pp-f po31 n1:
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954
yea, he makes his heart to uphold the sin against the force of his knowledge, and drives back the arguments with a resolution, that however he will have his sin.
yea, he makes his heart to uphold the since against the force of his knowledge, and drives back the Arguments with a resolution, that however he will have his since.
uh, pns31 vvz po31 n1 pc-acp vvi dt n1 p-acp dt n1 pp-f po31 n1, cc vvz av dt n2 p-acp dt n1, cst c-acp pns31 vmb vhi po31 n1.
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955
3. The presumptuous sinner (in that kinde of sinning) adventures against express threa•nings: thus it stands with a man, his heart and Satan incline and egge him to sinne,
3. The presumptuous sinner (in that kind of sinning) adventures against express threa•nings: thus it Stands with a man, his heart and Satan incline and egg him to sin,
crd dt j n1 (p-acp d n1 pp-f vvg) n2 p-acp j n2: av pn31 vvz p-acp dt n1, po31 n1 cc np1 vvi cc n1 pno31 p-acp n1,
(6) chapter (DIV2)
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but God and Conscience stand in the way against him;
but God and Conscience stand in the Way against him;
cc-acp np1 cc n1 vvb p-acp dt n1 p-acp pno31;
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957
as he said of the sword to Joab, Knowest thou not that it will be bitternesse in the end, so God saith to him, thou shalt not have peace in this way, it is the thing which I hate and abhorre,
as he said of the sword to Joab, Knowest thou not that it will be bitterness in the end, so God Says to him, thou shalt not have peace in this Way, it is the thing which I hate and abhor,
c-acp pns31 vvd pp-f dt n1 p-acp np1, vv2 pns21 xx cst pn31 vmb vbi n1 p-acp dt n1, av np1 vvz p-acp pno31, pns21 vm2 xx vhi n1 p-acp d n1, pn31 vbz dt n1 r-crq pns11 vvb cc vvi,
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and I have revealed wrath from heaven against it:
and I have revealed wrath from heaven against it:
cc pns11 vhb vvn n1 p-acp n1 p-acp pn31:
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959
but in presumption the sinning soul steps over the threatning to the committing of the sin:
but in presumption the sinning soul steps over the threatening to the committing of the since:
cc-acp p-acp n1 dt vvg n1 vvz p-acp dt j-vvg p-acp dt vvg pp-f dt n1:
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960
that sword of God which may keep back another man, yet though God sets the point of it to the breast of a presumptuous sinner, it will not stave him off from adventuring:
that sword of God which may keep back Another man, yet though God sets the point of it to the breast of a presumptuous sinner, it will not stave him off from adventuring:
cst n1 pp-f np1 r-crq vmb vvi av j-jn n1, av cs np1 vvz dt n1 pp-f pn31 p-acp dt n1 pp-f dt j n1, pn31 vmb xx vvi pno31 a-acp p-acp vvg:
(6) chapter (DIV2)
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961
therefore the presumptuous sinner is said to blesse himself in his heart, though God threatens a curse, Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies,
Therefore the presumptuous sinner is said to bless himself in his heart, though God threatens a curse, Deuteronomy 29. this is a truth that a presumptuous sinner is not changed by Mercies,
av dt j n1 vbz vvn pc-acp vvi px31 p-acp po31 n1, cs np1 vvz dt n1, np1 crd d vbz dt n1 cst dt j n1 vbz xx vvn p-acp n2,
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nor affrighted by threats, but as the Leviathan in Job, laughs at the shaking of the speare;
nor affrighted by Treats, but as the Leviathan in Job, laughs At the shaking of the spear;
ccx vvn p-acp n2, cc-acp c-acp dt np1 p-acp np1, vvz p-acp dt n-vvg pp-f dt n1;
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963
so the heart of a presumptuous sinners puffs at all divine warnings and menaces: come, said they, let it come that we may see him:
so the heart of a presumptuous Sinners puffs At all divine Warnings and menaces: come, said they, let it come that we may see him:
av dt n1 pp-f dt j n2 vvz p-acp d j-jn n2 cc n2: vvb, vvd pns32, vvb pn31 vvi cst pns12 vmb vvi pno31:
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964
As there is not a love to the goodness of God; so there is not a fear of the greatness of God in presumption.
As there is not a love to the Goodness of God; so there is not a Fear of the greatness of God in presumption.
p-acp pc-acp vbz xx dt n1 p-acp dt n1 pp-f np1; av a-acp vbz xx dt n1 pp-f dt n1 pp-f np1 p-acp n1.
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4. Presumptuous sins do arise from a false confidence; there are two things upon which the presuming sinner doth imbolden himself.
4. Presumptuous Sins do arise from a false confidence; there Are two things upon which the presuming sinner does embolden himself.
crd j n2 vdb vvi p-acp dt j n1; a-acp vbr crd n2 p-acp r-crq dt vvg n1 vdz vvi px31.
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1. One is the facility of mercy: when a man sets mercy against sinne, he doth well, (because Gods mercies should draw our hearts off from sinne) but when a man sets mercy against Justice, now he offends;
1. One is the facility of mercy: when a man sets mercy against sin, he does well, (Because God's Mercies should draw our hearts off from sin) but when a man sets mercy against justice, now he offends;
crd pi vbz dt n1 pp-f n1: c-crq dt n1 vvz n1 p-acp n1, pns31 vdz av, (c-acp npg1 n2 vmd vvi po12 n2 a-acp p-acp n1) cc-acp c-crq dt n1 vvz n1 p-acp n1, av pns31 vvz;
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967
yet thus doth the presumtuous sinner, perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse;
yet thus does the presumptuous sinner, perhaps there is not in every presumptuous sinner such a Spirit of Atheistical madness;
av av vdz dt j n1, av pc-acp vbz xx p-acp d j n1 d dt n1 pp-f j n1;
(6) chapter (DIV2)
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968
that he is absolutely carelesse of all that God threatens, nor is he so miserably prodigal of his soul, that he rejoyceth to have it damned, no, he may and sometimes doth apprehend threatnings,
that he is absolutely careless of all that God threatens, nor is he so miserably prodigal of his soul, that he Rejoiceth to have it damned, no, he may and sometime does apprehend threatenings,
cst pns31 vbz av-j j pp-f d cst np1 vvz, ccx vbz pns31 av av-j j-jn pp-f po31 n1, cst pns31 vvz pc-acp vhi pn31 vvn, uh-dx, pns31 vmb cc av vdz vvi n2-vvg,
(6) chapter (DIV2)
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969
yea, so that his heart is caused to demurre, it may be a stopping apprehension (i.) such as may make him study how to pursue his sinne,
yea, so that his heart is caused to demur, it may be a stopping apprehension (i.) such as may make him study how to pursue his sin,
uh, av cst po31 n1 vbz vvn pc-acp vvi, pn31 vmb vbi dt vvg n1 (uh.) d c-acp vmb vvi pno31 vvi c-crq pc-acp vvi po31 n1,
(6) chapter (DIV2)
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970
and yet to wave and decline the edge of the sharp threatning, and this he doth by opposing mercy to justice;
and yet to wave and decline the edge of the sharp threatening, and this he does by opposing mercy to Justice;
cc av pc-acp vvi cc vvi dt n1 pp-f dt j n-vvg, cc d pns31 vdz p-acp vvg n1 p-acp n1;
(6) chapter (DIV2)
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971
'tis true, this is a sinne, and divine justice will not take it well, but I will adventure on it, hoping that divine mercy will pacifie the rigor of the threatning, I will sin and offend Justice,
it's true, this is a sin, and divine Justice will not take it well, but I will adventure on it, hoping that divine mercy will pacify the rigor of the threatening, I will sin and offend justice,
pn31|vbz j, d vbz dt n1, cc j-jn n1 vmb xx vvi pn31 av, cc-acp pns11 vmb vvi p-acp pn31, vvg d j-jn n1 vmb vvi dt n1 pp-f dt j-vvg, pns11 vmb vvi cc vvi n1,
(6) chapter (DIV2)
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but then I will decline that Court, by flying to the Mercy-seat:
but then I will decline that Court, by flying to the Mercy-seat:
cc-acp av pns11 vmb vvi d n1, p-acp vvg p-acp dt n1:
(6) chapter (DIV2)
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973
God is of a gentle heart, easie to be entreated, and will be presently satisfied and appeased:
God is of a gentle heart, easy to be entreated, and will be presently satisfied and appeased:
np1 vbz pp-f dt j n1, j pc-acp vbi vvn, cc vmb vbi av-j vvn cc vvn:
(6) chapter (DIV2)
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974
Just like a man who will break his bones, because he trusts to have them quickly set by a skilful Chirurgion,
Just like a man who will break his bones, Because he trusts to have them quickly Set by a skilful Chirurgeon,
av av-j dt n1 r-crq vmb vvi po31 n2, c-acp pns31 vvz pc-acp vhi pno32 av-j vvn p-acp dt j n1,
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975
or like a lewd child, who adventures to outrages, upon the scope and allowance of his fathers good nature:
or like a lewd child, who adventures to outrages, upon the scope and allowance of his Father's good nature:
cc av-j dt j n1, r-crq n2 p-acp n2, p-acp dt n1 cc n1 pp-f po31 ng1 j n1:
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This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse, that he blesse himself in his heart, saying, I shall have peace,
This ground of presumption God Fully intimates in Deuteronomy 29. 19. when he hears the words of the curse, that he bless himself in his heart, saying, I shall have peace,
d n1 pp-f n1 np1 av-j vvz p-acp np1 crd crd c-crq pns31 vvz dt n2 pp-f dt n1, cst pns31 vvb px31 p-acp po31 n1, vvg, pns11 vmb vhi n1,
(6) chapter (DIV2)
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977
though I walk in the imagination of mine heart, to adde drunkenness to thirst, &c. Beloved, this is certain that presumption disposeth of mercy beyond all allowance, and writes a pardon which God will never allow nor seal:though I walk in the imagination of mine heart, to add Drunkenness to thirst, etc. beloved, this is certain that presumption Disposeth of mercy beyond all allowance, and writes a pardon which God will never allow nor seal:
cs pns11 vvb p-acp dt n1 pp-f po11 n1, pc-acp vvi n1 p-acp n1, av vvn, d vbz j cst n1 vvz pp-f n1 p-acp d n1, cc vvz dt n1 r-crq np1 vmb av-x vvi ccx vvi:
(6) chapter (DIV2)
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978
it will dare to runne in debt upon a conceit of a discharge, and clearing however:
it will Dare to run in debt upon a conceit of a discharge, and clearing however:
pn31 vmb vvi pc-acp vvi p-acp n1 p-acp dt n1 pp-f dt n1, cc vvg a-acp:
(6) chapter (DIV2)
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979
as if Divine mercy were nothing else but a present untwining of all the knots which we make,
as if Divine mercy were nothing Else but a present untwining of all the knots which we make,
c-acp cs j-jn n1 vbdr pix av cc-acp dt j j-vvg pp-f d dt n2 r-crq pns12 vvb,
(6) chapter (DIV2)
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980
and a crossing of debts as soon as entred, and served for no other end, but that men should be bold to sinne, and cheerful after the commission of it;
and a crossing of debts as soon as entered, and served for no other end, but that men should be bold to sin, and cheerful After the commission of it;
cc dt vvg pp-f n2 c-acp av c-acp vvn, cc vvd p-acp dx j-jn n1, cc-acp d n2 vmd vbi j p-acp n1, cc j p-acp dt n1 pp-f pn31;
(6) chapter (DIV2)
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981
But verily mercy is more precious then so. 2. Another is the self possibility and strength of future repentance:
But verily mercy is more precious then so. 2. another is the self possibility and strength of future Repentance:
cc-acp av-j n1 vbz av-dc j cs av. crd j-jn vbz dt n1 n1 cc n1 pp-f j-jn n1:
(6) chapter (DIV2)
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he is one of the worst patients in a way of sinning, who is confident that he can be his own Physician: he is one of the worst patients in a Way of sinning, who is confident that he can be his own physician:
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no soul wounds it self more then that which vainly thinks that it can presently cure them;
no soul wounds it self more then that which vainly thinks that it can presently cure them;
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presumption is not alwayes carried upon an absolute hope of mercy, but the sinner being more piercingly understanding knows that mercy is a special Charter,
presumption is not always carried upon an absolute hope of mercy, but the sinner being more piercingly understanding knows that mercy is a special Charter,
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and such a balme as is spread only upon a returning and humbling soule;
and such a balm as is spread only upon a returning and humbling soul;
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here it is that this presumptuous person will adventure to sinne upon a confidence that he will (notwithstanding all this) fashion and polish his soul to a meet capacity of mercy, by hereafter repentings and humblings:
Here it is that this presumptuous person will adventure to sin upon a confidence that he will (notwithstanding all this) fashion and polish his soul to a meet capacity of mercy, by hereafter repentings and humblings:
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he doth foolishly delude his soul with a fancy of such things which exceed his power.
he does foolishly delude his soul with a fancy of such things which exceed his power.
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There are two things which the sinner cannot assure himself of.
There Are two things which the sinner cannot assure himself of.
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One is the lengthning of his life: for this candle is lighted and put out, not according to our desires, but according to divine pleasure:
One is the lengthening of his life: for this candle is lighted and put out, not according to our Desires, but according to divine pleasure:
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all life hath its limits from the Lord of life and death: he who sinnes to day, cannot be assured that he shall live till to morrow.
all life hath its Limits from the Lord of life and death: he who Sins to day, cannot be assured that he shall live till to morrow.
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Now repentance is a work of this life: death bindes us over to sentence, and then 'tis too late to return:
Now Repentance is a work of this life: death binds us over to sentence, and then it's too late to return:
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And therefore every presumptuous sinner adventures boldly upon that which cannot be his, beyond the time present.
And Therefore every presumptuous sinner adventures boldly upon that which cannot be his, beyond the time present.
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Another is the returning of the heart from sinne, though our natural principles can give the wound,
another is the returning of the heart from sin, though our natural principles can give the wound,
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yet they must be supernatural principles, which give the cure:
yet they must be supernatural principles, which give the cure:
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our own hearts can cause us to fall, but Gods grace only is that which raiseth us;
our own hearts can cause us to fallen, but God's grace only is that which Raiseth us;
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Now Gods grace is Gods gift, and not mans stock:
Now God's grace is God's gift, and not men stock:
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though we alone can fall off from God by sinne, yet none but God can bring us back from sin by true repentance unto himself:
though we alone can fallen off from God by sin, yet none but God can bring us back from since by true Repentance unto himself:
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yet presumption makes the heart bold, not only with time (which is in Gods hand) but also with grace, which is only in Gods gift:
yet presumption makes the heart bold, not only with time (which is in God's hand) but also with grace, which is only in God's gift:
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Though I sinne, yet I will hereafter repent, thus the presumptuous soul, whose life may be instantly cut off,
Though I sin, yet I will hereafter Repent, thus the presumptuous soul, whose life may be instantly Cut off,
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and to whom God may therefore deny his grace to repent, because it did before-hand presume to sin.
and to whom God may Therefore deny his grace to Repent, Because it did beforehand presume to since.
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5. In many presumptuous sinnings there is a slighting contempt:
5. In many presumptuous sinnings there is a slighting contempt:
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therefore, Numb. 15. 30, 31. presumptuous sinning is called a despising of the Word of the Lord: Therefore, Numb. 15. 30, 31. presumptuous sinning is called a despising of the Word of the Lord:
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the soul that doth ought presumptuously, &c. shall be cut off, because he hath despised the Word of the Lord, &c. to despise the Word of the Lord, is to esteeme of it as a vaine thing, to disregard it in his authority and Majesty over our consciences, and hearts, and wayes:the soul that does ought presumptuously, etc. shall be Cut off, Because he hath despised the Word of the Lord, etc. to despise the Word of the Lord, is to esteem of it as a vain thing, to disregard it in his Authority and Majesty over our Consciences, and hearts, and ways:
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As if a soul should say, what care I though God doth speak thus and thus;
As if a soul should say, what care I though God does speak thus and thus;
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I will not be curbed, and limited, nor restrained: this is to contemn God:
I will not be curbed, and limited, nor restrained: this is to contemn God:
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And it is called a rebelling against him, Deut. 1. 24. I spake unto you, and you would not heare,
And it is called a rebelling against him, Deuteronomy 1. 24. I spoke unto you, and you would not hear,
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but rebelled against the Commandment of the Lord, and went up presumptuously to the hill.) It is called a casting of Gods Law behinde our back; but rebelled against the Commandment of the Lord, and went up presumptuously to the hill.) It is called a casting of God's Law behind our back;
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God hath hemmed and circumscribed the soul with precepts, within which if a man walks, he hath God to be his security,
God hath hemmed and circumscribed the soul with Precepts, within which if a man walks, he hath God to be his security,
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but in presumptuous sinnings a man will exceed his limits, and yet believe a safety:
but in presumptuous sinnings a man will exceed his Limits, and yet believe a safety:
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this very thing is expressed in Deut. 17. 11. According to the sentence of the Law, which they shall teach thee,
this very thing is expressed in Deuteronomy 17. 11. According to the sentence of the Law, which they shall teach thee,
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and according to the judgement which they shall tell thee, thou shalt do, thou shalt not decline from the sentence which they shall shew thee, to the right hand or to the left, ver. 12. And the man that will do presumptuously,
and according to the judgement which they shall tell thee, thou shalt do, thou shalt not decline from the sentence which they shall show thee, to the right hand or to the left, ver. 12. And the man that will do presumptuously,
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and will not hearken to the Priest, &c. even that man shall die, ver. 13. And all the people shall h•ar,
and will not harken to the Priest, etc. even that man shall die, ver. 13. And all the people shall h•ar,
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and fear, and do no more presumptuously; and Fear, and do no more presumptuously;
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There you see that presumptuous sinning consisted in the slighting of the sentence of the Law by the Priest:
There you see that presumptuous sinning consisted in the slighting of the sentence of the Law by the Priest:
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the Priest said, this is it which God would have you do: This is it which he would not have done.
the Priest said, this is it which God would have you do: This is it which he would not have done.
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Now the person who sinned presumptuously, would not stand to this, but would break over this sentence,
Now the person who sinned presumptuously, would not stand to this, but would break over this sentence,
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and would go in his own way, he disregarded what God spake, that should not be his rule, no not his.
and would go in his own Way, he disregarded what God spoke, that should not be his Rule, no not his.
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6. Lastly, presumptuous sinnings may rise higher then all this, as when a man sinnes not only knowingly and wilfully,
6. Lastly, presumptuous sinnings may rise higher then all this, as when a man Sins not only knowingly and wilfully,
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but most maliciously, and despitefully against God and Christ; the Apostle speaks of such presumptuous sinners, who tread under foot the Sonne of God,
but most maliciously, and despitefully against God and christ; the Apostle speaks of such presumptuous Sinners, who tread under foot the Son of God,
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and do despite unto the Spirit of Grace, Heb. 10. 29. And who crucifie to themselves the Sonne of God afresh,
and do despite unto the Spirit of Grace, Hebrew 10. 29. And who crucify to themselves the Son of God afresh,
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and put him to an open shame, Heb. 6. 6. This kinde of presumptuous sinning, is not only to sinne, though a man knows it,and put him to an open shame, Hebrew 6. 6. This kind of presumptuous sinning, is not only to sin, though a man knows it,
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nor only to sin, because a man will sin, but it is also to sin on purpose to dishonour God,
nor only to sin, Because a man will sin, but it is also to since on purpose to dishonour God,
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and to vex his holy spirit;
and to vex his holy Spirit;
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the soul is grown unto that abominable insolency, that a man even plots deliberately how to crosse God,
the soul is grown unto that abominable insolency, that a man even plots deliberately how to cross God,
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and will therefore apply himself to such words and acts, because he knows they will displease God;
and will Therefore apply himself to such words and acts, Because he knows they will displease God;
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this is the very top and height of presumptuous sinning:
this is the very top and height of presumptuous sinning:
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when a man in a sober and calme spirit exempted from violent diseases and strong passions,
when a man in a Sobrium and Cam Spirit exempted from violent diseases and strong passion,
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and insolently turbulent temptations, shall in sober circumstances, desperately, and of malicious and set purpose encounter God, adventure iniquity, to provoke God:
and insolently turbulent temptations, shall in Sobrium Circumstances, desperately, and of malicious and Set purpose encounter God, adventure iniquity, to provoke God:
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he knows that the worst which shall befall him is damnation, but he cares not for that, he will however have his pleasure in sinne,
he knows that the worst which shall befall him is damnation, but he Cares not for that, he will however have his pleasure in sin,
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and will strive to despite that God, who stands in a just enmity to his soul and sins. SECT. II.
and will strive to despite that God, who Stands in a just enmity to his soul and Sins. SECT. II
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Quest. 2. WHat that strength is which keeps back regenerate persons from presumptuous sinnes; and what difference 'twixt the restrainings of evil men, Quest. 2. WHat that strength is which keeps back regenerate Persons from presumptuous Sins; and what difference betwixt the restrainings of evil men,
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and this keeping back of good David. Sol. For a more distinct knowledge of this point, observe a few particulars.
and this keeping back of good David. Sol. For a more distinct knowledge of this point, observe a few particulars.
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1. Restraint is any kinde of stop 'twixt the inclination and the object: when the nature is inclined to such or such a thing,
1. Restraint is any kind of stop betwixt the inclination and the Object: when the nature is inclined to such or such a thing,
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and a barre falls in, to keep them asunder, this is restraint.
and a bar falls in, to keep them asunder, this is restraint.
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As when God bridled up the fire from burning the three children; and the Lion, from devouring Daniel; and Abimelech from touching Sarah; and Laban from hurting Jacob, The natural inclinations of the former,
As when God bridled up the fire from burning the three children; and the lion, from devouring daniel; and Abimelech from touching Sarah; and Laban from hurting Jacob, The natural inclinations of the former,
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and the morally evil dispositions of the latter, were chained in, they were stopped, they were hindred in respect of their actings and exercise.
and the morally evil dispositions of the latter, were chained in, they were stopped, they were hindered in respect of their actings and exercise.
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All creatures are capable of restraint, because under a Supreame power; only God cannot be restrained:
All creatures Are capable of restraint, Because under a Supreme power; only God cannot be restrained:
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but for all creatures, their natures, and inclinations, and operations, are under his command by the Lawe of Creation.
but for all creatures, their nature's, and inclinations, and operations, Are under his command by the Law of Creation.
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2. Restraint of any Agent, ariseth from a greater strength of a Superior Agent: whatsoever keeps a man back from a sinful acting, it is (at that time) whiles a restraint of more actually strong force, then the present inclination is;
2. Restraint of any Agent, arises from a greater strength of a Superior Agent: whatsoever keeps a man back from a sinful acting, it is (At that time) while a restraint of more actually strong force, then the present inclination is;
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as in the stopping of a stone or water, that which is unequal in strength, a lesser force is not able to keep in the stronger:
as in the stopping of a stone or water, that which is unequal in strength, a lesser force is not able to keep in the Stronger:
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the cords wherewith Sampson was bound, were no restraints to his motion and escape, for his strength exceeded them,
the cords wherewith Sampson was bound, were no restraints to his motion and escape, for his strength exceeded them,
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and he easily brake them asunder: But Gods decree and providence is a restraint to the raging sea:
and he Easily brake them asunder: But God's Decree and providence is a restraint to the raging sea:
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and his power is a restraint to gird in the malice and rage of man,
and his power is a restraint to gird in the malice and rage of man,
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because, though sinfull inclinations be strong, yet God can over-rule, and bound, and bind it in.
Because, though sinful inclinations be strong, yet God can overrule, and bound, and bind it in.
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3. All Restraints presupposeth an aptness, a disposition ready to run, and get out.
3. All Restraints presupposeth an aptness, a disposition ready to run, and get out.
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The Child whose desire is to lie in the Cradle, is not there said to be restrained:
The Child whose desire is to lie in the Cradle, is not there said to be restrained:
dt n1 rg-crq n1 vbz pc-acp vvi p-acp dt n1, vbz xx a-acp vvn pc-acp vbi vvn:
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and the Trades-man, whose shop is his paradise, is not therefore restrained from going abroad; but when a servant would be gadding, and yet is kept in, this is Restraint.
and the Tradesman, whose shop is his paradise, is not Therefore restrained from going abroad; but when a servant would be gadding, and yet is kept in, this is Restraint.
cc dt n1, rg-crq n1 vbz po31 n1, vbz xx av vvn p-acp vvg av; cc-acp c-crq dt n1 vmd vbi vvg, cc av vbz vvn p-acp, d vbz n1.
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In every man there is too much sin;
In every man there is too much since;
p-acp d n1 pc-acp vbz av d n1;
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Corruption is in us all, and it is with it, as with a Child in the womb which would be breaking out into the world;
Corruption is in us all, and it is with it, as with a Child in the womb which would be breaking out into the world;
n1 vbz p-acp pno12 d, cc pn31 vbz p-acp pn31, c-acp p-acp dt n1 p-acp dt n1 r-crq vmd vbi vvg av p-acp dt n1;
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or as with fire kindled within, which would be flaming abroad;
or as with fire kindled within, which would be flaming abroad;
cc c-acp p-acp n1 vvd a-acp, r-crq vmd vbi vvg av;
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such an aptness is there in our sinfull inclinations to secret, and then to open actings.
such an aptness is there in our sinful inclinations to secret, and then to open actings.
d dt n1 vbz a-acp p-acp po12 j n2 p-acp j-jn, cc av p-acp j n2.
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Now the Cohibition, the inclosing, the locking of them in, is properly Restraint. 4. All Restraint of sin is from God.
Now the Cohibition, the enclosing, the locking of them in, is properly Restraint. 4. All Restraint of since is from God.
av dt n1, dt vvg, dt vvg pp-f pno32 p-acp, vbz av-j n1. crd d n1 pp-f n1 vbz p-acp np1.
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That God whom David here desires to hold, or keep him back, did also with-hold Abimelech, keep in Laban, keep up Esau, keep off Saul; and it is granted that there are several means and ways of restraint, natural, moral, spiritual, (as you shall hear anon) but it is God in them which causeth restraint;
That God whom David Here Desires to hold, or keep him back, did also withhold Abimelech, keep in Laban, keep up Esau, keep off Saul; and it is granted that there Are several means and ways of restraint, natural, moral, spiritual, (as you shall hear anon) but it is God in them which Causes restraint;
cst np1 r-crq np1 av vvz pc-acp vvi, cc vvi pno31 av, vdd av vvi np1, vvb p-acp np1, vvb a-acp np1, vvb a-acp np1; cc pn31 vbz vvn cst a-acp vbr j n2 cc n2 pp-f n1, j, j, j, (c-acp pn22 vmb vvi av) cc-acp pn31 vbz np1 p-acp pno32 r-crq vvz n1;
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he imprints such a vigour into those Arguments, into those Apprehensions, that they shall bind,
he imprints such a vigour into those Arguments, into those Apprehensions, that they shall bind,
pns31 n2 d dt n1 p-acp d n2, p-acp d n2, cst pns32 vmb vvi,
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and chain, and hold in the nature, which else would not judge so seriously, nor submit so easily to impedition or hinderance:
and chain, and hold in the nature, which Else would not judge so seriously, nor submit so Easily to impedition or hindrance:
cc n1, cc vvb p-acp dt n1, r-crq av vmd xx vvi av av-j, ccx vvi av av-j p-acp n1 cc n1:
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as the horse rusheth into the battle, if left to his own swing and violence;
as the horse Rushes into the battle, if left to his own swing and violence;
c-acp dt n1 vvz p-acp dt n1, cs vvn p-acp po31 d n1 cc n1;
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so the heart of man, if left to it self, it would put no periods to wickedness,
so the heart of man, if left to it self, it would put no periods to wickedness,
av dt n1 pp-f n1, cs vvn p-acp pn31 n1, pn31 vmd vvi dx n2 p-acp n1,
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but would grow from evil to worse, and fill up all the measures of iniquity. There should not be one righteous Abel, but every Cain would kill him;
but would grow from evil to Worse, and fill up all the measures of iniquity. There should not be one righteous Abel, but every Cain would kill him;
cc-acp vmd vvi p-acp j-jn p-acp jc, cc vvb a-acp d dt n2 pp-f n1. pc-acp vmd xx vbi crd j np1, p-acp d np1 vmd vvi pno31;
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not a Jacob, but Esau would pursue him; not a David, but Saul would hunt him;
not a Jacob, but Esau would pursue him; not a David, but Saul would hunt him;
xx dt np1, p-acp np1 vmd vvi pno31; xx dt np1, p-acp np1 vmd vvi pno31;
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not an Apostle, but Herod would be-head him:
not an Apostle, but Herod would behead him:
xx dt n1, p-acp np1 vmd vvi pno31:
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All Christian Religion would lie in blood, yea, and the very order of nature would sink into confusion by the efficacy of that sinfull corruption which is equally divided amongst all,
All Christian Religion would lie in blood, yea, and the very order of nature would sink into confusion by the efficacy of that sinful corruption which is equally divided among all,
d np1 n1 vmd vvi p-acp n1, uh, cc dt j n1 pp-f n1 vmd vvi p-acp n1 p-acp dt n1 pp-f cst j n1 r-crq vbz av-j vvn p-acp d,
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if God did not look down from heaven, and restrain the rage of sin in all.
if God did not look down from heaven, and restrain the rage of since in all.
cs np1 vdd xx vvi a-acp p-acp n1, cc vvi dt n1 pp-f n1 p-acp d.
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5. All evil men are not equally restrained by God; which appears both in the matter, and in the measures of sinning:
5. All evil men Are not equally restrained by God; which appears both in the matter, and in the measures of sinning:
crd d j-jn n2 vbr xx av-j vvn p-acp np1; r-crq vvz d p-acp dt n1, cc p-acp dt n2 pp-f vvg:
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some evill men do not break out into all horrible kinds of sin:
Some evil men do not break out into all horrible Kinds of since:
d j-jn n2 vdb xx vvi av p-acp d j n2 pp-f n1:
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some, though they be at the same school of particular sinning, are not yet in the same form,
Some, though they be At the same school of particular sinning, Are not yet in the same from,
d, cs pns32 vbb p-acp dt d n1 pp-f j vvg, vbr xx av p-acp dt d n1,
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and height, or degree of sin, though they be at the same trade; yet their skill and thriving in the same sin is different:
and height, or degree of since, though they be At the same trade; yet their skill and thriving in the same since is different:
cc n1, cc n1 pp-f n1, cs pns32 vbb p-acp dt d n1; av po32 n1 cc j-vvg p-acp dt d n1 vbz j:
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Every Drunkard is not the mighty man to drink, and every swearer lets not his tongue loose to the highest blast of Blasphemy.
Every Drunkard is not the mighty man to drink, and every swearer lets not his tongue lose to the highest blast of Blasphemy.
d n1 vbz xx dt j n1 pc-acp vvi, cc d n1 vvz xx po31 n1 vvi p-acp dt js n1 pp-f n1.
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There is no man so high in sin, but if God should cease to restrain him, he would yet plunge himself into a deeper guilt.
There is no man so high in since, but if God should cease to restrain him, he would yet plunge himself into a Deeper guilt.
pc-acp vbz dx n1 av j p-acp n1, cc-acp cs np1 vmd vvi pc-acp vvi pno31, pns31 vmd av vvi px31 p-acp dt jc-jn n1.
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6. The restraining of any sinner is an Act of a mercifull Providence unto him.
6. The restraining of any sinner is an Act of a merciful Providence unto him.
crd dt vvg pp-f d n1 vbz dt n1 pp-f dt j n1 p-acp pno31.
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Gods Justice begins already to smoak against a man, when he totally leaves the rains unto him,
God's justice begins already to smoke against a man, when he totally leaves the rains unto him,
npg1 n1 vvz av p-acp n1 p-acp dt n1, c-crq pns31 av-j vvz dt n2 p-acp pno31,
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1071
when he gives him up to himself to his own vile affections, reprobate mind, to his own Counsels and wayes,
when he gives him up to himself to his own vile affections, Reprobate mind, to his own Counsels and ways,
c-crq pns31 vvz pno31 a-acp p-acp px31 p-acp po31 d j n2, j-jn n1, p-acp po31 d n2 cc n2,
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1072
and will no more strive with him, but cast him off to himself. But it is a great Mercy when he restrains:
and will no more strive with him, but cast him off to himself. But it is a great Mercy when he restrains:
cc vmb av-dx av-dc vvi p-acp pno31, cc-acp vvd pno31 a-acp p-acp px31. p-acp pn31 vbz dt j n1 c-crq pns31 vvz:
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though renewing grace be the saving Mercy, yet restraining grace is a great Mercy, when God will not let a mans sinfull corruption take its full walk:
though renewing grace be the Saving Mercy, yet restraining grace is a great Mercy, when God will not let a men sinful corruption take its full walk:
cs vvg n1 vbb dt j-vvg n1, av vvg n1 vbz dt j n1, c-crq np1 vmb xx vvi dt ng1 j n1 vvi po31 j n1:
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1074
for restraint diminisheth guilt, whereas, if this bridle were off, a man would increase his sinfull accounts by infinite iterations and multiplications of sinning.
for restraint diminisheth guilt, whereas, if this bridle were off, a man would increase his sinful accounts by infinite iterations and multiplications of sinning.
p-acp n1 vvz n1, cs, cs d n1 vbdr a-acp, dt n1 vmd vvi po31 j n2 p-acp j n2 cc n2 pp-f vvg.
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1075
Now he is kept from inlarging his debts, yea, and it diminisheth sin; whereas a man let loose, would diffuse sin, cast his fire-brands about, draw others to a consociation of evil,
Now he is kept from enlarging his debts, yea, and it diminisheth since; whereas a man let lose, would diffuse since, cast his firebrands about, draw Others to a consociation of evil,
av pns31 vbz vvn p-acp n-vvg png31 n2, uh, cc pn31 vvz n1; cs dt n1 vvb j, vmd vvi n1, vvd po31 n2 a-acp, vvb n2-jn p-acp dt n1 pp-f n-jn,
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1076
and so set up the trade: now by restraint, sinning is more contracted and narrowed:
and so Set up the trade: now by restraint, sinning is more contracted and narrowed:
cc av vvd a-acp dt n1: av p-acp n1, vvg vbz av-dc vvn cc vvn:
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yea, and it diminisheth wrath and judgement: for according to the number and measures of sinning, there shall be an equal proportion of vengeance and punishment, the greater sinner shall have and feel the sharper flames of hell:
yea, and it diminisheth wrath and judgement: for according to the number and measures of sinning, there shall be an equal proportion of vengeance and punishment, the greater sinner shall have and feel the sharper flames of hell:
uh, cc pn31 vvz n1 cc n1: p-acp vvg p-acp dt n1 cc n2 pp-f vvg, pc-acp vmb vbi dt j-jn n1 pp-f n1 cc n1, dt jc n1 vmb vhi cc vvi dt jc n2 pp-f n1:
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1078
but now restraint keeps in the sin and at least makes it less sinfull, (for as sin sticking in the inclination is not so deep as that which flies out of that into actings and consummations) and so consequently is a means to lessen the heat of future torment.
but now restraint keeps in the since and At least makes it less sinful, (for as since sticking in the inclination is not so deep as that which flies out of that into actings and consummations) and so consequently is a means to lessen the heat of future torment.
cc-acp av n1 vvz p-acp dt n1 cc p-acp ds vvz pn31 av-dc j, (c-acp p-acp n1 vvg p-acp dt n1 vbz xx av j-jn c-acp d r-crq vvz av pp-f d p-acp n2 cc n2) cc av av-j vbz dt n2 pc-acp vvi dt n1 pp-f j-jn n1.
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7. God doth restrain the good and the bad from sin.
7. God does restrain the good and the bad from since.
crd np1 vdz vvi dt j cc dt j p-acp n1.
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1080
The evil man is so wholly carried by a sinfull nature, that if God did not keep him back;
The evil man is so wholly carried by a sinful nature, that if God did not keep him back;
dt j-jn n1 vbz av av-jn vvn p-acp dt j n1, cst cs np1 vdd xx vvi pno31 av;
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1081
he would bring all to confusion.
he would bring all to confusion.
pns31 vmd vvi d p-acp n1.
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1082
The good man is so weakly good, that if God did not prevent, and interpose, and with-hold, he could not with-stand so much evil as now he doth.The good man is so weakly good, that if God did not prevent, and interpose, and withhold, he could not withstand so much evil as now he does.
dt j n1 vbz av av-j j, cst cs np1 vdd xx vvi, cc vvi, cc vvi, pns31 vmd xx vvi av d n-jn c-acp av pns31 vdz.
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1083
How great a Mercy did David acknowledge a Restraint from sin to be, you may see in his own words;
How great a Mercy did David acknowledge a Restraint from since to be, you may see in his own words;
c-crq j dt n1 vdd np1 vvb dt n1 p-acp n1 pc-acp vbi, pn22 vmb vvi p-acp po31 d n2;
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1 Sam. 25. 32. Blessed be the Lord God of Israel which hath sent thee this day to meet me.
1 Sam. 25. 32. Blessed be the Lord God of Israel which hath sent thee this day to meet me.
crd np1 crd crd vvn vbb dt n1 np1 pp-f np1 r-crq vhz vvn pno21 d n1 pc-acp vvi pno11.
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1085
Verse 33. And blessed be thy advice, and blessed be thou which hast kept me this day from shedding innocent blood.
Verse 33. And blessed be thy Advice, and blessed be thou which hast kept me this day from shedding innocent blood.
n1 crd cc j-vvn vbi po21 n1, cc vvn vbb pns21 r-crq vh2 vvn pno11 d n1 p-acp vvg j-jn n1.
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The Father hath two Children, one young, and the other old:
The Father hath two Children, one young, and the other old:
dt n1 vhz crd n2, crd j, cc dt n-jn j:
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1087
if he doth not keep in the elder, he will be like the Prodigal, sell all, and be riotous:
if he does not keep in the elder, he will be like the Prodigal, fell all, and be riotous:
cs pns31 vdz xx vvi p-acp dt n-jn, pns31 vmb vbi av-j dt j-jn, vvb d, cc vbi j:
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1088
if he doth not hold in the other, he will fall, and be like Mephibosheth, lame on both feet.
if he does not hold in the other, he will fallen, and be like Mephibosheth, lame on both feet.
cs pns31 vdz xx vvi p-acp dt n-jn, pns31 vmb vvi, cc vbi j np1, j p-acp d n2.
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1089
Evil men have strong corruptions, which God is pleased many times, many wayes to keep within door, he will not suffer all their intentions, desires, projects to see the light.
Evil men have strong corruptions, which God is pleased many times, many ways to keep within door, he will not suffer all their intentions, Desires, projects to see the Light.
j-jn n2 vhb j n2, r-crq np1 vbz vvn d n2, d n2 pc-acp vvi p-acp n1, pns31 vmb xx vvi d po32 n2, n2, n2 pc-acp vvi dt n1.
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1090
Good men have weak graces, their own legs are not able to bear them up,Good men have weak graces, their own legs Are not able to bear them up,
j n2 vhb j n2, po32 d n2 vbr xx j pc-acp vvi pno32 a-acp,
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1091
and strong temptations and occasions may soon lay flat a weak defendant, and therefore God is pleased yet to bridle in that remaining corruption, to keep off the soul,
and strong temptations and occasions may soon lay flat a weak defendant, and Therefore God is pleased yet to bridle in that remaining corruption, to keep off the soul,
cc j n2 cc n2 vmb av vvd av-j dt j n1, cc av np1 vbz vvn av pc-acp vvi p-acp d j-vvg n1, pc-acp vvi a-acp dt n1,
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1092
or something off from the soul, lest it should sin: we see it in experience, that grace alone is not able to keep off sin:
or something off from the soul, lest it should sin: we see it in experience, that grace alone is not able to keep off since:
cc pi a-acp p-acp dt n1, cs pn31 vmd vvi: pns12 vvb pn31 p-acp n1, cst n1 av-j vbz xx j pc-acp vvi a-acp n1:
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Grace can keep us, whiles God keeps the grace:
Grace can keep us, while God keeps the grace:
n1 vmb vvi pno12, cs np1 vvz dt n1:
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but if God leaves us to the assayes of our own best strength, we are unequal Combatants in the field.
but if God leaves us to the assays of our own best strength, we Are unequal Combatants in the field.
cc-acp cs np1 vvz pno12 p-acp dt n2 pp-f po12 d js n1, pns12 vbr j n2 p-acp dt n1.
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8. God doth diversly keep back or restrain men from particular sins and sinnings: sometimes,
8. God does diversely keep back or restrain men from particular Sins and sinnings: sometime,
crd np1 vdz av-j vvi av cc vvi n2 p-acp j n2 cc n2: av,
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1. By inliv•ning the con•cience, which being st•ictly awakened, riseth to such an height of impatience,
1. By inliv•ning the con•cience, which being st•ictly awakened, Riseth to such an height of impatience,
crd p-acp vvg dt n1, r-crq vbg av-j vvn, vvz p-acp d dt n1 pp-f n1,
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1097
and choler, and rage, that the sinner is willing to let go the sinning, rather then to answer the scourging inditements and threats of conscience for it.
and choler, and rage, that the sinner is willing to let go the sinning, rather then to answer the scourging inditements and Treats of conscience for it.
cc n1, cc n1, cst dt n1 vbz j pc-acp vvi vvi dt vvg, av-c cs pc-acp vvi dt vvg n2 cc n2 pp-f n1 p-acp pn31.
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1098
As the luxurious patient, though he likes the sparkling wine, yet he dares not drink it,
As the luxurious patient, though he likes the sparkling wine, yet he dares not drink it,
p-acp dt j n1, cs pns31 vvz dt j-vvg n1, av pns31 vvz xx vvi pn31,
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1099
lest his spirit should be thereby inflamed, and burn him up;
lest his Spirit should be thereby inflamed, and burn him up;
cs po31 n1 vmd vbi av vvn, cc vvi pno31 a-acp;
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even an evil man, though he be not af•aid of sin, yet he may be afraid of conscience,
even an evil man, though he be not af•aid of since, yet he may be afraid of conscience,
av dt j-jn n1, cs pns31 vbb xx vvn pp-f n1, av pns31 vmb vbi j pp-f n1,
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1101
and may therefore be kept back from his sinning, as the Colliar from handling his coals, not because they are coals, but because they are burning hot.
and may Therefore be kept back from his sinning, as the Collier from handling his coals, not Because they Are coals, but Because they Are burning hight.
cc vmb av vbi vvn av p-acp po31 vvg, c-acp dt n1 p-acp vvg po31 n2, xx c-acp pns32 vbr n2, p-acp c-acp pns32 vbr vvg j.
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2. By self-reflecting apprehensions: the love that a man hath to himself, may be a means to keep him off from some sinfull actings:
2. By self-reflecting apprehensions: the love that a man hath to himself, may be a means to keep him off from Some sinful actings:
crd p-acp j n2: dt n1 cst dt n1 vhz p-acp px31, vmb vbi dt n2 pc-acp vvi pno31 a-acp p-acp d j n2:
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1103
for some sinning have such infamy, and charge, and envy, and loss, and danger indorsed on them, that the very present arrearages of sin do prevail,
for Some sinning have such infamy, and charge, and envy, and loss, and danger endorsed on them, that the very present arrearages of since do prevail,
c-acp d vvg vhb d n1, cc n1, cc n1, cc n1, cc n1 vvn p-acp pno32, cst dt j j n2 pp-f n1 vdb vvi,
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1104
and keep off the man from adventuring; he will not strike the bargain for payment so sharp, and sure, and present.
and keep off the man from adventuring; he will not strike the bargain for payment so sharp, and sure, and present.
cc vvb a-acp dt n1 p-acp vvg; pns31 vmb xx vvi dt n1 p-acp n1 av j, cc j, cc j.
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1105
3. By l•gal imprintings: God is pleased many times to set up the flaming sword, and the shadows of hell before the eyes of a daring sinner:
3. By l•gal imprintings: God is pleased many times to Set up the flaming sword, and the shadows of hell before the eyes of a daring sinner:
crd p-acp j-jn n2: np1 vbz vvn d n2 pc-acp vvi p-acp dt j-vvg n1, cc dt n2 pp-f n1 p-acp dt n2 pp-f dt j-vvg n1:
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tells him plainly that he will call him to an account, and wrath shall be his portion,
tells him plainly that he will call him to an account, and wrath shall be his portion,
vvz pno31 av-j cst pns31 vmb vvi pno31 p-acp dt n1, cc n1 vmb vbi po31 n1,
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1107
if he will not forbear thus to provoke him: whereupon he forbears. 4. By denying and crossing opportunities:
if he will not forbear thus to provoke him: whereupon he forbears. 4. By denying and crossing opportunities:
cs pns31 vmb xx vvi av pc-acp vvi pno31: c-crq pns31 vvz. crd p-acp vvg cc vvg n2:
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1108
when a man hath prepared himself for a sin, then God doth so secretly direct the wayes,
when a man hath prepared himself for a since, then God does so secretly Direct the ways,
c-crq dt n1 vhz vvd px31 p-acp dt n1, cs np1 vdz av av-jn vvi dt n2,
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1109
and the eyes, and the presence of other creatures, that the sinner must keep in the cup which he hath tempered,
and the eyes, and the presence of other creatures, that the sinner must keep in the cup which he hath tempered,
cc dt n2, cc dt n1 pp-f j-jn n2, cst dt n1 vmb vvi p-acp dt n1 r-crq pns31 vhz vvn,
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and dares not draw the sword with which he is girded, nor act the evil which he did before earnestly intend to prosecute and finish The sinner doth not always sin, not that he wants an heart,
and dares not draw the sword with which he is girded, nor act the evil which he did before earnestly intend to prosecute and finish The sinner does not always since, not that he Wants an heart,
cc vvz xx vvi dt n1 p-acp r-crq pns31 vbz vvn, ccx vvi dt n-jn r-crq pns31 vdd p-acp av-j vvb pc-acp vvi cc vvi dt n1 vdz xx av n1, xx cst pns31 vvz dt n1,
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but because he hath not a conveniency; as the ship ridged may be wind-bound:
but Because he hath not a conveniency; as the ship ridged may be wind-bound:
cc-acp c-acp pns31 vhz xx dt n1; c-acp dt n1 vvn vmb vbi j:
(6) chapter (DIV2)
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though the greediness of sin thrusts on the sinner, yet the wisdom of the flesh will keep it in, till the season of sinning may sutably match with the former contrivances of sin.
though the greediness of since thrusts on the sinner, yet the Wisdom of the Flesh will keep it in, till the season of sinning may suitably match with the former contrivances of since.
cs dt n1 pp-f n1 vvz p-acp dt n1, av dt n1 pp-f dt n1 vmb vvi pn31 p-acp, c-acp dt n1 pp-f vvg vmb av-j vvi p-acp dt j n2 pp-f n1.
(6) chapter (DIV2)
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Esau deferred to slay, his brother Jacob till Isaac died. 5. By denying, or with-holding of temptations. Esau deferred to slay, his brother Jacob till Isaac died. 5. By denying, or withholding of temptations.
np1 vvd pc-acp vvi, po31 n1 np1 p-acp np1 vvd. crd p-acp vvg, cc j pp-f n2.
(6) chapter (DIV2)
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Beloved, Though evil men are under the power of the Prince of the Air, yet I conjecture, not in this sense, that they may tempt them when, and how he pleaseth;
beloved, Though evil men Are under the power of the Prince of the Air, yet I conjecture, not in this sense, that they may tempt them when, and how he Pleases;
vvn, cs j-jn n2 vbr p-acp dt n1 pp-f dt n1 pp-f dt n1, av pns11 vvb, xx p-acp d n1, cst pns32 vmb vvi pno32 c-crq, cc c-crq pns31 vvz;
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or that they must necessarily act every sin to which he tempts them.
or that they must necessarily act every since to which he tempts them.
cc cst pns32 vmb av-j vvi d n1 p-acp r-crq pns31 vvz pno32.
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But as God is pleased, when Satan doth many times tempt them, yet sometimes to restrain them;
But as God is pleased, when Satan does many times tempt them, yet sometime to restrain them;
cc-acp c-acp np1 vbz vvn, c-crq np1 vdz d n2 vvb pno32, av av pc-acp vvi pno32;
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so he is pleased, when Satan would tempt them, many times to restrain them, well knowing that his temptations would easily draw out matter already prepared:
so he is pleased, when Satan would tempt them, many times to restrain them, well knowing that his temptations would Easily draw out matter already prepared:
av pns31 vbz vvn, c-crq np1 vmd vvi pno32, d n2 pc-acp vvi pno32, av vvg cst po31 n2 vmd av-j vvi av n1 av vvn:
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An heart which hath won it self to a sin, may without any more ado, by the very presence of a temptation and occasion be instantly wrought unto it.
an heart which hath wone it self to a since, may without any more ado, by the very presence of a temptation and occasion be instantly wrought unto it.
dt n1 r-crq vhz vvn pn31 n1 p-acp dt n1, vmb p-acp d dc n1, p-acp dt j n1 pp-f dt n1 cc n1 vbb av-jn vvn p-acp pn31.
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6. By causing Diversions, which may call aside the imployment of the sinner another way: As when Saul in malice raised a persecution against David, and had hemmed him in;
6. By causing Diversions, which may call aside the employment of the sinner Another Way: As when Saul in malice raised a persecution against David, and had hemmed him in;
crd p-acp vvg n2, r-crq vmb vvi av dt n1 pp-f dt n1 j-jn n1: c-acp c-crq np1 p-acp n1 vvd dt n1 p-acp np1, cc vhd vvn pno31 p-acp;
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God yet restrained Saul, by letting in the Philistines upon his County, with-drew back the execution of his ragefull intention against David at that time.
God yet restrained Saul, by letting in the philistines upon his County, withdrew back the execution of his rageful intention against David At that time.
np1 av vvd np1, p-acp vvg p-acp dt njp2 p-acp po31 n1, vvd av dt n1 pp-f po31 j n1 p-acp np1 p-acp d n1.
(6) chapter (DIV2)
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7. Lastly, By beginning, and supporting, and inlarging the principle of sanctification, which is the sweetest restraint of the heart from sin, drawing it off, inabling it against inclinations and temptations:
7. Lastly, By beginning, and supporting, and enlarging the principle of sanctification, which is the Sweetest restraint of the heart from since, drawing it off, enabling it against inclinations and temptations:
crd ord, p-acp n1, cc vvg, cc n-vvg dt n1 pp-f n1, r-crq vbz dt js n1 pp-f dt n1 p-acp n1, vvg pn31 a-acp, vvg pn31 p-acp n2 cc n2:
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and such a kind of holding back doth David pray for in this place, viz. a sanctifying restraint, a renewing restraint, a subduing Restraint.
and such a kind of holding back does David pray for in this place, viz. a sanctifying restraint, a renewing restraint, a subduing Restraint.
cc d dt n1 pp-f vvg n1 vdz np1 vvb p-acp p-acp d n1, n1 dt j-vvg n1, dt vvg n1, dt j-vvg n1.
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9. The restraining of good men are exceeding different from those of evil men: though the sins from which either are restrained may be common,
9. The restraining of good men Are exceeding different from those of evil men: though the Sins from which either Are restrained may be Common,
crd dt vvg pp-f j n2 vbr av-vvg j p-acp d pp-f j-jn n2: c-acp dt n2 p-acp r-crq d vbr vvn vmb vbi j,
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yet the keeping back of one by renewing Grace, and of the other by meer restraining grace, are very different. v. g.
yet the keeping back of one by renewing Grace, and of the other by mere restraining grace, Are very different. v. g.
av dt n-vvg av pp-f pi p-acp vvg n1, cc pp-f dt j-jn p-acp j vvg n1, vbr av j. n1 zz.
(6) chapter (DIV2)
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1. They differ in the fountain for keeping off by meer restrainings, proceed from the care of universal providence,
1. They differ in the fountain for keeping off by mere restrainings, proceed from the care of universal providence,
crd pns32 vvb p-acp dt n1 p-acp vvg a-acp p-acp j n2-vvg, vvb p-acp dt n1 pp-f j n1,
(6) chapter (DIV2)
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but keeping back by renewings, comes from a special affection of God in Christ:
but keeping back by renewings, comes from a special affection of God in christ:
cc-acp vvg av p-acp n2-vvg, vvz p-acp dt j n1 pp-f np1 p-acp np1:
(6) chapter (DIV2)
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1127
God hath an eye over all his works, and a mercy over them too, he doth not totally leave, no not the sinfull Creature,
God hath an eye over all his works, and a mercy over them too, he does not totally leave, no not the sinful Creature,
np1 vhz dt n1 p-acp d po31 n2, cc dt n1 p-acp pno32 av, pns31 vdz xx av-j vvi, uh-dx xx dt j n1,
(6) chapter (DIV2)
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1128
but expresseth a Providence in permissions of somethings, contradiction of many things, restriction of many things, and ordination of all things:
but Expresses a Providence in permissions of somethings, contradiction of many things, restriction of many things, and ordination of all things:
cc-acp vvz dt n1 p-acp n2 pp-f n2, n1 pp-f d n2, n1 pp-f d n2, cc n1 pp-f d n2:
(6) chapter (DIV2)
261
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1129
though men be desperately evil, and as it were the lords of sin, yet God will be known for ever to be the Lord of nature by circumscribing,
though men be desperately evil, and as it were the Lords of since, yet God will be known for ever to be the Lord of nature by circumscribing,
cs n2 vbb av-j j-jn, cc c-acp pn31 vbdr dt n2 pp-f n1, av np1 vmb vbi vvn p-acp av pc-acp vbi dt n1 pp-f n1 p-acp vvg,
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1130
and abridging, and commanding it in its propensions:
and abridging, and commanding it in its propensions:
cc n-vvg, cc vvg pn31 p-acp po31 n2:
(6) chapter (DIV2)
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1131
But the keeping back by renewing grace, this doth arise from a tender love, a most gracious affection which God bears to his servanrs,
But the keeping back by renewing grace, this does arise from a tender love, a most gracious affection which God bears to his servanrs,
cc-acp dt n-vvg av p-acp vvg n1, d vdz vvi p-acp dt j n1, dt av-ds j n1 r-crq np1 vvz p-acp po31 n2,
(6) chapter (DIV2)
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1132
like the Father with-holding of his dear Child from a sword which might hurt him, or meat which might make him sick.
like the Father withholding of his dear Child from a sword which might hurt him, or meat which might make him sick.
av-j dt n1 j pp-f po31 j-jn n1 p-acp dt n1 r-crq vmd vvi pno31, cc n1 r-crq vmd vvi pno31 j.
(6) chapter (DIV2)
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1133
The restrainings of evil men are from the Wisdome of divine power, and the cohibitions of good men are from the goodness of special favour.
The restrainings of evil men Are from the Wisdom of divine power, and the cohibitions of good men Are from the Goodness of special favour.
dt n2-vvg pp-f j-jn n2 vbr p-acp dt n1 pp-f j-jn n1, cc dt n2 pp-f j n2 vbr p-acp dt n1 pp-f j n1.
(6) chapter (DIV2)
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1134
They differ again in the form of Impression: for restraint of evil men arise only from argument,
They differ again in the from of Impression: for restraint of evil men arise only from argument,
pns32 vvb av p-acp dt n1 pp-f n1: p-acp n1 pp-f j-jn n2 vvb av-j p-acp n1,
(6) chapter (DIV2)
262
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1135
but those of good men, depend upon nature as well as argument. In the former, it is argument alone which makes the stop.
but those of good men, depend upon nature as well as argument. In the former, it is argument alone which makes the stop.
cc-acp d pp-f j n2, vvb p-acp n1 c-acp av c-acp n1. p-acp dt j, pn31 vbz n1 av-j r-crq vvz dt n1.
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1136
In the latter it is argument and nature both, as Abner said ro Asahel; 2 Sam. 2. 22. If I should smite thee,
In the latter it is argument and nature both, as Abner said ro Ashahel; 2 Sam. 2. 22. If I should smite thee,
p-acp dt d pn31 vbz n1 cc n1 av-d, c-acp np1 vvd p-acp np1; crd np1 crd crd cs pns11 vmd vvi pno21,
(6) chapter (DIV2)
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1137
how should I look thy brother Joab in the face? there was naked argument.how should I look thy brother Joab in the face? there was naked argument.
q-crq vmd pns11 vvi po21 n1 np1 p-acp dt n1? a-acp vbds j n1.
(6) chapter (DIV2)
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1138
How can I do this gr•at evil, and sin against God? as Jos•ph said to his Mistriss, Genesis 39. 9. there was a divine Argument, and an holy nature;How can I do this gr•at evil, and since against God? as Jos•ph said to his Mistress, Genesis 39. 9. there was a divine Argument, and an holy nature;
q-crq vmb pns11 vdi d j n-jn, cc n1 p-acp np1? p-acp vvb vvd p-acp po31 n1, n1 crd crd a-acp vbds dt j-jn n1, cc dt j n1;
(6) chapter (DIV2)
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1139
bid a man to grasp a toad, his very nature shrinks back from this;
bid a man to grasp a toad, his very nature shrinks back from this;
vvb dt n1 pc-acp vvi dt n1, po31 j n1 vvz av p-acp d;
(6) chapter (DIV2)
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1140
bid him climb by a little rope to the top of an high mast in the midst of the sea,
bid him climb by a little rope to the top of an high mast in the midst of the sea,
vvb pno31 vvi p-acp dt j n1 p-acp dt n1 pp-f dt j n1 p-acp dt n1 pp-f dt n1,
(6) chapter (DIV2)
262
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1141
and here Argument or reason may withhold him: it is one thing for a new Argument to keep off an old heart;
and Here Argument or reason may withhold him: it is one thing for a new Argument to keep off an old heart;
cc av n1 cc n1 vmb vvi pno31: pn31 vbz crd n1 p-acp dt j n1 pc-acp vvi a-acp dt j n1;
(6) chapter (DIV2)
262
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1142
it is another thing for a new nature to keep back from an opposite corruption. 3. They differ in their entrance and seizure;
it is Another thing for a new nature to keep back from an opposite corruption. 3. They differ in their Entrance and seizure;
pn31 vbz j-jn n1 p-acp dt j n1 pc-acp vvi av p-acp dt j-jn n1. crd pns32 vvb p-acp po32 n1 cc n1;
(6) chapter (DIV2)
262
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1143
The Restrainings of evil men are but as locks upon the out-door: and the keeping back of good men is as the lock upon the Closet;
The Restrainings of evil men Are but as locks upon the outdoor: and the keeping back of good men is as the lock upon the Closet;
dt n2-vvg pp-f j-jn n2 vbr p-acp c-acp n2 p-acp dt n1: cc dt n-vvg av pp-f j n2 vbz p-acp dt n1 p-acp dt n1;
(6) chapter (DIV2)
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1144
one is an impedite to the actions, the other is an impedite to the inclinations;
one is an impedite to the actions, the other is an impedite to the inclinations;
pi vbz dt n1 p-acp dt n2, dt n-jn vbz dt n1 p-acp dt n2;
(6) chapter (DIV2)
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1145
one is a bridle upon the lips and hands, the other is a bond upon the heart and disposition;
one is a bridle upon the lips and hands, the other is a bound upon the heart and disposition;
pi vbz dt n1 p-acp dt n2 cc n2, dt n-jn vbz dt n1 p-acp dt n1 cc n1;
(6) chapter (DIV2)
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1146
the one may seal up the lips that a man doth not swear: the other tempers the heart that a man fears an oath.
the one may seal up the lips that a man does not swear: the other tempers the heart that a man fears an oath.
dt pi vmb vvi a-acp dt n2 cst dt n1 vdz xx vvi: dt j-jn n2 dt n1 cst dt n1 vvz dt n1.
(6) chapter (DIV2)
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1147
4. They differ in their Efficacy: Restrainings of evil men do not impair the state of sin, no more then chains and prisons do the nature of the thief or Lyons:
4. They differ in their Efficacy: Restrainings of evil men do not impair the state of since, no more then chains and prisons do the nature of the thief or Lyons:
crd pns32 vvb p-acp po32 n1: n2-vvg pp-f j-jn n2 vdb xx vvi dt n1 pp-f n1, av-dx dc cs n2 cc n2 vdb dt n1 pp-f dt n1 cc n2:
(6) chapter (DIV2)
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1148
Look as it was with the fire, into which the three Children was cast, the restraining of its burning Act did no way prejudice, either the nature of the fire,
Look as it was with the fire, into which the three Children was cast, the restraining of its burning Act did no Way prejudice, either the nature of the fire,
vvb p-acp pn31 vbds p-acp dt n1, p-acp r-crq dt crd n2 vbds vvn, dt vvg pp-f po31 j-vvg n1 vdd dx n1 n1, d dt n1 pp-f dt n1,
(6) chapter (DIV2)
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1149
or the faculty of it to burn, only it did suspend the act:
or the faculty of it to burn, only it did suspend the act:
cc dt n1 pp-f pn31 pc-acp vvi, av-j pn31 vdd vvi dt n1:
(6) chapter (DIV2)
264
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1150
so it is with meer Restraints about moral things, though it doth give a Supersedeas to the evil act, (for the present) yet it grants not a Capias corpus, the body of sin is all one, as before.
so it is with mere Restraints about moral things, though it does give a Supersedeas to the evil act, (for the present) yet it grants not a Capias corpus, the body of since is all one, as before.
av pn31 vbz p-acp j n2 p-acp j n2, cs pn31 vdz vvi dt fw-la p-acp dt j-jn n1, (c-acp dt j) av pn31 vvz xx dt np1 fw-la, dt n1 pp-f n1 vbz d pi, c-acp a-acp.
(6) chapter (DIV2)
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1151
But in the keeping back of a good man, there is not only an inter-let of the Act,
But in the keeping back of a good man, there is not only an inter-let of the Act,
p-acp p-acp dt n-vvg av pp-f dt j n1, pc-acp vbz xx av-j dt j pp-f dt n1,
(6) chapter (DIV2)
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1152
but some measure of diminution to the sinfull inclination.
but Some measure of diminution to the sinful inclination.
cc-acp d n1 pp-f n1 p-acp dt j n1.
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1153
5. They differ in the fairness of equality: Meer Restraints do not deal justly with sins, they make a stop in one,
5. They differ in the fairness of equality: Mere Restraints do not deal justly with Sins, they make a stop in one,
crd pns32 vvb p-acp dt n1 pp-f n1: j n2 vdb xx vvi av-j p-acp n2, pns32 vvb dt n1 p-acp pi,
(6) chapter (DIV2)
265
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1154
and leave open a gap for other sins: like a vessel of many holes, though the water break not out in one place,
and leave open a gap for other Sins: like a vessel of many holes, though the water break not out in one place,
cc vvb av-j dt n1 p-acp j-jn n2: av-j dt n1 pp-f d n2, cs dt n1 vvb xx av p-acp crd n1,
(6) chapter (DIV2)
265
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1155
because it is stopt, yet it freely flies out in the rest:
Because it is stopped, yet it freely flies out in the rest:
c-acp pn31 vbz vvn, av pn31 av-j vvz av p-acp dt n1:
(6) chapter (DIV2)
265
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1156
so where a man is restrained only, though that sin cannot find a way in that vein,
so where a man is restrained only, though that since cannot find a Way in that vein,
av c-crq dt n1 vbz vvn av-j, cs d n1 vmbx vvi dt n1 p-acp d n1,
(6) chapter (DIV2)
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1157
yet it will find a course (like the water which is hindred under ground) another way:
yet it will find a course (like the water which is hindered under ground) Another Way:
av pn31 vmb vvi dt n1 (av-j dt n1 r-crq vbz vvn p-acp n1) j-jn n1:
(6) chapter (DIV2)
265
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1158
But the holdings back by renewing grace do indispose generally and evenly. 6. They differ in the fulness of duration:
But the holdings back by renewing grace do indispose generally and evenly. 6. They differ in the fullness of duration:
cc-acp dt n2-vvg av p-acp vvg n1 vdb vvi av-j cc av-j. crd pns32 vvb p-acp dt n1 pp-f n1:
(6) chapter (DIV2)
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1159
for meer Restraints hold in the nature, no longer then the things remain, by vertue of which the mind was restrained.
for mere Restraints hold in the nature, no longer then the things remain, by virtue of which the mind was restrained.
p-acp j n2 vvb p-acp dt n1, av-dx av-jc cs dt n2 vvb, p-acp n1 pp-f r-crq dt n1 vbds vvn.
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1160
Let the fear of death expire, put aside the edge of the Law, be sure that shame shall not follow,
Let the Fear of death expire, put aside the edge of the Law, be sure that shame shall not follow,
vvb dt n1 pp-f n1 vvi, vvb av dt n1 pp-f dt n1, vbb j cst n1 vmb xx vvi,
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1161
and the only restrained sinner breaks open school, so that he goes to the sin:
and the only restrained sinner breaks open school, so that he Goes to the since:
cc dt av-j vvn n1 vvz j n1, av cst pns31 vvz p-acp dt n1:
(6) chapter (DIV2)
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1162
But holdings back by renewed grace are cohibitions of the heart upon permanent grounds, viz. the perpetual contrariety twixt God and sin, twixt sin and his Will,
But holdings back by renewed grace Are cohibitions of the heart upon permanent grounds, viz. the perpetual contrariety betwixt God and since, betwixt since and his Will,
cc-acp n2-vvg vvi p-acp j-vvn n1 vbr n2 pp-f dt n1 p-acp j n2, n1 dt j n1 p-acp np1 cc n1, p-acp n1 cc po31 n1,
(6) chapter (DIV2)
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1163
and Holiness, and Goodness, and Honour.
and Holiness, and goodness, and Honour.
cc n1, cc n1, cc n1.
(6) chapter (DIV2)
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1164
7. They differ in this, That the heart of a man only restrained, doth, being at liberty, (like waters held up) pour forth it self more violently and greedily, as if it would pay use for fo•bearnace;
7. They differ in this, That the heart of a man only restrained, does, being At liberty, (like waters held up) pour forth it self more violently and greedily, as if it would pay use for fo•bearnace;
crd pns32 vvb p-acp d, cst dt n1 pp-f dt n1 av-j vvn, vdz, vbg p-acp n1, (av-j n2 vvn a-acp) vvb av pn31 n1 av-dc av-j cc av-j, c-acp cs pn31 vmd vvi n1 p-acp n1;
(6) chapter (DIV2)
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1165
it abounds in the sin, and makes a more fully wicked recompence for the former restrictions.
it abounds in the since, and makes a more Fully wicked recompense for the former restrictions.
pn31 vvz p-acp dt n1, cc vvz dt av-dc av-j j n1 p-acp dt j n2.
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1166
But where the soul is kept back by renewing grace, i• doth not multiply sin, because of less practise now,
But where the soul is kept back by renewing grace, i• does not multiply since, Because of less practise now,
p-acp c-crq dt n1 vbz vvn av p-acp vvg n1, n1 vdz xx vvi n1, c-acp pp-f av-dc vvi av,
(6) chapter (DIV2)
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1167
but is labouring a fuller diminution of sin, because of too much practise heretofore. 8. They differ thus:
but is labouring a fuller diminution of since, Because of too much practise heretofore. 8. They differ thus:
cc-acp vbz vvg dt jc n1 pp-f n1, c-acp pp-f av av-d vvi av. crd pns32 vvb av:
(6) chapter (DIV2)
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1168
An evil man is kept back as a prisoner by force against his Will; an evil man is kept back as a prisoner by force against his Will;
dt j-jn n1 vbz vvn av p-acp dt n1 p-acp n1 p-acp po31 n1;
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1169
But a good man is kept back as a Petitioner, it is his hearts desire, O that my wayes were so directed that I might keep thy statutes:
But a good man is kept back as a Petitioner, it is his hearts desire, Oh that my ways were so directed that I might keep thy statutes:
p-acp dt j n1 vbz vvn av p-acp dt n1, pn31 vbz po31 ng1 n1, uh cst po11 n2 vbdr av vvn cst pns11 vmd vvi po21 n2:
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order my steps in thy Word, and let not any iniquity have dominion over me: Keep back thy servant from presumptuous sins. order my steps in thy Word, and let not any iniquity have dominion over me: Keep back thy servant from presumptuous Sins.
n1 po11 n2 p-acp po21 n1, cc vvb xx d n1 vhb n1 p-acp pno11: vvb av po21 n1 p-acp j n2.
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It is an evils man cross to be restrained, and a good mans joy to be kept back from sin:
It is an evils man cross to be restrained, and a good men joy to be kept back from since:
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when sin puts forth it self, the evil man is putting forth his hand to the sin;
when since puts forth it self, the evil man is putting forth his hand to the since;
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but when sin puts forth it self, the good man is putting forth his hand to heaven;
but when since puts forth it self, the good man is putting forth his hand to heaven;
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if he finds his heart yielding, out he cries, O keep back thy servant:
if he finds his heart yielding, out he cries, Oh keep back thy servant:
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An evil man is kept back from sin, as a friend from a friend, as a lover from his lover, with knit affections, and projects of meeting:
an evil man is kept back from since, as a friend from a friend, as a lover from his lover, with knit affections, and projects of meeting:
dt j-jn n1 vbz vvn av p-acp n1, c-acp dt n1 p-acp dt n1, c-acp dt n1 p-acp po31 n1, p-acp j-vvn n2, cc n2 pp-f n1:
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but a good man is kept back from sin, as a man from his deadly enemy, whose presence he hates,
but a good man is kept back from since, as a man from his deadly enemy, whose presence he hates,
cc-acp dt j n1 vbz vvn av p-acp n1, c-acp dt n1 p-acp po31 j n1, rg-crq n1 pns31 vvz,
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and with desires of his ruine and destruction:
and with Desires of his ruin and destruction:
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It is the good mans misery, that he hath yet an heart to be more tamed and mastered:
It is the good men misery, that he hath yet an heart to be more tamed and mastered:
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It is an evil mans vexation and discontent, that still, or at any time he is held in by cordor bridle.
It is an evil men vexation and discontent, that still, or At any time he is held in by cordor bridle.
pn31 vbz dt j-jn ng1 n1 cc n-jn, cst av, cc p-acp d n1 pns31 vbz vvn p-acp p-acp n1 vvi.
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And thus you see what David aims at, in desiring to be kept back from presumptuous sins, viz. not a meer suspension,
And thus you see what David aims At, in desiring to be kept back from presumptuous Sins, viz. not a mere suspension,
cc av pn22 vvb r-crq np1 vvz p-acp, p-acp vvg pc-acp vbi vvn av p-acp j n2, n1 xx dt j n1,
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but a mortification, not a not-acting only, but a subduing of the inclination, not for a time, but for ever.
but a mortification, not a not-acting only, but a subduing of the inclination, not for a time, but for ever.
cc-acp dt n1, xx dt j av-j, cc-acp dt j-vvg pp-f dt n1, xx p-acp dt n1, cc-acp c-acp av.
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Nevertheless, methinks, there may he something more added for the opening of this point, Keep back thy servant from presumptuons sins.
Nevertheless, methinks, there may he something more added for the opening of this point, Keep back thy servant from presumptuous Sins.
av, vvz, pc-acp vmb pns31 pi n1 vvn p-acp dt n-vvg pp-f d n1, vvb av po21 n1 p-acp j n2.
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Take what I conceive, briefly thus, God keeps back his servants from sin.
Take what I conceive, briefly thus, God keeps back his Servants from since.
vvb r-crq pns11 vvb, av-j av, np1 vvz av po31 n2 p-acp n1.
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1. By preventing Grace, which is by infusing such a nature, which is like a Bias into the Boul, drawing it aside another way:
1. By preventing Grace, which is by infusing such a nature, which is like a Bias into the Boul, drawing it aside Another Way:
crd p-acp vvg n1, r-crq vbz p-acp vvg d dt n1, r-crq vbz av-j dt n1 p-acp dt j, vvg pn31 av j-jn n1:
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so that holy nature which God confers on his servants, doth secretly draw off the soul from the consent, appetition and practise of sin propounded to the soul.
so that holy nature which God confers on his Servants, does secretly draw off the soul from the consent, appetition and practice of since propounded to the soul.
av cst j n1 r-crq np1 vvz p-acp po31 n2, vdz av-jn vvi a-acp dt n1 p-acp dt n1, n1 cc n1 pp-f n1 vvn p-acp dt n1.
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2. By assisting Grace, which is a further strength superadded to that first implanred nature of holiness,
2. By assisting Grace, which is a further strength superadded to that First implanred nature of holiness,
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like an hand upon a Child holding him in.
like an hand upon a Child holding him in.
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This Divines call, a Co-operating Grace, which is an excess of divine strength, to that strength which God hath formerly imprinted in preventing grace:
This Divines call, a Cooperating Grace, which is an excess of divine strength, to that strength which God hath formerly imprinted in preventing grace:
d n2-jn vvb, dt j n1, r-crq vbz dt n1 pp-f j-jn n1, p-acp d n1 r-crq np1 vhz av-j vvn p-acp vvg n1:
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which whether it be an inlargement of habitual grace in the natural measure of it, (as when health is made to rise to a greater degree of strength) or whether it be an efficacious motion of Gods Spirit, powerfully strengthning the inherent Grace to the acts of aversation and resistance of sin and temptation;
which whither it be an enlargement of habitual grace in the natural measure of it, (as when health is made to rise to a greater degree of strength) or whither it be an efficacious motion of God's Spirit, powerfully strengthening the inherent Grace to the acts of aversation and resistance of since and temptation;
r-crq cs pn31 vbb dt n1 pp-f j n1 p-acp dt j n1 pp-f pn31, (c-acp q-crq n1 vbz vvn pc-acp vvi p-acp dt jc n1 pp-f n1) cc cs pn31 vbb dt j n1 pp-f npg1 n1, av-j vvg dt j n1 p-acp dt n2 pp-f n1 cc n1 pp-f n1 cc n1;
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It is, I confess, an acute and disputable inquiry, yet whether the one, or whether the other, the soul is by either more confirmed,
It is, I confess, an acute and disputable inquiry, yet whither the one, or whither the other, the soul is by either more confirmed,
pn31 vbz, pns11 vvb, dt j cc j n1, av cs dt pi, cc cs dt n-jn, dt n1 vbz p-acp av-d dc vvn,
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and established, and upheld, and kept from sin?
and established, and upheld, and kept from since?
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3. By quickning Grace, which is, when God doth inliven our graces to manifest themselves in actual oppositions,
3. By quickening Grace, which is, when God does enliven our graces to manifest themselves in actual oppositions,
crd p-acp j-vvg n1, r-crq vbz, c-crq np1 vdz vvi po12 n2 pc-acp vvi px32 p-acp j n2,
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so that the soul shall not yield, but keep off from entertaining the sin:
so that the soul shall not yield, but keep off from entertaining the since:
av cst dt n1 vmb xx vvi, cc-acp vvb a-acp p-acp vvg dt n1:
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As when in the motions of sin, he inflames the heart with an apprehension of his own love in Christ,
As when in the motions of since, he inflames the heart with an apprehension of his own love in christ,
c-acp c-crq p-acp dt n2 pp-f n1, pns31 vvz dt n1 p-acp dt n1 pp-f po31 d n1 p-acp np1,
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and then excites our love exceedingly unto himself again, whereby the heart is made marvelously averse,
and then excites our love exceedingly unto himself again, whereby the heart is made marvelously averse,
cc av vvz po12 n1 av-vvg p-acp px31 av, c-crq dt n1 vbz vvn av-j j,
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and to detest any closure with this sin, by which so ample and gracious a love should be wronged and abused;
and to detest any closure with this since, by which so ample and gracious a love should be wronged and abused;
cc pc-acp vvi d n1 p-acp d n1, p-acp r-crq av j cc j dt n1 vmd vbi vvn cc vvn;
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or as when in the temptations to sin, he excites that affection of holy fear, which works that filial and awful regard to a great God and a good Father, that the soul is brought into Josephs temper, how can I do this great evil and sinne against God.
or as when in the temptations to since, he excites that affection of holy Fear, which works that filial and awful regard to a great God and a good Father, that the soul is brought into Josephs temper, how can I do this great evil and sin against God.
cc c-acp c-crq p-acp dt n2 p-acp n1, pns31 vvz d n1 pp-f j n1, r-crq vvz d j cc j n1 p-acp dt j np1 cc dt j n1, cst dt n1 vbz vvn p-acp np1 n1, q-crq vmb pns11 vdi d j n-jn cc n1 p-acp np1.
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4. By directing grace, which is when God confers that effectual wisdome to the minde, tendernesse to the conscience, watchfulnesse to the heart, that his servants become greatly solicitous of his honour, scrupulously jealous of their own strength,
4. By directing grace, which is when God confers that effectual Wisdom to the mind, tenderness to the conscience, watchfulness to the heart, that his Servants become greatly solicitous of his honour, scrupulously jealous of their own strength,
crd p-acp vvg n1, r-crq vbz c-crq np1 vvz d j n1 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1, cst po31 n2 vvn av-j j pp-f po31 n1, av-j j pp-f po32 d n1,
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and justly regardful of the honour of their holy profession. And therefore they decline all occasions of the sinne which may over-lay their own strength,
and justly regardful of the honour of their holy profession. And Therefore they decline all occasions of the sin which may overlay their own strength,
cc av-j j pp-f dt n1 pp-f po32 j n1. cc av pns32 vvb d n2 pp-f dt n1 r-crq vmb j po32 d n1,
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and dailies not with the temptations, or with the first motions:
and dailies not with the temptations, or with the First motions:
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But as they are in fear of themselves, so they are in defiance, not only with apparent sins,
But as they Are in Fear of themselves, so they Are in defiance, not only with apparent Sins,
cc-acp c-acp pns32 vbr p-acp n1 pp-f px32, av pns32 vbr p-acp n1, xx av-j p-acp j n2,
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but also with the appearances of them: and shun not only the sins, but the inlets and preparations to the sinnes:
but also with the appearances of them: and shun not only the Sins, but the inlets and preparations to the Sins:
cc-acp av p-acp dt n2 pp-f pno32: cc vvb xx av-j dt n2, cc-acp dt n2 cc n2 p-acp dt n2:
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and verily he shall be much kept from the secrecy of sin, as a King who is wise to keep off Parle with the Ambassadors of sin, I mean occasions, which do negotiate with the soul,
and verily he shall be much kept from the secrecy of since, as a King who is wise to keep off parley with the ambassadors of since, I mean occasions, which do negotiate with the soul,
cc av-j pns31 vmb vbi av-d vvn p-acp dt n1 pp-f n1, c-acp dt n1 r-crq vbz j pc-acp vvi a-acp n1 p-acp dt n2 pp-f n1, pns11 vvb n2, r-crq vdb vvi p-acp dt n1,
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and prepare it to lose its own strength.
and prepare it to loose its own strength.
cc vvb pn31 pc-acp vvi po31 d n1.
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5. By doing grace, which is, when God effectually enclines the heart of his servants to the places and wayes of their refuge, safeties and preservations from sin:
5. By doing grace, which is, when God effectually inclines the heart of his Servants to the places and ways of their refuge, Safeties and preservations from since:
crd p-acp vdg n1, r-crq vbz, c-crq np1 av-j vvz dt n1 pp-f po31 n2 p-acp dt n2 cc n2 pp-f po32 n1, n2 cc n2 p-acp n1:
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By enlarging the spirit of supplication which carries the soul to its strength;
By enlarging the Spirit of supplication which carries the soul to its strength;
p-acp vvg dt n1 pp-f n1 r-crq vvz dt n1 p-acp po31 n1;
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prayer engageth God, and this we finde, that the praying Christian is more kept from sin, then the disputing Christian:
prayer engageth God, and this we find, that the praying Christian is more kept from since, then the disputing Christian:
n1 vvz np1, cc d pns12 vvb, cst dt vvg np1 vbz av-dc vvn p-acp n1, cs dt vvg np1:
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for though sinne be stronger then reason; yet God is stronger then sin: by framing the heart to the reverent and affectionate use of his Ordinances:
for though sin be Stronger then reason; yet God is Stronger then since: by framing the heart to the reverend and affectionate use of his Ordinances:
c-acp cs n1 vbb jc cs n1; av np1 vbz jc cs n1: p-acp vvg dt n1 p-acp dt j cc j n1 pp-f po31 n2:
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A man many times comes to the word a combitant, but is sent away a Conqueror, comes hither as a pursued man, by sin and Satan,
A man many times comes to the word a combatant, but is sent away a Conqueror, comes hither as a pursued man, by since and Satan,
dt n1 d n2 vvz p-acp dt n1 dt n1, cc-acp vbz vvn av dt n1, vvz av p-acp dt j-vvn n1, p-acp n1 cc np1,
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but here God gives him a safeguard, a protection;
but Here God gives him a safeguard, a protection;
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and sends him away armed with more holy resolutions, courage and defiance, by strengthning his graces, by assuring his love and strength, by making the sinne more vile and odious. SECT. III. Quest. 3. NOW I proceed to the third question, What causes or reasons there should be which might move David to put up this prayer, Keep back thy servant from presumptuous sinnes.
and sends him away armed with more holy resolutions, courage and defiance, by strengthening his graces, by assuring his love and strength, by making the sin more vile and odious. SECT. III. Quest. 3. NOW I proceed to the third question, What Causes or Reasons there should be which might move David to put up this prayer, Keep back thy servant from presumptuous Sins.
cc vvz pno31 av vvn p-acp av-dc j n2, n1 cc n1, p-acp vvg po31 n2, p-acp vvg po31 n1 cc n1, p-acp vvg dt n1 av-dc j cc j. n1. np1. n1. crd av pns11 vvb p-acp dt ord n1, q-crq n2 cc n2 pc-acp vmd vbi r-crq vmd vvi np1 pc-acp vvi a-acp d n1, vvb av po21 n1 p-acp j n2.
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Sol. Reasons thereof are many, I will touch them, though under a few heads, viz. 1. In respect of himself. 2. In respect of the sins themselves. 3. In respect of others. 4. In respect of God. 1. In respect of himself.Sol. Reasons thereof Are many, I will touch them, though under a few Heads, viz. 1. In respect of himself. 2. In respect of the Sins themselves. 3. In respect of Others. 4. In respect of God. 1. In respect of himself.
np1 n2 av vbr d, pns11 vmb vvi pno32, cs p-acp dt d n2, n1 crd p-acp n1 pp-f px31. crd p-acp n1 pp-f dt n2 px32. crd p-acp n1 pp-f n2-jn. crd p-acp n1 pp-f np1. crd p-acp n1 pp-f px31.
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1. If he considered himself, there were sufficient grounds for such a petition, because
1. If he considered himself, there were sufficient grounds for such a petition, Because
crd cs pns31 vvd px31, pc-acp vbdr j n2 p-acp d dt n1, c-acp
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1. His aptnesse by vertue of original corruptions, even to presumptuous. sinnes. Be•oved, I dare not traverse the extent and compasse of sinne (in respect of aptitude and possibility) even for a good man:
1. His aptness by virtue of original corruptions, even to presumptuous. Sins. Be•oved, I Dare not traverse the extent and compass of sin (in respect of aptitude and possibility) even for a good man:
crd po31 n1 p-acp n1 pp-f j-jn n2, av p-acp j. n2. vvd, pns11 vvb xx vvi dt n1 cc n1 pp-f n1 (p-acp n1 pp-f n1 cc n1) av p-acp dt j n1:
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of this I am sure, the least sin is farther then he should go, and the higher he mounts in sin, the deeper are his own wounds;
of this I am sure, the least since is farther then he should go, and the higher he mounts in since, the Deeper Are his own wounds;
pp-f d pns11 vbm j, dt ds n1 vbz jc cs pns31 vmd vvi, cc dt av-jc pns31 vvz p-acp n1, dt jc-jn vbr po31 d n2;
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no man can be safely bad, or comfortably sinful:
no man can be safely bad, or comfortably sinful:
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Nevertheless, this may be said, that though there be some top-sins, which perhaps, a good man doth not commit,
Nevertheless, this may be said, that though there be Some top-sins, which perhaps, a good man does not commit,
av, d vmb vbi vvn, cst cs pc-acp vbb d n2, r-crq av, dt j n1 vdz xx vvi,
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yet there is scarce any sinne for kinde or degree, which might not lay him flat,
yet there is scarce any sin for kind or degree, which might not lay him flat,
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if God did not hold him up, and keep him back.
if God did not hold him up, and keep him back.
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The reason whereof is this, because original sinne, which (cleaves to the best) is not only a corrupt,
The reason whereof is this, Because original sin, which (cleaves to the best) is not only a corrupt,
dt n1 c-crq vbz d, c-acp j-jn n1, r-crq (vvz p-acp dt js) vbz xx av-j dt j,
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but also an universal corrupt inclination;
but also an universal corrupt inclination;
cc-acp av dt j j n1;
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what the Phylosophers conceit of the capacity and disposition in their first matter, that it is illimited, unbounded, infinite, not restrained to this or that forme onely,
what the Philosophers conceit of the capacity and disposition in their First matter, that it is illimited, unbounded, infinite, not restrained to this or that Form only,
r-crq dt n2 n1 pp-f dt n1 cc n1 p-acp po32 ord n1, cst pn31 vbz j, j, j, xx vvn p-acp d cc d n1 av-j,
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but in a general way lies open to all impressions:
but in a general Way lies open to all impressions:
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That is most true of original corruption, even in all that it is (for its part) a capacity,
That is most true of original corruption, even in all that it is (for its part) a capacity,
cst vbz av-ds j pp-f j-jn n1, av p-acp d cst pn31 vbz (c-acp po31 n1) dt n1,
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an aptnesse to any actual villany and wickednesse, a womb of all uncleannesse, a seed of all iniquity, not distinguishing 'twixt the vilest and the fairest transgressions;
an aptness to any actual villainy and wickedness, a womb of all uncleanness, a seed of all iniquity, not distinguishing betwixt the Vilest and the Fairest transgressions;
dt n1 p-acp d j n1 cc n1, dt n1 pp-f d n1, dt n1 pp-f d n1, xx vvg p-acp dt js cc dt js n2;
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Paul complained in Rom. 7. 18. I know that in me (that is in my flesh) dwelleth no good thing; Paul complained in Rom. 7. 18. I know that in me (that is in my Flesh) dwells no good thing;
np1 vvd p-acp np1 crd crd pns11 vvb cst p-acp pno11 (cst vbz p-acp po11 n1) vvz dx j n1;
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the flesh (i.) the corruption of sinful nature is an utter vacancy of any good, that is the privative nature of it,
the Flesh (i.) the corruption of sinful nature is an utter vacancy of any good, that is the privative nature of it,
dt n1 (uh.) dt n1 pp-f j n1 vbz dt j n1 pp-f d j, cst vbz dt j n1 pp-f pn31,
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and then the flesh, i. e. sinful corruption, is a diseased inclination, a filthy fountaine, a lewd womb, a sinning sin, impelling, intising, egging on the soule to consents and acts unlawful,
and then the Flesh, i. e. sinful corruption, is a diseased inclination, a filthy fountain, a lewd womb, a sinning since, impelling, enticing, egging on the soul to consents and acts unlawful,
cc av dt n1, sy. sy. j n1, vbz dt j-vvn n1, dt j n1, dt j n1, dt vvg n1, j-vvg, j-vvg, vvg p-acp dt n1 p-acp n2 cc n2 j,
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and that upon all occasions without any distinctions of great or little, and that is the positive nature of it:
and that upon all occasions without any Distinctions of great or little, and that is the positive nature of it:
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Though inherent grace doth much abate and keep under that sinful nature (as a naughty servant may be held down by a good and stronger Master) yet it is of a false, deceitful,
Though inherent grace does much abate and keep under that sinful nature (as a naughty servant may be held down by a good and Stronger Master) yet it is of a false, deceitful,
cs j n1 vdz d vvi cc vvi p-acp d j n1 (c-acp dt j n1 vmb vbi vvn a-acp p-acp dt j cc jc n1) av pn31 vbz pp-f dt j, j,
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and capable nature for the vilest impressions of actual sins.
and capable nature for the Vilest impressions of actual Sins.
cc j n1 p-acp dt js n2 pp-f j n2.
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2. His impotency and self inability to keep off himself from such sinnes: Beloved, it is true, that grace is a sweet and enabling quality;
2. His impotency and self inability to keep off himself from such Sins: beloved, it is true, that grace is a sweet and enabling quality;
crd po31 n1 cc n1 n1 pc-acp vvi a-acp px31 p-acp d n2: vvn, pn31 vbz j, cst n1 vbz dt j cc vvg n1;
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he who receives grace, doth with it receive a measure of strength proportioned to the degree of grace received,
he who receives grace, does with it receive a measure of strength proportioned to the degree of grace received,
pns31 r-crq vvz n1, vdz p-acp pn31 vvb dt n1 pp-f n1 vvn p-acp dt n1 pp-f n1 vvn,
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and no man is so vaine to conceive that a person receiving grace, can do no more against sin,
and no man is so vain to conceive that a person receiving grace, can do no more against since,
cc dx n1 vbz av j pc-acp vvi cst dt n1 vvg n1, vmb vdi dx dc p-acp n1,
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then he who was never armed with such heavenly power:
then he who was never armed with such heavenly power:
cs pns31 r-crq vbds av-x vvn p-acp d j n1:
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But then Divines have well distinguished, that as there must be a first grace (which they call gratia operans) to change the nature within,
But then Divines have well distinguished, that as there must be a First grace (which they call Gratia operans) to change the nature within,
cc-acp cs n2-jn vhb av vvn, cst p-acp a-acp vmb vbi dt ord n1 (r-crq pns32 vvb fw-la fw-la) pc-acp vvi dt n1 a-acp,
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so there must be a second grace which they call gratia co-operans, to assist the soul and the first grace, against the insolency of corruption, and of actual temptations;
so there must be a second grace which they call Gratia Cooperans, to assist the soul and the First grace, against the insolency of corruption, and of actual temptations;
av pc-acp vmb vbi dt ord n1 r-crq pns32 vvb fw-la j, pc-acp vvi dt n1 cc dt ord n1, p-acp dt n1 pp-f n1, cc pp-f j n2;
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grace can do much, but (of it self) not alwayes enough to keep off a sin:
grace can do much, but (of it self) not always enough to keep off a since:
n1 vmb vdi d, cc-acp (pp-f pn31 n1) xx av av-d pc-acp vvi a-acp dt n1:
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it is true that the distance of the soul and sin depends on grace, but that the soul keeps a distance from such a sin, (i.) that such a sin doth not engage and lay flat the soul, this doth not owe it self to the meer and natural strength of the the first created grace,
it is true that the distance of the soul and since depends on grace, but that the soul keeps a distance from such a since, (i.) that such a since does not engage and lay flat the soul, this does not owe it self to the mere and natural strength of the the First created grace,
pn31 vbz j cst dt n1 pp-f dt n1 cc n1 vvz p-acp n1, cc-acp cst dt n1 vvz dt n1 p-acp d dt n1, (uh.) cst d dt n1 vdz xx vvi cc vvi av-j dt n1, d vdz xx vvi pn31 n1 p-acp dt j cc j n1 pp-f dt dt ord vvd n1,
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but to that grace, as assisted and supported by an higher hand from heaven:
but to that grace, as assisted and supported by an higher hand from heaven:
cc-acp p-acp d n1, c-acp vvn cc vvn p-acp dt jc n1 p-acp n1:
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so far as I yet conjecture that principally effectual strength of created grace is more in its dependance, then in its self.
so Far as I yet conjecture that principally effectual strength of created grace is more in its dependence, then in its self.
av av-j c-acp pns11 av vvi cst av-j j n1 pp-f j-vvn n1 vbz av-dc p-acp po31 n1, av p-acp po31 n1.
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As an arme is strong, and able to do much service, and to put off several assaults,
As an arm is strong, and able to do much service, and to put off several assaults,
p-acp dt n1 vbz j, cc j pc-acp vdi d n1, cc pc-acp vvi a-acp j n2,
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but principally by reason of its communion with the head, from which if it were separated, it can do nothing but fall down:
but principally by reason of its communion with the head, from which if it were separated, it can do nothing but fallen down:
cc-acp av-j p-acp n1 pp-f po31 n1 p-acp dt n1, p-acp r-crq cs pn31 vbdr vvn, pn31 vmb vdi pix cc-acp n1 a-acp:
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o• as the beame of light from the Sunne, moves, irradiates, pierceth, and perhaps heates and melts, none of which could it do,
o• as the beam of Light from the Sun, moves, irradiates, pierces, and perhaps heats and melts, none of which could it do,
n1 p-acp dt n1 pp-f n1 p-acp dt n1, vvz, n2, vvz, cc av n2 cc vvz, pix pp-f r-crq vmd pn31 vdi,
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if there were an eclipse, an intercision, a cutting of it off from its dependance on the Sunne;
if there were an eclipse, an intercision, a cutting of it off from its dependence on the Sun;
cs pc-acp vbdr dt n1, dt n1, dt n-vvg pp-f pn31 a-acp p-acp po31 n1 p-acp dt n1;
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so grace doth most and more, as it is most and more assisted from above, from its head which is Christ,
so grace does most and more, as it is most and more assisted from above, from its head which is christ,
av n1 vdz ds cc av-dc, c-acp pn31 vbz av-ds cc av-dc vvn p-acp a-acp, p-acp po31 n1 r-crq vbz np1,
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and from God who is the father of lights.
and from God who is the father of lights.
cc p-acp np1 r-crq vbz dt n1 pp-f n2.
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Suppose grace left intirely and solely to it self, a person would be exposed to many and foul miscarriages:
Suppose grace left entirely and solely to it self, a person would be exposed to many and foul miscarriages:
vvb n1 vvd av-j cc av-j p-acp pn31 n1, dt n1 vmd vbi vvn p-acp d cc j n2:
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though the water be well heated, yet remove the fire, and the natural cold will return and prevaile over that accidental heat:
though the water be well heated, yet remove the fire, and the natural cold will return and prevail over that accidental heat:
cs dt n1 vbb av vvn, av vvb dt n1, cc dt j n-jn vmb vvi cc vvi p-acp d j n1:
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The natural habits of sin would easily have the better of the extrinsecal habits of grace, were not these held up,
The natural habits of since would Easily have the better of the extrinsical habits of grace, were not these held up,
dt j n2 pp-f n1 vmd av-j vhi dt jc pp-f dt j n2 pp-f n1, vbdr xx d vvn a-acp,
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and backed by an higher arme, then that of it self, or then that in corruption working against it;
and backed by an higher arm, then that of it self, or then that in corruption working against it;
cc vvn p-acp dt jc n1, cs d pp-f pn31 n1, cc av cst p-acp n1 vvg p-acp pn31;
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you know that all Adams strength was not Canon proof against Satans temptations;
you know that all Adams strength was not Canon proof against Satan temptations;
pn22 vvb cst d npg1 n1 vbds xx n1 n1 p-acp npg1 n2;
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he assaulted and entred his Castle, and laid him flat and all the world with him.
he assaulted and entered his Castle, and laid him flat and all the world with him.
pns31 vvn cc vvd po31 n1, cc vvd pno31 j cc d dt n1 p-acp pno31.
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Peter, though a very good man, and a very forward Disciple (one qualified with much grace,Peter, though a very good man, and a very forward Disciple (one qualified with much grace,
np1, cs dt j j n1, cc dt j j n1 (pi vvn p-acp d n1,
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and high affections) yet was beaten down in plaine field, he could not preserve and keep back himself,
and high affections) yet was beaten down in plain field, he could not preserve and keep back himself,
cc j n2) av vbds vvn a-acp p-acp j n1, pns31 vmd xx vvi cc vvi av px31,
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though armed before-hand with a warning from his Master, but denied him thrice, and that with some high qualifications too:
though armed beforehand with a warning from his Master, but denied him thrice, and that with Some high qualifications too:
cs vvn av p-acp dt n-vvg p-acp po31 n1, cc-acp vvd pno31 av, cc cst p-acp d j n2 av:
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Nay, the great falls of the best men we ever heard of in Scripture, shew thus much, that it was not their sword,
Nay, the great falls of the best men we ever herd of in Scripture, show thus much, that it was not their sword,
uh-x, dt j n2 pp-f dt js n2 pns12 av vvn pp-f p-acp n1, vvb av av-d, cst pn31 vbds xx po32 n1,
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and their own spear, that it was not their own strength which could keep them intirely back,
and their own spear, that it was not their own strength which could keep them entirely back,
cc po32 d n1, cst pn31 vbds xx po32 d n1 r-crq vmd vvi pno32 av-j av,
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and point unto us, not only the impotency of our own guard, but also the name by which we stand,
and point unto us, not only the impotency of our own guard, but also the name by which we stand,
cc n1 p-acp pno12, xx av-j dt n1 pp-f po12 d n1, cc-acp av dt n1 p-acp r-crq pns12 vvb,
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and therefore is it, that David prays, Keep back thy servant from presumptuous sins. 2. In respect of the sins themselves.
and Therefore is it, that David prays, Keep back thy servant from presumptuous Sins. 2. In respect of the Sins themselves.
cc av vbz pn31, cst np1 vvz, vvb av po21 n1 p-acp j n2. crd p-acp n1 pp-f dt n2 px32.
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The meere consideration of sins (as) presumptions, afford strong causes why David should pray to be kept back from them: The mere consideration of Sins (as) presumptions, afford strong Causes why David should pray to be kept back from them:
dt j n1 pp-f n2 (p-acp) n2, vvb j n2 c-crq np1 vmd vvi pc-acp vbi vvn av p-acp pno32:
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for though every sin containes a natural reason of dislike and forsakement (every sin carrying a foule quality in it,
for though every since contains a natural reason of dislike and forsakement (every since carrying a foul quality in it,
c-acp cs d n1 vvz dt j n1 pp-f n1 cc n1 (d n1 vvg dt j n1 p-acp pn31,
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and a condemning inconformity) yet some sinnes are of a deeper dye, and of a more crying guilt,
and a condemning inconformity) yet Some Sins Are of a Deeper die, and of a more crying guilt,
cc dt vvg n1) av d n2 vbr pp-f dt jc-jn n1, cc pp-f dt av-dc vvg n1,
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and of a darker blacknesse, and of a more wounding sharpness, and of a louder vilenesse then other some are.
and of a Darker blackness, and of a more wounding sharpness, and of a Louder vileness then other Some Are.
cc pp-f dt jc n1, cc pp-f dt av-dc j-vvg n1, cc pp-f dt jc n1 cs j-jn d vbr.
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Amongst which higher ranks of iniquity are presumptuous sins and sinnings; which may appear thus. among which higher ranks of iniquity Are presumptuous Sins and sinnings; which may appear thus.
p-acp r-crq jc n2 pp-f n1 vbr j n2 cc n2; r-crq vmb vvi av.
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1. The more shining light of grace is trampled over for to act the sin, the viler is the sinning;
1. The more shining Light of grace is trampled over for to act the since, the Viler is the sinning;
crd dt av-dc j-vvg n1 pp-f n1 vbz vvn a-acp p-acp pc-acp vvi dt n1, dt jc vbz dt vvg;
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for if naked light makes the spot the broader (the sinner ever sinnes the more, by how much the more clearly he sees his way to sin) then shining light makes it much more hainous, (i.) when knowledge doth as it were wrestle in the conscience,
for if naked Light makes the spot the Broader (the sinner ever Sins the more, by how much the more clearly he sees his Way to since) then shining Light makes it much more heinous, (i.) when knowledge does as it were wrestle in the conscience,
c-acp cs j n1 vvz dt n1 dt jc (dt n1 av n2 dt av-dc, p-acp c-crq av-d dt av-dc av-j pns31 vvz po31 n1 p-acp n1) cs j-vvg n1 vvz pn31 av-d av-dc j, (uh.) c-crq n1 vdz p-acp pn31 vbdr vvi p-acp dt n1,
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when it doth contend strongly with the soul by force of evidence and plain reasonnings, to stay it:
when it does contend strongly with the soul by force of evidence and plain reasonnings, to stay it:
c-crq pn31 vdz vvi av-j p-acp dt n1 p-acp n1 pp-f n1 cc j n2, pc-acp vvi pn31:
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But now presumptuous sins and sinnings, they are the laying flat (as it were) of shining light:
But now presumptuous Sins and sinnings, they Are the laying flat (as it were) of shining Light:
cc-acp av j n2 cc n2, pns32 vbr dt vvg av-j (c-acp pn31 vbdr) pp-f vvg n1:
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the soul doth (as it were) shut its eyes, and stop its ears, it doth break away to the sin, against all the discoveries and clear impleadings of knowledg, gainsaying and withstanding it, the presumptuous person goes not to sin ignorantly,
the soul does (as it were) shut its eyes, and stop its ears, it does break away to the since, against all the discoveries and clear impleadings of knowledge, gainsaying and withstanding it, the presumptuous person Goes not to sin ignorantly,
dt n1 vdz (c-acp pn31 vbdr) vvd po31 n2, cc vvi po31 n2, pn31 vdz vvi av p-acp dt n1, p-acp d dt n2 cc j n2-vvg pp-f n1, vvg cc vvg pn31, dt j n1 vvz xx pc-acp vvi av-j,
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but he doth it by imprinted light, so the sin as Gods enemy which yet he will embrace as his friend:
but he does it by imprinted Light, so the since as God's enemy which yet he will embrace as his friend:
cc-acp pns31 vdz pn31 p-acp vvn n1, av dt n1 c-acp ng1 n1 r-crq av pns31 vmb vvi p-acp po31 n1:
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yea the more Inexcusable that a sin is, the worse it is; when little or nothing can be said in behalf of the siner:
yea the more Inexcusable that a since is, the Worse it is; when little or nothing can be said in behalf of the Synner:
uh dt av-dc j cst dt n1 vbz, dt jc pn31 vbz; c-crq j cc pix vmb vbi vvn p-acp n1 pp-f dt jc:
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thus is it in presumptuous sinings, the man cannot say I did not know it, I was not warned.
thus is it in presumptuous sinings, the man cannot say I did not know it, I was not warned.
av vbz pn31 p-acp j n2, dt n1 vmbx vvi pns11 vdd xx vvi pn31, pns11 vbds xx vvn.
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2. The more pride of heart accompanies any kind of sinning, this makes it the more vile:
2. The more pride of heart Accompanies any kind of sinning, this makes it the more vile:
crd dt av-dc n1 pp-f n1 vvz d n1 pp-f vvg, d vvz pn31 dt av-dc j:
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for pride lifts up the point of the sword, it shakes the speare against God:
for pride lifts up the point of the sword, it shakes the spear against God:
p-acp n1 vvz a-acp dt n1 pp-f dt n1, pn31 vvz dt n1 p-acp np1:
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when the will of God, and the will of a sinner come into a competition about sining, then pride growes high;
when the will of God, and the will of a sinner come into a competition about sinning, then pride grows high;
c-crq dt n1 pp-f np1, cc dt n1 pp-f dt n1 vvb p-acp dt n1 p-acp vvg, cs n1 vvz j;
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Who is the Lord saith Pharaoh that I should let Israel goe, Exod. 3. Who is Lord over us, said they in Psalme 12. when the heart goes proudly to sin, it will acknowledge noe Lord,Who is the Lord Says Pharaoh that I should let Israel go, Exod 3. Who is Lord over us, said they in Psalm 12. when the heart Goes proudly to since, it will acknowledge no Lord,
r-crq vbz dt n1 vvz np1 cst pns11 vmd vvi np1 vvi, np1 crd r-crq vbz n1 p-acp pno12, vvd pns32 p-acp n1 crd c-crq dt n1 vvz av-j p-acp n1, pn31 vmb vvi dx n1,
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but its own pleasure, and no rule, but its own resolution, it can slight a precept, and scorne a threatning.
but its own pleasure, and no Rule, but its own resolution, it can slight a precept, and scorn a threatening.
cc-acp pn31|vbz d n1, cc dx n1, cc-acp pn31|vbz d n1, pn31 vmb vvi dt n1, cc vvb dt j-vvg.
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Now presumptuous sinnings are filled with pride;
Now presumptuous sinnings Are filled with pride;
av j n2 vbr vvn p-acp n1;
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I think St. Austine had an aime at this, in his exposition of this v. when he rendered the reading of it thus;
I think Saint Augustine had an aim At this, in his exposition of this v. when he rendered the reading of it thus;
pns11 vvb n1 np1 vhd dt vvb p-acp d, p-acp po31 n1 pp-f d n1 c-crq pns31 vvd dt n-vvg pp-f pn31 av;
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contine servum tuum a superbiis, keep back thy servant from prides:contine servum tuum a superbiis, keep back thy servant from prides:
j fw-la fw-la dt fw-la, vvb av po21 n1 p-acp n2:
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as if pride were knotted, and folded, & doubled in presumptuous sinnings, there was pride and pride again in that heart which durst thus to sinne:
as if pride were knotted, and folded, & doubled in presumptuous sinnings, there was pride and pride again in that heart which durst thus to sin:
c-acp cs n1 vbdr vvn, cc vvn, cc vvn p-acp j n2, pc-acp vbds n1 cc n1 av p-acp d n1 r-crq vvd av p-acp n1:
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and verily so there is in presumptuous sinnings a manifold pride: a pride of judgement to approve that which God hath branded and condemned;
and verily so there is in presumptuous sinnings a manifold pride: a pride of judgement to approve that which God hath branded and condemned;
cc av-j av pc-acp vbz p-acp j n2 dt j n1: dt n1 pp-f n1 pc-acp vvi d r-crq np1 vhz vvn cc vvn;
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a pride of will to rise up to that which God would have the sinner forbear.
a pride of will to rise up to that which God would have the sinner forbear.
dt n1 pp-f n1 pc-acp vvi a-acp p-acp d r-crq np1 vmd vhi dt n1 vvb.
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A pride of security to make a Sanctuary for the soul, when God hath threatned wrath, &c. 3. The more impudency and boldnesse attends a sinning the worse it is.
A pride of security to make a Sanctuary for the soul, when God hath threatened wrath, etc. 3. The more impudence and boldness attends a sinning the Worse it is.
dt n1 pp-f n1 pc-acp vvi dt n1 p-acp dt n1, c-crq np1 vhz vvn n1, av crd dt av-dc n1 cc n1 vvz dt vvg dt jc pn31 vbz.
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There is a double impudency about sinning.
There is a double impudence about sinning.
pc-acp vbz dt j-jn n1 p-acp vvg.
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One of defence, when the sinne hath been committed, of which I am not now to speak, which is no more but to paint a whore,
One of defence, when the sin hath been committed, of which I am not now to speak, which is no more but to paint a whore,
crd pp-f n1, c-crq dt n1 vhz vbn vvn, pp-f r-crq pns11 vbm xx av pc-acp vvi, r-crq vbz av-dx dc cc-acp pc-acp vvi dt n1,
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or to cover a plain sore, to make that seeme good which really is stark nau•ht.
or to cover a plain soar, to make that seem good which really is stark nau•ht.
cc pc-acp vvi dt j n1, pc-acp vvi cst vvb j r-crq av-j vbz j n1.
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Another of entrance, when the sinful soul layes aside all shame, and fear, and modesty,
another of Entrance, when the sinful soul lays aside all shame, and Fear, and modesty,
j-jn pp-f n1, c-crq dt j n1 vvz av d n1, cc n1, cc n1,
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and restraints, and arguments, said he, whatsoever may be said come of it, whatsoever may come, yet I wi•l on;
and restraints, and Arguments, said he, whatsoever may be said come of it, whatsoever may come, yet I wi•l on;
cc n2, cc n2, vvd pns31, r-crq vmb vbi vvn vvb pp-f pn31, r-crq vmb vvi, av pns11 vvb a-acp;
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let God take it well, or take it ill, let him beseech by mercy, or warne by threatnings, nothing moves,
let God take it well, or take it ill, let him beseech by mercy, or warn by threatenings, nothing moves,
vvb np1 vvi pn31 av, cc vvb pn31 av-jn, vvb pno31 vvi p-acp n1, cc vvi p-acp n2-vvg, pix vvz,
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neither my peace nor comfort, nor soul prevail, nor my shame, nor trouble, nor misery keep back.
neither my peace nor Comfort, nor soul prevail, nor my shame, nor trouble, nor misery keep back.
dx po11 n1 ccx n1, ccx n1 vvi, ccx po11 n1, ccx n1, ccx n1 vvb av.
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But thus it is in presumptuous sinnings, the heart is bold and impudent, which can look so much mercy in the face,
But thus it is in presumptuous sinnings, the heart is bold and impudent, which can look so much mercy in the face,
p-acp av pn31 vbz p-acp j n2, dt n1 vbz j cc j, r-crq vmb vvi av d n1 p-acp dt n1,
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and yet will dare to sinne, which can look so many threatnings in the face,
and yet will Dare to sin, which can look so many threatenings in the face,
cc av vmb vvi p-acp n1, r-crq vmb vvi av d n2-vvg p-acp dt n1,
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& yet wil dare to sin, which can look its own great misery (in respect of the issue and end of the sinnin) in the face,
& yet will Dare to since, which can look its own great misery (in respect of the issue and end of the sinnin) in the face,
cc av vmb vvi p-acp n1, r-crq vmb vvi po31 d j n1 (p-acp n1 pp-f dt n1 cc n1 pp-f dt n1) p-acp dt n1,
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and yet will dare to sinne, nay, which can (perhaps) look many former experiences of bitte•ness and anguish for the same sinful adventurings, in the face,
and yet will Dare to sin, nay, which can (perhaps) look many former experiences of bitte•ness and anguish for the same sinful adventurings, in the face,
cc av vmb vvi p-acp n1, uh-x, r-crq vmb (av) vvb d j n2 pp-f n1 cc n1 p-acp dt d j n2, p-acp dt n1,
(6) chapter (DIV2)
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and yet will dare to sin:
and yet will Dare to since:
cc av vmb vvi p-acp n1:
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puttin• the hand into the fire ag•in, which hath burned it, and venturnig to swim in those waters, where (had not Gods mercy stept in) the soul had long since been drowned.
puttin• the hand into the fire ag•in, which hath burned it, and venturnig to swim in those waters, where (had not God's mercy stepped in) the soul had long since been drowned.
n1 dt n1 p-acp dt n1 av, r-crq vhz vvn pn31, cc j-jn pc-acp vvi p-acp d n2, c-crq (vhd xx npg1 n1 vvn p-acp) dt n1 vhd av-j a-acp vbn vvn.
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4. The more abuse of mercy concurs to the sinning, the more hainous it raiseth the sinne:
4. The more abuse of mercy concurs to the sinning, the more heinous it Raiseth the sin:
crd dt av-dc n1 pp-f n1 vvz p-acp dt vvg, dt av-dc j pn31 vvz dt n1:
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for mercy is the sweetest stop of a sinner; and the kindness of it should smooth off the soule from offending:
for mercy is the Sweetest stop of a sinner; and the kindness of it should smooth off the soul from offending:
p-acp n1 vbz dt js n1 pp-f dt n1; cc dt n1 pp-f pn31 vmd vvi a-acp dt n1 p-acp vvg:
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what is mercy but that unspeakable readinesse in God to forgive a sinner;
what is mercy but that unspeakable readiness in God to forgive a sinner;
r-crq vbz n1 cc-acp cst j n1 p-acp np1 pc-acp vvi dt n1;
(6) chapter (DIV2)
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a gracious willingnesse to sit down with wrong offered, if yet the sinner will come in,
a gracious willingness to fit down with wrong offered, if yet the sinner will come in,
dt j n1 pc-acp vvi a-acp p-acp n-jn vvn, cs av dt n1 vmb vvi p-acp,
(6) chapter (DIV2)
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and the abusings of it, are affronts to the highest love. But now in presumptuous sinnings mercy is extreamly abused.
and the abusings of it, Are affronts to the highest love. But now in presumptuous sinnings mercy is extremely abused.
cc dt n2-vvg pp-f pn31, vbr vvz p-acp dt js n1. p-acp av p-acp j n2 n1 vbz av-jn vvn.
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First, in that it hath not its dir•ct end:
First, in that it hath not its dir•ct end:
ord, p-acp cst pn31 vhz xx po31 j n1:
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the direct end of mercy is to awe, and to keep off the heart from sinne;
the Direct end of mercy is to awe, and to keep off the heart from sin;
dt j n1 pp-f n1 vbz p-acp n1, cc pc-acp vvi a-acp dt n1 p-acp n1;
(6) chapter (DIV2)
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There is mercy with thee, therefore shalt thou be feare! There is mercy with thee, Therefore shalt thou be Fear!
a-acp vbz n1 p-acp pno21, av vm2 pns21 vbi n1!
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: Psal. 130. But the presumptuous sinner is lesse fearful, because God is so merciful, and the mercies of God should lead to repentance, Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade.: Psalm 130. But the presumptuous sinner is less fearful, Because God is so merciful, and the Mercies of God should led to Repentance, Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade.
: np1 crd p-acp dt j n1 vbz av-dc j, c-acp np1 vbz av j, cc dt n2 pp-f np1 vmd vvi p-acp n1, np1 crd p-acp dt j n1 av vvz pc-acp vvi p-acp dt j n1.
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Secondly, when it is made to serve and to encourage sinne;
Secondly, when it is made to serve and to encourage sin;
ord, c-crq pn31 vbz vvn pc-acp vvi cc pc-acp vvi n1;
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O this is the imbasing of that high and tender attribute of God, when we draw out from his goodnesse to embolden the heart to wickednesse;
O this is the embasing of that high and tender attribute of God, when we draw out from his Goodness to embolden the heart to wickedness;
sy d vbz dt vvg pp-f d j cc j n1 pp-f np1, c-crq pns12 vvb av p-acp po31 n1 pc-acp vvi dt n1 p-acp n1;
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as if that God whose soul abhorres sinne, would let fall any expression to hearten a sinner,
as if that God whose soul abhors sin, would let fallen any expression to hearten a sinner,
c-acp cs cst np1 rg-crq n1 vvz n1, vmd vvi vvi d n1 pc-acp vvi dt n1,
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yet thus it is with the presuming sinner, the very mercy of God makes him bold to sin against God;
yet thus it is with the presuming sinner, the very mercy of God makes him bold to sin against God;
av av pn31 vbz p-acp dt vvg n1, dt j n1 pp-f np1 vvz pno31 j pc-acp vvi p-acp np1;
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the confidence of that easiness in God to forgive, occasions him therefore to adventure and multiply transgressions. 3. In respect of others.
the confidence of that easiness in God to forgive, occasions him Therefore to adventure and multiply transgressions. 3. In respect of Others.
dt n1 pp-f d n1 p-acp np1 pc-acp vvi, n2 pno31 av pc-acp vvi cc vvi n2. crd p-acp n1 pp-f n2-jn.
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David had good reasons to pray to be kept from presumptuous sinnes in respect of others;David had good Reasons to pray to be kept from presumptuous Sins in respect of Others;
np1 vhd j n2 pc-acp vvi pc-acp vbi vvn p-acp j n2 p-acp n1 pp-f n2-jn;
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as well as in respect of himself:
as well as in respect of himself:
c-acp av c-acp p-acp n1 pp-f px31:
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whither you consider his general calling (a man of goodness, or his particular calling, a man of dignity and place) but I will fold them both together: thus then,
whither you Consider his general calling (a man of Goodness, or his particular calling, a man of dignity and place) but I will fold them both together: thus then,
c-crq pn22 vvb po31 n1 vvg (dt n1 pp-f n1, cc po31 j n-vvg, dt n1 pp-f n1 cc n1) cc-acp pns11 vmb vvi pno32 d av: av av,
(6) chapter (DIV2)
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1. Such sinnes would be exemplary and noted:
1. Such Sins would be exemplary and noted:
crd d n2 vmd vbi j cc vvn:
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1317
There are three things which set a man upon the stage, which lift up his actions on high to the eye of the word.
There Are three things which Set a man upon the stage, which lift up his actions on high to the eye of the word.
pc-acp vbr crd n2 r-crq vvd dt n1 p-acp dt n1, r-crq vvd a-acp po31 n2 p-acp j p-acp dt n1 pp-f dt n1.
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One is his powerful and active sanctity;
One is his powerful and active sanctity;
crd vbz po31 j cc j n1;
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a very holy man is a kinde of a wondrous sight, after which many eyes are gazing:
a very holy man is a kind of a wondrous sighed, After which many eyes Are gazing:
dt j j n1 vbz dt n1 pp-f dt j n1, p-acp r-crq d n2 vbr vvg:
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1320
Godlinesse is a very rare thing, and therefore men look much upon him who professeth it.
Godliness is a very rare thing, and Therefore men look much upon him who Professes it.
n1 vbz dt av j n1, cc av n2 vvb av-d p-acp pno31 r-crq vvz pn31.
(6) chapter (DIV2)
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1321
Another is his singular dignity: lift a man out of the croud, advance him to a place and seat of honour above others,
another is his singular dignity: lift a man out of the crowd, advance him to a place and seat of honour above Others,
j-jn vbz po31 j n1: vvb dt n1 av pp-f dt n1, vvb pno31 p-acp dt n1 cc n1 pp-f n1 p-acp n2-jn,
(6) chapter (DIV2)
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how busie is the multitude to eye, and judge, and imitate him.
how busy is the multitude to eye, and judge, and imitate him.
c-crq j vbz dt n1 p-acp n1, cc n1, cc vvi pno31.
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1323
The wayes and actions of great persons (are usually) the present copies of the most.
The ways and actions of great Persons (Are usually) the present copies of the most.
dt n2 cc n2 pp-f j n2 (vbr av-j) dt j n2 pp-f dt av-ds.
(6) chapter (DIV2)
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A third is his notorious miscarriages, which are like the tayle of a blazing comet;
A third is his notorious miscarriages, which Are like the tail of a blazing Cometam;
dt ord vbz po31 j n2, r-crq vbr av-j dt n1 pp-f dt j-vvg n1;
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1325
the great sinning of good orgreat men, fall instantly into common discourse and (perhaps) also easily into common practice.
the great sinning of good orgreat men, fallen instantly into Common discourse and (perhaps) also Easily into Common practice.
dt j vvg pp-f j j n2, vvb av-jn p-acp j n1 cc (av) av av-j p-acp j n1.
(6) chapter (DIV2)
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1326
Therefore great cause had David to pray against presumptuous sinnes, which by his practice might prove a common snare,
Therefore great cause had David to pray against presumptuous Sins, which by his practice might prove a Common snare,
av j n1 vhd np1 pc-acp vvi p-acp j n2, r-crq p-acp po31 n1 vmd vvi dt j n1,
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for who will not confidently write after that sinful copy, which both goodnesse and greatnesse have begun:
for who will not confidently write After that sinful copy, which both Goodness and greatness have begun:
p-acp r-crq vmb xx av-j vvi p-acp d j n1, r-crq d n1 cc n1 vhb vvn:
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that which the great man dot•, the inferior person will do;
that which the great man dot•, the inferior person will do;
cst r-crq dt j n1 n1, dt j-jn n1 vmb vdi;
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and that which the good man doth, that the evil man thinks he may now lawfully do:
and that which the good man does, that the evil man thinks he may now lawfully doe:
cc cst r-crq dt j n1 vdz, cst dt j-jn n1 vvz pns31 vmb av av-j n1:
(6) chapter (DIV2)
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if knowledge will venture, ignorance supposeth that it may safely follow, and if holinesse will adventure,
if knowledge will venture, ignorance Supposeth that it may safely follow, and if holiness will adventure,
cs n1 vmb vvi, n1 vvz cst pn31 vmb av-j vvi, cc cs n1 vmb vvi,
(6) chapter (DIV2)
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why should profaneness be so nice as to stop:
why should profaneness be so Nicaenae as to stop:
q-crq vmd n1 vbi av j c-acp pc-acp vvi:
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1332
The way or fact is credited, either as not bad, or else not so dangerous, where either authority or profession are leaders.
The Way or fact is credited, either as not bad, or Else not so dangerous, where either Authority or profession Are leaders.
dt n1 cc n1 vbz vvn, av-d c-acp xx j, cc av xx av j, c-crq d n1 cc n1 vbr n2.
(6) chapter (DIV2)
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Now this might be some cause to move good David to pray to be kept back from presumptuous sins, knowing how his actions were capital copies, wrote in Text Letters:
Now this might be Some cause to move good David to pray to be kept back from presumptuous Sins, knowing how his actions were capital copies, wrote in Text Letters:
av d vmd vbi d n1 pc-acp vvi j np1 pc-acp vvi pc-acp vbi vvn av p-acp j n2, vvg c-crq po31 n2 vbdr j n2, vvd p-acp n1 n2:
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And that the sinnings of great men are like the fallings of Cedars, which bring downe with them to the ground many lower shrubs:
And that the sinnings of great men Are like the fallings of Cedars, which bring down with them to the ground many lower shrubs:
cc cst dt n2 pp-f j n2 vbr av-j dt n2-vvg pp-f n2, r-crq vvb a-acp p-acp pno32 p-acp dt n1 d jc n2:
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And that the sinnings of good men are easily snares, whereby other men would encourage and deceive themselves.
And that the sinnings of good men Are Easily snares, whereby other men would encourage and deceive themselves.
cc cst dt n2 pp-f j n2 vbr av-j n2, c-crq j-jn n2 vmd vvi cc vvi px32.
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2. Such sinnings from him would be trophies to evil men: There are three things which flash evil hearts.
2. Such sinnings from him would be trophies to evil men: There Are three things which flash evil hearts.
crd d n2 p-acp pno31 vmd vbi n2 p-acp j-jn n2: pc-acp vbr crd n2 r-crq n1 j-jn n2.
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One is the accomplishing of their own projects and lusts. Another is the distresses of the Church;
One is the accomplishing of their own projects and Lustiest. another is the Distresses of the Church;
crd vbz dt n-vvg pp-f po32 d n2 cc n2. j-jn vbz dt n2 pp-f dt n1;
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Aha, so would we have it. Aha, so would we have it.
uh, av vmd pns12 vhi pn31.
(6) chapter (DIV2)
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A third is the great falls of good men, now like the dog they will bark and insult over the wounded Lion:
A third is the great falls of good men, now like the dog they will bark and insult over the wounded lion:
dt ord vbz dt j n2 pp-f j n2, av av-j dt n1 pns32 vmb vvi cc vvi p-acp dt j-vvn n1:
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A good mans sins, which are his wound, and Gods dishonour, is their day of mirth and sport.
A good men Sins, which Are his wound, and God's dishonour, is their day of mirth and sport.
dt j ng1 n2, r-crq vbr po31 n1, cc ng1 n1, vbz po32 n1 pp-f n1 cc n1.
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I observe that there are three mouths which the higher sinnings of good men do open.
I observe that there Are three mouths which the higher sinnings of good men do open.
pns11 vvb cst a-acp vbr crd n2 r-crq dt jc n2 pp-f j n2 vdb vvi.
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The mouth of God, O how his word thunders his displeasure against the soul of such an one who is come so neere unto him,
The Mouth of God, Oh how his word Thunders his displeasure against the soul of such an one who is come so near unto him,
dt n1 pp-f np1, uh c-crq po31 n1 vvz po31 n1 p-acp dt n1 pp-f d dt pi r-crq vbz vvn av av-j p-acp pno31,
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and yet hath adventured thus to sin against him, doest thou thus requite the Lord.
and yet hath adventured thus to sin against him, dost thou thus requite the Lord.
cc av vhz vvn av pc-acp vvi p-acp pno31, vd2 pns21 av vvi dt n1.
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The mouth of conscience, if we do well and keep uprightly with God, then the mouth of conscience yeelds words of oyle and peace (it exceedingly excuseth, comforteth, acquitteth, upholdeth, &c.) but if we wickedly transgress and exceed infirmities, O then the mouth of conscience proves like the mouth of the sword, it speaks with sharpnesse,The Mouth of conscience, if we do well and keep uprightly with God, then the Mouth of conscience yields words of oil and peace (it exceedingly excuseth, comforts, acquitteth, upholds, etc.) but if we wickedly transgress and exceed infirmities, Oh then the Mouth of conscience Proves like the Mouth of the sword, it speaks with sharpness,
dt n1 pp-f n1, cs pns12 vdb av cc vvi av-j p-acp np1, cs dt n1 pp-f n1 vvz n2 pp-f n1 cc n1 (pn31 av-vvg vvz, vvz, vvz, vvz, av) cc-acp cs pns12 av-j vvi cc vvi n2, uh av dt n1 pp-f n1 vvz av-j dt n1 pp-f dt n1, pn31 vvz p-acp n1,
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and woundings, •nd terrible amazement, &c. breaks the bones of David, Psal. 51. makes him roar, Psal. 32. The mouth of evil men;
and woundings, •nd terrible amazement, etc. breaks the bones of David, Psalm 51. makes him roar, Psalm 32. The Mouth of evil men;
cc n2-vvg, vvb j n1, av vvz dt n2 pp-f np1, np1 crd vvz pno31 vvi, np1 crd dt n1 pp-f j-jn n2;
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Now their voice is set on high, the trumpet is set to their mouth;
Now their voice is Set on high, the trumpet is Set to their Mouth;
av po32 n1 vbz vvn p-acp j, dt n1 vbz vvn p-acp po32 n1;
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O what Ragings, Raylings, Girdings, Scoffings, Obloquies, and Blasphemies are instantly heaped upon Religion and Profession,
Oh what Ragings, Railings, Girdings, Scoffings, Obloquies, and Blasphemies Are instantly heaped upon Religion and Profession,
uh q-crq n2, n2-vvg, n2, n2-vvg, n2, cc n2 vbr av-jn vvn p-acp n1 cc n1,
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1348
yea, these are they, this is their holiness, this their profession, this their niceness, this the hypocrisie of them all.
yea, these Are they, this is their holiness, this their profession, this their niceness, this the hypocrisy of them all.
uh, d vbr pns32, d vbz po32 n1, d po32 n1, d po32 n1, d dt n1 pp-f pno32 d.
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Now (perhaps) this also might move David to pray to be kept back from presumptuous sins,
Now (perhaps) this also might move David to pray to be kept back from presumptuous Sins,
av (av) d av vmd vvi np1 pc-acp vvi pc-acp vbi vvn av p-acp j n2,
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1350
though not the immediate, yet the colateral reason, viz. because he might not give occasion to the Adversary, that God might not suffer by him,
though not the immediate, yet the colateral reason, viz. Because he might not give occasion to the Adversary, that God might not suffer by him,
cs xx dt j, av dt j n1, n1 c-acp pns31 vmd xx vvi n1 p-acp dt n1, cst np1 vmd xx vvi p-acp pno31,
(6) chapter (DIV2)
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1351
nor Religion by him, that he might not sad the hearts of the righteous, nor weaken the Glory of holiness,
nor Religion by him, that he might not sad the hearts of the righteous, nor weaken the Glory of holiness,
ccx n1 p-acp pno31, cst pns31 vmd xx j dt n2 pp-f dt j, ccx vvi dt n1 pp-f n1,
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1352
nor stretch the mouths of them who can bless themselves in a course of vileness, and yet curse and accuse the godly for particular facts only. 4. In respect of God.
nor stretch the mouths of them who can bless themselves in a course of vileness, and yet curse and accuse the godly for particular facts only. 4. In respect of God.
ccx vvi dt n2 pp-f pno32 r-crq vmb vvi px32 p-acp dt n1 pp-f n1, cc av vvb cc vvi dt j c-acp j n2 av-j. crd p-acp n1 pp-f np1.
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Here also might David frame strong and singular reasons to be kept back from presumptuous sins.
Here also might David frame strong and singular Reasons to be kept back from presumptuous Sins.
av av vmd np1 vvb j cc j n2 pc-acp vbi vvn av p-acp j n2.
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1354
I know there is nothing in God which a good heart might not urge as a sufficient argument against any sin;
I know there is nothing in God which a good heart might not urge as a sufficient argument against any since;
pns11 vvb pc-acp vbz pix p-acp np1 r-crq dt j n1 vmd xx vvi p-acp dt j n1 p-acp d n1;
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but I will contract my thoughts and matter. 1. What God had been to him, might cause him to pray against presumptuous sins.
but I will contract my thoughts and matter. 1. What God had been to him, might cause him to pray against presumptuous Sins.
cc-acp pns11 vmb vvi po11 n2 cc n1. crd r-crq np1 vhd vbn p-acp pno31, vmd vvi pno31 pc-acp vvi p-acp j n2.
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For his temporal kindness, that was exceeding great, he raised him from the crook to the Scepter, from the Shepherds tent to the Kings Throne,For his temporal kindness, that was exceeding great, he raised him from the crook to the Sceptre, from the Shepherd's tent to the Kings Throne,
p-acp po31 j n1, cst vbds vvg j, pns31 vvd pno31 p-acp dt n1 p-acp dt n1, p-acp dt ng1 n1 p-acp dt ng1 n1,
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and now after all this, to answer so great goodness with great sinfulness, this would be a high degree of odious unthankfulness.
and now After all this, to answer so great Goodness with great sinfulness, this would be a high degree of odious unthankfulness.
cc av p-acp d d, pc-acp vvi av j n1 p-acp j n1, d vmd vbi dt j n1 pp-f j n1.
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His spiritual kindness, that was more then the former, he did set his love upon him,His spiritual kindness, that was more then the former, he did Set his love upon him,
po31 j n1, cst vbds av-dc cs dt j, pns31 vdd vvi po31 n1 p-acp pno31,
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and made him a person after his own heart, gave unto him his good Spirit of grace and joy, comforted his soul in many adversities, compassed him about with favour,
and made him a person After his own heart, gave unto him his good Spirit of grace and joy, comforted his soul in many adversities, compassed him about with favour,
cc vvd pno31 dt n1 p-acp po31 d n1, vvd p-acp pno31 po31 j n1 pp-f n1 cc n1, vvd po31 n1 p-acp d n2, vvd pno31 a-acp p-acp n1,
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as with a shield, heard his prayers, granted him the desires of his soul;
as with a shield, herd his Prayers, granted him the Desires of his soul;
c-acp p-acp dt n1, vvd po31 n2, vvd pno31 dt n2 pp-f po31 n1;
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O then, how should David do such great wickedness, and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning, who had received from the hand of his God such high kinds of mercy and goodness;
Oh then, how should David do such great wickedness, and since against his God! God forbid that David should put forth an hand to such an high kind of sinning, who had received from the hand of his God such high Kinds of mercy and Goodness;
uh av, q-crq vmd np1 vdb d j n1, cc n1 p-acp po31 np1 np1 vvb cst np1 vmd vvi av dt n1 p-acp d dt j n1 pp-f vvg, r-crq vhd vvn p-acp dt n1 pp-f po31 n1 d j n2 pp-f n1 cc n1;
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Mercy should make the greatest distance twixt us and sin, and cause the purer walking twixt us and God.
Mercy should make the greatest distance betwixt us and since, and cause the Purer walking betwixt us and God.
n1 vmd vvi dt js n1 p-acp pno12 cc n1, cc vvi dt jc n-vvg p-acp pno12 cc np1.
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2. What he was to God, Why? David was his servant (see the Text) and presumptuous sinnings are high oppositions to our service of God: 2. What he was to God, Why? David was his servant (see the Text) and presumptuous sinnings Are high oppositions to our service of God:
crd r-crq pns31 vbds p-acp np1, uh-crq? np1 vbds po31 n1 (vvb dt n1) cc j n2 vbr j n2 p-acp po12 n1 pp-f np1:
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David was his child, his son; and presumptuous sinnings are great, at least incongruities to the way of filial obedience.David was his child, his son; and presumptuous sinnings Are great, At least incongruities to the Way of filial Obedience.
np1 vbds po31 n1, po31 n1; cc j n2 vbr j, p-acp ds n2 p-acp dt n1 pp-f j n1.
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Should such a man as I flee? said Nehemiah: so here, should such a man as David, one to whom God was so near, one who was so near to God, should he break out into the ways of Rebellions, into the acts of an enemy, into the paths of hostility? not only sin, (which may befall the best) but sin presumptuously, which befals the worst,Should such a man as I flee? said Nehemiah: so Here, should such a man as David, one to whom God was so near, one who was so near to God, should he break out into the ways of Rebellions, into the acts of an enemy, into the paths of hostility? not only since, (which may befall the best) but since presumptuously, which befalls the worst,
vmd d dt n1 c-acp pns11 vvb? vvd np1: av av, vmd d dt n1 c-acp np1, pi p-acp ro-crq np1 vbds av av-j, pi r-crq vbds av av-j p-acp np1, vmd pns31 vvi av p-acp dt n2 pp-f n2, p-acp dt n2 pp-f dt n1, p-acp dt n2 pp-f n1? xx av-j n1, (r-crq vmb vvi dt js) p-acp n1 av-j, r-crq vvz dt js,
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nor only to be surprised by temptation, but also to dare one in a sin by a proud presumption:
nor only to be surprised by temptation, but also to Dare one in a since by a proud presumption:
ccx av-j pc-acp vbi vvn p-acp n1, cc-acp av pc-acp vvi pi p-acp dt n1 p-acp dt j n1:
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What for a child to take arms against his Father, for a holy David to sin with so high a hand against so good a God,
What for a child to take arms against his Father, for a holy David to sin with so high a hand against so good a God,
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and so professed a Father? no marvel that he fears, and prayes, and that earnestly, Lord, Keep back thy servant from presumptuous sins.
and so professed a Father? no marvel that he fears, and prays, and that earnestly, Lord, Keep back thy servant from presumptuous Sins.
cc av vvd dt n1? dx n1 cst pns31 vvz, cc vvz, cc cst av-j, n1, vvb av po21 n1 p-acp j n2.
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No other might be expected from men professing themselves haters of God, and Lover of sin:
No other might be expected from men professing themselves haters of God, and Lover of since:
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but for a friend, for a servant, for a child, how can my God take such vile dishonors from me? and who will honour him,
but for a friend, for a servant, for a child, how can my God take such vile dishonours from me? and who will honour him,
cc-acp p-acp dt n1, p-acp dt n1, p-acp dt n1, q-crq vmb po11 np1 vvi d j n2 p-acp pno11? cc q-crq vmb vvi pno31,
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if his own should adventure, and presume thus to dis-glory his name, and wrong his,
if his own should adventure, and presume thus to disglory his name, and wrong his,
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and their relation? SECT. IV. NOW I shall descend to the usefull Applications of this point unto our selves:
and their Relation? SECT. IV. NOW I shall descend to the useful Applications of this point unto our selves:
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there are four general uses which may flow from this prayer of David. 1. Of Instruction. 2. Of Examination. 3. Of Exhortation. 4. Direction. 1. For Instruction.
there Are four general uses which may flow from this prayer of David. 1. Of Instruction. 2. Of Examination. 3. Of Exhortation. 4. Direction. 1. For Instruction.
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It may instruct and inform us in divers particulars, viz. 1. To see our own danger:
It may instruct and inform us in diverse particulars, viz. 1. To see our own danger:
pn31 vmb vvi cc vvi pno12 p-acp j n2-j, n1 crd p-acp vvi po12 d n1:
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as the prayers of holy men for good things, should learn us faith and hope: so their prayers against great sins should teach us fear and watchfulness.
as the Prayers of holy men for good things, should Learn us faith and hope: so their Prayers against great Sins should teach us Fear and watchfulness.
c-acp dt n2 pp-f j n2 p-acp j n2, vmd vvi pno12 n1 cc n1: av po32 n2 p-acp j n2 vmd vvi pno12 vvi cc n1.
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There is a story of an heathen man, who prayed to Jupiter to be saved from his enemies, one who heard him so petitioning, willed him to mend his suit,
There is a story of an heathen man, who prayed to Jupiter to be saved from his enemies, one who herd him so petitioning, willed him to mend his suit,
pc-acp vbz dt n1 pp-f dt j-jn n1, r-crq vvd p-acp np1 pc-acp vbi vvn p-acp po31 n2, pi r-crq vvd pno31 av vvg, vvd pno31 pc-acp vvi po31 n1,
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and to desire Jupiter to save him from his friend, for he trusted them more, and therefore they might do him most hurt.
and to desire Jupiter to save him from his friend, for he trusted them more, and Therefore they might do him most hurt.
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I would add one thing more to have mended that petition also: He should have prayed to have been saved from himself;
I would add one thing more to have mended that petition also: He should have prayed to have been saved from himself;
pns11 vmd vvi crd n1 av-dc pc-acp vhi vvn d n1 av: pns31 vmd vhi vvn pc-acp vhi vbn vvn p-acp px31;
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for there is more danger in our selves, then in all enemies or friends. O Brethren, we carry about with us vile natures, and treacherous hearts:
for there is more danger in our selves, then in all enemies or Friends. Oh Brothers, we carry about with us vile nature's, and treacherous hearts:
c-acp pc-acp vbz dc n1 p-acp po12 n2, av p-acp d n2 cc n2. uh n2, pns12 vvb a-acp p-acp pno12 j n2, cc j n2:
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Even those abominations which sometimes we could have trembled at, unto them will our wicked selves deliver our selves,
Even those abominations which sometime we could have trembled At, unto them will our wicked selves deliver our selves,
av d n2 r-crq av pns12 vmd vhi vvn p-acp, p-acp pno32 vmb po12 j n2 vvb po12 n2,
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if God keep us not back. Natural corruptions will bid fair fo• the foulest commissions;
if God keep us not back. Natural corruptions will bid fair fo• the Foulest commissions;
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and that the match is not finished and acted, it is not because we want hearts,
and that the match is not finished and acted, it is not Because we want hearts,
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but because God restrains and hinders.
but Because God restrains and hinders.
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My soul is even among Lyons, said David: In another case, assuredly our soul dwels with such a nature,My soul is even among Lyons, said David: In Another case, assuredly our soul dwells with such a nature,
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as will not distinguish twixt small and great, but is then most like it self, when it is boyling in the vilest degrees of sinning.
as will not distinguish betwixt small and great, but is then most like it self, when it is boiling in the Vilest Degrees of sinning.
c-acp vmb xx vvi p-acp j cc j, cc-acp vbz av av-ds av-j pn31 n1, c-crq pn31 vbz vvg p-acp dt js n2 pp-f vvg.
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The temptations cannot be so black and foul, but our corrupt hearts would easily kindle by them,
The temptations cannot be so black and foul, but our corrupt hearts would Easily kindle by them,
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and we should embrace them, unless there were a God to stay and stop us:
and we should embrace them, unless there were a God to stay and stop us:
cc pns12 vmd vvi pno32, cs pc-acp vbdr dt n1 pc-acp vvi cc vvi pno12:
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you know that Hazael, when the Prophet wept, and told him of that Savage and barbarous Cruelty which should break from him in ripping up the woman,
you know that hazael, when the Prophet wept, and told him of that Savage and barbarous Cruelty which should break from him in ripping up the woman,
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and but chering of the Children:
and but cheering of the Children:
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Is thy servant a dog? said he, q. d. I abhor the thoughts of such unnatural villany;Is thy servant a dog? said he, q. worser. I abhor the thoughts of such unnatural villainy;
vbz po21 n1 dt n1? vvd pns31, vvd. sy. pns11 vvb dt n2 pp-f d j n1;
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and yet being left to himself, he soon acted that which now he seemed to abominate:
and yet being left to himself, he soon acted that which now he seemed to abominate:
cc av vbg vvn p-acp px31, pns31 av vvd d r-crq av pns31 vvd pc-acp vvi:
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even those sins which made a cry to heaven, as Cains murder, and Sodoms uncleanness:
even those Sins which made a cry to heaven, as Cains murder, and Sodom's uncleanness:
av d n2 r-crq vvd dt n1 p-acp n1, c-acp np1 n1, cc n2 n1:
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and the mighty sins which the Prophet touched at, yea, and the highest and stoutest rebellions, they have all of them in all men a natural foundation, and seed and principle.
and the mighty Sins which the Prophet touched At, yea, and the highest and Stoutest rebellions, they have all of them in all men a natural Foundation, and seed and principle.
cc dt j n2 r-crq dt n1 vvn p-acp, uh, cc dt js cc js n2, pns32 vhb d pp-f pno32 p-acp d n2 dt j n1, cc n1 cc n1.
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Secondly, Not to boast our selves of our standing.
Secondly, Not to boast our selves of our standing.
ord, xx pc-acp vvi po12 n2 pp-f po12 n-vvg.
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Learn Pauls counsel th•oughly, Let him that stands take heed lest he fall, 1 Cor. 10. 12. Even thou which hast heretofore bitterly judged another for his sinnings, art now in the same transgression,
Learn Paul's counsel th•oughly, Let him that Stands take heed lest he fallen, 1 Cor. 10. 12. Even thou which hast heretofore bitterly judged Another for his sinnings, art now in the same Transgression,
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and thy conscience is all over running with blood; either thus thou art, or thus thou mayst be
and thy conscience is all over running with blood; either thus thou art, or thus thou Mayest be
cc po21 n1 vbz d p-acp vvg p-acp n1; d av pns21 vb2r, cc av pns21 vm2 vbi
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There be four things which the great falls of others should work in us, viz. 1. Great compassion: It is an ill heart which can rejoyce at other men sins,
There be four things which the great falls of Others should work in us, viz. 1. Great compassion: It is an ill heart which can rejoice At other men Sins,
pc-acp vbi crd n2 r-crq dt j n2 pp-f n2-jn vmd vvi p-acp pno12, n1 crd j n1: pn31 vbz dt j-jn n1 r-crq vmb vvi p-acp j-jn n2 n2,
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and it is never right with us untill we can hate our own sins, and shed tears for others.
and it is never right with us until we can hate our own Sins, and shed tears for Others.
cc pn31 vbz av j-jn p-acp pno12 c-acp pns12 vmb vvi po12 d n2, cc vvi n2 p-acp n2-jn.
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2. Humbling fear, Considering thy self, lest thou also be tempted, Gal. 6. 1. Thy Glass is made of the same brittle mettal,
2. Humbling Fear, Considering thy self, lest thou also be tempted, Gal. 6. 1. Thy Glass is made of the same brittle metal,
crd vvg n1, vvg po21 n1, cs pns21 av vbi vvn, np1 crd crd po21 n1 vbz vvn pp-f dt d j n1,
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and that it falls not, and breaks, it is because of the hand yet holds it, not because it keeps it self.
and that it falls not, and breaks, it is Because of the hand yet holds it, not Because it keeps it self.
cc cst pn31 vvz xx, cc vvz, pn31 vbz p-acp pp-f dt n1 av vvz pn31, xx c-acp pn31 vvz pn31 n1.
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If God should permit Satan to winnow thee, thou wouldst (perhaps) more readily deny Christ,
If God should permit Satan to winnow thee, thou Wouldst (perhaps) more readily deny christ,
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and his truths, then ever Peter did: many a man hath sound limbs, because he was never in the field at battle.
and his truths, then ever Peter did: many a man hath found limbs, Because he was never in the field At battle.
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3. Earnest prayer for continued assistance:
3. Earnest prayer for continued assistance:
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forasmuch as though our Combats and dangers are here below, yet our guards and safe-comes are there above, and only there.
forasmuch as though our Combats and dangers Are Here below, yet our guards and safe-comes Are there above, and only there.
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4. Tender jealousie. When others fall into sin, it is good for us to fall upon our knees,
4. Tender jealousy. When Others fallen into since, it is good for us to fallen upon our knees,
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and watch, since our forbearance depends not on the betterness of our nature, or greatness of our strength,
and watch, since our forbearance depends not on the betterness of our nature, or greatness of our strength,
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but on the efficacy of Gods preventing and assisting grace.
but on the efficacy of God's preventing and assisting grace.
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Thirdly, You may here learn, what weakness there is in the strongest Christian: all his own strength is not sufficient for him against temptation or sin:
Thirdly, You may Here Learn, what weakness there is in the Strongest Christian: all his own strength is not sufficient for him against temptation or since:
ord, pn22 vmb av vvi, r-crq n1 a-acp vbz p-acp dt js njp: d po31 d n1 vbz xx j p-acp pno31 p-acp n1 cc n1:
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if any thing could keep off sin, it is grace, but grace needs help, as well as sin needs a bridle:
if any thing could keep off since, it is grace, but grace needs help, as well as since needs a bridle:
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Hold thou me up, said David, so shall I be safe, psalm 119. Look as it must be a divine Power which implants Grace,Hold thou me up, said David, so shall I be safe, psalm 119. Look as it must be a divine Power which implants Grace,
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so it must be an Almighty hand which must mantain it: we can neither form our own hearts, nor conquer our own lusts:
so it must be an Almighty hand which must maintain it: we can neither from our own hearts, nor conquer our own Lustiest:
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What would become of the Child, if the Nurse did not hold him? And whether would the ship be driven by a Tempest, had it not a Pilot to steer and order it? None can say what shipwracks would befall even a good soul, were it not continually preserved and lookt unto by a good God.
What would become of the Child, if the Nurse did not hold him? And whither would the ship be driven by a Tempest, had it not a Pilot to steer and order it? None can say what Shipwrecks would befall even a good soul, were it not continually preserved and looked unto by a good God.
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Our strength and safety is more in the name of God and Christ, then in our own defence:
Our strength and safety is more in the name of God and christ, then in our own defence:
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hence it is that our Saviour commended that petition, even to the best, (Lead us not into temptation) not that God tempts any man to evil,
hence it is that our Saviour commended that petition, even to the best, (Led us not into temptation) not that God tempts any man to evil,
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but that Satan would easily lead us into sin:
but that Satan would Easily led us into since:
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Did not God lead us out? his suggestions are crafty, his temptations strong, our hearts deceitfull, our graces weak, our hands feeble, our resolutions insufficient,
Did not God led us out? his suggestions Are crafty, his temptations strong, our hearts deceitful, our graces weak, our hands feeble, our resolutions insufficient,
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so that we may all cry out in this case, as Peter in another, Help Master, or else we perish.
so that we may all cry out in this case, as Peter in Another, Help Master, or Else we perish.
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'Tis true, we must resist, and we must handle all our weapons, and we must seek,
It's true, we must resist, and we must handle all our weapons, and we must seek,
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and we must resolve, and we must study, and we must hear, and we must read,
and we must resolve, and we must study, and we must hear, and we must read,
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and we must decline, but in all these, yea, with all these, yea, above all these, we must take in the Lord,
and we must decline, but in all these, yea, with all these, yea, above all these, we must take in the Lord,
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and depend upon his help, Lord, Keep back thy servant, or else none of these (without him) will keep off the sin.
and depend upon his help, Lord, Keep back thy servant, or Else none of these (without him) will keep off the since.
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That soul is most kept from sin which keeps most to God:
That soul is most kept from since which keeps most to God:
cst n1 vbz av-ds vvn p-acp n1 r-crq vvz av-ds p-acp np1:
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None can keep up a soul, keep off a sin, keep back a temptation, so as God can do. SECT. V. 2. Of Examination.
None can keep up a soul, keep off a since, keep back a temptation, so as God can do. SECT. V. 2. Of Examination.
pix vmb vvi a-acp dt n1, vvb a-acp dt n1, vvb av dt n1, av c-acp np1 vmb vdi. n1. n1 crd pp-f n1.
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NOW let us come yet more close to our own hearts, Davids care is here against presumptuous sins;
NOW let us come yet more close to our own hearts, Davids care is Here against presumptuous Sins;
av vvb pno12 vvi av av-dc av-j p-acp po12 d n2, npg1 vvb vbz av p-acp j n2;
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But how stands it with our souls? Are we in the shallows only, or have we adventured into the deeps? it is true, that there are some presumptuous sinnings which are past all shore, they are out of the reach of all recovery,But how Stands it with our Souls? are we in the shallows only, or have we adventured into the deeps? it is true, that there Are Some presumptuous sinnings which Are passed all shore, they Are out of the reach of all recovery,
cc-acp q-crq vvz pn31 p-acp po12 n2? vbr pns12 p-acp dt n2 av-j, cc vhb pns12 vvn p-acp dt n2-jn? pn31 vbz j, cst a-acp vbr d j n2 r-crq vbr p-acp d n1, pns32 vbr av pp-f dt n1 pp-f d n1,
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therefore I meddle not with them; but then there are other Degrees which are, though very fearfull, yet recoverable. Consider,
Therefore I meddle not with them; but then there Are other Degrees which Are, though very fearful, yet recoverable. Consider,
av pns11 vvb xx p-acp pno32; cc-acp av pc-acp vbr j-jn n2 r-crq vbr, cs av j, av j. vvb,
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1. Presumptuous sinnings arise more from the manner then the matter, it is not alwayes so much what is done,
1. Presumptuous sinnings arise more from the manner then the matter, it is not always so much what is done,
crd j n2 vvb av-dc p-acp dt n1 av dt n1, pn31 vbz xx av av av-d r-crq vbz vdn,
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as how the soul behaves it self in the sinning, which make it presumptuous: A little sin commited with an high spirit may therefore prove an high sin.
as how the soul behaves it self in the sinning, which make it presumptuous: A little since committed with an high Spirit may Therefore prove an high since.
c-acp c-crq dt n1 vvz pn31 n1 p-acp dt vvg, r-crq vvb pn31 j: dt j n1 vvn p-acp dt j n1 vmb av vvi dt j n1.
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2. Again, In times of much light either there is much formal and explicite presumption, or else vertual and interpretative presumption:
2. Again, In times of much Light either there is much formal and explicit presumption, or Else virtual and interpretative presumption:
crd av, p-acp n2 pp-f d j av-d pc-acp vbz d j cc j n1, cc av j cc j n1:
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for where so much is afforded to lighten and keep back, it must be reputed as presumptuous, yet to adventure on.
for where so much is afforded to lighten and keep back, it must be reputed as presumptuous, yet to adventure on.
p-acp q-crq av d vbz vvn pc-acp vvi cc vvi av, pn31 vmb vbi vvn p-acp j, av pc-acp vvi a-acp.
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3. There is Habitual presumption, when a man will hold on in a course and way of sinning:
3. There is Habitual presumption, when a man will hold on in a course and Way of sinning:
crd pc-acp vbz j n1, c-crq dt n1 vmb vvi a-acp p-acp dt n1 cc n1 pp-f vvg:
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and there is particular presumption in respect of this or that fact: now one of these most men do touch upon.
and there is particular presumption in respect of this or that fact: now one of these most men do touch upon.
cc pc-acp vbz j n1 p-acp n1 pp-f d cc d n1: av crd pp-f d av-ds n2 vdb vvi p-acp.
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I know you like not to be handled roughly in this thing:
I know you like not to be handled roughly in this thing:
pns11 vvb pn22 vvb xx pc-acp vbi vvn av-j p-acp d n1:
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such is our hearts, we had rather have our sins concealed then uncased, and still conceive that we are not so bad as the worst, therefore let me propound things unto you more generally.
such is our hearts, we had rather have our Sins concealed then uncased, and still conceive that we Are not so bad as the worst, Therefore let me propound things unto you more generally.
d vbz po12 n2, pns12 vhd av-c vhi po12 n2 vvn av vvn, cc av vvb cst pns12 vbr xx av j c-acp dt js, av vvb pno11 vvi n2 p-acp pn22 av-dc av-j.
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1. What call you that kind of sinning, When we our selves will venture upon the same sins which we condemn in others? Rom. 2. 1. Thou art inexcusable, O man, whosoever thou art that judgest,
1. What call you that kind of sinning, When we our selves will venture upon the same Sins which we condemn in Others? Rom. 2. 1. Thou art inexcusable, Oh man, whosoever thou art that Judges,
crd q-crq vvb pn22 d n1 pp-f vvg, c-crq pns12 po12 n2 vmb vvi p-acp dt d n2 r-crq pns12 vvb p-acp n2-jn? np1 crd crd pns21 vb2r j, uh n1, r-crq pns21 vb2r cst vv2,
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for wherein thou judgest another, thou condemnest thy self, for thou that judgest dost the same things. for wherein thou Judges Another, thou Condemnest thy self, for thou that Judges dost the same things.
c-acp c-crq pns21 vv2 j-jn, pns21 vv2 po21 n1, c-acp pns21 cst vv2 vd2 dt d n2.
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2. What kind of sinning call you that, When the heart will maintain its way against the Revelations of wrath, (i) though God proclaims vengeance and death against such a sinning way;
2. What kind of sinning call you that, When the heart will maintain its Way against the Revelations of wrath, (i) though God proclaims vengeance and death against such a sinning Way;
crd q-crq n1 pp-f vvg vvb pn22 d, c-crq dt n1 vmb vvi po31 n1 p-acp dt n2 pp-f n1, (uh) cs np1 vvz n1 cc n1 p-acp d dt vvg n1;
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yet the man will adventure on in the commission: I say, will adventure: for through weakness a man may be troden down;
yet the man will adventure on in the commission: I say, will adventure: for through weakness a man may be trodden down;
av dt n1 vmb vvi a-acp p-acp dt n1: pns11 vvb, vmb vvi: c-acp p-acp n1 dt n1 vmb vbi vvn a-acp;
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but it is a stoutness when he will break through the Army:
but it is a stoutness when he will break through the Army:
cc-acp pn31 vbz dt n1 c-crq pns31 vmb vvi p-acp dt n1:
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when a person will through the pikes, he will not give up his worldly and fleshly lusts,
when a person will through the pikes, he will not give up his worldly and fleshly Lustiest,
c-crq dt n1 vmb p-acp dt n2, pns31 vmb xx vvi a-acp po31 j cc j n2,
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though the heavens be darkened round about his soul with threatnings; is not this presumptuous sinning?
though the heavens be darkened round about his soul with threatenings; is not this presumptuous sinning?
cs dt n2 vbb vvn av-j p-acp po31 n1 p-acp n2-vvg; vbz xx d j vvg?
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3. What kind of sinning call you that, When the soul suppresseth truth, and holds back the light for unrighteousness sake? when it knows the fact or way to be sinfull,
3. What kind of sinning call you that, When the soul suppresses truth, and holds back the Light for unrighteousness sake? when it knows the fact or Way to be sinful,
crd q-crq n1 pp-f vvg vvb pn22 d, c-crq dt n1 vvz n1, cc vvz av dt n1 p-acp n1 n1? c-crq pn31 vvz dt n1 cc n1 pc-acp vbi j,
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and yet will not be held back.
and yet will not be held back.
cc av vmb xx vbi vvn av.
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4. What is it for a person to bless himself in his way, and to protect himself when God hath cursed his facts;
4. What is it for a person to bless himself in his Way, and to Pact himself when God hath cursed his facts;
crd q-crq vbz pn31 p-acp dt n1 pc-acp vvi px31 p-acp po31 n1, cc p-acp vvb px31 c-crq np1 vhz vvn po31 n2;
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to say, none of this evil shall befall me, but to morrow shall be as to day:
to say, none of this evil shall befall me, but to morrow shall be as to day:
pc-acp vvi, pix pp-f d n-jn vmb vvi pno11, p-acp p-acp n1 vmb vbi a-acp p-acp n1:
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The Prophet is a fool, and the spiritual man is mad: The Prophet is a fool, and the spiritual man is mad:
dt n1 vbz dt n1, cc dt j n1 vbz j:
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God will not do as he reports, therefore soul take thine ease, thy course, let us eat and drink, and to our sins still.
God will not do as he reports, Therefore soul take thine ease, thy course, let us eat and drink, and to our Sins still.
np1 vmb xx vdi c-acp pns31 vvz, av n1 vvb po21 n1, po21 n1, vvb pno12 vvi cc vvi, cc p-acp po12 n2 av.
(6) chapter (DIV2)
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5. What is that, When men will not repent till they be old, or ready to die, and till then will continue upon that score of sinning, upon a presumption that sin will be easily discharged, and Mercy presently had?
5. What is that, When men will not Repent till they be old, or ready to die, and till then will continue upon that score of sinning, upon a presumption that since will be Easily discharged, and Mercy presently had?
crd q-crq vbz d, c-crq n2 vmb xx vvi c-acp pns32 vbb j, cc j pc-acp vvi, cc c-acp av vmb vvi p-acp d n1 pp-f vvg, p-acp dt n1 cst n1 vmb vbi av-j vvn, cc n1 av-j vhd?
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6. What is that Returning of the soul to a fact or way which it hath found to be bitter already? and though it hath found Hell in the conscience for the same sinning,
6. What is that Returning of the soul to a fact or Way which it hath found to be bitter already? and though it hath found Hell in the conscience for the same sinning,
crd q-crq vbz d vvg pp-f dt n1 p-acp dt n1 cc n1 r-crq pn31 vhz vvn pc-acp vbi j av? cc cs pn31 vhz vvn n1 p-acp dt n1 p-acp dt d vvg,
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yet it will break out again upon a hope of great mercy. Object. Yea, But alas!
yet it will break out again upon a hope of great mercy. Object. Yea, But alas!
av pn31 vmb vvi av av p-acp dt n1 pp-f j n1. n1. uh, cc-acp uh!
(6) chapter (DIV2)
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1451
The best have their infirmities and escapes:The best have their infirmities and escapes:
dt js vhb po32 n2 cc n2:
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we think no hurt, and God knows our hearts, sin we do, and who doth not? but it is not through presumption, but through infirmity.
we think no hurt, and God knows our hearts, sin we do, and who does not? but it is not through presumption, but through infirmity.
pns12 vvb dx n1, cc np1 vvz po12 n2, vvb pns12 vdb, cc r-crq vdz xx? cc-acp pn31 vbz xx p-acp n1, cc-acp p-acp n1.
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The spirit is ready, but the flesh is weak;
The Spirit is ready, but the Flesh is weak;
dt n1 vbz j, cc-acp dt n1 vbz j;
(6) chapter (DIV2)
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we still carry flesh and blood about us, it is our weakness, and God we trust is mercifull.
we still carry Flesh and blood about us, it is our weakness, and God we trust is merciful.
pns12 av vvi n1 cc n1 p-acp pno12, pn31 vbz po12 n1, cc np1 pns12 vvb vbz j.
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Sol. It is most true, that the best are sick, and the strongest are weak, but then it is as true that the heart is deceitfull, and sin is subtile,Sol. It is most true, that the best Are sick, and the Strongest Are weak, but then it is as true that the heart is deceitful, and since is subtle,
np1 pn31 vbz av-ds j, cst dt js vbr j, cc dt js vbr j, cc-acp av pn31 vbz a-acp j cst dt n1 vbz j, cc n1 vbz j,
(6) chapter (DIV2)
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and men are apt to raise themselves in a false opinion of their safeties, and to extenuate the height and parts of their sinning.
and men Are apt to raise themselves in a false opinion of their Safeties, and to extenuate the height and parts of their sinning.
cc n2 vbr j pc-acp vvi px32 p-acp dt j n1 pp-f po32 n2, cc pc-acp vvi dt n1 cc n2 pp-f po32 vvg.
(6) chapter (DIV2)
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But to the objection, I will briefly discover unto you, whether your sinnings fall from Infirmity, or else proceed from Presumption.
But to the objection, I will briefly discover unto you, whither your sinnings fallen from Infirmity, or Else proceed from Presumption.
cc-acp p-acp dt n1, pns11 vmb av-j vvi p-acp pn22, cs po22 n2 vvb p-acp n1, cc av vvb p-acp n1.
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This must be granted in the general. 1. There are sins of Infirmity as well as of Presumption. 2. Infirmities are of two sorts.
This must be granted in the general. 1. There Are Sins of Infirmity as well as of Presumption. 2. Infirmities Are of two sorts.
d vmb vbi vvn p-acp dt n1. crd pc-acp vbr n2 pp-f n1 c-acp av c-acp pp-f n1. crd n1 vbr pp-f crd n2.
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1. Meer Infirmities, sins arising from meer weakness without any deliberation of the mind or choice of the Will,
1. Mere Infirmities, Sins arising from mere weakness without any deliberation of the mind or choice of the Will,
crd j n1, n2 vvg p-acp j n1 p-acp d n1 pp-f dt n1 cc n1 pp-f dt n1,
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as suddain evil thoughts, words, deeds, dulnesses, defects, shortness in good, &c. 2. Mixt, which have a tange of presumption, but not enough to make the sin to be presumptuous;
as sudden evil thoughts, words, Deeds, dulnesses, defects, shortness in good, etc. 2. Mixed, which have a tange of presumption, but not enough to make the since to be presumptuous;
c-acp j j-jn n2, n2, n2, n2, n2, n1 p-acp j, av crd vvn, r-crq vhb dt n1 pp-f n1, cc-acp xx av-d pc-acp vvi dt n1 pc-acp vbi j;
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A knowledge, but not a practical Judgement, pro hic & nunc: some apprehension, but not a perfect deliberation:
A knowledge, but not a practical Judgement, Pro hic & nunc: Some apprehension, but not a perfect deliberation:
dt n1, cc-acp xx dt j n1, fw-la fw-la cc fw-la: d n1, cc-acp xx dt j n1:
(6) chapter (DIV2)
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suddain passions perplexing the Judgement, and dazling of it; Inadvertencies, Inconsiderations. But more particularly,
sudden passion perplexing the Judgement, and dazzling of it; Inadvertencies, Inconsiderations. But more particularly,
j n2 vvg dt n1, cc vvg pp-f pn31; n2, n2. cc-acp av-dc av-jn,
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1. Acts owning themselves to infirmitie, depend most upon outward strength: they have not such an entire causality from the subject,
1. Acts owning themselves to infirmity, depend most upon outward strength: they have not such an entire causality from the Subject,
crd vvz vvg px32 p-acp n1, vvb av-ds p-acp j n1: pns32 vhb xx d dt j n1 p-acp dt n-jn,
(6) chapter (DIV2)
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but are produced from unequal power;
but Are produced from unequal power;
cc-acp vbr vvn p-acp j n1;
(6) chapter (DIV2)
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1465
It is granted, that even a good heart may yet be found in the dirt, it may be overtaken with some particular facts which are stark naught;
It is granted, that even a good heart may yet be found in the dirt, it may be overtaken with Some particular facts which Are stark nought;
pn31 vbz vvn, cst av dt j n1 vmb av vbi vvn p-acp dt n1, pn31 vmb vbi vvn p-acp d j n2 r-crq vbr av-j pi;
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but this irregular action ariseth principally from a strength of temptation, which exceeds the actual strength of the renewed heart:
but this irregular actium arises principally from a strength of temptation, which exceeds the actual strength of the renewed heart:
cc-acp d j n1 vvz av-j p-acp dt n1 pp-f n1, r-crq vvz dt j n1 pp-f dt j-vvn n1:
(6) chapter (DIV2)
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1467
like a man in a crowd, though he strives another way, yet is over-born, he is over-set, he is carried down,
like a man in a crowd, though he strives Another Way, yet is overborne, he is overset, he is carried down,
av-j dt n1 p-acp dt n1, cs pns31 vvz j-jn n1, av vbz j, pns31 vbz j, pns31 vbz vvn a-acp,
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for all his strength cannot shoulder off the crowd, he is too weak:
for all his strength cannot shoulder off the crowd, he is too weak:
p-acp d po31 n1 vmbx vvi a-acp dt n1, pns31 vbz av j:
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So when a man sins through infirmity, there is a nature which resists, as Paul had a Law in his mind, warring against the Law of his members, Rom. 7. yet the strength of that sinfull Law did over-bear the resisting strength of his renewed mind, in respect of particular facts,
So when a man Sins through infirmity, there is a nature which resists, as Paul had a Law in his mind, warring against the Law of his members, Rom. 7. yet the strength of that sinful Law did overbear the resisting strength of his renewed mind, in respect of particular facts,
av c-crq dt n1 n2 p-acp n1, pc-acp vbz dt n1 r-crq vvz, c-acp np1 vhd dt n1 p-acp po31 n1, j-vvg p-acp dt n1 pp-f po31 n2, np1 crd av dt n1 pp-f cst j n1 vdd j dt j-vvg n1 pp-f po31 j-vvn n1, p-acp n1 pp-f j n2,
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& therefore the acts were acts of infirmity.
& Therefore the acts were acts of infirmity.
cc av dt n2 vbdr n2 pp-f n1.
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But what is this to him whose heart is set on wickedness, who imagineth sinfull devices, who shapes and contrives his way of sinning, who tempts even sin it self to sin, whose sinnings arise from affection, not from temptation, who provokes his corruption to get out, who is a devil to his own heart, inclining and stirring it to sinfull commissions, were our sinnings springing from a full principle, from a nature giving out it self:
But what is this to him whose heart is Set on wickedness, who imagineth sinful devices, who shapes and contrives his Way of sinning, who tempts even since it self to since, whose sinnings arise from affection, not from temptation, who provokes his corruption to get out, who is a Devil to his own heart, inclining and stirring it to sinful commissions, were our sinnings springing from a full principle, from a nature giving out it self:
p-acp r-crq vbz d p-acp pno31 rg-crq n1 vbz vvn p-acp n1, r-crq vvz j n2, r-crq n2 cc vvz po31 n1 pp-f vvg, r-crq vvz av n1 pn31 n1 p-acp n1, rg-crq n2 vvb p-acp n1, xx p-acp n1, r-crq vvz po31 n1 pc-acp vvi av, r-crq vbz dt n1 p-acp po31 d n1, vvg cc vvg pn31 p-acp j n2, vbdr po12 n2 vvg p-acp dt j n1, p-acp dt n1 vvg av pn31 n1:
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and that alone, I cannot judge them to be infirmities. 2. Acts of infirmity, are not habitual, but particular;
and that alone, I cannot judge them to be infirmities. 2. Acts of infirmity, Are not habitual, but particular;
cc cst av-j, pns11 vmbx vvi pno32 pc-acp vbi n2. crd vvz pp-f n1, vbr xx j, cc-acp j;
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they are rather transient then permanent acts: they are acts, but not continued acts, like a land-flood, not like a river;
they Are rather Transient then permanent acts: they Are acts, but not continued acts, like a landflood, not like a river;
pns32 vbr av j cs j n2: pns32 vbr n2, cc-acp xx vvn n2, av-j dt n1, xx av-j dt n1;
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and the reasons of it are these.
and the Reasons of it Are these.
cc dt n2 pp-f pn31 vbr d.
(6) chapter (DIV2)
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1. Partly because they spring from Temptation, which though it may now and then over-reach the soul,
1. Partly Because they spring from Temptation, which though it may now and then overreach the soul,
crd av c-acp pns32 vvb p-acp n1, r-crq cs pn31 vmb av cc av vvi dt n1,
(6) chapter (DIV2)
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yet the renewed heart observing the slight of Satan, and the imbecillity of it self, provides therefore for stronger defence and strength to resist. And,
yet the renewed heart observing the slight of Satan, and the imbecility of it self, provides Therefore for Stronger defence and strength to resist. And,
av dt j-vvn n1 vvg dt n1 pp-f np1, cc dt n1 pp-f pn31 n1, vvz av p-acp jc n1 cc n1 pc-acp vvi. np1,
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2. Partly because They flow from passion and sudden distemper, which is not a constant inclination,
2. Partly Because They flow from passion and sudden distemper, which is not a constant inclination,
crd av c-acp pns32 vvb p-acp n1 cc j n1, r-crq vbz xx dt j n1,
(6) chapter (DIV2)
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1478
but only a fit, a present violence.
but only a fit, a present violence.
cc-acp av-j dt j, dt j n1.
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1479
David in a sudden Passion, will kill Nabal, and every mothers child, but when Ab•gail met,David in a sudden Passion, will kill Nabal, and every mother's child, but when Ab•gail met,
np1 p-acp dt j n1, vmb vvi np1, cc d ng1 n1, cc-acp q-crq np1 vvd,
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and asswaged him, and made him understand reason, he was quit from his projects: But now where things fall into a habit, into a course, into a common practise,
and assuaged him, and made him understand reason, he was quit from his projects: But now where things fallen into a habit, into a course, into a Common practice,
cc vvd pno31, cc vvd pno31 vvi n1, pns31 vbds vvn p-acp po31 n2: cc-acp av c-crq n2 vvb p-acp dt n1, p-acp dt n1, p-acp dt j n1,
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when a man is every day at his sin, when it proves an haunt, this cannot be called a business of infirmity:
when a man is every day At his since, when it Proves an haunt, this cannot be called a business of infirmity:
c-crq dt n1 vbz d n1 p-acp po31 n1, c-crq pn31 vvz dt n1, d vmbx vbi vvn dt n1 pp-f n1:
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when our actions run, and fall into a kind of naturalness and custom, that a man is always sliping,
when our actions run, and fallen into a kind of naturalness and custom, that a man is always slipping,
c-crq po12 n2 vvi, cc vvi p-acp dt n1 pp-f n1 cc n1, cst dt n1 vbz av vvg,
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1483
and alwayes swearing, and alwayes filching, and alwayes lying, when the way of his sin is a Trade,
and always swearing, and always filching, and always lying, when the Way of his since is a Trade,
cc av vvg, cc av vvg, cc av vvg, c-crq dt n1 pp-f po31 n1 vbz dt n1,
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1484
why this is no more to be reputed an infirmity, then for a Mariner to be in his ship,
why this is no more to be reputed an infirmity, then for a Mariner to be in his ship,
c-crq d vbz dx dc pc-acp vbi vvn dt n1, av p-acp dt n1 pc-acp vbi p-acp po31 n1,
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1485
or a Trades-man to be in his shop. Thirdly, acts of infirmity are involuntary acts: the man doth them, but the will is against them:
or a Tradesman to be in his shop. Thirdly, acts of infirmity Are involuntary acts: the man does them, but the will is against them:
cc dt n1 pc-acp vbi p-acp po31 n1. ord, n2 pp-f n1 vbr j-jn n2: dt n1 vdz pno32, cc-acp dt n1 vbz p-acp pno32:
(6) chapter (DIV2)
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1486
the evil which I would not do, that do I, said Paul, in Rom. 7. As the fact opposeth the Law,the evil which I would not do, that do I, said Paul, in Rom. 7. As the fact Opposeth the Law,
dt n-jn r-crq pns11 vmd xx vdi, cst vdb pns11, vvd np1, p-acp np1 crd p-acp dt n1 vvz dt n1,
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1487
so that will opposeth the fact, it is that which a mans judgment disapproves, and which his will is averse from.
so that will Opposeth the fact, it is that which a men judgement disapproves, and which his will is averse from.
av d n1 vvz dt n1, pn31 vbz d r-crq dt ng1 n1 vvz, cc r-crq po31 n1 vbz j p-acp.
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1488
The traveller, his will is to go the right way, and in that to stand, yet he may stumble and fall down, and this may be called an infirmity:
The traveller, his will is to go the right Way, and in that to stand, yet he may Stumble and fallen down, and this may be called an infirmity:
dt n1, po31 n1 vbz pc-acp vvi dt j-jn n1, cc p-acp d pc-acp vvi, av pns31 vmb vvi cc vvi a-acp, cc d vmb vbi vvn dt n1:
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1489
But if he be himself, and should put off his cloaths, and lay himself down in the dirt, this were an act of a voluntary madnesse;
But if he be himself, and should put off his clothes, and lay himself down in the dirt, this were an act of a voluntary madness;
cc-acp cs pns31 vbb px31, cc vmd vvi a-acp po31 n2, cc vvd px31 a-acp p-acp dt n1, d vbdr dt n1 pp-f dt j-jn n1;
(6) chapter (DIV2)
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1490
so when a man sets himself to sin, when he will go and wallow in the mire;
so when a man sets himself to since, when he will go and wallow in the mire;
av c-crq dt n1 vvz px31 p-acp n1, c-crq pns31 vmb vvi cc vvi p-acp dt n1;
(6) chapter (DIV2)
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1491
when with Ahab, he sells himself to work wickednesse, that he doth bargaine away his soul for a sin;
when with Ahab, he sells himself to work wickedness, that he does bargain away his soul for a since;
c-crq p-acp np1, pns31 vvz px31 pc-acp vvi n1, cst pns31 vdz n1 av po31 n1 p-acp dt n1;
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1492
when he gives up himself to uncleanness with greediness, this is no infirmity, it is a height of proud presumption;
when he gives up himself to uncleanness with greediness, this is no infirmity, it is a height of proud presumption;
c-crq pns31 vvz p-acp px31 p-acp n1 p-acp n1, d vbz dx n1, pn31 vbz dt n1 pp-f j n1;
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1493
But through infirmity of prevalent resistance, a good man may be sold under sin, as Paul, he may be led captive, being over-surprized, he may be led with Peter, that way,
But through infirmity of prevalent resistance, a good man may be sold under since, as Paul, he may be led captive, being over-surprised, he may be led with Peter, that Way,
cc-acp p-acp n1 pp-f j n1, dt j n1 vmb vbi vvn p-acp n1, p-acp np1, pns31 vmb vbi vvn j-jn, vbg j, pns31 vmb vbi vvn p-acp np1, cst n1,
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1494
or to that fact, which yet he would not willingly do.
or to that fact, which yet he would not willingly do.
cc p-acp d n1, r-crq av pns31 vmd xx av-j vdi.
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1495
Fourthly, acts of infirmity is not a state of quietnesse, or consistence, (i.) if a man sins from a weaknesse of withstanding grace;
Fourthly, acts of infirmity is not a state of quietness, or consistence, (i.) if a man Sins from a weakness of withstanding grace;
ord, n2 pp-f n1 vbz xx dt n1 pp-f n1, cc n1, (uh.) cs dt n1 n2 p-acp dt n1 pp-f vvg n1;
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1496
Though the temptation hath been his conquest, yet his sinning shall be his trouble: weak strength in grace, though it be not alwayes actually sufficient to prevent sin;
Though the temptation hath been his conquest, yet his sinning shall be his trouble: weak strength in grace, though it be not always actually sufficient to prevent since;
cs dt n1 vhz vbn po31 n1, av po31 vvg vmb vbi po31 n1: j n1 p-acp n1, cs pn31 vbb xx av av-j j pc-acp vvi n1;
(6) chapter (DIV2)
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1497
yet it will be able to melt the soul for it;
yet it will be able to melt the soul for it;
av pn31 vmb vbi j pc-acp vvi dt n1 p-acp pn31;
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1498
if temptation hath surprized the soul to sin, grace wi•l then surprise the soul to mourne;
if temptation hath surprised the soul to sin, grace wi•l then surprise the soul to mourn;
cs n1 vhz vvn dt n1 pc-acp vvi, n1 vmb av vvi dt n1 pc-acp vvi;
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1499
neither will it lie with sin upon it:
neither will it lie with since upon it:
dx vmb pn31 vvi p-acp n1 p-acp pn31:
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1500
Even a weak child thrown down will be scrambling up or crying for some to raise it;
Even a weak child thrown down will be scrambling up or crying for Some to raise it;
av dt j n1 vvn a-acp vmb vbi n-vvg p-acp cc vvg p-acp d pc-acp vvi pn31;
(6) chapter (DIV2)
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1501
But if the places of our fall be the places of our peace and of our rest, it is a bad signe that our sinnings exceed infirmities:
But if the places of our fallen be the places of our peace and of our rest, it is a bad Signen that our sinnings exceed infirmities:
cc-acp cs dt n2 pp-f po12 n1 vbi dt n2 pp-f po12 n1 cc pp-f po12 n1, pn31 vbz dt j n1 cst po12 n2 vvi n2:
(6) chapter (DIV2)
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1502
when the sinning is to us, as the sea to the fish, or as the centre to the stone,
when the sinning is to us, as the sea to the Fish, or as the centre to the stone,
c-crq dt vvg vbz p-acp pno12, c-acp dt n1 p-acp dt n1, cc p-acp dt n1 p-acp dt n1,
(6) chapter (DIV2)
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1503
or as the bed to the labouring man; this is no infirmity.
or as the Bed to the labouring man; this is no infirmity.
cc p-acp dt n1 p-acp dt j-vvg n1; d vbz dx n1.
(6) chapter (DIV2)
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1504
Fifthly, in sinful acts of infirmities, the heart as it intends not sin, it condemns sin;
Fifthly, in sinful acts of infirmities, the heart as it intends not since, it condemns since;
ord, p-acp j n2 pp-f n2, dt n1 c-acp pn31 vvz xx n1, pn31 vvz n1;
(6) chapter (DIV2)
349
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1505
the heart is more sensible, watchful, prayerful against it, and exceedingly strives to mortifie it, and subdue it. SECT. VI. 3. Of Exhortation.
the heart is more sensible, watchful, prayerful against it, and exceedingly strives to mortify it, and subdue it. SECT. VI. 3. Of Exhortation.
dt n1 vbz av-dc j, j, j p-acp pn31, cc av-vvg vvz pc-acp vvi pn31, cc vvi pn31. n1. crd. crd pp-f n1.
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1506
A Third Use shall be to exho•t us to imitate holy David in a care against presumptuous sinnes, and to be kept back from them. Consider seriously a few things.
A Third Use shall be to exho•t us to imitate holy David in a care against presumptuous Sins, and to be kept back from them. Consider seriously a few things.
dt ord n1 vmb vbi pc-acp vvi pno12 p-acp vvb j np1 p-acp dt vvb p-acp j n2, cc pc-acp vbi vvn av p-acp pno32. vvb av-j dt d n2.
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1507
1. It is a great judgement to be left to our selves:
1. It is a great judgement to be left to our selves:
crd pn31 vbz dt j n1 pc-acp vbi vvn p-acp po12 n2:
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1508
to be given up to a mans own heart, to be given up to Satan, to be given up to vile affections, to a reprobate sense, to our own councels and wayes.
to be given up to a men own heart, to be given up to Satan, to be given up to vile affections, to a Reprobate sense, to our own Counsels and ways.
pc-acp vbi vvn a-acp p-acp dt ng1 d n1, pc-acp vbi vvn a-acp p-acp np1, pc-acp vbi vvn a-acp p-acp j n2, p-acp dt j-jn n1, p-acp po12 d n2 cc n2.
(6) chapter (DIV2)
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1509
As if God should say to a person, I have dealt with thee by my mercies, but thou wilt be unrighteous still, I have dealt with thee by my •udgements, but thou wilt hold fast thy wickedness still;
As if God should say to a person, I have dealt with thee by my Mercies, but thou wilt be unrighteous still, I have dealt with thee by my •udgements, but thou wilt hold fast thy wickedness still;
p-acp cs np1 vmd vvi p-acp dt n1, pns11 vhb vvn p-acp pno21 p-acp po11 n2, p-acp pns21 vm2 vbi j av, pns11 vhb vvn p-acp pno21 p-acp po11 n2, p-acp pns21 vm2 vvi av-j po21 n1 av;
(6) chapter (DIV2)
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1510
I have dealt with thee by my word and counsels, but thou wilt proceed on in thy sinning still;
I have dealt with thee by my word and Counsels, but thou wilt proceed on in thy sinning still;
pns11 vhb vvn p-acp pno21 p-acp po11 n1 cc n2, cc-acp pns21 vm2 vvi a-acp p-acp po21 vvg av;
(6) chapter (DIV2)
352
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1511
I have dealt with thee by my spirit in many convictions and motions, but thou wilt sinne still;
I have dealt with thee by my Spirit in many convictions and motions, but thou wilt sin still;
pns11 vhb vvn p-acp pno21 p-acp po11 n1 p-acp d n2 cc n2, cc-acp pns21 vm2 vvi av;
(6) chapter (DIV2)
352
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1512
I have dealt with thee by reproofs, and checks, and troubles of conscience, but thy heart is set in thee to sin still:
I have dealt with thee by reproofs, and Checks, and Troubles of conscience, but thy heart is Set in thee to since still:
pns11 vhb vvn p-acp pno21 p-acp n2, cc n2, cc n2 pp-f n1, cc-acp po21 n1 vbz vvn p-acp pno21 p-acp n1 av:
(6) chapter (DIV2)
352
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1513
Since thou wilt be unrighteous, thou shalt be unri•hteous still, since thou wilt be filthy, thou shalt be so stil•;
Since thou wilt be unrighteous, thou shalt be unri•hteous still, since thou wilt be filthy, thou shalt be so stil•;
c-acp pns21 vm2 vbi j, pns21 vm2 vbi j av, c-acp pns21 vm2 vbi j, pns21 vm2 vbi av n1;
(6) chapter (DIV2)
352
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1514
I will leave thee unto the hands of Satan who works mightily in the chil•ren of disobedience, and he shall take thee captive at his pleasure;
I will leave thee unto the hands of Satan who works mightily in the chil•ren of disobedience, and he shall take thee captive At his pleasure;
pns11 vmb vvi pno21 p-acp dt n2 pp-f np1 r-crq vvz av-j p-acp dt n2 pp-f n1, cc pns31 vmb vvi pno21 j-jn p-acp po31 n1;
(6) chapter (DIV2)
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1515
I will leave thee to the vilenesse of thy own sinful nature, that since thou wilt not hearken unto me, thou shalt (as thou desirest) with all greediness fulfil the lust thereof,
I will leave thee to the vileness of thy own sinful nature, that since thou wilt not harken unto me, thou shalt (as thou Desirest) with all greediness fulfil the lust thereof,
pns11 vmb vvi pno21 p-acp dt n1 pp-f po21 d j n1, cst c-acp pns21 vm2 xx vvi p-acp pno11, pns21 vm2 (c-acp pns21 vv2) p-acp d n1 vvi dt n1 av,
(6) chapter (DIV2)
352
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1516
but I will withdraw from thee in my mercy, and in my loving care: go on, and fill up the measure of thy iniquity and of wrath:
but I will withdraw from thee in my mercy, and in my loving care: go on, and fill up the measure of thy iniquity and of wrath:
cc-acp pns11 vmb vvi p-acp pno21 p-acp po11 n1, cc p-acp po11 j-vvg n1: vvb a-acp, cc vvb a-acp dt n1 pp-f po21 n1 cc pp-f n1:
(6) chapter (DIV2)
352
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1517
why brethren, this is a sad and forlorn condition;
why brothers, this is a sad and forlorn condition;
c-crq n2, d vbz dt j cc j-vvn n1;
(6) chapter (DIV2)
352
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1518
what is the estate of the patient, when the Physician gives him off, and relinquisheth him to his own sick palate,
what is the estate of the patient, when the physician gives him off, and relinquisheth him to his own sick palate,
q-crq vbz dt n1 pp-f dt j, c-crq dt n1 vvz pno31 a-acp, cc vvz pno31 p-acp po31 d j n1,
(6) chapter (DIV2)
352
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1519
and his own vain appetite and diet, why saith he, physick will do him no good, it is in vain to presc•ibe him rules, let him do on, take what he will, I see well he is a dead man;
and his own vain appetite and diet, why Says he, physic will do him no good, it is in vain to presc•ibe him rules, let him do on, take what he will, I see well he is a dead man;
cc po31 d j n1 cc n1, q-crq vvz pns31, n1 vmb vdi pno31 dx j, pn31 vbz p-acp j pc-acp vvi pno31 vvz, vvb pno31 vdi p-acp, vvb r-crq pns31 vmb, pns11 vvb av pns31 vbz dt j n1;
(6) chapter (DIV2)
352
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1520
thus it is with him whom God leaves unto himself.
thus it is with him whom God leaves unto himself.
av pn31 vbz p-acp pno31 ro-crq np1 vvz p-acp px31.
(6) chapter (DIV2)
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1521
Surely there is not a more direful judgement then for God to give over his keeping of us:
Surely there is not a more direful judgement then for God to give over his keeping of us:
av-j pc-acp vbz xx dt av-dc j n1 av p-acp np1 pc-acp vvi p-acp po31 n-vvg pp-f pno12:
(6) chapter (DIV2)
353
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1522
whither will not our wicked hearts carry us? what will not sinne (left to it self) dare to do? how outragiously will it swell? how irrecoverably will it sink the soul? all helps are little enough to bound and keep in sinne,
whither will not our wicked hearts carry us? what will not sin (left to it self) Dare to do? how outrageously will it swell? how irrecoverably will it sink the soul? all helps Are little enough to bound and keep in sin,
q-crq vmb xx po12 j n2 vvb pno12? q-crq vmb xx vvi (vvn p-acp pn31 n1) vvb pc-acp vdi? q-crq av-j vmb pn31 vvi? q-crq av-j vmb pn31 vvi dt n1? d n2 vbr j av-d pc-acp vvi cc vvi p-acp n1,
(6) chapter (DIV2)
353
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1523
but if it be left to its own force and violence, then like the sea without a shore, what a deluge it makes.
but if it be left to its own force and violence, then like the sea without a shore, what a deluge it makes.
cc-acp cs pn31 vbb vvn p-acp po31 d n1 cc n1, av av-j dt n1 p-acp dt n1, r-crq dt n1 pn31 vvz.
(6) chapter (DIV2)
353
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1524
2. To sinne upon presumptuous grounds, upon a presumption of mercy, is the next way to cut us off from mercy:
2. To sin upon presumptuous grounds, upon a presumption of mercy, is the next Way to Cut us off from mercy:
crd p-acp n1 p-acp j n2, p-acp dt n1 pp-f n1, vbz dt ord n1 pc-acp vvi pno12 a-acp p-acp n1:
(6) chapter (DIV2)
354
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1525
Knowest thou not O man that the kindnesse, and long-suffering, and mercy of God should lead thee to repentance;
Knowest thou not O man that the kindness, and long-suffering, and mercy of God should led thee to Repentance;
vv2 pns21 xx np1 n1 cst dt n1, cc j, cc n1 pp-f np1 vmd vvi pno21 p-acp n1;
(6) chapter (DIV2)
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1526
but thou through thy hardnesse and impenitency of thy heart, treasurest unto thy self wrath against the day of wrath, Rom. 2. 4, 5. God will not be merciful to the wicked transgressor,but thou through thy hardness and impenitency of thy heart, treasurest unto thy self wrath against the day of wrath, Rom. 2. 4, 5. God will not be merciful to the wicked transgressor,
cc-acp pns21 p-acp po21 n1 cc n1 pp-f po21 n1, js p-acp po21 n1 n1 p-acp dt n1 pp-f n1, np1 crd crd, crd np1 vmb xx vbi j p-acp dt j n1,
(6) chapter (DIV2)
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1527
but he will wound the hairy scalp of such a one who goes on still in his sins:
but he will wound the hairy scalp of such a one who Goes on still in his Sins:
cc-acp pns31 vmb vvi dt j n1 pp-f d dt pi r-crq vvz a-acp av p-acp po31 n2:
(6) chapter (DIV2)
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1528
Mercy is a sweet City of refuge to the penitent sinner, but justice will tear off the presumptuous sinner,
Mercy is a sweet city of refuge to the penitent sinner, but Justice will tear off the presumptuous sinner,
n1 vbz dt j n1 pp-f n1 p-acp dt j-jn n1, cc-acp n1 vmb vvi a-acp dt j n1,
(6) chapter (DIV2)
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1529
even from the hornes of the Altar: God never yet said that he would forgive him, who will not leave his sins;
even from the horns of the Altar: God never yet said that he would forgive him, who will not leave his Sins;
av p-acp dt n2 pp-f dt n1: np1 av-x av vvd cst pns31 vmd vvi pno31, r-crq vmb xx vvi po31 n2;
(6) chapter (DIV2)
354
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1530
do not flatter thy self, thou doest forsake thy mercies; unlesse thou wilt forsake thy sins, God will not spare thee, nor pity thee.
do not flatter thy self, thou dost forsake thy Mercies; unless thou wilt forsake thy Sins, God will not spare thee, nor pity thee.
vdb xx vvi po21 n1, pns21 vd2 vvi po21 n2; cs pns21 vm2 vvi po21 n2, np1 vmb xx vvi pno21, ccx vvi pno21.
(6) chapter (DIV2)
354
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1531
3. Presumptuous sinning makes high work for the soul;
3. Presumptuous sinning makes high work for the soul;
crd j vvg n2 j n1 p-acp dt n1;
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1532
The pricks of a pinne, the cut of a knife may do much hurt, but the gash of a sharp sword, forcibly followed, this will open death in thy sides.
The pricks of a pin, the Cut of a knife may do much hurt, but the gash of a sharp sword, forcibly followed, this will open death in thy sides.
dt vvz pp-f dt n1, dt n1 pp-f dt n1 vmb vdi d n1, cc-acp dt n1 pp-f dt j n1, av-j vvn, d vmb vvi n1 p-acp po21 n2.
(6) chapter (DIV2)
355
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1533
Every sin fetcheth blood in the soul, but presumptuous sinnings do even cleave the conscience asunder, be thou good or bad, who mounts up in an high kinde of sinning, good Lord,
Every since Fetches blood in the soul, but presumptuous sinnings do even cleave the conscience asunder, be thou good or bad, who mounts up in an high kind of sinning, good Lord,
np1 n1 vvz n1 p-acp dt n1, cc-acp j n2 vdb av vvi dt n1 av, vbb pns21 j cc j, r-crq vvz a-acp p-acp dt j n1 pp-f vvg, j n1,
(6) chapter (DIV2)
355
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1534
how it will, (in a day of judicial sense) make the very sinewes to crack, and thy joynts to tremble.
how it will, (in a day of judicial sense) make the very sinews to Crac, and thy Joints to tremble.
c-crq pn31 vmb, (p-acp dt n1 pp-f j n1) vvb dt j n2 pc-acp vvi, cc po21 n2 pc-acp vvi.
(6) chapter (DIV2)
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1535
Of all sensible wrackings in the soul, there is not any one comparable to that of despaire:
Of all sensible wrackings in the soul, there is not any one comparable to that of despair:
pp-f d j n2-vvg p-acp dt n1, pc-acp vbz xx d crd j p-acp d pp-f n1:
(6) chapter (DIV2)
356
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1536
O! despaire, it is the death pang of the conscience, it is the soul in the Extremity of amazing throwes, it sees no heaven,
OH! despair, it is the death pang of the conscience, it is the soul in the Extremity of amazing throws, it sees no heaven,
uh n1, pn31 vbz dt n1 n1 pp-f dt n1, pn31 vbz dt n1 p-acp dt n1 pp-f j-vvg n2, pn31 vvz dx n1,
(6) chapter (DIV2)
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1537
and no shore, but lays the soul either in hell, or ready to be cast quick into it;
and no shore, but lays the soul either in hell, or ready to be cast quick into it;
cc dx n1, cc-acp vvz dt n1 av-d p-acp n1, cc j pc-acp vbi vvn j p-acp pn31;
(6) chapter (DIV2)
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1538
now presumptuous sinnings prepare the way for despair:
now presumptuous sinnings prepare the Way for despair:
av j n2 vvb dt n1 p-acp n1:
(6) chapter (DIV2)
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1539
when the soul would have its sinful course, it would not be beaten off by any method and warning of heaven,
when the soul would have its sinful course, it would not be beaten off by any method and warning of heaven,
c-crq dt n1 vmd vhi po31 j n1, pn31 vmd xx vbi vvn a-acp p-acp d n1 cc n1 pp-f n1,
(6) chapter (DIV2)
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1540
but went on in a secure confidence of the easinesse and largenesse of mercy: when God will not take these proud braveries any longer, but arrest the stout transgressor,
but went on in a secure confidence of the easiness and largeness of mercy: when God will not take these proud Braveries any longer, but arrest the stout transgressor,
cc-acp vvd a-acp p-acp dt j n1 pp-f dt n1 cc n1 pp-f n1: c-crq np1 vmb xx vvi d j n2 d av-jc, cc-acp vvb dt j n1,
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1541
and set his sins in order, both for the greatnesse of fact, and height of pride and darings,
and Set his Sins in order, both for the greatness of fact, and height of pride and darings,
cc vvd po31 n2 p-acp n1, av-d p-acp dt n1 pp-f n1, cc n1 pp-f n1 cc n2-vvg,
(6) chapter (DIV2)
356
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1542
and that against all light and goodnesse, and warning and threatning, and the sinner sees himself fallen into the hands of a terrible and glorious God, from whose fierce displeasure it cannot now rid it self.
and that against all Light and Goodness, and warning and threatening, and the sinner sees himself fallen into the hands of a terrible and glorious God, from whose fierce displeasure it cannot now rid it self.
cc cst p-acp d n1 cc n1, cc vvg cc vvg, cc dt n1 vvz px31 vvn p-acp dt n2 pp-f dt j cc j np1, p-acp rg-crq j n1 pn31 vmbx av vvi pn31 n1.
(6) chapter (DIV2)
356
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1543
O cries out the miserable man, what shall I do? woe to me that ever I was borne, I have shut up heaven against my self, I am rejected for ever;
O cries out the miserable man, what shall I do? woe to me that ever I was born, I have shut up heaven against my self, I am rejected for ever;
sy vvz av dt j n1, q-crq vmb pns11 vdi? n1 p-acp pno11 cst av pns11 vbds vvn, pns11 vhb vvn a-acp n1 p-acp po11 n1, pns11 vbm vvn p-acp av;
(6) chapter (DIV2)
356
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1544
as I have dealt with God, so now he deals with me, I would not hearken to him,
as I have dealt with God, so now he deals with me, I would not harken to him,
c-acp pns11 vhb vvn p-acp np1, av av pns31 vvz p-acp pno11, pns11 vmd xx vvi p-acp pno31,
(6) chapter (DIV2)
356
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1545
and now he will not hearken to me, O I shall never have mercy, I have adventured on so presumptuously, that I have distinguished my self from any hope and possibility of recovery:
and now he will not harken to me, Oh I shall never have mercy, I have adventured on so presumptuously, that I have distinguished my self from any hope and possibility of recovery:
cc av pns31 vmb xx vvi p-acp pno11, uh pns11 vmb av-x vhi n1, pns11 vhb vvn p-acp av av-j, cst pns11 vhb vvn po11 n1 p-acp d n1 cc n1 pp-f n1:
(6) chapter (DIV2)
356
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1546
I was intreated, but still I would sin, I was warned, but still I would sinne, I saw it to be sinful but I would do it;
I was entreated, but still I would sin, I was warned, but still I would sin, I saw it to be sinful but I would do it;
pns11 vbds vvn, cc-acp av pns11 vmd vvi, pns11 vbds vvn, cc-acp av pns11 vmd vvi, pns11 vvd pn31 pc-acp vbi j cc-acp pns11 vmd vdi pn31;
(6) chapter (DIV2)
356
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1547
I felt some trouble for it, but, &c. I despised counsel, and scorned reproof, I slighted mercy, I quenched motions,
I felt Some trouble for it, but, etc. I despised counsel, and scorned reproof, I slighted mercy, I quenched motions,
pns11 vvd d n1 c-acp pn31, cc-acp, av pns11 vvd n1, cc j-vvn n1, pns11 vvd n1, pns11 vvd n2,
(6) chapter (DIV2)
356
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1548
and these so often, O Lord, now thou hast met with me, now shall I never rise any more, I would have my sinnes,
and these so often, Oh Lord, now thou hast met with me, now shall I never rise any more, I would have my Sins,
cc d av av, uh n1, av pns21 vh2 vvn p-acp pno11, av vmb pns11 av-x vvi d dc, pns11 vmd vhi po11 n2,
(6) chapter (DIV2)
356
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1549
and I have them still, and I shall have thy just wrath and hell with them too.
and I have them still, and I shall have thy just wrath and hell with them too.
cc pns11 vhb pno32 av, cc pns11 vmb vhi po21 j n1 cc n1 p-acp pno32 av.
(6) chapter (DIV2)
356
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1550
Thus the presumptuous sinner makes way to the despairing sinner:
Thus the presumptuous sinner makes Way to the despairing sinner:
av dt j n1 vvz n1 p-acp dt j-vvg n1:
(6) chapter (DIV2)
356
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1551
for what is it which causeth despaire? when the soul sees justice to be exceeding great,
for what is it which Causes despair? when the soul sees Justice to be exceeding great,
p-acp r-crq vbz pn31 r-crq vvz n1? c-crq dt n1 vvz n1 pc-acp vbi vvg j,
(6) chapter (DIV2)
356
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1552
and a cloud over the mercy-seat, now it sinks a pace, and what darkens the mercy-seat more then the greatnesse of sinning;
and a cloud over the mercy-seat, now it sinks a pace, and what darkens the mercy-seat more then the greatness of sinning;
cc dt n1 p-acp dt n1, av pn31 vvz dt n1, cc r-crq vvz dt n1 av-dc cs dt n1 pp-f vvg;
(6) chapter (DIV2)
356
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1553
and why doth divine justice seem so terrible, but because the person hath been so audaciously sinful:
and why does divine Justice seem so terrible, but Because the person hath been so audaciously sinful:
cc q-crq vdz vvi n1 vvi av j, cc-acp c-acp dt n1 vhz vbn av av-j j:
(6) chapter (DIV2)
356
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1554
Now, he saith with Cain, my iniquity is greater then can be forgiven, Gen. 4. No, no, there is not balm for such wounds, there is not mercy for such great transgressions as I stand guilty of. SECT. VII. 4. Of Direction.
Now, he Says with Cain, my iniquity is greater then can be forgiven, Gen. 4. No, no, there is not balm for such wounds, there is not mercy for such great transgressions as I stand guilty of. SECT. VII. 4. Of Direction.
av, pns31 vvz p-acp np1, po11 n1 vbz jc cs vmb vbi vvn, np1 crd uh-dx, uh-dx, pc-acp vbz xx n1 p-acp d n2, pc-acp vbz xx n1 p-acp d j n2 c-acp pns11 vvb j pp-f. n1. np1. crd pp-f n1.
(6) chapter (DIV2)
356
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1555
THe last Use of the point shall be for direction, guiding us to the observation of some particular Rules, that so we may be kept from presumptuous sinnings.
THe last Use of the point shall be for direction, guiding us to the observation of Some particular Rules, that so we may be kept from presumptuous sinnings.
dt ord n1 pp-f dt n1 vmb vbi p-acp n1, vvg pno12 p-acp dt n1 pp-f d j n2, cst av pns12 vmb vbi vvn p-acp j n2.
(6) chapter (DIV2)
357
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1556
1. Beware of a course of little sins:
1. Beware of a course of little Sins:
crd vvb pp-f dt n1 pp-f j n2:
(6) chapter (DIV2)
358
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1557
The stirrop, though it be low and small, yet it doth serve a man to mount;
The stirrup, though it be low and small, yet it does serve a man to mount;
dt n1, cs pn31 vbb j cc j, av pn31 vdz vvi dt n1 pc-acp vvi;
(6) chapter (DIV2)
358
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1558
the great flames of fire took their beginning from a cole or a spark:
the great flames of fire took their beginning from a coal or a spark:
dt j n2 pp-f n1 vvd po32 n1 p-acp dt n1 cc dt n1:
(6) chapter (DIV2)
358
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1559
And men, usually, have been first wading in lesser sins, who are now swimming in great transgressions:
And men, usually, have been First wading in lesser Sins, who Are now swimming in great transgressions:
cc n2, av-j, vhb vbn ord vvg p-acp jc n2, r-crq vbr av vvg p-acp j n2:
(6) chapter (DIV2)
358
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1560
sinnings (supposed as little or inconsiderable) have not only this happinesse, that they are not so much regarded,
sinnings (supposed as little or inconsiderable) have not only this happiness, that they Are not so much regarded,
n2 (vvn p-acp j cc j) vhi xx av-j d n1, cst pns32 vbr xx av av-d vvn,
(6) chapter (DIV2)
358
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1561
but this unhappiness that they are more often committed: And then this is certain:
but this unhappiness that they Are more often committed: And then this is certain:
cc-acp d n1 cst pns32 vbr dc av vvn: cc av d vbz j:
(6) chapter (DIV2)
358
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1562
That the frequent commission of small sins is great in it self, and doth also dispose and prepare to greater commissions; many drops make a currant:
That the frequent commission of small Sins is great in it self, and does also dispose and prepare to greater commissions; many drops make a currant:
cst dt j n1 pp-f j n2 vbz j p-acp pn31 n1, cc vdz av vvi cc vvi p-acp jc n2; d n2 vvi dt n1:
(6) chapter (DIV2)
358
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1563
he who makes no conscience of acting many little sins, will shortly take the boldness to assay and act some great sin.
he who makes no conscience of acting many little Sins, will shortly take the boldness to assay and act Some great since.
pns31 r-crq vvz dx n1 pp-f vvg d j n2, vmb av-j vvi dt n1 pc-acp vvi cc vvi d j n1.
(6) chapter (DIV2)
358
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1564
For, 1. The more any sin is committed, the more is the judgement blinded and corrupted. 2. The more are the affections inclined and seduced. 3. The more is conscience benumbed and seared. 4. The lesser force have divine arguments with the soul, being surfeited with the pleasures of former sinnes,
For, 1. The more any since is committed, the more is the judgement blinded and corrupted. 2. The more Are the affections inclined and seduced. 3. The more is conscience benumbed and seared. 4. The lesser force have divine Arguments with the soul, being surfeited with the pleasures of former Sins,
p-acp, crd dt av-dc d n1 vbz vvn, dt dc vbz dt n1 vvn cc vvn. crd dt av-dc vbr dt n2 vvn cc vvn. crd dt dc vbz n1 vvn cc vvn. crd dt jc n1 vhb j-jn n2 p-acp dt n1, vbg vvn p-acp dt n2 pp-f j n2,
(6) chapter (DIV2)
359
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1565
and then it must well follow, that the heart being thus qualified, may easily be wrought upon to a foul commission:
and then it must well follow, that the heart being thus qualified, may Easily be wrought upon to a foul commission:
cc av pn31 vmb av vvi, cst dt n1 vbg av vvn, vmb av-j vbi vvn p-acp p-acp dt j n1:
(6) chapter (DIV2)
359
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1566
this I finde, that the way to be kept from an high sin, is to fear the least sin.
this I find, that the Way to be kept from an high since, is to Fear the least since.
d pns11 vvb, cst dt n1 pc-acp vbi vvn p-acp dt j n1, vbz pc-acp vvi dt ds n1.
(6) chapter (DIV2)
359
Page 89
1567
For little sinnings are not like a little inch of candle which goes off in an absolute period,
For little sinnings Are not like a little inch of candle which Goes off in an absolute Period,
p-acp j n2 vbr xx av-j dt j n1 pp-f n1 r-crq vvz a-acp p-acp dt j n1,
(6) chapter (DIV2)
360
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1568
but they are like a traine of powder, which takes fire from corn to corne, till at length the barrel is burst asunder,
but they Are like a train of powder, which Takes fire from corn to corn, till At length the barrel is burst asunder,
cc-acp pns32 vbr av-j dt n1 pp-f n1, r-crq vvz n1 p-acp n1 p-acp n1, c-acp p-acp n1 dt n1 vbz vvn av,
(6) chapter (DIV2)
360
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1569
or like a little sicknesse which is an humour disposing to a stronger distemper: or like a little circle in a pond, which begets greater and greater. I observe three things.
or like a little sickness which is an humour disposing to a Stronger distemper: or like a little circle in a pond, which begets greater and greater. I observe three things.
cc av-j dt j n1 r-crq vbz dt n1 vvg p-acp dt jc n1: cc av-j dt j n1 p-acp dt n1, r-crq vvz jc cc jc. pns11 vvb crd n2.
(6) chapter (DIV2)
360
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1570
1. That Satan hath a strange hand over that soul which can bear with any sin: he may by lesser things maintain his command:
1. That Satan hath a strange hand over that soul which can bear with any since: he may by lesser things maintain his command:
crd cst np1 vhz dt j n1 p-acp d n1 r-crq vmb vvb p-acp d n1: pns31 vmb p-acp jc n2 vvi po31 n1:
(6) chapter (DIV2)
362
Page 90
1571
as it was said that the little childe did command the land, for the childe prevailed with the Queen,
as it was said that the little child did command the land, for the child prevailed with the Queen,
c-acp pn31 vbds vvn cst dt j n1 vdd vvi dt n1, p-acp dt n1 vvn p-acp dt n1,
(6) chapter (DIV2)
362
Page 90
1572
and the Queen with the King, and he over the land:
and the Queen with the King, and he over the land:
cc dt n1 p-acp dt n1, cc pns31 p-acp dt n1:
(6) chapter (DIV2)
362
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1573
Satan can prevail for a little sin, and a little sin can prevail with the heart,
Satan can prevail for a little since, and a little since can prevail with the heart,
np1 vmb vvi p-acp dt j n1, cc dt j n1 vmb vvi p-acp dt n1,
(6) chapter (DIV2)
362
Page 90
1574
and the heart with the whole man. 2. That little sinnes are breeding sinnes: Now sinne will keep its bounds, but naturally would greaten it self;
and the heart with the Whole man. 2. That little Sins Are breeding Sins: Now sin will keep its bounds, but naturally would greaten it self;
cc dt n1 p-acp dt j-jn n1. crd cst j n2 vbr vvg n2: av n1 vmb vvi po31 n2, cc-acp av-j vmd vvi pn31 n1;
(6) chapter (DIV2)
362
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1575
though it seeme modest at first, yet will it by degrees become familiar and impudent.
though it seem modest At First, yet will it by Degrees become familiar and impudent.
cs pn31 vvi j p-acp ord, av vmb pn31 p-acp n2 vvi j-jn cc j.
(6) chapter (DIV2)
363
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1576
3. They are entisings sinnes, they are the advocates in the bosome for greater, they do not onely labour for their own lodging,
3. They Are entisings Sins, they Are the advocates in the bosom for greater, they do not only labour for their own lodging,
crd pns32 vbr n2-vvg n2, pns32 vbr dt n2 p-acp dt n1 p-acp jc, pns32 vdb xx av-j vvi p-acp po32 d n1,
(6) chapter (DIV2)
364
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1577
but will deale strongly with the heart to embrace greater, as occasion and temptations present themselves.
but will deal strongly with the heart to embrace greater, as occasion and temptations present themselves.
cc-acp vmb vvi av-j p-acp dt n1 pc-acp vvi jc, c-acp n1 cc n2 vvb px32.
(6) chapter (DIV2)
364
Page 90
1578
Therefore this do give the water leave, no not a little: little streames makes way to the ocean.
Therefore this do give the water leave, no not a little: little streams makes Way to the Ocean.
av d vdb vvi dt n1 vvb, uh-dx xx dt j: j n2 vvz n1 p-acp dt n1.
(6) chapter (DIV2)
365
Page 90
1579
And thou studiest the present way, to become a great transgressor, to rise to presumptuous sinnings, who wilt allow thy selfe to be an habitually immoderate sinner.
And thou studiest the present Way, to become a great transgressor, to rise to presumptuous sinnings, who wilt allow thy self to be an habitually immoderate sinner.
cc pns21 vv2 dt j n1, pc-acp vvi dt j n1, pc-acp vvi p-acp j n2, q-crq vm2 vvi po21 n1 pc-acp vbi dt av-j j n1.
(6) chapter (DIV2)
365
Page 90
1580
Secondly, take heed of the iterations of any sinne, (viz.) do not go a sinne over and over:
Secondly, take heed of the iterations of any sin, (viz.) do not go a sin over and over:
ord, vvb n1 pp-f dt n2 pp-f d n1, (n1) vdb xx vvi dt n1 a-acp cc a-acp:
(6) chapter (DIV2)
366
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1581
of all transgressions, which dispose the soule towards presumption, the repeated have a special influence, and I will give you a reason for it,
of all transgressions, which dispose the soul towards presumption, the repeated have a special influence, and I will give you a reason for it,
pp-f d n2, r-crq vvb dt n1 p-acp n1, dt vvd vhi dt j n1, cc pns11 vmb vvi pn22 dt n1 p-acp pn31,
(6) chapter (DIV2)
366
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1582
Because presumptuous sinnings depend much upon the boldness of the heart:
Because presumptuous sinnings depend much upon the boldness of the heart:
p-acp j n2 vvb av-d p-acp dt n1 pp-f dt n1:
(6) chapter (DIV2)
367
Page 90
1583
when the heart becomes bold and fearlesse, it will then venture thorough thick and thin, it will presume far, they were men who sinned with both hands, and as high as Sodom, who came to this passe, that they knew no shame.
when the heart becomes bold and fearless, it will then venture through thick and thin, it will presume Far, they were men who sinned with both hands, and as high as Sodom, who Come to this pass, that they knew no shame.
c-crq dt n1 vvz j cc av-j, pn31 vmb av vvi p-acp j cc j, pn31 vmb vvi av-j, pns32 vbdr n2 r-crq vvn p-acp d n2, cc p-acp j c-acp np1, r-crq vvd p-acp d n1, cst pns32 vvd dx n1.
(6) chapter (DIV2)
367
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1584
Now sinnes of iteration, or repeated sinnes, they frame a boldnesse in the heart (as repeated blows do the anvile) and the more hardened the heart is, the more bold it growes;
Now Sins of iteration, or repeated Sins, they frame a boldness in the heart (as repeated blows do the anvil) and the more hardened the heart is, the more bold it grows;
av n2 pp-f n1, cc vvn n2, pns32 vvb dt n1 p-acp dt n1 (c-acp vvn n2 vdb dt n1) cc dt av-dc j-vvn dt n1 vbz, dt av-dc j pn31 vvz;
(6) chapter (DIV2)
368
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1585
partly because they delude the heart, they work false principles in the minde;
partly Because they delude the heart, they work false principles in the mind;
av c-acp pns32 vvb dt n1, pns32 vvb j n2 p-acp dt n1;
(6) chapter (DIV2)
368
Page 90
1586
forasmuch as we have gone on in these courses again, and againe, and no evil befals us,
forasmuch as we have gone on in these courses again, and again, and no evil befalls us,
av c-acp pns12 vhb vvn a-acp p-acp d n2 av, cc av, cc dx n-jn vvz pno12,
(6) chapter (DIV2)
368
Page 90
1587
therefore to morrow shall be as to day, let us eat, and drink, and sinne.
Therefore to morrow shall be as to day, let us eat, and drink, and sin.
av p-acp n1 vmb vbi a-acp p-acp n1, vvb pno12 vvi, cc vvi, cc n1.
(6) chapter (DIV2)
368
Page 91
1588
It was a sweet advise that of Elihu, Job 34. 32. That which I see not, teach thou me,
It was a sweet Advice that of Elihu, Job 34. 32. That which I see not, teach thou me,
pn31 vbds dt j vvi d pp-f np1, np1 crd crd cst r-crq pns11 vvb xx, vvb pns21 pno11,
(6) chapter (DIV2)
369
Page 91
1589
if I have done iniquity, I will do no more: if I have done iniquity, I will do no more:
cs pns11 vhb vdn n1, pns11 vmb vdi av-dx av-dc:
(6) chapter (DIV2)
369
Page 91
1590
for all sinne grows strong by practise, and the often going over it is like the motion of the feet from one round of the ladder to the other, still rising,
for all sin grows strong by practice, and the often going over it is like the motion of the feet from one round of the ladder to the other, still rising,
p-acp d n1 vvz j p-acp n1, cc dt av vvg p-acp pn31 vbz av-j dt n1 pp-f dt n2 p-acp crd n1 pp-f dt n1 p-acp dt n-jn, av vvg,
(6) chapter (DIV2)
369
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1591
or like the manifold turnings of the wheel, which mounts the weight still to an higher pitch;
or like the manifold turnings of the wheel, which mounts the weight still to an higher pitch;
cc av-j dt j n2-vvg pp-f dt n1, r-crq vvz dt n1 av p-acp dt jc n1;
(6) chapter (DIV2)
369
Page 91
1592
what Job therefore spake in another case, Once have I spoken, but I will not answer,
what Job Therefore spoke in Another case, Once have I spoken, but I will not answer,
r-crq np1 av vvd p-acp j-jn n1, a-acp vhb pns11 vvn, cc-acp pns11 vmb xx vvi,
(6) chapter (DIV2)
369
Page 91
1593
yea, twice, but I will proceed no further, Job 40. 5. that I say unto thee, once thou hast sinned,yea, twice, but I will proceed no further, Job 40. 5. that I say unto thee, once thou hast sinned,
uh, av, cc-acp pns11 vmb vvi av-dx av-jc, np1 crd crd cst pns11 vvb p-acp pno21, c-acp pns21 vh2 vvn,
(6) chapter (DIV2)
369
Page 91
1594
thus, and thus, yea, twise, and yet conscience is tender, there is yet fear and sorrow,
thus, and thus, yea, twice, and yet conscience is tender, there is yet Fear and sorrow,
av, cc av, uh, av, cc av n1 vbz j, pc-acp vbz av n1 cc n1,
(6) chapter (DIV2)
369
Page 91
1595
but proceed no further, least that become mighty to sinne. This is certaine, that the stronger sin grows, the more easily will a sinner presume.
but proceed no further, lest that become mighty to sin. This is certain, that the Stronger since grows, the more Easily will a sinner presume.
cc-acp vvb av-dx av-jc, cs d vvb j p-acp n1. d vbz j, cst dt jc n1 vvz, dt av-dc av-j vmb dt n1 vvi.
(6) chapter (DIV2)
369
Page 91
1596
Now repeated sinnings do wedge in the sin with strength, as the more often the Schollar writes after the copy, the fairer he writes,
Now repeated sinnings do wedge in the since with strength, as the more often the Scholar writes After the copy, the Fairer he writes,
av vvd n2 vdb n1 p-acp dt n1 p-acp n1, c-acp dt av-dc av dt n1 vvz p-acp dt n1, dt jc pns31 vvz,
(6) chapter (DIV2)
369
Page 91
1597
and the more he is enabled to write:
and the more he is enabled to write:
cc dt av-dc pns31 vbz vvn pc-acp vvi:
(6) chapter (DIV2)
369
Page 91
1598
so often sinnings makes the soul more strong in that kind, and then more fit for a worser.
so often sinnings makes the soul more strong in that kind, and then more fit for a Worse.
av av n2 vvz dt n1 av-dc j p-acp d n1, cc av av-dc j p-acp dt jc.
(6) chapter (DIV2)
369
Page 91
1599
Thirdly, do not stifle or reject the frequent checks of conscience:
Thirdly, do not stifle or reject the frequent Checks of conscience:
ord, vdb xx vvi cc vvi dt j n2 pp-f n1:
(6) chapter (DIV2)
370
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1600
God hath appointed several things to give the sinner a touch, like cords to twine him in, to keep him from sinnings, viz. the voice of the word, God hath appointed several things to give the sinner a touch, like cords to twine him in, to keep him from sinnings, viz. the voice of the word,
np1 vhz vvn j n2 pc-acp vvi dt n1 dt n1, av-j n2 pc-acp vvi pno31 p-acp, pc-acp vvi pno31 p-acp n2, n1 dt n1 pp-f dt n1,
(6) chapter (DIV2)
370
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1601
and the voice of judgement, and the voice of men, and the voice of his own conscience.
and the voice of judgement, and the voice of men, and the voice of his own conscience.
cc dt n1 pp-f n1, cc dt n1 pp-f n2, cc dt n1 pp-f po31 d n1.
(6) chapter (DIV2)
370
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1602
Now mark it, there are two of these voices (more especially) which if a man will neglect and slight, a thousand to one,
Now mark it, there Are two of these voices (more especially) which if a man will neglect and slight, a thousand to one,
av vvb pn31, pc-acp vbr crd pp-f d n2 (av-dc av-j) r-crq cs dt n1 vmb vvi cc n1, dt crd p-acp crd,
(6) chapter (DIV2)
371
Page 91
1603
but he will fall to be a presumptuous sinner, viz.
but he will fallen to be a presumptuous sinner, viz.
cc-acp pns31 vmb vvi pc-acp vbi dt j n1, n1
(6) chapter (DIV2)
371
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1604
1. The voice of the Word, Prov. 29. 1. He that being often reproved, hardened his neck, shall suddenly be destroyed, and that without remedy.
1. The voice of the Word, Curae 29. 1. He that being often reproved, hardened his neck, shall suddenly be destroyed, and that without remedy.
crd dt n1 pp-f dt n1, np1 crd crd pns31 cst vbg av vvn, vvn po31 n1, vmb av-j vbi vvn, cc cst p-acp n1.
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2. The voice of conscience: when the conscience shall concurre with the word, in its informing acts,
2. The voice of conscience: when the conscience shall concur with the word, in its informing acts,
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and in its directing acts, and in its warning acts, and in its restrictive acts, and in its corrective and judicial acts, (i.) it shall point the way,
and in its directing acts, and in its warning acts, and in its restrictive acts, and in its corrective and judicial acts, (i.) it shall point the Way,
cc p-acp po31 vvg n2, cc p-acp po31 j-vvg n2, cc p-acp po31 j n2, cc p-acp po31 n1 cc j n2, (uh.) pn31 vmb vvi dt n1,
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or fact, in the evil, and unlawful quality of it, and strive, and reason, and fret,
or fact, in the evil, and unlawful quality of it, and strive, and reason, and fret,
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and reprove, and threaten, yea, and speak bitterly, yet a man will go on, I say, this man hastens to some great sin, to presumptuous sinnings.
and reprove, and threaten, yea, and speak bitterly, yet a man will go on, I say, this man hastens to Some great since, to presumptuous sinnings.
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I will give you a reason for it, because the Lord will forsake this man, he will leave him to himself, he will give him up to his own heart:
I will give you a reason for it, Because the Lord will forsake this man, he will leave him to himself, he will give him up to his own heart:
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since he will not hearken to the counsel of the word, nor to the advises of his conscience, God will strive with him no more,
since he will not harken to the counsel of the word, nor to the advises of his conscience, God will strive with him no more,
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but he shall be left to himself, this is the usual course of Gods righteous and judicial proceeding.
but he shall be left to himself, this is the usual course of God's righteous and judicial proceeding.
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Now what can the heart do, being left to it selfe, as it hath no strength against a great temptation,
Now what can the heart do, being left to it self, as it hath no strength against a great temptation,
av q-crq vmb dt n1 vdb, vbg vvn p-acp pn31 n1, c-acp pn31 vhz dx n1 p-acp dt j n1,
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so it hath sufficient strength and desire to; for the greatest methods of transgressings;
so it hath sufficient strength and desire to; for the greatest methods of transgressings;
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if restriction be a merciful bond to corruption, then wrathful desertion, a desertion of the creature, (i.) a denial of preventing assistance against temptation or inclination,
if restriction be a merciful bound to corruption, then wrathful desertion, a desertion of the creature, (i.) a denial of preventing assistance against temptation or inclination,
cs n1 vbb dt j n1 p-acp n1, av j n1, dt n1 pp-f dt n1, (uh.) dt n1 pp-f vvg n1 p-acp n1 cc n1,
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or acting, why it is as the unmuzling of the Mastive, or untying of the Lion, Not that God sets on the heart to sinne,
or acting, why it is as the unmuzzling of the Mastive, or untying of the lion, Not that God sets on the heart to sin,
cc vvg, c-crq pn31 vbz p-acp dt vvg pp-f dt j, cc vvg pp-f dt n1, xx cst np1 vvz p-acp dt n1 p-acp n1,
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but that the heart will in a moment be mighty in sinning, which is judicially deserted,
but that the heart will in a moment be mighty in sinning, which is judicially deserted,
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or left by God for former sinnings. Therefore, I beseech you take heed of scorning divine admonitions and reproofs:
or left by God for former sinnings. Therefore, I beseech you take heed of scorning divine admonitions and reproofs:
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Consider that place well in Psal. 81. 11. But my people would not hearken to my voice,
Consider that place well in Psalm 81. 11. But my people would not harken to my voice,
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and Israel would none of me, ver. 12. so I gave them up to their own hearts lust,
and Israel would none of me, ver. 12. so I gave them up to their own hearts lust,
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and they walked in their own counsels: and they walked in their own Counsels:
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if thy heart can rise above the word, it will rise above thy conscience, and if thy heart rise above thy conscience, thy next sinnings will rise above thy former:
if thy heart can rise above the word, it will rise above thy conscience, and if thy heart rise above thy conscience, thy next sinnings will rise above thy former:
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he will not be modest to sinne, who growes impudent against the word, and violent against his conscience.
he will not be modest to sin, who grows impudent against the word, and violent against his conscience.
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Fourthly, secure not the heart because of Gods present silence.
Fourthly, secure not the heart Because of God's present silence.
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Beloved, I observe that God is silent (oft-times) when men are in either way, in the good and in the bad: beloved, I observe that God is silent (ofttimes) when men Are in either Way, in the good and in the bad:
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a man may repeat his seekings of God, and yet God may be silent, O my God, saith David, Psal. 22. 2. I cry in the day time,
a man may repeat his seekings of God, and yet God may be silent, Oh my God, Says David, Psalm 22. 2. I cry in the day time,
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but thou heardest not, and in the night season, and a man may repeat his sinnings against God,but thou heardest not, and in the night season, and a man may repeat his sinnings against God,
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and yet God may be silent, Psal. 50. 21. These things hast thou done and I kept silence:
and yet God may be silent, Psalm 50. 21. These things hast thou done and I kept silence:
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But then this silence is not an infallible testimony either way;
But then this silence is not an infallible testimony either Way;
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though he be silent to the many prayers of his servants, yet the vision will speak at length,
though he be silent to the many Prayers of his Servants, yet the vision will speak At length,
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for as thou hast a time to seek, so God will finde a time to answer.
for as thou hast a time to seek, so God will find a time to answer.
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And though he be silent many times at the sinnings of men, yet this is but forbearance, it is not an acquittance,
And though he be silent many times At the sinnings of men, yet this is but forbearance, it is not an acquittance,
cc cs pns31 vbb j d n2 p-acp dt n2 pp-f n2, av d vbz p-acp n1, pn31 vbz xx dt n1,
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if thou takes the times to sinne, God will take his turn to punish, Psal, 50. 21. These things hast thou done,
if thou Takes the times to sin, God will take his turn to Punish, Psalm, 50. 21. These things hast thou done,
cs pns21 vvz dt n2 p-acp n1, np1 vmb vvi po31 n1 pc-acp vvi, np1, crd crd d n2 vh2 pns21 vdn,
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and I kept silence, thou thoughtest that I was altogether such a one as thy self,
and I kept silence, thou thoughtest that I was altogether such a one as thy self,
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but I will reprove thee, and set them in order before thine eyes. Obj. But you will say, what is this to the preventing of presumptuous sinnings. Sol. Very much;but I will reprove thee, and Set them in order before thine eyes. Object But you will say, what is this to the preventing of presumptuous sinnings. Sol. Very much;
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for presumptuous sinnings depend much upon security:
for presumptuous sinnings depend much upon security:
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a man secures his facts and wayes from this, that God is silent and does not presently draw the sword; send for the arrest:
a man secures his facts and ways from this, that God is silent and does not presently draw the sword; send for the arrest:
dt n1 vvz po31 n2 cc n2 p-acp d, cst np1 vbz j cc vdz xx av-j vvi dt n1; vvb p-acp dt n1:
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and therefore presumes to a second or greater sinning, from God connivence and patience toward former.
and Therefore Presumest to a second or greater sinning, from God connivance and patience towards former.
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Solomon insinuates it clearly, Eccles. 8. 11. Because sentence against an evil work is not executed speedily, Solomon insinuates it clearly, Eccles. 8. 11. Because sentence against an evil work is not executed speedily,
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therefore the heart of the sonnes of men is fully set in them to do evil, q. d. Therefore the heart of the Sons of men is Fully Set in them to do evil, q. worser.
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There is now no ho, they make no bones of it, they will venture yet again: But brethren: take heed;
There is now no ho, they make no bones of it, they will venture yet again: But brothers: take heed;
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if you sin, and yet you prosper in the world; if you sin, and yet conscience be quiet;
if you sin, and yet you prosper in the world; if you sin, and yet conscience be quiet;
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if you sinne, and yet God presents not a present testimony of his displeasure; yet do not presume:
if you sin, and yet God presents not a present testimony of his displeasure; yet do not presume:
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for if you do evil, sinne lies at the doore: first or last, when you open it, your sins shall flie in your face:
for if you do evil, sin lies At the door: First or last, when you open it, your Sins shall fly in your face:
c-acp cs pn22 vdb n-jn, n1 vvz p-acp dt n1: ord cc ord, c-crq pn22 vvb pn31, po22 n2 vmb vvi p-acp po22 n1:
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though the punishment of the sinner be not present, yet it is certaine:
though the punishment of the sinner be not present, yet it is certain:
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it shall not be well with the wiced, though he prolong his dayes, Eccless. 8. 13. yea, the sinner of an hundred years old shall be accursed: it shall not be well with the wiced, though he prolong his days, Eccless. 8. 13. yea, the sinner of an hundred Years old shall be accursed:
pn31 vmb xx vbi av p-acp dt j-vvn, cs pns31 vvi po31 n2, j. crd crd uh, dt n1 pp-f dt crd n2 j vmb vbi vvn:
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And this is observable, that Gods silence towards a forward transgressor, is made up at length, not only with certainty, but with number and measure:
And this is observable, that God's silence towards a forward transgressor, is made up At length, not only with certainty, but with number and measure:
cc d vbz j, cst ng1 n1 p-acp dt j n1, vbz vvn a-acp p-acp n1, xx av-j p-acp n1, cc-acp p-acp n1 cc n1:
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perhaps he will take such a time to account with thee, for thy sinnings, that he will break thee suddenly all to pieces;
perhaps he will take such a time to account with thee, for thy sinnings, that he will break thee suddenly all to Pieces;
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he will break thy estate, and thy conscience, and thy body, and thy soul, and all, and all irrecoverably for ever.
he will break thy estate, and thy conscience, and thy body, and thy soul, and all, and all irrecoverably for ever.
pns31 vmb vvi po21 n1, cc po21 n1, cc po21 n1, cc po21 n1, cc d, cc d av-j p-acp av.
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When a man emboldens his heart to sin because of divine patience, God doth usually do two things, viz. 1. He riseth suddenly to the ven eance. 2. He curseth the sinner without all remedy,
When a man emboldens his heart to since Because of divine patience, God does usually doe two things, viz. 1. He Riseth suddenly to the ven eance. 2. He Curseth the sinner without all remedy,
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and so fully vindicates his silence, and glorifies his Justice.
and so Fully vindicates his silence, and Glorifies his justice.
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Fifthly, If you would be kept from presumptuous sinnings, then both study and improve mercy aright:
Fifthly, If you would be kept from presumptuous sinnings, then both study and improve mercy aright:
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Mercy it is the sweet savour of a sinfull soul:
Mercy it is the sweet savour of a sinful soul:
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that gentle voice which speaks hope to a trembling spirit, that tender hand which supports and relieves a fainting soul.
that gentle voice which speaks hope to a trembling Spirit, that tender hand which supports and relieves a fainting soul.
cst j n1 r-crq vvz n1 p-acp dt j-vvg n1, cst j n1 r-crq vvz cc vvz dt j-vvg n1.
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And yet even from this sweet flower doth p•esumption suck the vilest poyson:
And yet even from this sweet flower does p•esumption suck the Vilest poison:
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corrupting and inflaming the heart to the greater boldness of sinf•ll adventures, from the greater goodness of exceeding Mercifulness in God.
corrupting and Inflaming the heart to the greater boldness of sinf•ll adventures, from the greater Goodness of exceeding Mercifulness in God.
vvg cc vvg dt n1 p-acp dt jc n1 pp-f j n2, p-acp dt jc n1 pp-f j-vvg n1 p-acp np1.
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But then mark it, that upright apprehension of divine Mercy would serve to keep off the soul from presumptuous sinnings.
But then mark it, that upright apprehension of divine Mercy would serve to keep off the soul from presumptuous sinnings.
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If a man did consider two things.
If a man did Consider two things.
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1. That Mercy, the very intent of it, the pulse of it, it is to draw a man off from sin:
1. That Mercy, the very intent of it, the pulse of it, it is to draw a man off from since:
crd cst n1, dt j n1 pp-f pn31, dt n1 pp-f pn31, pn31 vbz pc-acp vvi dt n1 a-acp p-acp n1:
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it is true, Mercy is an harbor, but not for the Traitor to thrust in his ship, it is a City of refuge,
it is true, Mercy is an harbour, but not for the Traitor to thrust in his ship, it is a city of refuge,
pn31 vbz j, n1 vbz dt n1, cc-acp xx p-acp dt n1 pc-acp vvi p-acp po31 n1, pn31 vbz dt n1 pp-f n1,
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but not for the audacions man-slayer: O! No, Mercy it is the tenderest goodness, but withal it is a special goodness,
but not for the audacions manslayer: OH! No, Mercy it is the Tenderest Goodness, but withal it is a special Goodness,
cc-acp xx p-acp dt n2 n1: uh uh-dx, n1 pn31 vbz dt vv2 n1, cc-acp av pn31 vbz dt j n1,
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and is set up not as a light by the sea, that a man may know thereby how to sail more freely, that a man should therefore sin more violently,
and is Set up not as a Light by the sea, that a man may know thereby how to sail more freely, that a man should Therefore sin more violently,
cc vbz vvn a-acp xx p-acp dt n1 p-acp dt n1, cst dt n1 vmb vvi av c-crq pc-acp vvi av-dc av-j, cst dt n1 vmd av vvi av-dc av-j,
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but as a proclamation from a Prince, to draw in the rebel to sheath his sword,
but as a proclamation from a Prince, to draw in the rebel to sheath his sword,
cc-acp c-acp dt n1 p-acp dt n1, pc-acp vvi p-acp dt n1 pc-acp vvi po31 n1,
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and to fall down on his knees.
and to fallen down on his knees.
cc pc-acp vvi a-acp p-acp po31 n2.
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There is Mercy with thee, therefore shalt thou be feared, said David; And knowest thou not, O man, saith the Apostle, that the goodness of God should lead thee to Repentance; There is Mercy with thee, Therefore shalt thou be feared, said David; And Knowest thou not, Oh man, Says the Apostle, that the Goodness of God should led thee to Repentance;
pc-acp vbz n1 p-acp pno21, av vm2 pns21 vbi vvn, vvd np1; cc vv2 pns21 xx, uh n1, vvz dt n1, cst dt n1 pp-f np1 vmd vvi pno21 p-acp n1;
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Rom. 2. 4. Hath God mercy to pardon me? with what heart can I then presume to provoke him;
Rom. 2. 4. Hath God mercy to pardon me? with what heart can I then presume to provoke him;
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Hath he Mercy to pardon me? How canst thou then, O my soul, hold on thy sins,
Hath he Mercy to pardon me? How Canst thou then, Oh my soul, hold on thy Sins,
vhz pns31 n1 pc-acp vvi pno11? q-crq vm2 pns21 av, uh po11 n1, vvb p-acp po21 n2,
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& not return when Mercy sends a Message after thee, it is the last, and most prevailing motive for a sinner to repent,
& not return when Mercy sends a Message After thee, it is the last, and most prevailing motive for a sinner to Repent,
cc xx vvi c-crq n1 vvz dt n1 p-acp pno21, pn31 vbz dt ord, cc av-ds j-vvg n1 p-acp dt n1 pc-acp vvi,
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even this that God will be mercifull to him.
even this that God will be merciful to him.
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2. Mercy mis-proved to the sin, is both justly denied to the sinner, and also intends his sin:
2. Mercy mis-proved to the since, is both justly denied to the sinner, and also intends his since:
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The only way to forsake our Mercies, is that we will not forsake our sins: God will never shew thee Mercy, if tbou wilt not return from sinning against him:
The only Way to forsake our mercies, is that we will not forsake our Sins: God will never show thee Mercy, if tbou wilt not return from sinning against him:
dt j n1 pc-acp vvi po12 n2, vbz cst pns12 vmb xx vvi po12 n2: np1 vmb av-x vvi pno21 n1, cs pns21 vm2 xx vvi p-acp vvg p-acp pno31:
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if we will not return, iniquity shall be our ruine. Object. O! but God is mercifull, though we be sinfull.
if we will not return, iniquity shall be our ruin. Object. OH! but God is merciful, though we be sinful.
cs pns12 vmb xx vvi, n1 vmb vbi po12 n1. n1. uh p-acp np1 vbz j, cs pns12 vbb j.
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Sol. Yea, But he is mercifull only to the penitent, and if thou wilt be impenitent, thou forsakest thy metcies, and treasurest wrath unto thy self against the day of wrath, Rom. 2. 4, 5. Nay, more, Mercy doth so infinitely upbraid thee that the very Devils will hiss at thee:Sol. Yea, But he is merciful only to the penitent, and if thou wilt be impenitent, thou forsakest thy metcies, and treasurest wrath unto thy self against the day of wrath, Rom. 2. 4, 5. Nay, more, Mercy does so infinitely upbraid thee that the very Devils will hiss At thee:
np1 uh, cc-acp pns31 vbz j av-j p-acp dt j-jn, cc cs pns21 vm2 vbi j, pns21 vv2 po21 n2, cc js n1 p-acp po21 n1 p-acp dt n1 pp-f n1, np1 crd crd, crd uh-x, av-dc, n1 vdz av av-j vvi pno21 d dt j n2 vmb vvi p-acp pno21:
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in the day of Judgement they may cry out against thee, for the abominablest wretch living,
in the day of Judgement they may cry out against thee, for the abominablest wretch living,
p-acp dt n1 pp-f n1 pns32 vmb vvi av p-acp pno21, p-acp dt js n1 vvg,
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yea, in this respec• worse then they:
yea, in this respec• Worse then they:
uh, p-acp d n1 av-jc cs pns32:
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Lord, may they say, we have sinned exceedingly against thee, why, what should we do? we had never any hope or proposition of mercy, it was never offered to us, nor assured us;
Lord, may they say, we have sinned exceedingly against thee, why, what should we do? we had never any hope or proposition of mercy, it was never offered to us, nor assured us;
n1, vmb pns32 vvb, pns12 vhb vvd av-vvg p-acp pno21, uh-crq, q-crq vmd pns12 vdi? pns12 vhd av-x d n1 cc n1 pp-f n1, pn31 vbds av-x vvn p-acp pno12, ccx j-vvn pno12;
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but here's a wretch, that though he were a sinner, yet thou didst beseech him by thy mercies to leave his sins, thou assuredst him of free pardon,
but here's a wretch, that though he were a sinner, yet thou didst beseech him by thy Mercies to leave his Sins, thou assuredst him of free pardon,
cc-acp av|vbz dt n1, cst cs pns31 vbdr dt n1, av pns21 vdd2 vvi pno31 p-acp po21 n2 pc-acp vvi po31 n2, pns21 vvd2 pno31 pp-f j n1,
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if he would return, and he not only refused the pardon, but because of thy goodness in it,
if he would return, and he not only refused the pardon, but Because of thy Goodness in it,
cs pns31 vmd vvi, cc pns31 xx av-j vvn dt n1, cc-acp c-acp pp-f po21 n1 p-acp pn31,
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therefore grew more proudly bold, and presuming to sin against thee.
Therefore grew more proudly bold, and presuming to since against thee.
av vvd av-dc av-j j, cc vvg p-acp n1 p-acp pno21.
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6. Sixthly, Consider this, That it is a difficult thing to repent, and that the more a man doth sin, the more hard it is to repent of his sins.
6. Sixthly, Consider this, That it is a difficult thing to Repent, and that the more a man does sin, the more hard it is to Repent of his Sins.
crd j, vvb d, cst pn31 vbz dt j n1 pc-acp vvi, cc d dt av-dc dt n1 vdz vvi, dt av-dc av-j pn31 vbz pc-acp vvi pp-f po31 n2.
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Object. Why will you say? what of this, to the prevention of presumptuous sinnings.Object. Why will you say? what of this, to the prevention of presumptuous sinnings.
n1. q-crq vmb pn22 vvi? q-crq pp-f d, p-acp dt n1 pp-f j n2.
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Sol. I answer, this conduceth much, because the presuming sinner leads on his soul to sin upon this ground and confidence, that if the worst come to the worst, he will yet at last put off his sins, and repent; whereupon his heart adventures far.Sol. I answer, this conduceth much, Because the presuming sinner leads on his soul to sin upon this ground and confidence, that if the worst come to the worst, he will yet At last put off his Sins, and Repent; whereupon his heart adventures Far.
np1 pns11 vvb, d vvz d, c-acp dt vvg n1 vvz p-acp po31 n1 pc-acp vvi p-acp d n1 cc n1, cst cs dt js vvn p-acp dt js, pns31 vmb av p-acp ord vvd a-acp po31 n2, cc vvi; c-crq po31 n1 n2 av-j.
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Now if a man were throughly convinced of two things, this ground would sink, and perhaps his heart might be taken off from presuming.
Now if a man were thoroughly convinced of two things, this ground would sink, and perhaps his heart might be taken off from presuming.
av cs dt n1 vbdr av-j vvn pp-f crd n2, d n1 vmd vvi, cc av po31 n1 vmd vbi vvn a-acp p-acp vvg.
(6) chapter (DIV2)
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1. One is, That it is a difficult thing to repent; Why? Repentance is the new setting of the heart and life:
1. One is, That it is a difficult thing to Repent; Why? Repentance is the new setting of the heart and life:
crd pi vbz, cst pn31 vbz dt j n1 pc-acp vvi; c-crq? n1 vbz dt j n-vvg pp-f dt n1 cc n1:
(6) chapter (DIV2)
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it is the very contradiction of a mans former love and practise, it is the undoing of all his doings, it is the shifting (as it were) of his nature,
it is the very contradiction of a men former love and practise, it is the undoing of all his doings, it is the shifting (as it were) of his nature,
pn31 vbz dt j n1 pp-f dt ng1 j n1 cc vvi, pn31 vbz dt n-vvg pp-f d po31 n2-vdg, pn31 vbz dt vvg (c-acp pn31 vbdr) pp-f po31 n1,
(6) chapter (DIV2)
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and the transplanting of himself, the divorcing of the affections, the new bent and edge of the soul for all holy and pious obedience:
and the transplanting of himself, the divorcing of the affections, the new bent and edge of the soul for all holy and pious Obedience:
cc dt n-vvg pp-f px31, dt j-vvg pp-f dt n2, dt j n1 cc n1 pp-f dt n1 p-acp d j cc j n1:
(6) chapter (DIV2)
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and is this an easie thing? Is it easie for a man to become an enemy to himself, to lay down his sweet delight, his precious profits, his closer nature, to judge and condemn his heart and wayes,
and is this an easy thing? Is it easy for a man to become an enemy to himself, to lay down his sweet delight, his precious profits, his closer nature, to judge and condemn his heart and ways,
cc vbz d dt j n1? vbz pn31 j p-acp dt n1 pc-acp vvi dt n1 p-acp px31, pc-acp vvi a-acp po31 j n1, po31 j n2, po31 jc n1, pc-acp vvi cc vvi po31 n1 cc n2,
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for ever to forsake his own counsels, his own inclinations, his own courses:
for ever to forsake his own Counsels, his own inclinations, his own courses:
c-acp av pc-acp vvi po31 d n2, po31 d n2, po31 d n2:
(6) chapter (DIV2)
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Know you not, that to sneath up but an idle word and form of language, is not so facile an act? how much more then to put off root and branch? Do we not stick in the same sins after many threatnings of wrath,
Know you not, that to sneath up but an idle word and from of language, is not so facile an act? how much more then to put off root and branch? Do we not stick in the same Sins After many threatenings of wrath,
vvb pn22 xx, cst p-acp av a-acp p-acp dt j n1 cc n1 pp-f n1, vbz xx av j dt n1? c-crq d dc cs pc-acp vvi a-acp n1 cc n1? vdb pns12 xx vvi p-acp dt d n2 p-acp d n2-vvg pp-f n1,
(6) chapter (DIV2)
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after many executions of Judgement, after many invitations by mercies, after dayly counsels and directions by thy Word,
After many executions of Judgement, After many invitations by Mercies, After daily Counsels and directions by thy Word,
c-acp d n2 pp-f n1, p-acp d n2 p-acp n2, p-acp j n2 cc n2 p-acp po21 n1,
(6) chapter (DIV2)
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after instances and examples of punishment; nay, after particular and personal experiences of the deceitfulness and bitterness of our sinnings:
After instances and Examples of punishment; nay, After particular and personal experiences of the deceitfulness and bitterness of our sinnings:
c-acp n2 cc n2 pp-f n1; uh-x, p-acp j cc j n2 pp-f dt n1 cc n1 pp-f po12 n2:
(6) chapter (DIV2)
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Doth not this shew that it is a difficult thing to repent?
Does not this show that it is a difficult thing to Repent?
vdz xx d vvi cst pn31 vbz dt j n1 pc-acp vvi?
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Nay, Take an Assay of thy heart, begin the study of thy self, remember thy doings which have not been good, thy wayes that have been evil, summon up all the matter of Repentance, (for if Repentance be true, it must be an universal turning) and then set upon the work of Repentance,
Nay, Take an Assay of thy heart, begin the study of thy self, Remember thy doings which have not been good, thy ways that have been evil, summon up all the matter of Repentance, (for if Repentance be true, it must be an universal turning) and then Set upon the work of Repentance,
uh, vvb dt vvb pp-f po21 n1, vvb dt n1 pp-f po21 n1, vvb po21 n2-vdg r-crq vhb xx vbn j, po21 n2 cst vhb vbn j-jn, vvb a-acp d dt n1 pp-f n1, (c-acp cs n1 vbb j, pn31 vmb vbi dt j n-vvg) cc av vvn p-acp dt n1 pp-f n1,
(6) chapter (DIV2)
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and tell me whether former sins cannot plead hard for future and constant possession, whether they cannot work mightily and deceitfully? tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner? Tell me whether Satan will easily give up his Title and interest,
and tell me whither former Sins cannot plead hard for future and constant possession, whither they cannot work mightily and deceitfully? tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner? Tell me whither Satan will Easily give up his Title and Interest,
cc vvb pno11 cs j n2 vmbx vvi av-j p-acp j-jn cc j n1, cs pns32 vmbx vvi av-j cc av-j? vvb pno11 c-crq j cc j pns21 vm2 vvi po21 n1 r-crq vvz p-acp d n1 p-acp dt n1 p-acp dt n1? vvb pno11 cs np1 vmb av-j vvi a-acp po31 n1 cc n1,
(6) chapter (DIV2)
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and will give Christ possession quietly without many fervent suits to heaven, yea, without bitter and strong conflicts,
and will give christ possession quietly without many fervent suits to heaven, yea, without bitter and strong conflicts,
cc vmb vvi np1 n1 av-jn p-acp d j n2 p-acp n1, uh, p-acp j cc j n2,
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yea, unless the Almighty God himself come in, and turn him out of thy heart, and turn thy heart to him.
yea, unless the Almighty God himself come in, and turn him out of thy heart, and turn thy heart to him.
uh, cs dt j-jn np1 px31 vvi p-acp, cc vvi pno31 av pp-f po21 n1, cc vvb po21 n1 p-acp pno31.
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2. Another things is this, That the more a man doth sin, the more he disables himself to repent, Tell me, seriously, Doth not the Debt weaken his ability of payment by greater engagements? Doth not the disease consume the powers of nature by its encrease? Why? what is that which spoils us,
2. another things is this, That the more a man does sin, the more he disables himself to Repent, Tell me, seriously, Does not the Debt weaken his ability of payment by greater engagements? Does not the disease consume the Powers of nature by its increase? Why? what is that which spoils us,
crd j-jn n2 vbz d, cst dt av-dc dt n1 vdz vvi, dt av-dc pns31 vvz px31 pc-acp vvi, vvb pno11, av-j, vdz xx dt n1 vvi po31 n1 pp-f n1 p-acp jc n2? vdz xx dt n1 vvb dt n2 pp-f n1 p-acp po31 n1? q-crq? q-crq vbz d r-crq vvz pno12,
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and disarms us of strength, is it not sin? then the more sinning, still the less strength to return from sin.
and disarms us of strength, is it not since? then the more sinning, still the less strength to return from since.
cc vvz pno12 pp-f n1, vbz pn31 xx n1? cs dt av-dc vvg, av dt av-dc n1 pc-acp vvi p-acp n1.
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Nay, sin doth not only corrupt our strength, by multiplied sinnings, but withal increaseth its own strength:
Nay, since does not only corrupt our strength, by multiplied sinnings, but withal increases its own strength:
uh-x, n1 vdz xx av-j vvi po12 n1, p-acp vvn n2, cc-acp av vvz po31 d n1:
(6) chapter (DIV2)
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the more a man doth sin, the weaker and weaker he becomes, and sin thereby becomes stronger and stronger:
the more a man does sin, the Weaker and Weaker he becomes, and since thereby becomes Stronger and Stronger:
dt av-dc dt n1 vdz vvi, dt jc cc jc pns31 vvz, cc n1 av vvz jc cc jc:
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Now tell me, if it be hard for thee in strength to turn from sin, will it not be harder for thee in weakness to conquer strength? if thou canst not step over the brook,
Now tell me, if it be hard for thee in strength to turn from since, will it not be harder for thee in weakness to conquer strength? if thou Canst not step over the brook,
av vvb pno11, cs pn31 vbb j p-acp pno21 p-acp n1 pc-acp vvi p-acp n1, vmb pn31 xx vbi av-jc p-acp pno21 p-acp n1 pc-acp vvi n1? cs pns21 vm2 xx vvi p-acp dt n1,
(6) chapter (DIV2)
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why, dost imagine it easie to stride over the Ocean? If thou canst nor stand before the child, thinks thou in a moment to cast down the strong man? surely by thy continued and multiplied course of sinning, thy mind is more blinded,
why, dost imagine it easy to stride over the Ocean? If thou Canst nor stand before the child, thinks thou in a moment to cast down the strong man? surely by thy continued and multiplied course of sinning, thy mind is more blinded,
q-crq, vd2 vvi pn31 j pc-acp vvi p-acp dt n1? cs pns21 vm2 ccx vvi p-acp dt n1, vvz pns21 p-acp dt n1 pc-acp vvi a-acp dt j n1? av-j p-acp po21 j-vvn cc vvn n1 pp-f vvg, po21 n1 vbz av-dc vvn,
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and thy Judgement is more corrupted, and thy love is more inflamed, and thy heart is more hardned;
and thy Judgement is more corrupted, and thy love is more inflamed, and thy heart is more hardened;
cc po21 n1 vbz av-dc vvn, cc po21 n1 vbz av-dc vvn, cc po21 n1 vbz av-dc vvn;
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and art not thou then more disabled? Once again; by thy more sinnings, the Counsels of God are more despised by thee:
and art not thou then more disabled? Once again; by thy more sinnings, the Counsels of God Are more despised by thee:
cc vb2r xx pns21 av av-dc vvn? a-acp av; p-acp po21 n1 n2, dt n2 pp-f np1 vbr av-dc vvn p-acp pno21:
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and the Spirit of God is more grieved and resisted by thee, and the Mercies of God are more abused by thee,
and the Spirit of God is more grieved and resisted by thee, and the mercies of God Are more abused by thee,
cc dt n1 pp-f np1 vbz av-dc vvn cc vvn p-acp pno21, cc dt n2 pp-f np1 vbr av-dc vvn p-acp pno21,
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and the patience of God is more profaned and injured by thee, so that God in Justice may forsake thee,
and the patience of God is more profaned and injured by thee, so that God in justice may forsake thee,
cc dt n1 pp-f np1 vbz av-dc vvn cc vvn p-acp pno21, av cst np1 p-acp n1 vmb vvi pno21,
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and deny his hand for ever unto thee, and then, thou, what wilt thou do? what canst thou do?
and deny his hand for ever unto thee, and then, thou, what wilt thou do? what Canst thou do?
cc vvi po31 n1 c-acp av p-acp pno21, cc av, pns21, q-crq vm2 pns21 vdi? q-crq vm2 pns21 vdi?
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I beseech you lay these things to heart; they may check, and hold off your hearts from presuming:
I beseech you lay these things to heart; they may check, and hold off your hearts from presuming:
pns11 vvb pn22 vvi d n2 p-acp n1; pns32 vmb vvi, cc vvb a-acp po22 n2 p-acp vvg:
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why thinks the soul, here is a temptation to sin, yea, but I must repent,
why thinks the soul, Here is a temptation to since, yea, but I must Repent,
q-crq vvz dt n1, av vbz dt n1 p-acp n1, uh, cc-acp pns11 vmb vvi,
(6) chapter (DIV2)
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and it is not so easie, that to do, if it be, let me try about my former sins, without a new addition now:
and it is not so easy, that to do, if it be, let me try about my former Sins, without a new addition now:
cc pn31 vbz xx av j, cst pc-acp vdi, cs pn31 vbb, vvb pno11 vvi p-acp po11 j n2, p-acp dt j n1 av:
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and then this I am sure of, that the more sinnings will make the work of Repentance more hard,
and then this I am sure of, that the more sinnings will make the work of Repentance more hard,
cc av d pns11 vbm j pp-f, cst dt av-dc n2 vmb vvi dt n1 pp-f n1 av-dc j,
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forasmuch as they wedge in the sin more into the affections, and provoke God more, &c. therefore it shall suffice me to have sinned already:
forasmuch as they wedge in the since more into the affections, and provoke God more, etc. Therefore it shall suffice me to have sinned already:
av c-acp pns32 n1 p-acp dt n1 av-dc p-acp dt n2, cc vvi np1 av-dc, av av pn31 vmb vvi pno11 pc-acp vhi vvn av:
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I will adventure no more, nor no further. Seventhly, Consider, That thy life is short, and thy account is sure.
I will adventure no more, nor no further. Seventhly, Consider, That thy life is short, and thy account is sure.
pns11 vmb vvi av-dx av-dc, ccx dx jc. crd, vvb, cst po21 n1 vbz j, cc po21 n1 vbz j.
(6) chapter (DIV2)
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Thou sinnest this moment, and art not sure to live till the next day, and hast not assurance of life till to morrow:
Thou Sinnest this moment, and art not sure to live till the next day, and hast not assurance of life till to morrow:
pns21 vv2 d n1, cc vb2r xx j pc-acp vvi p-acp dt ord n1, cc vvb xx n1 pp-f n1 c-acp p-acp n1:
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for what is our life, but a lease of time, which God lets to man, the date of which is only known to God, and commanded by him.
for what is our life, but a lease of time, which God lets to man, the date of which is only known to God, and commanded by him.
p-acp r-crq vbz po12 n1, cc-acp dt n1 pp-f n1, r-crq np1 vvz p-acp n1, dt n1 pp-f r-crq vbz av-j vvn p-acp np1, cc vvd p-acp pno31.
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Saint James would not have us talk of to morrow, and Christ would not have us think of any more then for two days:
Saint James would not have us talk of to morrow, and christ would not have us think of any more then for two days:
n1 np1 vmd xx vhi pno12 vvi pp-f p-acp n1, cc np1 vmd xx vhi pno12 vvi pp-f d dc cs p-acp crd n2:
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and Paul saith, That the present time is the acceptable time, and the day of salvation.
and Paul Says, That the present time is the acceptable time, and the day of salvation.
cc np1 vvz, cst dt j n1 vbz dt j n1, cc dt n1 pp-f n1.
(6) chapter (DIV2)
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Thou fool, said Christ, this night shall they take away thy soul, death attends thee every moment, it is even laying hands on thee in the womb;Thou fool, said christ, this night shall they take away thy soul, death attends thee every moment, it is even laying hands on thee in the womb;
pns21 n1, vvd np1, d n1 vmb pns32 vvi av po21 n1, n1 vvz pno21 d n1, pn31 vbz av vvg n2 p-acp pno21 p-acp dt n1;
(6) chapter (DIV2)
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and thou art never going to sin, but death saith, Lord shall I now strike him, arrest him in his very rebellion;
and thou art never going to since, but death Says, Lord shall I now strike him, arrest him in his very rebellion;
cc pns21 vb2r av vvg p-acp n1, cc-acp n1 vvz, n1 vmb pns11 av vvb pno31, vvb pno31 p-acp po31 j n1;
(6) chapter (DIV2)
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Now if a man were effectually perswaded of this, perhaps he would not presume to sin;
Now if a man were effectually persuaded of this, perhaps he would not presume to sin;
av cs dt n1 vbdr av-j vvn pp-f d, av pns31 vmd xx vvi pc-acp vvi;
(6) chapter (DIV2)
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for presumption is usually confident of longer life, and therefore imboldens it self to stronger sins:
for presumption is usually confident of longer life, and Therefore imboldens it self to Stronger Sins:
p-acp n1 vbz av-j j pp-f jc n1, cc av vvz pn31 n1 p-acp jc n2:
(6) chapter (DIV2)
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a foolish error, and vain, for were it true, that in a natural probability, thou mightest yet live long,
a foolish error, and vain, for were it true, that in a natural probability, thou Mightest yet live long,
dt j n1, cc j, c-acp vbdr pn31 j, cst p-acp dt j n1, pns21 vmd2 av vvi av-j,
(6) chapter (DIV2)
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yet in a judicial course this is most true, that great sinnings shorten the life; the thief goes to the Gallows in his youth, because of his theft;
yet in a judicial course this is most true, that great sinnings shorten the life; the thief Goes to the Gallows in his youth, Because of his theft;
av p-acp dt j n1 d vbz av-ds j, cst j n2 vvi dt n1; dt n1 vvz p-acp dt n2 p-acp po31 n1, c-acp pp-f po31 n1;
(6) chapter (DIV2)
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and the sinner is suddenly laid in his grave by reason of his sinnings:
and the sinner is suddenly laid in his grave by reason of his sinnings:
cc dt n1 vbz av-j vvn p-acp po31 n1 p-acp n1 pp-f po31 n2:
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And then, •wo unto thee, better that thou hadst never been born, if thou lives and dies in thy sins;
And then, •wo unto thee, better that thou Hadst never been born, if thou lives and die in thy Sins;
cc av, av p-acp pno21, j cst pns21 vhd2 av-x vbn vvn, cs pns21 n2 cc vvz p-acp po21 n2;
(6) chapter (DIV2)
396
Page 98
1725
to the Judgement-seat of God must thou be brought with sin in thy bones, and presumptuous iniquity in thy heart:
to the Judgement-seat of God must thou be brought with since in thy bones, and presumptuous iniquity in thy heart:
p-acp dt n1 pp-f np1 vmb pns21 vbi vvn p-acp n1 p-acp po21 n2, cc j n1 p-acp po21 n1:
(6) chapter (DIV2)
396
Page 98
1726
thou who now darest to out-face the Ministers of God, shall not then dare to look the holy,
thou who now Darest to outface the Ministers of God, shall not then Dare to look the holy,
pns21 r-crq av vv2 pc-acp vvi dt n2 pp-f np1, vmb xx av vvi pc-acp vvi dt j,
(6) chapter (DIV2)
396
Page 98
1727
and just, and terrible God in the face, but he will fill thy breast with confusion,
and just, and terrible God in the face, but he will fill thy breast with confusion,
cc j, cc j np1 p-acp dt n1, cc-acp pns31 vmb vvi po21 n1 p-acp n1,
(6) chapter (DIV2)
396
Page 98
1728
and all the veins of thy soul with flames of hottest vengeance and indignation.
and all the Veins of thy soul with flames of hottest vengeance and Indignation.
cc d dt n2 pp-f po21 n1 p-acp n2 pp-f js n1 cc n1.
(6) chapter (DIV2)
396
Page 98
1729
Eightly, Get knowledge sanctified. Knowledg is like a sword, it may defend a man, and it may hurt a man, it may both arm him and kil him;
Eighth, Get knowledge sanctified. Knowledge is like a sword, it may defend a man, and it may hurt a man, it may both arm him and kill him;
ord, vvb n1 vvn. n1 vbz av-j dt n1, pn31 vmb vvi dt n1, cc pn31 vmb vvi dt n1, pn31 vmb d vvi pno31 cc vvi pno31;
(6) chapter (DIV2)
397
Page 98
1730
or like the light of a Candle which may both direct, and also burn: and so accidentally, even knowledge it self may prove a great addition to our sinnings.
or like the Light of a Candle which may both Direct, and also burn: and so accidentally, even knowledge it self may prove a great addition to our sinnings.
cc av-j dt n1 pp-f dt n1 r-crq vmb d vvi, cc av vvi: cc av av-j, av n1 pn31 n1 vmb vvi dt j n1 p-acp po12 n2.
(6) chapter (DIV2)
397
Page 98
1731
That which serves to give us light against them, may yet improve the guilt of them upon us. There is a two-fold knowledge.
That which serves to give us Light against them, may yet improve the guilt of them upon us. There is a twofold knowledge.
d r-crq vvz pc-acp vvi pno12 vvi p-acp pno32, vmb av vvi dt n1 pp-f pno32 p-acp pno12. pc-acp vbz dt n1 n1.
(6) chapter (DIV2)
397
Page 98
1732
1. One naked, which shews the evil. 2. Another sanctified, which keeps from evil: the former is good at the Object, but the latter is good with the subject;
1. One naked, which shows the evil. 2. another sanctified, which keeps from evil: the former is good At the Object, but the latter is good with the Subject;
crd crd j, r-crq vvz dt n-jn. crd j-jn vvn, r-crq vvz p-acp n-jn: dt j vbz j p-acp dt n1, cc-acp dt d vbz j p-acp dt n-jn;
(6) chapter (DIV2)
399
Page 98
1733
that looks upon what is to be done, or not to be done;
that looks upon what is to be done, or not to be done;
cst vvz p-acp r-crq vbz pc-acp vbi vdn, cc xx pc-acp vbi vdn;
(6) chapter (DIV2)
400
Page 98
1734
this looks down to the heart, and inclines it strongly to embrace the good, and to resist and abhor the evil.
this looks down to the heart, and inclines it strongly to embrace the good, and to resist and abhor the evil.
d n2 a-acp p-acp dt n1, cc vvz pn31 av-j pc-acp vvi dt j, cc pc-acp vvi cc vvi dt n-jn.
(6) chapter (DIV2)
400
Page 98
1735
This is certain that not all the spirits of speculation are a sufficient rescue of thy soul from presumptuous sinnings.
This is certain that not all the spirits of speculation Are a sufficient rescue of thy soul from presumptuous sinnings.
d vbz j cst xx d dt n2 pp-f n1 vbr dt j n1 pp-f po21 n1 p-acp j n2.
(6) chapter (DIV2)
400
Page 98
1736
Object. Why? saith a man, I will not sin so, I know better then so. Sol. Alas!Object. Why? Says a man, I will not sin so, I know better then so. Sol. Alas!
n1. q-crq? vvz dt n1, pns11 vmb xx vvi av, pns11 vvb av-jc cs av. np1 uh!
(6) chapter (DIV2)
401
Page 98
1737
The bullet strikes down the souldier for all his head-piece;
The bullet strikes down the soldier for all his headpiece;
dt n1 vvz a-acp dt n1 p-acp d po31 n1;
(6) chapter (DIV2)
402
Page 99
1738
naked knowledge is at best but an head-piece, (and that not of proof neither) but sanctified knowledge is a breast-plate,
naked knowledge is At best but an headpiece, (and that not of proof neither) but sanctified knowledge is a breastplate,
j n1 vbz p-acp js p-acp dt n1, (cc cst xx pp-f n1 av-dx) p-acp j-vvn n1 vbz dt n1,
(6) chapter (DIV2)
402
Page 99
1739
and that keeps off the dart.
and that keeps off the dart.
cc d vvz a-acp dt n1.
(6) chapter (DIV2)
402
Page 99
1740
Lastly, Renounce thine own strength of nature, of parts, of gifts, yea, of graces, yea, of services:
Lastly, Renounce thine own strength of nature, of parts, of Gifts, yea, of graces, yea, of services:
ord, vvb po21 d n1 pp-f n1, pp-f n2, pp-f n2, uh, pp-f n2, uh, pp-f n2:
(6) chapter (DIV2)
403
Page 99
1741
he shall be brought far in sin, who goes far upon his own strength; thy own strength will deceive thee:
he shall be brought Far in since, who Goes Far upon his own strength; thy own strength will deceive thee:
pns31 vmb vbi vvn av-j p-acp n1, r-crq vvz av-j p-acp po31 d n1; po21 d n1 vmb vvi pno21:
(6) chapter (DIV2)
403
Page 99
1742
it is not enough to keep thee good, nor preserve thee from being bad: if thou couldest get a trembling heart, and a bended knee, and a believing eye,
it is not enough to keep thee good, nor preserve thee from being bad: if thou Couldst get a trembling heart, and a bent knee, and a believing eye,
pn31 vbz xx av-d pc-acp vvi pno21 j, ccx vvi pno21 p-acp vbg j: cs pns21 vmd2 vvi dt j-vvg n1, cc dt j-vvn n1, cc dt j-vvg n1,
(6) chapter (DIV2)
403
Page 99
1743
and an humble spirit, then thy Castle were impregnable, &c.
and an humble Spirit, then thy Castle were impregnable, etc.
cc dt j n1, cs po21 n1 vbdr j, av
(6) chapter (DIV2)
403
Page 99
1744
PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes; let them not have dominion over me. CHAP. IV.
PSALM 19. 13. Keep back thy servant also from presumptuous Sins; let them not have dominion over me. CHAP. IV.
np1 crd crd np1 av po21 n1 av p-acp j n2; vvb pno32 xx vhi n1 p-acp pno11. np1 np1
(7) chapter (DIV2)
403
Page 100
1745
HAving handled Davids prayer against sin, as lying in presumption, now I shall touch on it,
HAving handled Davids prayer against since, as lying in presumption, now I shall touch on it,
vhg vvn npg1 n1 p-acp n1, c-acp vvg p-acp n1, av pns11 vmb vvi p-acp pn31,
(7) chapter (DIV2)
404
Page 100
1746
as it doth respect sin in Dominion, [ Let them not have dominion over me: ]
as it does respect since in Dominion, [ Let them not have dominion over me: ]
c-acp pn31 vdz vvi n1 p-acp n1, [ vvb pno32 xx vhi n1 p-acp pno11: ]
(7) chapter (DIV2)
404
Page 100
1747
There may be divers conjectures about the connexion and depending sense of these words. First, As if they were a distant petition, q. d.
There may be diverse Conjectures about the connexion and depending sense of these words. First, As if they were a distant petition, q. worser.
pc-acp vmb vbi j n2 p-acp dt n1 cc vvg n1 pp-f d n2. ord, c-acp cs pns32 vbdr dt j n1, vvd. sy.
(7) chapter (DIV2)
405
Page 100
1748
Lord, I pray unto thee against high kinds of sinning, and perhaps I may sometimes be laid flat by them,
Lord, I pray unto thee against high Kinds of sinning, and perhaps I may sometime be laid flat by them,
n1, pns11 vvb p-acp pno21 p-acp j n2 pp-f vvg, cc av pns11 vmb av vbi vvn av-j p-acp pno32,
(7) chapter (DIV2)
406
Page 100
1749
but then I desire of thee that though they strike me down, yet they may not rule over me:
but then I desire of thee that though they strike me down, yet they may not Rule over me:
cc-acp av pns11 vvb pp-f pno21 cst cs pns32 vvb pno11 a-acp, av pns32 vmb xx vvi p-acp pno11:
(7) chapter (DIV2)
406
Page 100
1750
though I stoop, yet I may not serve; though I fall, yet I may not lie, and rest;
though I stoop, yet I may not serve; though I fallen, yet I may not lie, and rest;
cs pns11 vvb, av pns11 vmb xx vvi; cs pns11 vvb, av pns11 vmb xx vvi, cc n1;
(7) chapter (DIV2)
406
Page 100
1751
though they may be sometimes so strong as to over-come, yet never so full as to reign, let them not have Dominion over me.
though they may be sometime so strong as to overcome, yet never so full as to Reign, let them not have Dominion over me.
cs pns32 vmb vbi av av j c-acp pc-acp vvi, av av-x av j c-acp pc-acp vvi, vvb pno32 xx vhi n1 p-acp pno11.
(7) chapter (DIV2)
406
Page 100
1752
Secondly, As if they are but the same petitions greatly inforced, q. d. O Lord, I beseech thee to keep back thy servant from presumptuous sins:
Secondly, As if they Are but the same petitions greatly enforced, q. worser. Oh Lord, I beseech thee to keep back thy servant from presumptuous Sins:
ord, c-acp cs pns32 vbr p-acp dt d n2 av-j vvn, vvd. sy. uh n1, pns11 vvb pno21 pc-acp vvi av po21 n1 p-acp j n2:
(7) chapter (DIV2)
407
Page 100
1753
all sins are bad, and inglorious, and foul, but none so as they, they are high transgressions,
all Sins Are bad, and inglorious, and foul, but none so as they, they Are high transgressions,
d n2 vbr j, cc j, cc j, cc-acp pix av p-acp pns32, pns32 vbr j n2,
(7) chapter (DIV2)
407
Page 100
1754
therefore I beseech thee, let them not have Dominion, (i.) never suffer them to prevail over me, never let them enter into my soul,
Therefore I beseech thee, let them not have Dominion, (i.) never suffer them to prevail over me, never let them enter into my soul,
av pns11 vvb pno21, vvb pno32 xx vhi n1, (uh.) av vvb pno32 pc-acp vvi p-acp pno11, av-x vvb pno32 vvi p-acp po11 n1,
(7) chapter (DIV2)
407
Page 101
1755
or life, let them never over-come me, let them not over-take me, let me never commit them.
or life, let them never overcome me, let them not overtake me, let me never commit them.
cc n1, vvb pno32 av-x vvi pno11, vvb pno32 xx vvb pno11, vvb pno11 av-x vvi pno32.
(7) chapter (DIV2)
407
Page 101
1756
Now which way of these you conjecture the sense of the words may be aimed at;
Now which Way of these you conjecture the sense of the words may be aimed At;
av r-crq n1 pp-f d pn22 vvb dt n1 pp-f dt n2 vmb vbi vvn p-acp;
(7) chapter (DIV2)
407
Page 101
1757
it requires accurateness to determine, and cut the thred;
it requires accurateness to determine, and Cut the thread;
pn31 vvz n1 pc-acp vvi, cc vvi dt n1;
(7) chapter (DIV2)
407
Page 101
1758
For my part, I think that both may be commodious, and are pious, though the latter to me doth seem more genuine;
For my part, I think that both may be commodious, and Are pious, though the latter to me does seem more genuine;
c-acp po11 n1, pns11 vvb cst d vmb vbi j, cc vbr j, cs dt d p-acp pno11 vdz vvi av-dc j;
(7) chapter (DIV2)
407
Page 101
1759
yet in this I easily submit to better Judgements.
yet in this I Easily submit to better Judgments.
av p-acp d pns11 av-j vvb p-acp jc n2.
(7) chapter (DIV2)
407
Page 101
1760
FOR the words themselves, this is evident, that they express the spirit of holy David, as vehemently carried against presumptuous sins in Dominion;
FOR the words themselves, this is evident, that they express the Spirit of holy David, as vehemently carried against presumptuous Sins in Dominion;
p-acp dt n2 px32, d vbz j, cst pns32 vvb dt n1 pp-f j np1, c-acp av-j vvn p-acp j n2 p-acp n1;
(7) chapter (DIV2)
408
Page 101
1761
for the better discussing of them, I shall inquire these particulars. 1. What Dominion of sin here may import, wherein it consists.
for the better discussing of them, I shall inquire these particulars. 1. What Dominion of since Here may import, wherein it consists.
p-acp dt av-jc vvg pp-f pno32, pns11 vmb vvi d n2-j. crd q-crq n1 pp-f n1 av vmb vvi, c-crq pn31 vvz.
(7) chapter (DIV2)
408
Page 101
1762
2. Whether sins in Dominion may befall a David? 3. Why David prayes so against it? 4. Then some usefull applications. SECT. I.
2. Whither Sins in Dominion may befall a David? 3. Why David prays so against it? 4. Then Some useful applications. SECT. I.
crd cs n2 p-acp n1 vmb vvi dt np1? crd q-crq np1 vvz av p-acp pn31? crd cs d j n2. n1. np1
(7) chapter (DIV2)
410
Page 101
1763
Quest. 1. FOR the first of these, What Dominion of sin doth import?
Quest. 1. FOR the First of these, What Dominion of since does import?
n1. crd p-acp dt ord pp-f d, q-crq n1 pp-f n1 vdz n1?
(7) chapter (DIV2)
413
Page 101
1764
Sol. Dominion is given sometimes to God, sometimes to Christ as Mediator, sometimes to man over man, sometimes to Satan over man, sometimes to death which is said to rule,Sol. Dominion is given sometime to God, sometime to christ as Mediator, sometime to man over man, sometime to Satan over man, sometime to death which is said to Rule,
np1 n1 vbz vvn av p-acp np1, av p-acp np1 p-acp n1, av p-acp n1 p-acp n1, av p-acp np1 p-acp n1, av p-acp n1 r-crq vbz vvn pc-acp vvi,
(7) chapter (DIV2)
414
Page 101
1765
and sometimes to sin, when it is betwixt sinne and the sinner, as betwixt a King and his Subjects.
and sometime to since, when it is betwixt sin and the sinner, as betwixt a King and his Subject's.
cc av p-acp n1, c-crq pn31 vbz p-acp n1 cc dt n1, c-acp p-acp dt n1 cc po31 n2-jn.
(7) chapter (DIV2)
414
Page 101
1766
As a raigning King hath dominion, so sin, it acts in all things like a King. 1. It hath possession, original sin of our hearts;
As a reigning King hath dominion, so since, it acts in all things like a King. 1. It hath possession, original since of our hearts;
p-acp dt j-vvg n1 vhz n1, av n1, pn31 vvz p-acp d n2 av-j dt n1. crd pn31 vhz n1, j-jn n1 pp-f po12 n2;
(7) chapter (DIV2)
414
Page 102
1767
actual sin of our lives. 2. Hath a title, our forsaking of God, and voluntary election and compact. 3. Hath a throne, our souls. 4. Hath servants, our Members. 5. Hath a councel, our carnal wisdom and corrupt reasonings. 6. Hath power to give Laws, and see them executed.
actual since of our lives. 2. Hath a title, our forsaking of God, and voluntary election and compact. 3. Hath a throne, our Souls. 4. Hath Servants, our Members. 5. Hath a council, our carnal Wisdom and corrupt reasonings. 6. Hath power to give Laws, and see them executed.
j n1 pp-f po12 n2. crd vhz dt n1, po12 vvg pp-f np1, cc j-jn n1 cc n1. crd vhz dt n1, po12 n2. crd vhz n2, po12 n2. crd vhz dt n1, po12 j n1 cc j n2-vvg. crd vhz n1 pc-acp vvi n2, cc vvi pno32 vvn.
(7) chapter (DIV2)
414
Page 102
1768
Paul speaks of the Law in his members, and the Law of sin, Rom. 7. 21, 22.Paul speaks of the Law in his members, and the Law of since, Rom. 7. 21, 22.
np1 vvz pp-f dt n1 p-acp po31 n2, cc dt n1 pp-f n1, np1 crd crd, crd
(7) chapter (DIV2)
414
Page 102
1769
But more distinctly for the better understanding this, observe these particulars.
But more distinctly for the better understanding this, observe these particulars.
p-acp av-dc av-j p-acp dt jc n1 d, vvb d n2-j.
(7) chapter (DIV2)
415
Page 102
1770
1. That Dominion (properly) is the Right and Power of a Lord over a servant; it is a word implying Superiority and Subjection, one who hath Authority to command,
1. That Dominion (properly) is the Right and Power of a Lord over a servant; it is a word implying Superiority and Subjection, one who hath authority to command,
crd cst n1 (av-j) vbz dt j-jn cc n1 pp-f dt n1 p-acp dt n1; pn31 vbz dt n1 vvg n1 cc n1, pi r-crq vhz n1 pc-acp vvi,
(7) chapter (DIV2)
416
Page 102
1771
and another whose condition is obe•iential, and to serve;
and Another whose condition is obe•iential, and to serve;
cc j-jn r-crq n1 vbz j, cc pc-acp vvi;
(7) chapter (DIV2)
416
Page 102
1772
so that in the dominion there is one who doth rule, and another who is ruled;
so that in the dominion there is one who does Rule, and Another who is ruled;
av cst p-acp dt n1 pc-acp vbz pi r-crq vdz vvi, cc j-jn r-crq vbz vvn;
(7) chapter (DIV2)
416
Page 102
1773
one who doth command, and another who yeelds at least virtute •uris (he is to yeeld and obey) and ratione facti, where dominion is exercised, there is actual command, and actual obedience;
one who does command, and Another who yields At least virtute •uris (he is to yield and obey) and ratione facti, where dominion is exercised, there is actual command, and actual Obedience;
pi r-crq vdz vvi, cc j-jn r-crq vvz p-acp ds fw-la fw-la (pns31 vbz pc-acp vvi cc vvi) cc fw-la fw-la, c-crq n1 vbz vvn, pc-acp vbz j n1, cc j n1;
(7) chapter (DIV2)
416
Page 102
1774
as the Centurion who had authority and dominion over his servants, he said to one go,
as the Centurion who had Authority and dominion over his Servants, he said to one go,
c-acp dt n1 r-crq vhd n1 cc n1 p-acp po31 n2, pns31 vvd p-acp crd vvb,
(7) chapter (DIV2)
416
Page 102
1775
and he did go, to one come, and he did come, to another, do this, and he did it. and he did go, to one come, and he did come, to Another, do this, and he did it.
cc pns31 vdd vvi, p-acp pi vvn, cc pns31 vdd vvi, p-acp j-jn, vdb d, cc pns31 vdd pn31.
(7) chapter (DIV2)
416
Page 102
1776
Secondly, observe that Dominion is twofold, it is either, 1. Original and absolute, and this is when the Lord hath a natural, and prime,
Secondly, observe that Dominion is twofold, it is either, 1. Original and absolute, and this is when the Lord hath a natural, and prime,
ord, vvb d n1 vbz j, pn31 vbz av-d, crd j-jn cc j, cc d vbz c-crq dt n1 vhz dt j, cc j-jn,
(7) chapter (DIV2)
417
Page 102
1777
and irrespective title, it belongs to him as so, to command, and impose obedience, meerly from his absolute right,
and irrespective title, it belongs to him as so, to command, and impose Obedience, merely from his absolute right,
cc j n1, pn31 vvz p-acp pno31 c-acp av, pc-acp vvi, cc vvi n1, av-j p-acp po31 j n-jn,
(7) chapter (DIV2)
418
Page 102
1778
and acco•ding to his own pleasure:
and acco•ding to his own pleasure:
cc vvg p-acp po31 d n1:
(7) chapter (DIV2)
418
Page 102
1779
such a dominion belongs only to •od, who made all the world, and is Lord of all:
such a dominion belongs only to •od, who made all the world, and is Lord of all:
d dt n1 vvz av-j p-acp j, r-crq vvd d dt n1, cc vbz n1 pp-f d:
(7) chapter (DIV2)
418
Page 102
1780
All the creatures are his servants, and are set by the Law of their Creation, to the obedience of his will;
All the creatures Are his Servants, and Are Set by the Law of their Creation, to the Obedience of his will;
d dt n2 vbr po31 n2, cc vbr vvn p-acp dt n1 pp-f po32 n1, p-acp dt n1 pp-f po31 n1;
(7) chapter (DIV2)
418
Page 102
1781
he doth rule the Nations, and hath power to order, limit, appoint, to require, to binde both bodies,
he does Rule the nations, and hath power to order, limit, appoint, to require, to bind both bodies,
pns31 vdz vvi dt n2, cc vhz n1 pc-acp vvi, n1, vvb, pc-acp vvi, pc-acp vvi d n2,
(7) chapter (DIV2)
418
Page 102
1782
and souls, natures, consciences and acts. 2. Derivative and depending, and limitted: such is the Dominion which God hath given man over the creatures:
and Souls, nature's, Consciences and acts. 2. Derivative and depending, and limited: such is the Dominion which God hath given man over the creatures:
cc n2, n2, n2 cc n2. crd j-jn cc vvg, cc vvn: d vbz dt n1 r-crq np1 vhz vvn n1 p-acp dt n2:
(7) chapter (DIV2)
418
Page 102
1783
the great Lord hath made man a Lord over the works of his hands, a pro-rex, a deputy as it were:
the great Lord hath made man a Lord over the works of his hands, a Pro-rex, a deputy as it were:
dt j n1 vhz vvn n1 dt n1 p-acp dt n2 pp-f po31 n2, dt j, dt n1 c-acp pn31 vbdr:
(7) chapter (DIV2)
419
Page 103
1784
yea, and he hath derived dominion to man over man, to one man over another, to the King over his Subjects, to the Parent over the Children, to Masters over Servants.
yea, and he hath derived dominion to man over man, to one man over Another, to the King over his Subject's, to the Parent over the Children, to Masters over Servants.
uh, cc pns31 vhz vvn n1 p-acp n1 p-acp n1, p-acp crd n1 p-acp j-jn, p-acp dt n1 p-acp po31 n2-jn, p-acp dt n1 p-acp dt n2, p-acp n2 p-acp n2.
(7) chapter (DIV2)
419
Page 103
1785
I say, he hath derived dominion unto them (i.) a power to command, and order, yet this is a restrictive dominion, and not absolute:
I say, he hath derived dominion unto them (i.) a power to command, and order, yet this is a restrictive dominion, and not absolute:
pns11 vvb, pns31 vhz vvn n1 p-acp pno32 (uh.) dt n1 pc-acp vvi, cc n1, av d vbz dt j n1, cc xx j:
(7) chapter (DIV2)
419
Page 103
1786
it must not be against God, but for God and according unto God. Thirdly ▪ observe that there is a twofold dominion.
it must not be against God, but for God and according unto God. Thirdly ▪ observe that there is a twofold dominion.
pn31 vmb xx vbi p-acp np1, cc-acp p-acp np1 cc vvg p-acp np1. ord ▪ vvb cst pc-acp vbz dt j n1.
(7) chapter (DIV2)
419
Page 103
1787
One is lawful (i.) such a dominion and subjection which the word and will of God doth or will warrant,
One is lawful (i.) such a dominion and subjection which the word and will of God does or will warrant,
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as that of persons over persons, or of God and Christ over all persons and creatures:
as that of Persons over Persons, or of God and christ over all Persons and creatures:
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God may command us, for he made us;
God may command us, for he made us;
np1 vmb vvi pno12, c-acp pns31 vvd pno12;
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and Christ may command us, for he redeemed us, both our persons and our services fall unto him, we are not our own,
and christ may command us, for he redeemed us, both our Persons and our services fallen unto him, we Are not our own,
cc np1 vmb vvi pno12, c-acp pns31 vvd pno12, d po12 n2 cc po12 n2 vvi p-acp pno31, pns12 vbr xx po12 d,
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for we are bought with a price, therefore serve or glorifie God in your body, and in your spirit, which are Gods, 1 Corinth. 6. 19, 20. Another is unlawful, and as it were usurped, which is when command is exercised, and obedience given, without any just title or right; for we Are bought with a price, Therefore serve or Glorify God in your body, and in your Spirit, which Are God's, 1 Corinth. 6. 19, 20. another is unlawful, and as it were usurped, which is when command is exercised, and Obedience given, without any just title or right;
c-acp pns12 vbr vvn p-acp dt n1, av vvi cc vvi np1 p-acp po22 n1, cc p-acp po22 n1, r-crq vbr n2, vvn np1. crd crd, crd j-jn vbz j, cc c-acp pn31 vbdr vvn, r-crq vbz c-crq n1 vbz vvn, cc n1 vvn, p-acp d j n1 cc n-jn;
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and this Dominion is either assumed by Satan, who is called the Prince of the aire, and the Prince of darkness, and a Ruler, and one who works mightily in the children of disobedience:
and this Dominion is either assumed by Satan, who is called the Prince of the air, and the Prince of darkness, and a Ruler, and one who works mightily in the children of disobedience:
cc d n1 vbz av-d vvn p-acp np1, r-crq vbz vvn dt n1 pp-f dt n1, cc dt n1 pp-f n1, cc dt n1, cc pi r-crq vvz av-j p-acp dt n2 pp-f n1:
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or else it is exercised by sin, sinne is said to have a Dominion, a Law, a rule over a sinner,
or Else it is exercised by since, sin is said to have a Dominion, a Law, a Rule over a sinner,
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and the sinner is said to obey the sin, to serve it, to fulfil the lusts of it, &c.
and the sinner is said to obey the since, to serve it, to fulfil the Lustiest of it, etc.
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Fourthly, consider, that the dominion of sinne doth imply two things.
Fourthly, Consider, that the dominion of sin does imply two things.
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One is singular power and strength joyned with authority. The authority of it consists in this, that it doth command the man (as a King doth his Subjects) and the strength of it consists in this, that it is able to make its commands to be obeyed and followed.
One is singular power and strength joined with Authority. The Authority of it consists in this, that it does command the man (as a King does his Subject's) and the strength of it consists in this, that it is able to make its commands to be obeyed and followed.
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Another is quiet, willing and total yeelding of subjection to that authority, law and command of sinne:
another is quiet, willing and total yielding of subjection to that Authority, law and command of sin:
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when a man is as chearfully and readily prepared to obey his lusts, as any Subject is to embrace the commands of his Prince,
when a man is as cheerfully and readily prepared to obey his Lustiest, as any Subject is to embrace the commands of his Prince,
c-crq dt n1 vbz a-acp av-j cc av-j vvd pc-acp vvi po31 n2, c-acp d j-jn vbz pc-acp vvi dt n2 pp-f po31 n1,
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or any servant is to follow the will and pleasure of his Lord and Master.
or any servant is to follow the will and pleasure of his Lord and Master.
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The former of these is stiled, in Scripture, sometimes the powers of darknesse, Col. 1. 13. Sometimes the strong man, Luk. 11. 21. Sometimes the Law of sin, Rom. 7. 23. Sometimes the power of Satan, Act. 26. 18. Sometimes the efficacy of the Prince of the aire, Ephes. 2. 2. by all which phrases, this is implied, viz. that where sinne doth reign or hath dominion, there it is of singular power, not only to stirre and •ssault, not only to tempt and provoke,
The former of these is styled, in Scripture, sometime the Powers of darkness, Col. 1. 13. Sometime the strong man, Luk. 11. 21. Sometime the Law of since, Rom. 7. 23. Sometime the power of Satan, Act. 26. 18. Sometime the efficacy of the Prince of the air, Ephesians 2. 2. by all which phrases, this is implied, viz. that where sin does Reign or hath dominion, there it is of singular power, not only to stir and •ssault, not only to tempt and provoke,
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but also to command and incline, to rule and dispose of the heart and wayes, that the will of a man is but as it were the will of his lusts;
but also to command and incline, to Rule and dispose of the heart and ways, that the will of a man is but as it were the will of his Lustiest;
cc-acp av pc-acp vvi cc vvi, pc-acp vvi cc n1 pp-f dt n1 cc n2, cst dt n1 pp-f dt n1 vbz cc-acp c-acp pn31 vbdr dt n1 pp-f po31 n2;
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and the desires of the man are but as it were the desires of his lusts:
and the Desires of the man Are but as it were the Desires of his Lustiest:
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he is taken captive at the pleasure of Satan:
he is taken captive At the pleasure of Satan:
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and sin needs not use any violent compulsion, or strength of argument to draw on the sinner, onely if sin speaks the word, it is enough, that's Law enough.
and since needs not use any violent compulsion, or strength of argument to draw on the sinner, only if since speaks the word, it is enough, that's Law enough.
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The latter of these is expressed; sometimes by fulfilling the desires of the flesh;
The latter of these is expressed; sometime by fulfilling the Desires of the Flesh;
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and by having the conversation in the lusts of the flesh, Eph. 2. 3. and by being servant to unrighteousnesse, Rom. 6. and by taking pleasure in sinne, and by sinning with greedinesse, and by selling of a mans self to work wickednesse, and by giving up our selves,
and by having the Conversation in the Lustiest of the Flesh, Ephesians 2. 3. and by being servant to unrighteousness, Rom. 6. and by taking pleasure in sin, and by sinning with greediness, and by selling of a men self to work wickedness, and by giving up our selves,
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or our selves over to uncleanness;
or our selves over to uncleanness;
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when a man doth as it were by a proper and voluntary act surrender up his soul to the obedience of iniquity,
when a man does as it were by a proper and voluntary act surrender up his soul to the Obedience of iniquity,
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as the servant passeth away himself, when he takes such an one to be his Lord, that all his faculties,
as the servant passes away himself, when he Takes such an one to be his Lord, that all his faculties,
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and strength, and designes, and maine intentions shall submit themselves to the service of his lusts and sinnes.
and strength, and designs, and main intentions shall submit themselves to the service of his Lustiest and Sins.
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So that dominion of sinne on sins part, comprehends strong and compleat power, a commanding and disposing power,
So that dominion of sin on Sins part, comprehends strong and complete power, a commanding and disposing power,
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and on the sinners part, it comprehends resignation, and compleat subjection:
and on the Sinners part, it comprehends resignation, and complete subjection:
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A molesting power doth not constitute its dominion, (for sinne may molest as an enemy, where it doth not rule as a King) nor doth attempting and suggesting power (nakedly considered) constitute its dominion (for sinne may be a tempter where yet it is not a ruler.) But where the dominion of sin is erected, there it doth sit in the heart as a King in the Throne,
A molesting power does not constitute its dominion, (for sin may molest as an enemy, where it does not Rule as a King) nor does attempting and suggesting power (nakedly considered) constitute its dominion (for sin may be a tempter where yet it is not a ruler.) But where the dominion of since is erected, there it does fit in the heart as a King in the Throne,
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and gives forth its Laws and commands to the soul and body, as to its proper servants and instruments:
and gives forth its Laws and commands to the soul and body, as to its proper Servants and Instruments:
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the which commands are as chearfully entertained, as they are unjustly prescribed.
the which commands Are as cheerfully entertained, as they Are unjustly prescribed.
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But a little more to wade into this point, sinne may be said to have Dominion,
But a little more to wade into this point, sin may be said to have Dominion,
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or to reigne in a threefold respect. 1. In respect of assent: when the understanding subjects it self to its motions:
or to Reign in a threefold respect. 1. In respect of assent: when the understanding subject's it self to its motions:
cc pc-acp vvi p-acp dt j n1. crd p-acp n1 pp-f n1: c-crq dt vvg n2-jn pn31 n1 p-acp po31 n2:
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I say subjects it self, for there are two acts of the mind about the motions and commands of sinne;
I say subject's it self, for there Are two acts of the mind about the motions and commands of sin;
pns11 vvb n2-jn zz n1, c-acp pc-acp vbr crd n2 pp-f dt n1 p-acp dt n2 cc n2 pp-f n1;
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one is apprehension, another is subjection: a man may apprehend sin as working, and yet he may not embrace,
one is apprehension, Another is subjection: a man may apprehend since as working, and yet he may not embrace,
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but resist that working of sin: And then it is not sinne in dominion:
but resist that working of since: And then it is not sin in dominion:
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If I see an enemy approaching, and rise up to oppose that enemy, he is now an enemy encountering,
If I see an enemy approaching, and rise up to oppose that enemy, he is now an enemy encountering,
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but he is not a King ruling:
but he is not a King ruling:
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so that it is not meere apprehension, but subjection which puts up sin into the Throne, into a dominion:
so that it is not mere apprehension, but subjection which puts up since into the Throne, into a dominion:
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(i.) when sin gives the command, and the sinner yeelds thereto, Renders up himself to the obedience, freely gives way unto,(i.) when since gives the command, and the sinner yields thereto, Renders up himself to the Obedience, freely gives Way unto,
(uh.) c-crq n1 vvz dt n1, cc dt n1 vvz av, vvz p-acp px31 p-acp dt n1, av-j vvz n1 p-acp,
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and entertains the motions of sin.
and entertains the motions of since.
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And hereto we must again distinguish of that subjection of assent which denominates Dominion, that it is not a meer passive subjection (as when a man is taken prisoner) but an active subjection, a subjection of approbation,
And hereto we must again distinguish of that subjection of assent which denominates Dominion, that it is not a mere passive subjection (as when a man is taken prisoner) but an active subjection, a subjection of approbation,
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as when a servant hears the will of his Master, and he likes it so where sin hath dominion, the sinner doth not give a naked assent,
as when a servant hears the will of his Master, and he likes it so where since hath dominion, the sinner does not give a naked assent,
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but an approving assent, he allows his sinne and approves of his sinfull course. Neither is this all, for every active assent is not sufficient to denominate dominion;
but an approving assent, he allows his sin and approves of his sinful course. Neither is this all, for every active assent is not sufficient to denominate dominion;
cc-acp dt vvg n1, pns31 vvz po31 n1 cc vvz pp-f po31 j n1. d vbz d d, c-acp d j n1 vbz xx j p-acp j-vvn n1;
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a man may be on a sudden circumvented, he may be under the quickness and strength of a temptation, he may be so over-born by sudden passion, that possibly he may assent,
a man may be on a sudden circumvented, he may be under the quickness and strength of a temptation, he may be so overborne by sudden passion, that possibly he may assent,
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and approve a sin in respect of the fact, in this or that particular, for this and that time,
and approve a since in respect of the fact, in this or that particular, for this and that time,
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as a true subject (suppose one of Davids) not understanding all thing aright, not pawsing, was drawn to the conspiracy on Absolons side,
as a true Subject (suppose one of Davids) not understanding all thing aright, not pausing, was drawn to the Conspiracy on Absolom side,
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so a Christian, in whom sin hath not a proper dominion, he may on a sudden be so ensnared by sin and temptation, that he gives way unto it,
so a Christian, in whom since hath not a proper dominion, he may on a sudden be so Ensnared by since and temptation, that he gives Way unto it,
av dt njp, p-acp ro-crq n1 vhz xx dt j n1, pns31 vmb p-acp dt j vbb av vvn p-acp n1 cc n1, cst pns31 vvz n1 p-acp pn31,
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1833
yet afterwards he returnes to himself, and condemns his own act by sound repentance. Therefore know, that the assent which sets up sin in dominion it is double.
yet afterwards he returns to himself, and condemns his own act by found Repentance. Therefore know, that the assent which sets up since in dominion it is double.
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One is Antecedent: and this assent is such a work of the minde, wherein sin is not only not rejected and condemned, but yeelded unto and approved: One is Antecedent: and this assent is such a work of the mind, wherein since is not only not rejected and condemned, but yielded unto and approved:
crd vbz n1: cc d n1 vbz d dt n1 pp-f dt n1, c-crq n1 vbz xx j xx vvn cc vvn, cc-acp vvd p-acp cc vvn:
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what Abraham answered in another case to Isaac, calling out, my father, he presently answered, here am I my sonne;
what Abraham answered in Another case to Isaac, calling out, my father, he presently answered, Here am I my son;
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so when sinfull corruption thrusts out the sinful inclination or motion, the sinner presently answers, here am I, I am ready to do thy will, I like it, I allow it.
so when sinful corruption thrusts out the sinful inclination or motion, the sinner presently answers, Here am I, I am ready to do thy will, I like it, I allow it.
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The other is Consequent: this is an assent not only when a sin is to be committed,
The other is Consequent: this is an assent not only when a since is to be committed,
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but after it is committed, and that too, not whiles the heat of sinful deceit or temptation remaines,
but After it is committed, and that too, not while the heat of sinful deceit or temptation remains,
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and lies upon the soul, but when that is gone off; when matters grow quiet, and sober and calme;
and lies upon the soul, but when that is gone off; when matters grow quiet, and Sobrium and Cam;
cc vvz p-acp dt n1, cc-acp c-crq d vbz vvn a-acp; c-crq n2 vvb j-jn, cc j cc j-jn;
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then a man he likes his fact, he likes his course, he doth not only antecedently devise mischief on his bed, and abhorres not evil: and sets himself in a way that is not good, (as David speaks, Psal. 36. 4.) But he rejoyceth when he hath done evil,
then a man he likes his fact, he likes his course, he does not only antecedently devise mischief on his Bed, and abhors not evil: and sets himself in a Way that is not good, (as David speaks, Psalm 36. 4.) But he Rejoiceth when he hath done evil,
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and delights in the frowardness of the wicked (as Solomon speaks, Prov. 2. 14.)and delights in the frowardness of the wicked (as Solomon speaks, Curae 2. 14.)
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1842
Even a godly man by temptation, and by infirmity may yeeld an antecedent assent, but then as soon as he comes to himself again,
Even a godly man by temptation, and by infirmity may yield an antecedent assent, but then as soon as he comes to himself again,
av-j dt j n1 p-acp n1, cc p-acp n1 vmb vvi dt n1 n1, cc-acp av c-acp av c-acp pns31 vvz p-acp px31 av,
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1843
as soon as he recovers his judgement to be cleare, and his affections to be calme, he will then set upon himself and reverse his own acts;
as soon as he recovers his judgement to be clear, and his affections to be Cam, he will then Set upon himself and reverse his own acts;
c-acp av c-acp pns31 vvz po31 n1 pc-acp vbi j, cc po31 n2 pc-acp vbi j-jn, pns31 vmb av vvi p-acp px31 cc vvi po31 d n2;
(7) chapter (DIV2)
436
Page 106
1844
he will judge and condemn both his deed and his assent (such a fool was I, said David) and he will hate himself and his sinful yeeldings (such a beast was I, said David again) and he will not rest in such an estate;
he will judge and condemn both his deed and his assent (such a fool was I, said David) and he will hate himself and his sinful yieldings (such a beast was I, said David again) and he will not rest in such an estate;
pns31 vmb vvi cc vvi d po31 n1 cc po31 n1 (d dt n1 vbds pns11, vvd np1) cc pns31 vmb vvi px31 cc po31 j n2-vvg (d dt n1 vbds pns11, vvd np1 av) cc pns31 vmb xx vvi p-acp d dt n1;
(7) chapter (DIV2)
436
Page 106
1845
Peter goes out and weeps bitterly, so that even his underhanding will condemn his understanding, his understanding by a subsequent act of judiciary sentence will condemn and dis-allow,Peter Goes out and weeps bitterly, so that even his underhanding will condemn his understanding, his understanding by a subsequent act of judiciary sentence will condemn and disallow,
np1 vvz av cc vvz av-j, av cst av po31 n1 vmb vvi po31 n1, po31 n1 p-acp dt j n1 pp-f j n1 vmb vvi cc j,
(7) chapter (DIV2)
436
Page 106
1846
yea, and dis-avow the antecedent act of the understanding in assenting and yeelding: the serious judgment will condemn the rash judgement;
yea, and disavow the antecedent act of the understanding in assenting and yielding: the serious judgement will condemn the rash judgement;
uh, cc j dt n1 n1 pp-f dt n1 p-acp vvg cc vvg: dt j n1 vmb vvi dt j n1;
(7) chapter (DIV2)
436
Page 106
1847
As a man who hath foolishly yeelded to the bond, if he can get it into his hands he will now blot out his name,
As a man who hath foolishly yielded to the bound, if he can get it into his hands he will now blot out his name,
c-acp dt n1 r-crq vhz av-j vvd p-acp dt n1, cs pns31 vmb vvi pn31 p-acp po31 n2 pns31 vmb av vvi av po31 n1,
(7) chapter (DIV2)
436
Page 107
1848
and tear off his seal, so it will be in this case.
and tear off his seal, so it will be in this case.
cc vvi a-acp po31 n1, av pn31 vmb vbi p-acp d n1.
(7) chapter (DIV2)
436
Page 107
1849
But where sin is in dominion, there is not only antecedently permissio (i.) a free and favourable leave given to the committing of sin,
But where since is in dominion, there is not only antecedently Permissio (i.) a free and favourable leave given to the committing of since,
cc-acp q-crq n1 vbz p-acp n1, pc-acp vbz xx av-j av-j fw-la (uh.) dt j cc j n1 vvn p-acp dt vvg pp-f n1,
(7) chapter (DIV2)
437
Page 107
1850
but consequently there is adhesio and defensio: the man approves and upholds that which was committed;
but consequently there is adhesio and Defense: the man approves and upholds that which was committed;
cc-acp av-j a-acp vbz fw-la cc fw-la: dt n1 vvz cc vvz cst r-crq vbds vvn;
(7) chapter (DIV2)
437
Page 107
1851
there is not a revocation of the fact, a man doth not put in, and sue out a Writ of Error against himself (i.) that he was circumvented by deceit and mistake,
there is not a revocation of the fact, a man does not put in, and sue out a Writ of Error against himself (i.) that he was circumvented by deceit and mistake,
pc-acp vbz xx dt n1 pp-f dt n1, dt n1 vdz xx vvi p-acp, cc vvi av dt vvn pp-f n1 p-acp px31 (uh.) cst pns31 vbds vvn p-acp n1 cc n1,
(7) chapter (DIV2)
437
Page 107
1852
nor doth he make protestation against his sinful commissions, but still owns them as being ready to proceed and advance on forward:
nor does he make protestation against his sinful commissions, but still owns them as being ready to proceed and advance on forward:
ccx vdz pns31 vvi n1 p-acp po31 j n2, cc-acp av vvz pno32 p-acp vbg j pc-acp vvi cc vvi a-acp av-j:
(7) chapter (DIV2)
437
Page 107
1853
he gave his band before that sin should be done, and now the sin being drawn out,
he gave his band before that since should be done, and now the since being drawn out,
pns31 vvd po31 n1 p-acp d n1 vmd vbi vdn, cc av dt n1 vbg vvn av,
(7) chapter (DIV2)
437
Page 107
1854
as it were, into a deed of his own approbation he further confirms the same, by adding thereto his Seal, he approves it still,
as it were, into a deed of his own approbation he further confirms the same, by adding thereto his Seal, he approves it still,
c-acp pn31 vbdr, p-acp dt n1 pp-f po31 d n1 pns31 av-j vvz dt d, p-acp vvg av po31 n1, pns31 vvz pn31 av,
(7) chapter (DIV2)
437
Page 107
1855
and saith, To morrow shall be as to day, and much more abundant.
and Says, To morrow shall be as to day, and much more abundant.
cc vvz, p-acp n1 vmb vbi a-acp p-acp n1, cc av-d av-dc j.
(7) chapter (DIV2)
437
Page 107
1856
Secondly, In respect of the consent of the will, when the will declares it selfe expresly as a party for sinne. Beloved!
Secondly, In respect of the consent of the will, when the will declares it self expressly as a party for sin. beloved!
ord, p-acp n1 pp-f dt n1 pp-f dt n1, c-crq dt n1 vvz pn31 n1 av-j p-acp dt n1 p-acp n1. j-vvn!
(7) chapter (DIV2)
438
Page 107
1857
the disposition of the will is the fairest throne of sinnes dominion, and as we judge of the dominion of grace farre better by the will and affections,
the disposition of the will is the Fairest throne of Sins dominion, and as we judge of the dominion of grace Far better by the will and affections,
dt n1 pp-f dt n1 vbz dt js n1 pp-f ng1 n1, cc c-acp pns12 vvb pp-f dt n1 pp-f n1 av-j av-jc p-acp dt n1 cc n2,
(7) chapter (DIV2)
438
Page 107
1858
then by the workings and reaches of the understanding;
then by the workings and reaches of the understanding;
av p-acp dt n2 cc n2 pp-f dt n1;
(7) chapter (DIV2)
438
Page 107
1859
so on the contrary we may more safely judge and determine of the dominion of sin by the frame and bent of the will, then by any other faculty:
so on the contrary we may more safely judge and determine of the dominion of since by the frame and bent of the will, then by any other faculty:
av p-acp dt j-jn pns12 vmb av-dc av-j vvi cc vvi pp-f dt n1 pp-f n1 p-acp dt n1 cc n1 pp-f dt n1, av p-acp d j-jn n1:
(7) chapter (DIV2)
438
Page 107
1860
whatsoever may be discoursed about natural actions, for their prime and principal causation, whether by the will or by the understanding,
whatsoever may be discoursed about natural actions, for their prime and principal causation, whither by the will or by the understanding,
r-crq vmb vbi vvn p-acp j n2, p-acp po32 n1 cc j-jn n1, cs p-acp dt n1 cc p-acp dt n1,
(7) chapter (DIV2)
438
Page 107
1861
yet this is most true in morals, that the greatest denomination is from the will, either for good or evil:
yet this is most true in morals, that the greatest denomination is from the will, either for good or evil:
av d vbz av-ds j p-acp n2, cst dt js n1 vbz p-acp dt n1, av-d p-acp j cc j-jn:
(7) chapter (DIV2)
438
Page 107
1862
and this holds in the case of sinnes dominion;
and this holds in the case of Sins dominion;
cc d vvz p-acp dt n1 pp-f ng1 n1;
(7) chapter (DIV2)
438
Page 107
1863
the will hath (in a sort) the casting voice, it is one of the chief, of the Royal Armes and supporters of the sinful Throne:
the will hath (in a sort) the casting voice, it is one of the chief, of the Royal Arms and supporters of the sinful Throne:
dt n1 vhz (p-acp dt n1) dt vvg n1, pn31 vbz crd pp-f dt j-jn, pp-f dt j n2 cc n2 pp-f dt j n1:
(7) chapter (DIV2)
438
Page 107
1864
sin is strong indeed, when it hath taken seisure and possession of the will, the more corrupt a mans will is, the more strong is corruption in the man;
since is strong indeed, when it hath taken seizure and possession of the will, the more corrupt a men will is, the more strong is corruption in the man;
n1 vbz j av, c-crq pn31 vhz vvn n1 cc n1 pp-f dt n1, dt av-dc vvi dt ng1 n1 vbz, dt av-dc j vbz n1 p-acp dt n1;
(7) chapter (DIV2)
438
Page 107
1865
sinne is high, when the sinner will sin, and will go on.
sin is high, when the sinner will sin, and will go on.
n1 vbz j, c-crq dt n1 vmb vvi, cc vmb vvi a-acp.
(7) chapter (DIV2)
438
Page 107
1866
The School-men observe three things which do appertaine to the will, and they do all of them demonstrate sinnes dominion. The Schoolmen observe three things which do appertain to the will, and they do all of them demonstrate Sins dominion.
dt n2 vvb crd n2 r-crq vdb vvi p-acp dt n1, cc pns32 vdb d pp-f pno32 vvi n2 n1.
(7) chapter (DIV2)
439
Page 108
1867
1. Consensus: you know that the consent of the will is that which makes the match 'twixt person and person (in Law, the Canon Law, consensus, non concubitus facit matrimonium) so here the consenting of the will, it is the espousing and contracting of the soul and sinne together:
1. Consensus: you know that the consent of the will is that which makes the match betwixt person and person (in Law, the Canon Law, consensus, non concubitus facit matrimonium) so Here the consenting of the will, it is the espousing and contracting of the soul and sin together:
crd fw-la: pn22 vvb cst dt n1 pp-f dt n1 vbz cst r-crq vvz dt n1 p-acp n1 cc n1 (p-acp n1, dt n1 n1, fw-la, fw-la fw-la fw-la fw-la) av av dt n-vvg pp-f dt n1, pn31 vbz dt j cc n-vvg pp-f dt n1 cc n1 av:
(7) chapter (DIV2)
440
Page 108
1868
I will be a Lord to thee, saith sinne, and I will be a servant to thee, saith the sinner:
I will be a Lord to thee, Says sin, and I will be a servant to thee, Says the sinner:
pns11 vmb vbi dt n1 p-acp pno21, vvz n1, cc pns11 vmb vbi dt n1 p-acp pno21, vvz dt n1:
(7) chapter (DIV2)
440
Page 108
1869
I will give thee pleasure and profit, saith sinne, and I will give thee my heart and obedience, saith the sinner.
I will give thee pleasure and profit, Says sin, and I will give thee my heart and Obedience, Says the sinner.
pns11 vmb vvi pno21 n1 cc n1, vvz n1, cc pns11 vmb vvi pno21 po11 n1 cc n1, vvz dt n1.
(7) chapter (DIV2)
440
Page 108
1870
2. Electio: this is such an act or work of the will in which a man prefers one thing before another, or one way before another:
2. Electio: this is such an act or work of the will in which a man prefers one thing before Another, or one Way before Another:
crd np1: d vbz d dt n1 cc n1 pp-f dt n1 p-acp r-crq dt n1 vvz crd n1 p-acp j-jn, cc crd n1 p-acp j-jn:
(7) chapter (DIV2)
441
Page 108
1871
And where sinne is in dominion, the sinner would rather be sinful then godly, he would rather go on in his sins then forsake them;
And where sin is in dominion, the sinner would rather be sinful then godly, he would rather go on in his Sins then forsake them;
cc c-crq n1 vbz p-acp n1, dt n1 vmd av-c vbi j av j, pns31 vmd av-c vvi p-acp p-acp po31 n2 av vvi pno32;
(7) chapter (DIV2)
441
Page 108
1872
They love darkness rather then light, Joh. 3. 19. Thou lovest evil more then good, They love darkness rather then Light, John 3. 19. Thou Lovest evil more then good,
pns32 vvb n1 av-c cs vvi, np1 crd crd pns21 vv2 j-jn n1 av j,
(7) chapter (DIV2)
441
Page 108
1873
and lying rather then to speak righteousness, Psal. 52. 3. as it was with the Hebrew servant, when the year of Jubilee was come, liberty was propounded unto him, he might go free if he would, it did depend upon his own choice,and lying rather then to speak righteousness, Psalm 52. 3. as it was with the Hebrew servant, when the year of Jubilee was come, liberty was propounded unto him, he might go free if he would, it did depend upon his own choice,
cc vvg av-c cs pc-acp vvi n1, np1 crd crd p-acp pn31 vbds p-acp dt njp n1, c-crq dt n1 pp-f n1 vbds vvn, n1 vbds vvn p-acp pno31, pns31 vmd vvi j cs pns31 vmd, pn31 vdd vvi p-acp po31 d n1,
(7) chapter (DIV2)
441
Page 108
1874
but the servant (somtimes) he loved his Master, he would not go free:
but the servant (sometimes) he loved his Master, he would not go free:
cc-acp dt n1 (av) pns31 vvd po31 n1, pns31 vmd xx vvi j:
(7) chapter (DIV2)
441
Page 108
1875
So when the Lord comes to a man in whom sinne doth exercise dominion, and propounds unto him several things,
So when the Lord comes to a man in whom sin does exercise dominion, and propounds unto him several things,
av c-crq dt n1 vvz p-acp dt n1 p-acp ro-crq n1 vdz vvi n1, cc vvz p-acp pno31 j n2,
(7) chapter (DIV2)
441
Page 108
1876
and several ways, here is Heaven, and here is Hell; here is Life, and here is Death;
and several ways, Here is Heaven, and Here is Hell; Here is Life, and Here is Death;
cc j n2, av vbz n1, cc av vbz n1; av vbz n1, cc av vbz n1;
(7) chapter (DIV2)
441
Page 108
1877
here is Holinesse, and here is Sin; here is the way of Duty, and here is the way of Disobedience;
Here is Holiness, and Here is since; Here is the Way of Duty, and Here is the Way of Disobedience;
av vbz n1, cc av vbz n1; av vbz dt n1 pp-f n1, cc av vbz dt n1 pp-f n1;
(7) chapter (DIV2)
441
Page 108
1878
why as Esau made choice of the poore messe of pottage, or as the Jews of Barabbas; so the sinner, he makes choice of his sins and sinful ways, I had rather keep my drunkennesse still, my uncleanness still, my covetousness still, &c. 3. Imperium or propositum: the will is the chief wheel of the soul;
why as Esau made choice of the poor mess of pottage, or as the jews of Barabbas; so the sinner, he makes choice of his Sins and sinful ways, I had rather keep my Drunkenness still, my uncleanness still, my covetousness still, etc. 3. Imperium or propositum: the will is the chief wheel of the soul;
c-crq p-acp np1 vvn n1 pp-f dt j n1 pp-f n1, cc p-acp dt np2 pp-f np1; av dt n1, pns31 vvz n1 pp-f po31 n2 cc j n2, pns11 vhd av-c vvb po11 n1 av, po11 n1 av, po11 n1 av, av crd np1 cc fw-la: dt n1 vbz dt j-jn n1 pp-f dt n1;
(7) chapter (DIV2)
441
Page 108
1879
it is that which in a sort commands all the faculties, and all their acts:
it is that which in a sort commands all the faculties, and all their acts:
pn31 vbz d r-crq p-acp dt n1 vvz d dt n2, cc d po32 n2:
(7) chapter (DIV2)
442
Page 108
1880
now where the will is chief in sin, if sinning be the fruits of its lustful commands:
now where the will is chief in since, if sinning be the fruits of its lustful commands:
av c-crq dt n1 vbz j-jn p-acp n1, cs vvg vbb dt n2 pp-f po31 j n2:
(7) chapter (DIV2)
442
Page 108
1881
a man hath set up his resolution, it is the purpose of his heart, to be as he hath been,
a man hath Set up his resolution, it is the purpose of his heart, to be as he hath been,
dt n1 vhz vvn a-acp po31 n1, pn31 vbz dt n1 pp-f po31 n1, pc-acp vbi c-acp pns31 vhz vbn,
(7) chapter (DIV2)
442
Page 108
1882
and to do as he hath done, he will not learn to do good, he will hold fast his wickedness, here sin is in dominion.
and to do as he hath done, he will not Learn to do good, he will hold fast his wickedness, Here since is in dominion.
cc pc-acp vdi c-acp pns31 vhz vdn, pns31 vmb xx vvi pc-acp vdi j, pns31 vmb vvi av-j po31 n1, av n1 vbz p-acp n1.
(7) chapter (DIV2)
442
Page 108
1883
Nevertheless for the clear discovery of this part of sins dominion in respect of the will, be pleased to observe several things.
Nevertheless for the clear discovery of this part of Sins dominion in respect of the will, be pleased to observe several things.
av p-acp dt j n1 pp-f d n1 pp-f n2 n1 p-acp n1 pp-f dt n1, vbb vvn pc-acp vvi j n2.
(7) chapter (DIV2)
442
Page 109
1884
1. That there is a twosold will. 1. One is altogether single in its workings, it doth not partly incline to good,
1. That there is a twofold will. 1. One is altogether single in its workings, it does not partly incline to good,
crd cst pc-acp vbz dt j n1. crd pi vbz av j p-acp po31 n2, pn31 vdz xx av vvi p-acp j,
(7) chapter (DIV2)
443
Page 109
1885
and partly to evil, but either only to good, or only to evil, v. g. where the created nature (which is reasonable) was never morally deformed,
and partly to evil, but either only to good, or only to evil, v. g. where the created nature (which is reasonable) was never morally deformed,
cc av p-acp j-jn, cc-acp av-d av-j p-acp j, cc av-j p-acp n-jn, n1 zz. c-crq dt j-vvn n1 (r-crq vbz j) vbds av-x av-j vvn,
(7) chapter (DIV2)
444
Page 109
1886
or where the rational nature is gloriously reformed, there the will inclines only to good, (as in the Angels and blessed souls) so again, where the nature is totally deformed, (I mean in respect of spirituals) where it is intirely corrupted, there the Bias of the will draws the soul only to evil, the whole ponde, weight,
or where the rational nature is gloriously reformed, there the will inclines only to good, (as in the Angels and blessed Souls) so again, where the nature is totally deformed, (I mean in respect of spirituals) where it is entirely corrupted, there the Bias of the will draws the soul only to evil, the Whole pond, weight,
cc c-crq dt j n1 vbz av-j vvn, a-acp dt n1 vvz av-j p-acp j, (c-acp p-acp dt n2 cc j-vvn n2) av av, c-crq dt n1 vbz av-j vvn, (pns11 vvb p-acp n1 pp-f n2) q-crq pn31 vbz av-j vvn, a-acp dt n1 pp-f dt n1 vvz dt n1 av-j p-acp n-jn, dt j-jn n1, n1,
(7) chapter (DIV2)
444
Page 109
1887
and strength of the will is for sin:
and strength of the will is for since:
cc n1 pp-f dt n1 vbz p-acp n1:
(7) chapter (DIV2)
444
Page 109
1888
and the sinner (without any intrinsecal opposition of another nature in the will) will yeeld and surrender up himself unto sin.
and the sinner (without any intrinsical opposition of Another nature in the will) will yield and surrender up himself unto since.
cc dt n1 (p-acp d j n1 pp-f j-jn n1 p-acp dt n1) vmb vvi cc vvi a-acp px31 p-acp n1.
(7) chapter (DIV2)
444
Page 109
1889
Now such a will as this plainly argues dominion of sin:
Now such a will as this plainly argues dominion of since:
av d dt n1 c-acp d av-j vvz n1 pp-f n1:
(7) chapter (DIV2)
444
Page 109
1890
where the will, what it is and can do, that it is and will do for sin;
where the will, what it is and can do, that it is and will do for since;
c-crq dt n1, r-crq pn31 vbz cc vmb vdi, cst pn31 vbz cc vmb vdi p-acp n1;
(7) chapter (DIV2)
444
Page 109
1891
when we may say of the will as Saint John of the world;
when we may say of the will as Saint John of the world;
c-crq pns12 vmb vvi pp-f dt n1 p-acp n1 np1 pp-f dt n1;
(7) chapter (DIV2)
444
Page 109
1892
the whole world lies in wickedness, 1 Joh. 5. 19. so the whole will (the whole frame and bent of it) is universally obediential,the Whole world lies in wickedness, 1 John 5. 19. so the Whole will (the Whole frame and bent of it) is universally obediential,
dt j-jn n1 vvz p-acp n1, vvn np1 crd crd av dt j-jn n1 (dt j-jn n1 cc n1 pp-f pn31) vbz av-j j,
(7) chapter (DIV2)
444
Page 109
1893
or serviceable, where the whole nature of the will vents it self into an habitual and plenary consent;
or serviceable, where the Whole nature of the will vents it self into an habitual and plenary consent;
cc j, c-crq dt j-jn n1 pp-f dt n1 vvz pn31 n1 p-acp dt j cc j-jn n1;
(7) chapter (DIV2)
444
Page 109
1894
This is of it self manifest, that sin hath dominion.
This is of it self manifest, that since hath dominion.
d vbz pp-f pn31 n1 j, cst n1 vhz n1.
(7) chapter (DIV2)
444
Page 109
1895
Another is mixt and compounded: when the will is divided within it self, and consequently its consents and dissents (embracings and refusing) are likewise opposed one to another,
another is mixed and compounded: when the will is divided within it self, and consequently its consents and dissents (embracings and refusing) Are likewise opposed one to Another,
j-jn vbz vvn cc vvn: c-crq dt n1 vbz vvn p-acp pn31 n1, cc av-j po31 n2 cc vvz (n2 cc vvg) vbr av vvn pi p-acp n-jn,
(7) chapter (DIV2)
445
Page 109
1896
and opposing each the other in the same man:
and opposing each the other in the same man:
cc vvg d dt j-jn p-acp dt d n1:
(7) chapter (DIV2)
445
Page 109
1897
you must know that original sin (which yet in part remaines) is diffused through the whole man, and into every faculty;
you must know that original since (which yet in part remains) is diffused through the Whole man, and into every faculty;
pn22 vmb vvi d j-jn n1 (r-crq av p-acp n1 vvz) vbz vvn p-acp dt j-jn n1, cc p-acp d n1;
(7) chapter (DIV2)
445
Page 109
1898
and so renuing grace (which is oppositite thereto) is an universal temper, dispersed into every faculty too:
and so renewing grace (which is oppositite thereto) is an universal temper, dispersed into every faculty too:
cc av vvg n1 (r-crq vbz n1 av) vbz dt j n1, vvn p-acp d n1 av:
(7) chapter (DIV2)
445
Page 109
1899
Neither is it able utterly to dis-lodge sin in respect of being on some actings:
Neither is it able utterly to dislodge since in respect of being on Some actings:
av-dx vbz pn31 j av-j p-acp j n1 p-acp n1 pp-f vbg p-acp d n2:
(7) chapter (DIV2)
445
Page 109
1900
So that a regenerate man (as Saint Austin• spake) hath in him an old man and a new man:
So that a regenerate man (as Saint Austin• spoke) hath in him an old man and a new man:
av cst dt j-vvn n1 (c-acp n1 np1 vvd) vhz p-acp pno31 dt j n1 cc dt j n1:
(7) chapter (DIV2)
445
Page 109
1901
his flesh is like a dead man, and his spirit like a living man; the living man moves up, the dead man hangs down;
his Flesh is like a dead man, and his Spirit like a living man; the living man moves up, the dead man hangs down;
png31 n1 vbz av-j dt j n1, cc po31 n1 av-j dt j-vvg n1; dt j-vvg n1 vvz a-acp, dt j n1 vvz a-acp;
(7) chapter (DIV2)
445
Page 109
1902
the living mans breath is sweet, the dead mans savour is loathsome;
the living men breath is sweet, the dead men savour is loathsome;
dt j-vvg ng1 n1 vbz j, dt j ng1 n1 vbz j;
(7) chapter (DIV2)
445
Page 109
1903
so far forth as the will is renewed by grace, so far doth it reject and deny sinnes consent,
so Far forth as the will is renewed by grace, so Far does it reject and deny Sins consent,
av av-j av c-acp dt n1 vbz vvn p-acp n1, av av-j vdz pn31 vvi cc vvi n2 vvi,
(7) chapter (DIV2)
445
Page 110
1904
but so far as it is affected and distu•bed by remaining and working corruption, so far forth it is willing and ready enough to consent to sinful actings.
but so Far as it is affected and distu•bed by remaining and working corruption, so Far forth it is willing and ready enough to consent to sinful actings.
cc-acp av av-j c-acp pn31 vbz vvn cc vvn p-acp vvg cc vvg n1, av av-j av pn31 vbz j cc j av-d pc-acp vvi p-acp j n2.
(7) chapter (DIV2)
445
Page 110
1905
Now when we say that the dominion of sin depends upon the will, this is not to be understood of the compounded will,
Now when we say that the dominion of since depends upon the will, this is not to be understood of the compounded will,
av c-crq pns12 vvb cst dt n1 pp-f n1 vvz p-acp dt n1, d vbz xx pc-acp vbi vvn pp-f dt j-vvn n1,
(7) chapter (DIV2)
446
Page 110
1906
or of the assent and actions which do arise from a nature, and will imperfectly renewed and cleansed in respect of degrees:
or of the assent and actions which do arise from a nature, and will imperfectly renewed and cleansed in respect of Degrees:
cc pp-f dt n1 cc n2 r-crq vdb vvi p-acp dt n1, cc vmb av-j vvn cc vvn p-acp n1 pp-f n2:
(7) chapter (DIV2)
446
Page 110
1907
But of the single and corrupt, and so compleat will wherein the consent is total and plenary.
But of the single and corrupt, and so complete will wherein the consent is total and plenary.
cc-acp pp-f dt j cc j, cc av j n1 c-crq dt n1 vbz j cc j-jn.
(7) chapter (DIV2)
446
Page 110
1908
Now the plenary consent of the will consists properly in the full and natural, and longing inclination of the will after sin;
Now the plenary consent of the will consists properly in the full and natural, and longing inclination of the will After since;
av dt j-jn n1 pp-f dt n1 vvz av-j p-acp dt j cc j, cc j-vvg n1 pp-f dt n1 p-acp n1;
(7) chapter (DIV2)
446
Page 110
1909
when the will embraceth an evil, sets the heart upon it, bends after it, and that without any resistance or striving:
when the will Embraceth an evil, sets the heart upon it, bends After it, and that without any resistance or striving:
c-crq dt n1 vvz dt n-jn, vvz dt n1 p-acp pn31, vvz p-acp pn31, cc cst p-acp d n1 cc vvg:
(7) chapter (DIV2)
446
Page 110
1910
so that it is the embracing of sin, with an unstriving consent of the will, which sets up the dominion.
so that it is the embracing of since, with an unstriving consent of the will, which sets up the dominion.
av cst pn31 vbz dt vvg pp-f n1, p-acp dt vvg n1 pp-f dt n1, r-crq vvz a-acp dt n1.
(7) chapter (DIV2)
446
Page 110
1911
Quest. 1. Here now falls in a subtle and deep enquiry whether all resistance impairs dominion, and no resistance doth always infallibly argue it. Quest. 1. Here now falls in a subtle and deep enquiry whither all resistance impairs dominion, and no resistance does always infallibly argue it.
n1. crd av av vvz p-acp dt j cc j-jn n1 cs d n1 n2 n1, cc dx n1 vdz av av-j vvi pn31.
(7) chapter (DIV2)
447
Page 110
1912
Sol. I answer briefly to the first. 1. That all resistance doth not prejudice dominion: Sol. I answer briefly to the First. 1. That all resistance does not prejudice dominion:
np1 pns11 vvb av-j p-acp dt ord. crd cst d n1 vdz xx vvi n1:
(7) chapter (DIV2)
448
Page 110
1913
A man may hold a firme league with sin in his heart, he may be a servant to it,
A man may hold a firm league with since in his heart, he may be a servant to it,
dt n1 vmb vvi dt j n1 p-acp n1 p-acp po31 n1, pns31 vmb vbi dt n1 p-acp pn31,
(7) chapter (DIV2)
449
Page 110
1914
though sometimes in some particulars he may skirmish and quarrel. There is therefore a double resistance, or denying, or disputing with sin.
though sometime in Some particulars he may skirmish and quarrel. There is Therefore a double resistance, or denying, or disputing with since.
cs av p-acp d n2-jn pns31 vmb vvi cc n1. pc-acp vbz av dt j-jn n1, cc vvg, cc vvg p-acp n1.
(7) chapter (DIV2)
449
Page 110
1915
One is Collateral and accidental; which doth not arise from an immediate contrariety of nature, but from a contrariety of effects:
One is Collateral and accidental; which does not arise from an immediate contrariety of nature, but from a contrariety of effects:
crd vbz j cc j; r-crq vdz xx vvi p-acp dt j n1 pp-f n1, cc-acp p-acp dt n1 pp-f n2:
(7) chapter (DIV2)
451
Page 110
1916
As now a man in whom sin hath dominion, his sinnings may be sent back with such bitter Writs of attachment, that he may stand at defiance,
As now a man in whom since hath dominion, his sinnings may be sent back with such bitter Writs of attachment, that he may stand At defiance,
c-acp av dt n1 p-acp ro-crq n1 vhz n1, po31 n2 vmb vbi vvn av p-acp d j n2 pp-f n1, cst pns31 vmb vvi p-acp n1,
(7) chapter (DIV2)
451
Page 110
1917
and be at some forbearance (a while) from sin: or he may have such affected apprehensions of death and hell, and shame and terror:
and be At Some forbearance (a while) from since: or he may have such affected apprehensions of death and hell, and shame and terror:
cc vbb p-acp d n1 (dt n1) p-acp n1: cc pns31 vmb vhi d j-vvn n2 pp-f n1 cc n1, cc n1 cc n1:
(7) chapter (DIV2)
451
Page 110
1918
whereupon he may resist sin as penal and painful: as a thing so bitterly vexing, and galling, and this grieves him too.
whereupon he may resist since as penal and painful: as a thing so bitterly vexing, and galling, and this grieves him too.
c-crq pns31 vmb vvi n1 p-acp j cc j: c-acp dt n1 av av-j vvg, cc vvg, cc d vvz pno31 av.
(7) chapter (DIV2)
451
Page 110
1919
Another is natural and immediate: which depends on an holy nature implanted in the soul, which opposeth sinne as a thing formally evil and displeasing to God:
another is natural and immediate: which depends on an holy nature implanted in the soul, which Opposeth sin as a thing formally evil and displeasing to God:
j-jn vbz j cc j: r-crq vvz p-acp dt j n1 vvn p-acp dt n1, r-crq vvz n1 p-acp dt n1 av-j j-jn cc vvg p-acp np1:
(7) chapter (DIV2)
452
Page 110
1920
This resistance doth (I confess) prejudice sin in its dominion, but the former doth not.
This resistance does (I confess) prejudice since in its dominion, but the former does not.
d n1 vdz (pns11 vvb) n1 n1 p-acp po31 n1, cc-acp dt j vdz xx.
(7) chapter (DIV2)
452
Page 111
1921
Secondly, No restraint doth imply the consent to be plenary, and therefore sinne to be in dominion:
Secondly, No restraint does imply the consent to be plenary, and Therefore sin to be in dominion:
ord, dx n1 vdz vvi dt n1 pc-acp vbi j-jn, cc av vvb pc-acp vbi p-acp n1:
(7) chapter (DIV2)
453
Page 111
1922
when the estate of the soul is such, that no contrary quality stands twixt the command of sin and the obedience of a sinner, it is easie to point who is Lord of the House:
when the estate of the soul is such, that no contrary quality Stands betwixt the command of since and the Obedience of a sinner, it is easy to point who is Lord of the House:
c-crq dt n1 pp-f dt n1 vbz d, cst dx j-jn n1 vvz p-acp dt n1 pp-f n1 cc dt n1 pp-f dt n1, pn31 vbz j pc-acp vvi r-crq vbz n1 pp-f dt n1:
(7) chapter (DIV2)
453
Page 111
1923
and indeed what doth more palpably demonstrate dominion, then a quiet subjection.
and indeed what does more palpably demonstrate dominion, then a quiet subjection.
cc av q-crq vdz n1 av-j vvi n1, cs dt j-jn n1.
(7) chapter (DIV2)
453
Page 111
1924
It is not all the commandings of sin (alone) which argue dominion infallibly (an enemy may command much,
It is not all the commandings of since (alone) which argue dominion infallibly (an enemy may command much,
pn31 vbz xx d dt n2 pp-f n1 (av-j) r-crq vvb n1 av-j (cs n1 vmb vvi av-d,
(7) chapter (DIV2)
454
Page 111
1925
and highly, as Sennacherib, and yet not be obeyed) but it is consent, and the more full and quiet kinde of consent, which is that where no resistance is made) this shews that the strong man possesseth the house.
and highly, as Sennacherib, and yet not be obeyed) but it is consent, and the more full and quiet kind of consent, which is that where no resistance is made) this shows that the strong man Possesses the house.
cc av-j, c-acp np1, cc av xx vbi vvn) cc-acp pn31 vbz n1, cc dt av-dc j cc j-jn n1 pp-f n1, r-crq vbz d c-crq dx n1 vbz vvn) d vvz cst dt j n1 vvz dt n1.
(7) chapter (DIV2)
454
Page 111
1926
Quest. 2. But yet another question is raised, and to be removed, whether a good man, in whom sinne hath not dominion, may not yeeld a plenary consent of will: Quest. 2. But yet Another question is raised, and to be removed, whither a good man, in whom sin hath not dominion, may not yield a plenary consent of will:
n1. crd p-acp av j-jn n1 vbz vvn, cc pc-acp vbi vvn, cs dt j n1, p-acp ro-crq n1 vhz xx n1, vmb xx vvi dt j-jn n1 pp-f n1:
(7) chapter (DIV2)
455
Page 111
1927
which if, then plenary consent argues not dominion. I will tell you what I conjecture about it, in a few propositions.
which if, then plenary consent argues not dominion. I will tell you what I conjecture about it, in a few propositions.
r-crq cs, av j-jn n1 vvz xx n1. pns11 vmb vvi pn22 r-crq pns11 vvb p-acp pn31, p-acp dt d n2.
(7) chapter (DIV2)
455
Page 111
1928
1. It is possible that he may sinne willingly:
1. It is possible that he may sin willingly:
crd pn31 vbz j cst pns31 vmb vvi av-j:
(7) chapter (DIV2)
457
Page 111
1929
two Intensive aggravations of sin (in respect of particulars) may befall a good man, viz. he may sin knowingly, and he may sin willingly:
two Intensive aggravations of since (in respect of particulars) may befall a good man, viz. he may sin knowingly, and he may sin willingly:
crd j n2 pp-f n1 (p-acp n1 pp-f n2-jn) vmb vvi dt j n1, n1 pns31 vmb vvi av-vvg, cc pns31 vmb vvi av-j:
(7) chapter (DIV2)
457
Page 111
1930
the cause whereof is this, because his will is but in part renued, and therefore may be a willing principle;
the cause whereof is this, Because his will is but in part renewed, and Therefore may be a willing principle;
dt n1 c-crq vbz d, c-acp po31 n1 vbz p-acp p-acp n1 vvd, cc av vmb vbi dt j n1;
(7) chapter (DIV2)
457
Page 111
1931
neither doth this set up sin in dominion, though it greatens sin in the commission;
neither does this Set up since in dominion, though it greatens since in the commission;
dx vdz d vvi a-acp n1 p-acp n1, cs pn31 vvz n1 p-acp dt n1;
(7) chapter (DIV2)
457
Page 111
1932
for as much as not every particular willingness, but an habitual & a compleat willingness assures sin of its dominion.
for as much as not every particular willingness, but an habitual & a complete willingness assures since of its dominion.
c-acp c-acp d c-acp xx d j n1, cc-acp dt j cc dt j n1 vvz n1 pp-f po31 n1.
(7) chapter (DIV2)
457
Page 111
1933
Secondly, observe, that there is a double concourse of the wills consent to sin.
Secondly, observe, that there is a double concourse of the wills consent to since.
ord, vvb, cst pc-acp vbz dt j-jn n1 pp-f dt n2 n1 p-acp n1.
(7) chapter (DIV2)
458
Page 111
1934
One is real, when in truth the whole composition, and all the inclination of the will is for sin, the bent of it,
One is real, when in truth the Whole composition, and all the inclination of the will is for since, the bent of it,
crd vbz j, c-crq p-acp n1 dt j-jn n1, cc d dt n1 pp-f dt n1 vbz p-acp n1, dt n1 pp-f pn31,
(7) chapter (DIV2)
459
Page 111
1935
and Bias, all runs that way: and where it is thus, there sin is in dominion.
and Bias, all runs that Way: and where it is thus, there sin is in dominion.
cc n1, d vvz d n1: cc c-crq pn31 vbz av, pc-acp vvi vbz p-acp n1.
(7) chapter (DIV2)
459
Page 111
1936
Another is sensible; which is an observed acting of the will as embracing, and leaguing it with sin:
another is sensible; which is an observed acting of the will as embracing, and leaguing it with since:
j-jn vbz j; r-crq vbz dt vvn vvg pp-f dt n1 p-acp vvg, cc vvg pn31 p-acp n1:
(7) chapter (DIV2)
460
Page 111
1937
when all (which may for the present be observed) is a corrupt inclination and consent:
when all (which may for the present be observed) is a corrupt inclination and consent:
c-crq d (r-crq vmb p-acp dt n1 vbb vvn) vbz dt j n1 cc n1:
(7) chapter (DIV2)
460
Page 112
1938
Now here I conjecture, that possibly sin may not alwayes have dominion, where yet, for the present,
Now Here I conjecture, that possibly since may not always have dominion, where yet, for the present,
av av pns11 vvb, cst av-j n1 vmb xx av vhi n1, c-crq av, p-acp dt j,
(7) chapter (DIV2)
460
Page 112
1939
and for a particular, the whole sensible part of the will seems only for sinne. My reason is this, q. the resistances of grace are secret and more hidden;
and for a particular, the Whole sensible part of the will seems only for sin. My reason is this, q. the resistances of grace Are secret and more hidden;
cc p-acp dt j, dt j-jn j n1 pp-f dt n1 vvz av-j p-acp n1. po11 n1 vbz d, vvd. dt n2 pp-f n1 vbr j-jn cc av-dc j-vvn;
(7) chapter (DIV2)
460
Page 112
1940
and again, when the soul is hurried to a sin in the heate of temptations and passions, it is not easily able to observe every secret and transient regretting and opposition.
and again, when the soul is hurried to a since in the heat of temptations and passion, it is not Easily able to observe every secret and Transient regretting and opposition.
cc av, c-crq dt n1 vbz vvd p-acp dt n1 p-acp dt n1 pp-f n2 cc n2, pn31 vbz xx av-j j pc-acp vvi d j-jn cc j j-vvg cc n1.
(7) chapter (DIV2)
461
Page 112
1941
Thirdly, you must distinguish 'twixt dominion of sin, and twixt a strong inclination to sin: dominion of sin is a thing more natural, but the strong inclination may be preternatural:
Thirdly, you must distinguish betwixt dominion of since, and betwixt a strong inclination to since: dominion of since is a thing more natural, but the strong inclination may be preternatural:
ord, pn22 vmb vvi p-acp n1 pp-f n1, cc p-acp dt j n1 p-acp n1: n1 pp-f n1 vbz dt n1 av-dc j, cc-acp dt j n1 vmb vbi j:
(7) chapter (DIV2)
462
Page 112
1942
as a stone by strength may be vehemently carried upward, or an arrow out of a bowe,
as a stone by strength may be vehemently carried upward, or an arrow out of a bow,
c-acp dt n1 p-acp n1 vmb vbi av-j vvn av-j, cc dt n1 av pp-f dt n1,
(7) chapter (DIV2)
462
Page 112
1943
and yet the propensions of their nature are quite contrary and downward.
and yet the propensions of their nature Are quite contrary and downward.
cc av dt n2 pp-f po32 n1 vbr av j-jn cc av-j.
(7) chapter (DIV2)
462
Page 112
1944
A man in a violent temptation, and under the strength of a seduced judgement, like a captive, he may be exceedingly haled, he may put on eargerly for a sin,
A man in a violent temptation, and under the strength of a seduced judgement, like a captive, he may be exceedingly haled, he may put on eagerly for a since,
dt n1 p-acp dt j n1, cc p-acp dt n1 pp-f dt vvn n1, av-j dt j-jn, pns31 vmb vbi av-vvg vvn, pns31 vmb vvi a-acp av-j c-acp dt n1,
(7) chapter (DIV2)
463
Page 112
1945
yet with some little reluctancy, with some strivings on the other side, with some dissentings,
yet with Some little reluctancy, with Some strivings on the other side, with Some dissentings,
av p-acp d j n1, p-acp d n2-vvg p-acp dt j-jn n1, p-acp d n2-vvg,
(7) chapter (DIV2)
463
Page 112
1946
though faint, though feeble, though not able to put by the actually greater strength of the temptation:
though faint, though feeble, though not able to put by the actually greater strength of the temptation:
c-acp j, cs j, cs xx j pc-acp vvi p-acp dt av-j jc n1 pp-f dt n1:
(7) chapter (DIV2)
463
Page 112
1947
so that the will may be strongly inclined, when yet it is not totally inclined;
so that the will may be strongly inclined, when yet it is not totally inclined;
av cst dt n1 vmb vbi av-j vvn, c-crq av pn31 vbz xx av-j vvn;
(7) chapter (DIV2)
463
Page 112
1948
the violent flying out of the soul, may be but the hurrying strength of an enemy, which marcheth in haste:
the violent flying out of the soul, may be but the hurrying strength of an enemy, which marches in haste:
dt j n-vvg av pp-f dt n1, vmb vbi p-acp dt vvg n1 pp-f dt n1, r-crq vvz p-acp n1:
(7) chapter (DIV2)
463
Page 112
1949
against which the Regenerate part of the will may put in its exceptions, and though unable to stay the soul,
against which the Regenerate part of the will may put in its exceptions, and though unable to stay the soul,
p-acp r-crq dt vvn n1 pp-f dt n1 vmb vvi p-acp po31 n2, cc cs j pc-acp vvi dt n1,
(7) chapter (DIV2)
463
Page 112
1950
yet it may be able to appeal to heaven against this rash and strong working, &c. 4. Lastly, you must distinguish 'twixt facts, and 'twixt courses; and 'twixt particular, and 'twixt general intentions:
yet it may be able to appeal to heaven against this rash and strong working, etc. 4. Lastly, you must distinguish betwixt facts, and betwixt courses; and betwixt particular, and betwixt general intentions:
av pn31 vmb vbi j pc-acp vvi p-acp n1 p-acp d j cc j n-vvg, av crd ord, pn22 vmb vvi p-acp n2, cc p-acp n2; cc p-acp j, cc p-acp j n2:
(7) chapter (DIV2)
463
Page 112
1951
and 'twixt too much yeelding, and a plenary yeelding and resignation.
and betwixt too much yielding, and a plenary yielding and resignation.
cc p-acp av av-d vvg, cc dt j-jn j-vvg cc n1.
(7) chapter (DIV2)
464
Page 112
1952
The will may come on to sin (where it hath not dominion) in respect of facts;
The will may come on to since (where it hath not dominion) in respect of facts;
dt n1 vmb vvi a-acp p-acp n1 (c-crq pn31 vhz xx n1) p-acp n1 pp-f n2;
(7) chapter (DIV2)
465
Page 112
1953
and by a particular intention, and by a partial yeelding: but where the will comes on as to a course, and with a general intention,
and by a particular intention, and by a partial yielding: but where the will comes on as to a course, and with a general intention,
cc p-acp dt j n1, cc p-acp dt j vvg: cc-acp c-crq dt n1 vvz p-acp c-acp p-acp dt n1, cc p-acp dt j n1,
(7) chapter (DIV2)
465
Page 112
1954
and with a plenary yeelding, there is dominion: Thus of the dominion of sin in respect of the will.
and with a plenary yielding, there is dominion: Thus of the dominion of since in respect of the will.
cc p-acp dt j-jn vvg, pc-acp vbz n1: av pp-f dt n1 pp-f n1 p-acp n1 pp-f dt n1.
(7) chapter (DIV2)
465
Page 112
1955
Thirdly, the dominion of sin may be considered in respect of the work or service; the working of sin,
Thirdly, the dominion of since may be considered in respect of the work or service; the working of since,
ord, dt n1 pp-f n1 vmb vbi vvn p-acp n1 pp-f dt n1 cc n1; dt n-vvg pp-f n1,
(7) chapter (DIV2)
466
Page 113
1956
and obedient acting of it, doth also include and express its dominion;
and obedient acting of it, does also include and express its dominion;
cc j n-vvg pp-f pn31, vdz av vvi cc vvi po31 n1;
(7) chapter (DIV2)
466
Page 113
1957
Hence they, in whom sin hath dominion, are said to serve sinne, and they are said to obey sinne, (his servants ye are to whom ye obey) and they are said to commit sin, NONLATINALPHABET (to do it as a man would follow his trade) and they are said to do the work of the devil, Joh. 8. 44. as if the sinner had nothing else to do,
Hence they, in whom since hath dominion, Are said to serve sin, and they Are said to obey sin, (his Servants you Are to whom you obey) and they Are said to commit since, (to do it as a man would follow his trade) and they Are said to do the work of the Devil, John 8. 44. as if the sinner had nothing Else to do,
av pns32, p-acp ro-crq n1 vhz n1, vbr vvn pc-acp vvi n1, cc pns32 vbr vvn pc-acp vvi n1, (po31 n2 pn22 vbr p-acp ro-crq pn22 vvb) cc pns32 vbr vvn p-acp vvb n1, (pc-acp vdi pn31 p-acp dt n1 vmd vvi po31 n1) cc pns32 vbr vvn p-acp vdb dt n1 pp-f dt n1, np1 crd crd c-acp cs dt n1 vhd pix av pc-acp vdi,
(7) chapter (DIV2)
466
Page 113
1958
but to follow and serve his sins:
but to follow and serve his Sins:
cc-acp pc-acp vvi cc vvi po31 n2:
(7) chapter (DIV2)
466
Page 113
1959
which we may evidently see in persons under the dominion of any lust, their whole and maine designes are to fulfil it:
which we may evidently see in Persons under the dominion of any lust, their Whole and main designs Are to fulfil it:
r-crq pns12 vmb av-j vvi p-acp n2 p-acp dt n1 pp-f d n1, po32 j-jn cc j n2 vbr pc-acp vvi pn31:
(7) chapter (DIV2)
466
Page 113
1960
the drunkard, it is his work and life to sit and drink;
the drunkard, it is his work and life to fit and drink;
dt n1, pn31 vbz po31 n1 cc n1 pc-acp vvi cc vvi;
(7) chapter (DIV2)
466
Page 113
1961
the covetous person, it is his work and course of life to be scraping, and getting;
the covetous person, it is his work and course of life to be scraping, and getting;
dt j n1, pn31 vbz po31 n1 cc n1 pp-f n1 pc-acp vbi vvg, cc vvg;
(7) chapter (DIV2)
466
Page 113
1962
As where grace is in dominion;
As where grace is in dominion;
c-acp q-crq n1 vbz p-acp n1;
(7) chapter (DIV2)
466
Page 113
1963
why? the main work is to serve and please God, to learn his will and obey it;
why? the main work is to serve and please God, to Learn his will and obey it;
q-crq? dt j n1 vbz pc-acp vvi cc vvi np1, pc-acp vvi po31 n1 cc vvi pn31;
(7) chapter (DIV2)
466
Page 113
1964
so is it on the contrary where sin hath Dominion;
so is it on the contrary where since hath Dominion;
av vbz pn31 p-acp dt n-jn c-crq n1 vhz n1;
(7) chapter (DIV2)
466
Page 113
1965
the service of the sinner is given up to sin, so that, obedience to sin (which is the doing of the work of sin) doth evidently demonstrate the dominion thereof.
the service of the sinner is given up to since, so that, Obedience to since (which is the doing of the work of since) does evidently demonstrate the dominion thereof.
dt n1 pp-f dt n1 vbz vvn a-acp p-acp n1, av cst, n1 p-acp n1 (r-crq vbz dt vdg pp-f dt n1 pp-f n1) vdz av-j vvi dt n1 av.
(7) chapter (DIV2)
466
Page 113
1966
Nevertheless, you must wisely understand this as you have the other parts respecting sinnes Dominion; therefore Consider,
Nevertheless, you must wisely understand this as you have the other parts respecting Sins Dominion; Therefore Consider,
av, pn22 vmb av-j vvi d c-acp pn22 vhb dt j-jn n2 vvg n2 n1; av vvb,
(7) chapter (DIV2)
467
Page 113
1967
First, that there is a twofold obedience unto sin. One is Material: when that thing is done or acted which is sinful:
First, that there is a twofold Obedience unto since. One is Material: when that thing is done or acted which is sinful:
ord, cst pc-acp vbz dt j n1 p-acp n1. crd vbz j-jn: c-crq d n1 vbz vdn cc vvn r-crq vbz j:
(7) chapter (DIV2)
468
Page 113
1968
the work is repugnant to the will of God, yet this absolutely doth not constitute dominion;
the work is repugnant to the will of God, yet this absolutely does not constitute dominion;
dt n1 vbz j p-acp dt n1 pp-f np1, av d av-j vdz xx vvi n1;
(7) chapter (DIV2)
469
Page 113
1969
for as much as it may be with the soul, as with a Captive, who may do the same work which the subject doth,
for as much as it may be with the soul, as with a Captive, who may do the same work which the Subject does,
c-acp c-acp d c-acp pn31 vmb vbi p-acp dt n1, c-acp p-acp dt n-jn, r-crq vmb vdi dt d n1 r-crq dt n-jn vdz,
(7) chapter (DIV2)
469
Page 113
1970
yet not with the same mind, and not in the same form of service.
yet not with the same mind, and not in the same from of service.
av xx p-acp dt d n1, cc xx p-acp dt d n1 pp-f n1.
(7) chapter (DIV2)
469
Page 113
1971
Another is formal: when the work of sin is not only done, but it is done after the manner of sinning,
another is formal: when the work of since is not only done, but it is done After the manner of sinning,
j-jn vbz j: c-crq dt n1 pp-f n1 vbz xx av-j vdn, p-acp pn31 vbz vdn p-acp dt n1 pp-f vvg,
(7) chapter (DIV2)
470
Page 113
1972
as when a servant or subject do express service and obedience, they do it with the hearts of servants and subjects,
as when a servant or Subject do express service and Obedience, they do it with the hearts of Servants and subject's,
c-acp c-crq dt n1 cc j-jn vdb vvi n1 cc n1, pns32 vdb pn31 p-acp dt n2 pp-f n2 cc n2-jn,
(7) chapter (DIV2)
470
Page 113
1973
and as to a Master ▪ and King:
and as to a Master ▪ and King:
cc c-acp p-acp dt n1 ▪ cc n1:
(7) chapter (DIV2)
470
Page 113
1974
so where a man obeyeth his lusts, where he doth the work, as Covenant-work, as the work of a servant,
so where a man Obeyeth his Lustiest, where he does the work, as Covenant work, as the work of a servant,
av c-crq dt n1 vvz po31 n2, c-crq pns31 vdz dt n1, c-acp n1, c-acp dt n1 pp-f dt n1,
(7) chapter (DIV2)
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Page 113
1975
as a proper work, and as a ready work, as an hearty work, indeed this argues Dominion.
as a proper work, and as a ready work, as an hearty work, indeed this argues Dominion.
c-acp dt j n1, cc p-acp dt j n1, c-acp dt j n1, av d vvz n1.
(7) chapter (DIV2)
470
Page 113
1976
Again, we must distinguish of obedience to the commands of sinne.
Again, we must distinguish of Obedience to the commands of sin.
av, pns12 vmb vvi pp-f n1 p-acp dt n2 pp-f n1.
(7) chapter (DIV2)
471
Page 114
1977
One is simple and absolute: which is when to sin, though it be not every particular thing which a man doth,
One is simple and absolute: which is when to sin, though it be not every particular thing which a man does,
crd vbz j cc j: r-crq vbz c-crq pc-acp vvi, cs pn31 vbb xx d j n1 r-crq dt n1 vdz,
(7) chapter (DIV2)
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Page 114
1978
yet it is a principal thing unto which he applies himself: as that is a mans trade, not presently which he looks upon or deales in,
yet it is a principal thing unto which he Applies himself: as that is a men trade, not presently which he looks upon or deals in,
av pn31 vbz dt j-jn n1 p-acp r-crq pns31 vvz px31: c-acp d vbz dt ng1 n1, xx av-j r-crq pns31 vvz p-acp cc vvz p-acp,
(7) chapter (DIV2)
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Page 114
1979
but wherein he doth principally, and chiefly deale in, unto which he applies the current and strength of his stock:
but wherein he does principally, and chiefly deal in, unto which he Applies the current and strength of his stock:
cc-acp c-crq pns31 vdz av-j, cc av-jn vvi p-acp, p-acp r-crq pns31 vvz dt n1 cc n1 pp-f po31 n1:
(7) chapter (DIV2)
472
Page 114
1980
so it is here, sin is a mans absolute work, when it is his maine work,
so it is Here, since is a men absolute work, when it is his main work,
av pn31 vbz av, n1 vbz dt ng1 j n1, c-crq pn31 vbz po31 j n1,
(7) chapter (DIV2)
472
Page 114
1981
and he is besides his calling (as it were) when he is besides his sin:
and he is beside his calling (as it were) when he is beside his since:
cc pns31 vbz p-acp po31 n-vvg (c-acp pn31 vbdr) c-crq pns31 vbz p-acp po31 n1:
(7) chapter (DIV2)
472
Page 114
1982
such an obedience is a respect unto sin in Dominion.
such an Obedience is a respect unto since in Dominion.
d dt n1 vbz dt n1 p-acp n1 p-acp n1.
(7) chapter (DIV2)
472
Page 114
1983
Another is cursory or transient: as a Bee may light upon a thistle, but her work is to be gathering at flowers,
another is cursory or Transient: as a Bee may Light upon a thistle, but her work is to be gathering At flowers,
j-jn vbz j cc j: p-acp dt n1 vmb vvi p-acp dt n1, cc-acp po31 n1 vbz pc-acp vbi vvg p-acp n2,
(7) chapter (DIV2)
473
Page 114
1984
or a sheep may be in the dirt, but its work is to be grassing on the mountains, or in the meadows:
or a sheep may be in the dirt, but its work is to be grassing on the Mountains, or in the meadows:
cc dt n1 vmb vbi p-acp dt n1, cc-acp po31 n1 vbz pc-acp vbi vvg p-acp dt n2, cc p-acp dt n2:
(7) chapter (DIV2)
473
Page 114
1985
or an honest traveller may be besides the way in a wood, or in an house,
or an honest traveller may be beside the Way in a wood, or in an house,
cc dt j n1 vmb vbi p-acp dt n1 p-acp dt n1, cc p-acp dt n1,
(7) chapter (DIV2)
473
Page 114
1986
but his work is to go on in the Kings Rode.
but his work is to go on in the Kings Road.
cc-acp po31 n1 vbz pc-acp vvi a-acp p-acp dt n2 vvd.
(7) chapter (DIV2)
473
Page 114
1987
So is it possible for a man, in whom sin hath not dominion to touch upon sinful facts;
So is it possible for a man, in whom since hath not dominion to touch upon sinful facts;
np1 vbz pn31 j p-acp dt n1, p-acp ro-crq n1 vhz xx n1 pc-acp vvi p-acp j n2;
(7) chapter (DIV2)
473
Page 114
1988
But his maine way, his principal work to which he doth apply the intentions and strength of his heart and spirit, it is the obedience unto God,
But his main Way, his principal work to which he does apply the intentions and strength of his heart and Spirit, it is the Obedience unto God,
cc-acp po31 j n1, po31 j-jn n1 p-acp r-crq pns31 vdz vvi dt n2 cc n1 pp-f po31 n1 cc n1, pn31 vbz dt n1 p-acp np1,
(7) chapter (DIV2)
473
Page 114
1989
and his holy and righteous will. 3. Therefore in the third place observe another distinction: which though it doth hold some correspondency with the former:
and his holy and righteous will. 3. Therefore in the third place observe Another distinction: which though it does hold Some correspondency with the former:
cc po31 j cc j n1. crd av p-acp dt ord n1 vvi j-jn n1: r-crq cs pn31 vdz vvi d n1 p-acp dt j:
(7) chapter (DIV2)
473
Page 114
1990
yet it saith a little more, and gives yet a further light. There is an obedience.
yet it Says a little more, and gives yet a further Light. There is an Obedience.
av pn31 vvz dt j n1, cc vvz av dt jc n1. pc-acp vbz dt n1.
(7) chapter (DIV2)
474
Page 114
1991
1. Of course: which is a continued applying of our selves to the work of sinne ▪ it is our trade which we do drive, the mire in which we wallow, the mill which we help going on. 1. Of course: which is a continued applying of our selves to the work of sin ▪ it is our trade which we do drive, the mire in which we wallow, the mill which we help going on.
crd pp-f n1: r-crq vbz dt j-vvn vvg pp-f po12 n2 p-acp dt n1 pp-f n1 ▪ pn31 vbz po12 n1 r-crq pns12 vdb vvi, dt n1 p-acp r-crq pns12 vvb, dt n1 r-crq pns12 vvb vvg p-acp.
(7) chapter (DIV2)
476
Page 114
1992
2. Of Fact, which may be but some particular and intervenient acts:
2. Of Fact, which may be but Some particular and intervenient acts:
crd pp-f n1, r-crq vmb vbi p-acp d j cc j n2:
(7) chapter (DIV2)
477
Page 114
1993
not a thred spun out and drawen, but a sword drawen, and sheathed againe, and laid down.
not a thread spun out and drawn, but a sword drawn, and sheathed again, and laid down.
xx dt n1 vvn av cc vvn, cc-acp dt n1 vvn, cc vvd av, cc vvd a-acp.
(7) chapter (DIV2)
477
Page 114
1994
There is something which steps in, interrupts the progresse, and takes off the soul from service,
There is something which steps in, interrupts the progress, and Takes off the soul from service,
pc-acp vbz pi r-crq vvz p-acp, vvz dt n1, cc vvz a-acp dt n1 p-acp n1,
(7) chapter (DIV2)
477
Page 114
1995
and then it is not sin in Dominion.
and then it is not since in Dominion.
cc av pn31 vbz xx n1 p-acp n1.
(7) chapter (DIV2)
477
Page 114
1996
Quest. 1. I know that that is a notable case, whether all interruptions of sinfull facts, impeach sinnes Dominion. Quest. 1. I know that that is a notable case, whither all interruptions of sinful facts, impeach Sins Dominion.
n1. crd pns11 vvb cst d vbz dt j n1, cs d n2 pp-f j n2, vvb ng1 n1.
(7) chapter (DIV2)
478
Page 115
1997
Sol. For my part I think, that all absolutely do not, there are two kindes of abruptions,Sol. For my part I think, that all absolutely do not, there Are two Kinds of abruptions,
np1 p-acp po11 n1 pns11 vvb, cst d av-j vdb xx, a-acp vbr crd n2 pp-f n2,
(7) chapter (DIV2)
479
Page 115
1998
or interruptions, (i.) working causes, which do, if not untwine the thred, yet respite and hinder the finishing of it.
or interruptions, (i.) working Causes, which do, if not untwine the thread, yet respite and hinder the finishing of it.
cc n2, (uh.) vvg n2, r-crq vdb, cs xx vvi dt n1, av n1 cc vvi dt j-vvg pp-f pn31.
(7) chapter (DIV2)
479
Page 115
1999
Some are Political: when the interruptions depend upon politick and private respects:
some Are Political: when the interruptions depend upon politic and private respects:
d vbr j: c-crq dt n2 vvb p-acp j cc j n2:
(7) chapter (DIV2)
480
Page 115
2000
as upon the wisdome of the flesh, the stingings of conscience, the defect of occasions, the safety of our names and credit, &c.
as upon the Wisdom of the Flesh, the stingings of conscience, the defect of occasions, the safety of our names and credit, etc.
c-acp p-acp dt n1 pp-f dt n1, dt n2-vvg pp-f n1, dt n1 pp-f n2, dt n1 pp-f po12 n2 cc n1, av
(7) chapter (DIV2)
480
Page 115
2001
Others are Natural, which depend upon a contrary nature, touching the heart for its particular trespassing, humbling it, recovering it again out of the snare of the devil,
Others Are Natural, which depend upon a contrary nature, touching the heart for its particular trespassing, humbling it, recovering it again out of the snare of the Devil,
ng2-jn vbr j, r-crq vvb p-acp dt j-jn n1, vvg dt n1 p-acp po31 j vvg, vvg pn31, vvg pn31 av av pp-f dt n1 pp-f dt n1,
(7) chapter (DIV2)
481
Page 115
2002
and this interruption, is not only a meer limit, or politique halt for a while where the sinner takes breath,
and this interruption, is not only a mere limit, or politic halt for a while where the sinner Takes breath,
cc d n1, vbz xx av-j dt j n1, cc j n1 p-acp dt n1 c-crq dt n1 vvz n1,
(7) chapter (DIV2)
481
Page 115
2003
and makes a pause before he will go on, but it is an undoing of a particular illdoing;
and makes a pause before he will go on, but it is an undoing of a particular illdoing;
cc vvz dt n1 c-acp pns31 vmb vvi a-acp, cc-acp pn31 vbz dt n-vvg pp-f dt j n-vvg;
(7) chapter (DIV2)
481
Page 115
2004
by an holy nature now recovering the soul. Once again observe, that the work or obedience to sin is twofold.
by an holy nature now recovering the soul. Once again observe, that the work or Obedience to since is twofold.
p-acp dt j n1 av vvg dt n1. a-acp av vvi, cst dt n1 cc n1 p-acp n1 vbz j.
(7) chapter (DIV2)
481
Page 115
2005
1. Either by surprisal, and compulsory, and this work owes it self not to the intention of the heart,
1. Either by surprisal, and compulsory, and this work owes it self not to the intention of the heart,
crd av-d p-acp n1, cc j, cc d n1 vvz pn31 n1 xx p-acp dt n1 pp-f dt n1,
(7) chapter (DIV2)
483
Page 115
2006
nor to the approbation of the judgement, but to the deceitfulness of sin, and to the strength of temptation.
nor to the approbation of the judgement, but to the deceitfulness of since, and to the strength of temptation.
ccx p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f n1.
(7) chapter (DIV2)
483
Page 115
2007
2. Another is cheerful, and as it were of nature, now remember that acts of surprisal, do not testifie sin in dominion:
2. another is cheerful, and as it were of nature, now Remember that acts of surprisal, do not testify since in dominion:
crd j-jn vbz j, cc c-acp pn31 vbdr pp-f n1, av vvb cst vvz pp-f n1, vdb xx vvi n1 p-acp n1:
(7) chapter (DIV2)
484
Page 115
2008
indeed this they may testifie that sin in its inclination, or Satan in his temptation, is (at that time very strong:
indeed this they may testify that since in its inclination, or Satan in his temptation, is (At that time very strong:
av d pns32 vmb vvi d n1 p-acp po31 n1, cc np1 p-acp po31 n1, vbz (p-acp d n1 av j:
(7) chapter (DIV2)
484
Page 115
2009
but yet, not that they rule;
but yet, not that they Rule;
cc-acp av, xx cst pns32 vvb;
(7) chapter (DIV2)
484
Page 115
2010
for dominion in this case is not when a man is vanquished and captived, but when he yeelds out himselfe, and willingly follows.
for dominion in this case is not when a man is vanquished and captived, but when he yields out himself, and willingly follows.
p-acp n1 p-acp d n1 vbz xx c-crq dt n1 vbz vvn cc vvn, cc-acp c-crq pns31 vvz av px31, cc av-j vvz.
(7) chapter (DIV2)
484
Page 115
2011
Though sin be acted, yet it is not therefore sin in dominion, unlesse it be a willing doing of the work of sin:
Though since be acted, yet it is not Therefore since in dominion, unless it be a willing doing of the work of since:
cs n1 vbb vvn, av pn31 vbz xx av n1 p-acp n1, cs pn31 vbb dt j vdg pp-f dt n1 pp-f n1:
(7) chapter (DIV2)
485
Page 115
2012
though force and compulsion, may be sufficient to testifie, that there is a tyrant, yet ready obedience is that which testifies homage to a King.
though force and compulsion, may be sufficient to testify, that there is a tyrant, yet ready Obedience is that which Testifies homage to a King.
cs n1 cc n1, vmb vbi j pc-acp vvi, cst pc-acp vbz dt n1, av j n1 vbz d r-crq vvz n1 p-acp dt n1.
(7) chapter (DIV2)
485
Page 115
2013
Thus have you heatd a little in the general about the nature of Dominion, and about the nature and manner of sins dominions. 5. I conjecture:
Thus have you heatd a little in the general about the nature of Dominion, and about the nature and manner of Sins Dominions. 5. I conjecture:
av vhb pn22 vvd dt j p-acp dt n1 p-acp dt n1 pp-f n1, cc p-acp dt n1 cc n1 pp-f n2 n2. crd pns11 vvb:
(7) chapter (DIV2)
486
Page 115
2014
that it is fit to adde one thing more in the general about the dominion of sin,
that it is fit to add one thing more in the general about the dominion of since,
cst pn31 vbz j pc-acp vvi crd n1 av-dc p-acp dt n1 p-acp dt n1 pp-f n1,
(7) chapter (DIV2)
487
Page 116
2015
as respecting its powerful commands that it is either, 1. Habitual, where sin in the course behaves it self as a King, it rules,
as respecting its powerful commands that it is either, 1. Habitual, where since in the course behaves it self as a King, it rules,
c-acp vvg po31 j n2 cst pn31 vbz av-d, crd j, c-crq n1 p-acp dt n1 vvz pn31 n1 p-acp dt n1, pn31 vvz,
(7) chapter (DIV2)
487
Page 116
2016
and commands, and disposeth of the person to its base services and lusts. 2. Actual:
and commands, and Disposeth of the person to its base services and Lustiest. 2. Actual:
cc n2, cc vvz pp-f dt n1 p-acp po31 j n2 cc n2. crd j:
(7) chapter (DIV2)
488
Page 116
2017
and this is not properly its dominion, though it be miscalled so, yet to give a little scope to freenesse of language, I will call it an actual dominion, which is rather a particular prevalency of acts,
and this is not properly its dominion, though it be miscalled so, yet to give a little scope to freeness of language, I will call it an actual dominion, which is rather a particular prevalency of acts,
cc d vbz xx av-j po31 n1, cs pn31 vbb vvn av, av pc-acp vvi dt j n1 p-acp n1 pp-f n1, pns11 vmb vvi pn31 dt j n1, r-crq vbz av-c dt j n1 pp-f n2,
(7) chapter (DIV2)
489
Page 116
2018
then a Sovereignty or dominion in the nature, when though the heart and nature have surrendred themselves to Christ as the only Lord,
then a Sovereignty or dominion in the nature, when though the heart and nature have surrendered themselves to christ as the only Lord,
cs dt n1 cc n1 p-acp dt n1, c-crq c-acp dt n1 cc n1 vhb vvn px32 p-acp np1 p-acp dt j n1,
(7) chapter (DIV2)
489
Page 116
2019
and to his will as the only Law, yet in many particulars, sin gets the better over grace,
and to his will as the only Law, yet in many particulars, since gets the better over grace,
cc p-acp po31 n1 p-acp dt j n1, av p-acp d n2-j, n1 vvz dt jc p-acp n1,
(7) chapter (DIV2)
489
Page 116
2020
though it cannot be said to rule, yet it may be said to conquer: it makes the man to fall down;
though it cannot be said to Rule, yet it may be said to conquer: it makes the man to fallen down;
cs pn31 vmbx vbi vvn pc-acp vvi, av pn31 vmb vbi vvn pc-acp vvi: pn31 vvz dt n1 pc-acp vvi a-acp;
(7) chapter (DIV2)
489
Page 116
2021
it is too strong and prevalent for all the actual improvements, and particular resistances of grace and prayer at that time, and for that fact.
it is too strong and prevalent for all the actual improvements, and particular resistances of grace and prayer At that time, and for that fact.
pn31 vbz av j cc j p-acp d dt j n2, cc j n2 pp-f n1 cc n1 p-acp d n1, cc p-acp d n1.
(7) chapter (DIV2)
489
Page 116
2022
Against which, if I mistake not, David doth here principally bend himself, when he prays [ Let not them have dominion over me ] that is, not only, let them not rule,
Against which, if I mistake not, David does Here principally bend himself, when he prays [ Let not them have dominion over me ] that is, not only, let them not Rule,
p-acp r-crq, cs pns11 vvb xx, np1 vdz av av-j vvi px31, c-crq pns31 vvz [ vvb xx pno32 vhi n1 p-acp pno11 ] cst vbz, xx av-j, vvb pno32 xx vvi,
(7) chapter (DIV2)
489
Page 116
2023
but which is beyond that, let them not so much as prevail over me:
but which is beyond that, let them not so much as prevail over me:
cc-acp r-crq vbz p-acp d, vvb pno32 xx av av-d c-acp vvi p-acp pno11:
(7) chapter (DIV2)
489
Page 116
2024
Though I may meet with temptations to presumptuous and high sinnings, though I may finde a false nature ready enough to break forth upon a vain confidence,
Though I may meet with temptations to presumptuous and high sinnings, though I may find a false nature ready enough to break forth upon a vain confidence,
cs pns11 vmb vvi p-acp n2 p-acp j cc j n2, cs pns11 vmb vvi dt j n1 j av-d pc-acp vvi av p-acp dt j n1,
(7) chapter (DIV2)
489
Page 116
2025
yet Lord do thou then so effectually aide and assist me, that I may not only resist, but refel them;
yet Lord do thou then so effectually aid and assist me, that I may not only resist, but refel them;
av n1 vdb pns21 av av av-j vvi cc vvb pno11, cst pns11 vmb xx av-j vvi, cc-acp vvi pno32;
(7) chapter (DIV2)
489
Page 116
2026
though they may attempt, yet let not them once conquer nor overcome me; let me never yeeld to them, nor act them:
though they may attempt, yet let not them once conquer nor overcome me; let me never yield to them, nor act them:
cs pns32 vmb vvi, av vvb xx pno32 c-acp vvi ccx vvi pno11; vvb pno11 av-x vvi p-acp pno32, ccx vvi pno32:
(7) chapter (DIV2)
489
Page 116
2027
yet if any think that he aimes at the habitual dominion of those sinnes;
yet if any think that he aims At the habitual dominion of those Sins;
av cs d vvb cst pns31 vvz p-acp dt j n1 pp-f d n2;
(7) chapter (DIV2)
489
Page 116
2028
I will not enter into the lists, let him enjoy his opinion, but I think this of actual dominion is more punctuall to the place. SECT. II.
I will not enter into the lists, let him enjoy his opinion, but I think this of actual dominion is more punctual to the place. SECT. II
pns11 vmb xx vvi p-acp dt n2, vvb pno31 vvi po31 n1, cc-acp pns11 vvb d pp-f j n1 vbz av-dc j p-acp dt n1. n1. crd
(7) chapter (DIV2)
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Page 116
2029
Quest. VVHither sin in dominion may befal a David, or regenerate person? For the resolution of this question remember these particulars.Quest. Whither since in dominion may befall a David, or regenerate person? For the resolution of this question Remember these particulars.
n1. q-crq n1 p-acp n1 vmb vvi dt np1, cc j-vvn n1? p-acp dt n1 pp-f d n1 vvb d n2-j.
(7) chapter (DIV2)
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2030
1. That there is a difference twixt peccatum vincens, and peccatum regnans, 'twixt a conquest by sin and the dominion of sin: 1. That there is a difference betwixt peccatum vincens, and peccatum Regnans, betwixt a conquest by since and the dominion of since:
crd cst pc-acp vbz dt n1 p-acp fw-la fw-la, cc fw-la fw-la, p-acp dt n1 p-acp n1 cc dt n1 pp-f n1:
(7) chapter (DIV2)
492
Page 117
2031
A Conquest is when sin prevailes: Dominion is when sin Rules: The Conquest respects power, Dominion respects the will;
A Conquest is when since prevails: Dominion is when since Rules: The Conquest respects power, Dominion respects the will;
dt n1 vbz c-crq n1 vvz: n1 vbz c-crq n1 vvz: dt n1 vvz n1, n1 vvz dt n1;
(7) chapter (DIV2)
492
Page 117
2032
In Conquest the person resists, but his strength is too weak:
In Conquest the person resists, but his strength is too weak:
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In dominion the person yeelds up himself to the Will, and Law, and Power of another.
In dominion the person yields up himself to the Will, and Law, and Power of Another.
p-acp n1 dt n1 vvz p-acp px31 p-acp dt n1, cc n1, cc n1 pp-f n-jn.
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Sin may overcome a Regenerate person, but it hath not dominion in him.
since may overcome a Regenerate person, but it hath not dominion in him.
n1 vmb vvi dt vvn n1, cc-acp pn31 vhz xx n1 p-acp pno31.
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2. There is Dominium Tyranni, and Dominium Domini; A tyrannical Dominion is by force and constraint, a Regall dominion is by consent and choice;
2. There is Dominium Tyranni, and Dominium Domini; A tyrannical Dominion is by force and constraint, a Regal dominion is by consent and choice;
crd pc-acp vbz np1 np1, cc np1 fw-la; dt j n1 vbz p-acp n1 cc n1, dt j n1 vbz p-acp n1 cc n1;
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the former is incident to the Regenerate:
the former is incident to the Regenerate:
dt j vbz j p-acp dt vvn:
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Paul complaines that he is sold under sinne, Rom. 7. But Ahab sold himself to work wickedness. Paul complains that he is sold under sin, Rom. 7. But Ahab sold himself to work wickedness.
np1 vvz cst pns31 vbz vvn p-acp n1, np1 crd p-acp np1 vvd px31 pc-acp vvi n1.
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Paul is brought into captivity to the Law of sinne, but Judas willingly offers himself to betray Christ:Paul is brought into captivity to the Law of sin, but Judas willingly offers himself to betray christ:
np1 vbz vvn p-acp n1 p-acp dt n1 pp-f n1, p-acp np1 av-j vvz px31 pc-acp vvi np1:
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In tyrannical dominion there is unwillingnesse, hatred, dislike, conflict, weariness, trouble, and desire to be freed:
In tyrannical dominion there is unwillingness, hatred, dislike, conflict, weariness, trouble, and desire to be freed:
p-acp j n1 a-acp vbz n1, n1, n1, n1, n1, n1, cc vvb pc-acp vbi vvn:
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In Regall Dominion there is chiefe Contentment, Delight, and Rest, &c. 3. The Dominion of sin may be taken either,
In Regal Dominion there is chief Contentment, Delight, and Rest, etc. 3. The Dominion of since may be taken either,
p-acp j n1 a-acp vbz j-jn n1, n1, cc n1, av crd dt n1 pp-f n1 vmb vbi vvn av-d,
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1. Strictly and Properly: where sin is absolute, and full, and uncontrolled, and the sinner freely and totally Resignes up himselfe to the lusts,
1. Strictly and Properly: where since is absolute, and full, and uncontrolled, and the sinner freely and totally Resignes up himself to the Lustiest,
crd av-j cc av-j: c-crq n1 vbz j, cc j, cc j, cc dt n1 av-j cc av-j vvz p-acp px31 p-acp dt n2,
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and will, and commands of sinne.
and will, and commands of sin.
cc vmb, cc n2 pp-f n1.
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2. Largely, and in some respect, when as to some particular act of sin, there is not (for a time) any actual or prevalent present resistance:
2. Largely, and in Some respect, when as to Some particular act of since, there is not (for a time) any actual or prevalent present resistance:
crd av-j, cc p-acp d n1, c-crq c-acp p-acp d j n1 pp-f n1, pc-acp vbz xx (c-acp dt n1) d j cc j j n1:
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even the will it selfe is surprised by carnal affections, but yet in the event,
even the will it self is surprised by carnal affections, but yet in the event,
av dt n1 pn31 n1 vbz vvn p-acp j n2, cc-acp av p-acp dt n1,
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and at length, it is revived, and grace doth resume its imperium, and recovers the person again:
and At length, it is revived, and grace does resume its imperium, and recovers the person again:
cc p-acp n1, pn31 vbz vvn, cc n1 vdz vvi po31 fw-la, cc vvz dt n1 av:
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In this sense sin may be said to reign, or to have dominion in a Regenerate person;
In this sense since may be said to Reign, or to have dominion in a Regenerate person;
p-acp d n1 n1 vmb vbi vvn pc-acp vvi, cc pc-acp vhi n1 p-acp dt vvn n1;
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But it is as a Thief or Robber raigning and ruling in a royal Castle, which (shortly) he is forced to quit and leave.
But it is as a Thief or Robber reigning and ruling in a royal Castle, which (shortly) he is forced to quit and leave.
cc-acp pn31 vbz p-acp dt n1 cc n1 vvg cc vvg p-acp dt j n1, r-crq (av-j) pns31 vbz vvn pc-acp vvi cc vvi.
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But for a compleat, uncontrolled, habitual, final dominion of sin, this cannot befal the regenerate. 1. The Dominion of grace and Christ is eternal:
But for a complete, uncontrolled, habitual, final dominion of since, this cannot befall the regenerate. 1. The Dominion of grace and christ is Eternal:
cc-acp p-acp dt j, j, j, j n1 pp-f n1, d vmbx vvi dt j-vvn. crd dt n1 pp-f n1 cc np1 vbz j:
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True grace is an immortal seed, it cannot be totally quenched: a well of water springing to everlasting life.
True grace is an immortal seed, it cannot be totally quenched: a well of water springing to everlasting life.
j n1 vbz dt j n1, pn31 vmbx vbi av-j vvn: dt n1 pp-f n1 vvg p-acp j n1.
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2. The union with Christ is inseparable, and insuperable, which could not be, if a regenerate person might fall under such a dominion of sin.
2. The Union with christ is inseparable, and insuperable, which could not be, if a regenerate person might fallen under such a dominion of since.
crd dt n1 p-acp np1 vbz j, cc j, r-crq vmd xx vbi, cs dt j-vvn n1 vmd vvi p-acp d dt n1 pp-f n1.
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3. The promise of grace must not faile, sin shall not have dominion over us, Rom. 6. 14. I will subdue their iniquities, Micha 7. 19.
3. The promise of grace must not fail, since shall not have dominion over us, Rom. 6. 14. I will subdue their iniquities, Micah 7. 19.
crd dt n1 pp-f n1 vmb xx vvi, n1 vmb xx vhi n1 p-acp pno12, np1 crd crd pns11 vmb vvi po32 n2, np1 crd crd
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4. The Covenant of God is, I will put my fear into their hearts that they shall not depart from me, Jer. 32. 40. 5. Jesus Christ hath conquered, as well as other enemies, so our sins.
4. The Covenant of God is, I will put my Fear into their hearts that they shall not depart from me, Jer. 32. 40. 5. jesus christ hath conquered, as well as other enemies, so our Sins.
crd dt n1 pp-f np1 vbz, pns11 vmb vvi po11 n1 p-acp po32 n2 cst pns32 vmb xx vvi p-acp pno11, np1 crd crd crd np1 np1 vhz vvn, c-acp av c-acp j-jn n2, av po12 n2.
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Quest. If sin in dominion cannot happen to the Regenerate, why doth David pray, &c. Sol. Three things may be said of this, Quest. If since in dominion cannot happen to the Regenerate, why does David pray, etc. Sol. Three things may be said of this,
n1. cs n1 p-acp n1 vmbx vvi p-acp dt vvn, q-crq vdz np1 vvb, av np1 crd n2 vmb vbi vvn pp-f d,
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1. If David or any regenerate person should be left unto himself, sin would have dominion over him:
1. If David or any regenerate person should be left unto himself, since would have dominion over him:
crd cs np1 cc d j-vvn n1 vmd vbi vvn p-acp px31, n1 vmd vhi n1 p-acp pno31:
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therefore he prays, acknowledging that it must be a strength greater then his own, &c. 2. Prayers are a means to fetch us out of the Dominion of sin, and keep off sin from having dominion over us:
Therefore he prays, acknowledging that it must be a strength greater then his own, etc. 2. Prayers Are a means to fetch us out of the Dominion of since, and keep off since from having dominion over us:
av pns31 vvz, vvg cst pn31 vmb vbi dt n1 jc cs po31 d, av crd n2 vbr dt n2 pc-acp vvi pno12 av pp-f dt n1 pp-f n1, cc vvb a-acp n1 p-acp vhg n1 p-acp pno12:
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upon Pauls prayer, the answer was, my grace is sufficient for thee.
upon Paul's prayer, the answer was, my grace is sufficient for thee.
p-acp npg1 n1, dt n1 vbds, po11 n1 vbz j p-acp pno21.
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3. Although habitual, and universal, and final dominion of sin be incompetible or inconsistent with the state of grace,
3. Although habitual, and universal, and final dominion of since be incompetible or inconsistent with the state of grace,
crd cs j, cc j, cc j n1 pp-f n1 vbb j cc j p-acp dt n1 pp-f n1,
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yet actual and particular dominion is possible, and there are great reasons for a regenerate person to pray,
yet actual and particular dominion is possible, and there Are great Reasons for a regenerate person to pray,
av j cc j n1 vbz j, cc pc-acp vbr j n2 p-acp dt j-vvn n1 pc-acp vvi,
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if it were no more then against particular, and temporary dominion of sin; but of this more distinctly in the next Section. SECT. III. Quest. 3. WHy David prayes against sin in dominion? Sol. Remember that precedent distinction of actual dominion, which comprehended a particular prevalency over the soul for particular acts of sinning:
if it were no more then against particular, and temporary dominion of since; but of this more distinctly in the next Section. SECT. III. Quest. 3. WHy David prays against since in dominion? Sol. remember that precedent distinction of actual dominion, which comprehended a particular prevalency over the soul for particular acts of sinning:
cs pn31 vbdr dx dc cs p-acp j, cc j n1 pp-f n1; cc-acp pp-f d dc av-j p-acp dt ord n1. n1. np1. n1. crd c-crq np1 vvz p-acp n1 p-acp n1? np1 vvb cst j n1 pp-f j n1, r-crq vvd dt j n1 p-acp dt n1 p-acp j n2 pp-f vvg:
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and of habitual dominion which intimated the full resignation of the heart to the commands of corruption.
and of habitual dominion which intimated the full resignation of the heart to the commands of corruption.
cc pp-f j n1 r-crq vvd dt j n1 pp-f dt n1 p-acp dt n2 pp-f n1.
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In both respects there may be great reasons, why any man should pray against the dominion of sin. 1. Against actual dominion.
In both respects there may be great Reasons, why any man should pray against the dominion of since. 1. Against actual dominion.
p-acp d n2 a-acp vmb vbi j n2, c-crq d n1 vmd vvi p-acp dt n1 pp-f n1. crd p-acp j n1.
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1. Because though actual dominion doth not infallibly testifie the person to be bad: yet it is ever a breaking forth of what is very bad:
1. Because though actual dominion does not infallibly testify the person to be bad: yet it is ever a breaking forth of what is very bad:
crd p-acp cs j n1 vdz xx av-j vvi dt n1 pc-acp vbi j: av pn31 vbz av dt n-vvg av pp-f r-crq vbz av j:
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for as much as the action in this case is but sinne acted. Now consider, 1. That every sin (as acted) is therefore the worse:
for as much as the actium in this case is but sin acted. Now Consider, 1. That every since (as acted) is Therefore the Worse:
p-acp c-acp d c-acp dt n1 p-acp d n1 vbz p-acp n1 vvn. av vvi, crd cst d n1 (c-acp vvn) vbz av dt av-jc:
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you know that sin, though it be a vile thing, yet it tends towards a perfection (in its kinde) lus•, when it hath conceived, bringe•h forth sin,
you know that since, though it be a vile thing, yet it tends towards a perfection (in its kind) lus•, when it hath conceived, bringe•h forth since,
pn22 vvb cst n1, cs pn31 vbb dt j n1, av pn31 vvz p-acp dt n1 (p-acp po31 n1) n1, c-crq pn31 vhz vvn, uh av n1,
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and sin when it is finished, &c. Jam. 1. 15. He alludes to a childe in the womb, which in the conception is not so perfect and compleat,and sin when it is finished, etc. Jam. 1. 15. He alludes to a child in the womb, which in the conception is not so perfect and complete,
cc vvb c-crq pn31 vbz vvn, av np1 crd crd pns31 vvz p-acp dt n1 p-acp dt n1, r-crq p-acp dt n1 vbz xx av j cc j,
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as in the birth and life:
as in the birth and life:
c-acp p-acp dt n1 cc n1:
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sin is naturally bad, if it be at all, it is evil, if in inclination it is evil,
since is naturally bad, if it be At all, it is evil, if in inclination it is evil,
n1 vbz av-j j, cs pn31 vbb p-acp d, pn31 vbz j-jn, cs p-acp n1 pn31 vbz j-jn,
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if in thought evil, if in acting, then much worse; when it is brought forth, then it is more ripened, and therefore the more sinful;
if in Thought evil, if in acting, then much Worse; when it is brought forth, then it is more ripened, and Therefore the more sinful;
cs p-acp n1 j-jn, cs p-acp vvg, av av-d av-jc; c-crq pn31 vbz vvn av, cs pn31 vbz av-dc vvn, cc av dt av-dc j;
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now where sin hath but actual dominion, there it prevails, thou•h not alwayes to a full consent,
now where since hath but actual dominion, there it prevails, thou•h not always to a full consent,
av c-crq n1 vhz p-acp j n1, a-acp pn31 vvz, vvz xx av p-acp dt j n1,
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yet to a sinful service or act: the person doth the thing which is evil.
yet to a sinful service or act: the person does the thing which is evil.
av p-acp dt j n1 cc n1: dt n1 vdz dt n1 r-crq vbz j-jn.
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2. That the acting of the greater sin is always a greater kinde of sinning: I mean, caeteris paribus, if things be equally set together.
2. That the acting of the greater since is always a greater kind of sinning: I mean, caeteris paribus, if things be equally Set together.
crd cst dt n-vvg pp-f dt jc n1 vbz av dt jc n1 pp-f vvg: pns11 vvb, fw-la fw-la, cs n2 vbb av-jn vvn av.
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A high sin, a presumptuous sin in temptation is not so guilty, as the same presumptuous sin in dominion;
A high since, a presumptuous since in temptation is not so guilty, as the same presumptuous since in dominion;
dt j n1, dt j n1 p-acp n1 vbz xx av j, c-acp dt d j n1 p-acp n1;
(7) chapter (DIV2)
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for all sin in service is ever worse then any sinne in conflict:
for all since in service is ever Worse then any sin in conflict:
p-acp d n1 p-acp n1 vbz av jc cs d n1 p-acp n1:
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though sinne may trouble a man more when it inclines and tempts, yet it wounds a man more, when it prevailes and overcomes.
though sin may trouble a man more when it inclines and tempts, yet it wounds a man more, when it prevails and overcomes.
cs n1 vmb vvi dt n1 dc c-crq pn31 vvz cc vvz, av pn31 vvz dt n1 av-dc, c-crq pn31 vvz cc vvz.
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Secondly, actuall dominion though it doth not alwayes conclud the absence of grace, yet it alwayes impaires and weakens the strength of grace.
Secondly, actual dominion though it does not always conclude the absence of grace, yet it always impairs and weakens the strength of grace.
ord, j n1 cs pn31 vdz xx av vvi dt n1 pp-f n1, av pn31 av n2 cc vvz dt n1 pp-f n1.
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There are two things which sin prevailing to act, doth not necessarily inferre.
There Are two things which since prevailing to act, does not necessarily infer.
pc-acp vbr crd n2 r-crq n1 vvg pc-acp vvi, vdz xx av-j vvi.
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One is Privation of grace: for even a good man may stoop and fall, a good man may yet do that evill which he would not:
One is Privation of grace: for even a good man may stoop and fallen, a good man may yet do that evil which he would not:
crd vbz n1 pp-f n1: p-acp av dt j n1 vmb vvi cc vvi, dt j n1 vmb av vdi d n-jn r-crq pns31 vmd xx:
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an honest traveller may be struck down, and a faithful souldier may be taken captive,
an honest traveller may be struck down, and a faithful soldier may be taken captive,
dt j n1 vmb vbi vvn a-acp, cc dt j n1 vmb vbi vvn j-jn,
(7) chapter (DIV2)
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though to sin be the evill mans worke, yet it may possible be the good mans action.
though to since be the evil men work, yet it may possible be the good men actium.
cs p-acp n1 vbb dt j-jn ng1 n1, av pn31 vmb av-j vbi dt j ng1 n1.
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2. Another is Annihilation of grace: There is a great difference twixt sicknesse and death:
2. another is Annihilation of grace: There is a great difference betwixt sickness and death:
crd j-jn vbz n1 pp-f n1: pc-acp vbz dt j n1 p-acp n1 cc n1:
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sicknesse though it removes health, yet it doth not remove life, it is death which doth that;
sickness though it removes health, yet it does not remove life, it is death which does that;
n1 cs pn31 vvz n1, av pn31 vdz xx vvi n1, pn31 vbz n1 r-crq vdz d;
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particular dominion, or prevalence, it may lay flat, wound deeply, leave a man in a swoon (as ye shall hear presently) yet it is the habituall dominion which denies life.
particular dominion, or prevalence, it may lay flat, wound deeply, leave a man in a swoon (as you shall hear presently) yet it is the habitual dominion which Denies life.
j n1, cc n1, pn31 vmb vvi av-j, vvd av-jn, vvb dt n1 p-acp dt n1 (c-acp pn22 vmb vvi av-j) av pn31 vbz dt j n1 r-crq vvz n1.
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Neverthelesse, particular dominion doth even weaken grace (i.) any sin (much more a presumptuous sin at which David seems here to touch) prevails and winnes ground on the soule to yeeld to act, there the Corrupt nature improves it selfe, it hath the better:
Nevertheless, particular dominion does even weaken grace (i.) any since (much more a presumptuous since At which David seems Here to touch) prevails and wins ground on the soul to yield to act, there the Corrupt nature improves it self, it hath the better:
av, j n1 vdz av vvi n1 (uh.) d n1 (av-d dc av j n1 p-acp r-crq np1 vvz av pc-acp vvi) vvz cc vvz n1 p-acp dt n1 pc-acp vvi pc-acp vvi, a-acp dt j n1 vvz pn31 n1, pn31 vhz dt jc:
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And this is certaine that sin is never improved but grace is weakned: weakned much in its measure, and in its strength;
And this is certain that since is never improved but grace is weakened: weakened much in its measure, and in its strength;
cc d vbz j cst n1 vbz av-x vvn p-acp n1 vbz vvn: vvd d p-acp po31 n1, cc p-acp po31 n1;
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as all health by the prevalency of sickness, and all heat by the victoriousnesse of cold, sinful actings doe abate the vitality of grace, the edge and the spirit of it,
as all health by the prevalency of sickness, and all heat by the victoriousness of cold, sinful actings do abate the vitality of grace, the edge and the Spirit of it,
c-acp d n1 p-acp dt n1 pp-f n1, cc d n1 p-acp dt n1 pp-f j-jn, j n2 vdb vvi dt n1 pp-f n1, dt n1 cc dt n1 pp-f pn31,
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and lay it in a swoone, so that a man may now have little heart to pray, Infinite distrust toward God,
and lay it in a swoon, so that a man may now have little heart to pray, Infinite distrust towards God,
cc vvd pn31 p-acp dt n1, av cst dt n1 vmb av vhi j n1 pc-acp vvi, j n1 p-acp np1,
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and which is as bad as the rest, if he takes not heed, actuall prevalencies (at the least) incline and tempt him shrewdly to habituall actings,
and which is as bad as the rest, if he Takes not heed, actual prevalencies (At the least) incline and tempt him shrewdly to habitual actings,
cc r-crq vbz a-acp j c-acp dt n1, cs pns31 vvz xx n1, j n2 (p-acp dt ds) vvi cc vvi pno31 av-j p-acp j n2,
(7) chapter (DIV2)
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so a man shall hardly doe sin any one service, but sin to recompence him, will impose the reupon many Commands for more.
so a man shall hardly do sin any one service, but since to recompense him, will impose the reupon many Commands for more.
av dt n1 vmb av vdb vvi d crd n1, cc-acp n1 pc-acp vvi pno31, vmb vvi dt av d vvz p-acp av-dc.
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3. Because actuall dominion, though it doth not alwayes cut off the union, yet it may and doth disperse and check the comforts. It is an eclipse though it be not a night, He who made the Leprosie, though he lost not right to his tent or house,
3. Because actual dominion, though it does not always Cut off the Union, yet it may and does disperse and check the comforts. It is an eclipse though it be not a night, He who made the Leprosy, though he lost not right to his tent or house,
crd p-acp j n1, cs pn31 vdz xx av vvn a-acp dt n1, av pn31 vmb cc vdz vvi cc vvi dt n2. pn31 vbz dt n1 cs pn31 vbb xx dt n1, pns31 r-crq vvd dt n1, c-acp pns31 vvd xx j-jn p-acp po31 n1 cc n1,
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yet he was interdicted the use and benefit of either.
yet he was interdicted the use and benefit of either.
av pns31 vbds vvn dt n1 cc n1 pp-f d.
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A Child who offends his father, though he doth not therefore presently cease to be a childe,
A Child who offends his father, though he does not Therefore presently cease to be a child,
dt n1 r-crq vvz po31 n1, cs pns31 vdz xx av av-j vvi pc-acp vbi dt n1,
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yet his offence doth turne and change the countenance of his father. Though it doth not break off the relation, yet i• doth the respect;
yet his offence does turn and change the countenance of his father. Though it does not break off the Relation, yet i• does the respect;
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he shall not easily be admitted into his fathers presen••, and then, he shall see bended browes instead of smiles, an• sharp rebukes,
he shall not Easily be admitted into his Father's presen••, and then, he shall see bent brows instead of smiles, an• sharp rebukes,
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and upbraidings instead of kinde and wonted wel-comes:
and upbraidings instead of kind and wonted welcomes:
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so shall even David himselfe finde, if that great sins get dominion over him, if they doe prevaile,
so shall even David himself find, if that great Sins get dominion over him, if they do prevail,
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if he doth act them, though God doth not cast off his person, yet he will draw off his Countenance:
if he does act them, though God does not cast off his person, yet he will draw off his Countenance:
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why hidest thou thy face? He shall quickly finde the difference twixt the service of God, and the service of sin:why hidest thou thy face? He shall quickly find the difference betwixt the service of God, and the service of since:
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when he goes to pray, his sin shall meet him, and when he goes to heare, the Ordinances shall cast his sinne into his face:
when he Goes to pray, his since shall meet him, and when he Goes to hear, the Ordinances shall cast his sin into his face:
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As Sampson, when he lost his haire, he could not doe as formerly, as at other times,
As Sampson, when he lost his hair, he could not do as formerly, as At other times,
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so even actuall dominion of sin, though it doth not nullify. the relations, yet it wonderfully varies the condition:
so even actual dominion of since, though it does not nullify. the relations, yet it wonderfully Varies the condition:
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The Sun seemes to be darkned at noon-day, the Ayre is filled with tempest, and thunders, which lately was overspread with beautifull light;
The Sun seems to be darkened At noonday, the Air is filled with tempest, and Thunders, which lately was overspread with beautiful Light;
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God lookes in terror and displeasure, and the conscience wounds with closest bitterness: all former comforts seem to take leave of us;
God looks in terror and displeasure, and the conscience wounds with closest bitterness: all former comforts seem to take leave of us;
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somtimes we are so distressed that we fear we are lost for ever: one such sinning may cost us many yeares of cruell vexation,
sometimes we Are so distressed that we Fear we Are lost for ever: one such sinning may cost us many Years of cruel vexation,
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and of this we may be sure, that till we are soundly humbled and renew our repentance, we shall never see a smile in Gods countenance,
and of this we may be sure, that till we Are soundly humbled and renew our Repentance, we shall never see a smile in God's countenance,
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nor heare a good word from conscience:
nor hear a good word from conscience:
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Now this is a dolefull case that a man shall heare the same promises from which he suckt much comfort,
Now this is a doleful case that a man shall hear the same promises from which he sucked much Comfort,
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and yet he may not taste (now he cannot rejoyce) and that God whose communion was so sweet,
and yet he may not taste (now he cannot rejoice) and that God whose communion was so sweet,
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now through his sinning, becomes so bitter and heavy, &c. 4. Because actuall dominion, (especially of great sins, and over a David) is accompanied with great prejudice to Divine glory:
now through his sinning, becomes so bitter and heavy, etc. 4. Because actual dominion, (especially of great Sins, and over a David) is accompanied with great prejudice to Divine glory:
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As they say of Fevers, that they are usually worst in the strongest constitutions; and of spots, that they are usually the greatest blemishes in the fairest garments:
As they say of Fevers, that they Are usually worst in the Strongest constitutions; and of spots, that they Are usually the greatest blemishes in the Fairest garments:
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that we may say of sinnings: the better the man is, the more dishonorably foule his offendings are:
that we may say of sinnings: the better the man is, the more dishonourably foul his offendings Are:
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God loseth more honour in the eyes of the world, by the slips of the good,
God loses more honour in the eyes of the world, by the slips of the good,
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then by the wallowings of the bad:
then by the wallowings of the bad:
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evill men are hardned, good men derided, Satan and sin advanced, and by all these God is infinitely dishonoured:
evil men Are hardened, good men derided, Satan and since advanced, and by all these God is infinitely dishonoured:
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Therefore good reason hath David to pray, Let them not have dominion over me. Secondly, Habituall Dominion.
Therefore good reason hath David to pray, Let them not have dominion over me. Secondly, Habitual Dominion.
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But then in the Second place, if we interpret the dominion here of an Habituall dominion of sin, the reasons of prayer against sinne,
But then in the Second place, if we interpret the dominion Here of an Habitual dominion of since, the Reasons of prayer against sin,
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as in such a dominion, are very strong and urgent. 1. Habituall dominion decides the estate:
as in such a dominion, Are very strong and urgent. 1. Habitual dominion decides the estate:
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the question of a mans soul is, whose servant he is, whether he belong to God and Christ, or to sin and Satan.
the question of a men soul is, whose servant he is, whither he belong to God and christ, or to since and Satan.
dt n1 pp-f dt ng1 n1 vbz, rg-crq n1 pns31 vbz, cs pns31 vvb p-acp np1 cc np1, cc p-acp n1 cc np1.
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Now particular failings doe not determine this, but the dominion of sin doth, his servants we are whom we obey:
Now particular failings do not determine this, but the dominion of since does, his Servants we Are whom we obey:
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you know what the Apostle hath said, Rom: 6. 16. know ye not that to whom ye yield your selves servants to obey, his servants ye are to whom ye obey,
you know what the Apostle hath said, Rom: 6. 16. know you not that to whom you yield your selves Servants to obey, his Servants you Are to whom you obey,
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whether of sin unto death, or if obedience unto righteousnesse: whither of since unto death, or if Obedience unto righteousness:
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if sin doth rule, and the sinner yields up his heart to the love and obedience of it:
if since does Rule, and the sinner yields up his heart to the love and Obedience of it:
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he professeth thus much, that Christ is not his Lord, and the Law of Christ is not the law which he will obey,
he Professes thus much, that christ is not his Lord, and the Law of christ is not the law which he will obey,
pns31 vvz av av-d, cst np1 vbz xx po31 n1, cc dt n1 pp-f np1 vbz xx dt n1 r-crq pns31 vmb vvi,
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as these Rebells spake of David, what portion have we in the sonne of Jesse? soe here the sinner, I doe not belong to Christ,
as these Rebels spoke of David, what portion have we in the son of Jesse? so Here the sinner, I do not belong to christ,
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sin is my Lord, The servant of sin am I, that is the thing which I have Chosen,
since is my Lord, The servant of since am I, that is the thing which I have Chosen,
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and that is it which I will serve;
and that is it which I will serve;
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Soe that on may without any scruple conclude, that if sin hath dominion, the man hath yet noe interest in Christ, noe one degree of true grace, he is a most wretched sinner:
So that on may without any scruple conclude, that if since hath dominion, the man hath yet no Interest in christ, no one degree of true grace, he is a most wretched sinner:
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sin is his Lord, God is his enemy, Hell is his portion, unlesse he get from under this Dominion.
since is his Lord, God is his enemy, Hell is his portion, unless he get from under this Dominion.
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Secondly, there is no Dominion in all the world so vile:
Secondly, there is no Dominion in all the world so vile:
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whither you consider it, First, In the commands of sin, or Secondly, In the service of the sinner. First, The Commands.
whither you Consider it, First, In the commands of since, or Secondly, In the service of the sinner. First, The Commands.
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The commands of sin are the vilest commands. For,
The commands of since Are the Vilest commands. For,
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1. They are Illegal, any command which findes ground and title may be defended, but sin hath no reason to command:
1. They Are Illegal, any command which finds ground and title may be defended, but since hath no reason to command:
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A condemned man loseth all command; sin is the only thing which Gods law hath condemned:
A condemned man loses all command; since is the only thing which God's law hath condemned:
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And again, it hath no title to the soul, the soul owes not it self to it, either by a natural, or by a purchased subjection:
And again, it hath no title to the soul, the soul owes not it self to it, either by a natural, or by a purchased subjection:
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we owe a natural subjection to God, because he made us; A purchased subjection to Christ, because he redeemed and bought us;
we owe a natural subjection to God, Because he made us; A purchased subjection to christ, Because he redeemed and bought us;
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but sins commands are meerly usurped, and Insolent. 2. They are purely sinful: all its edicts and desires are but Rebellions:
but Sins commands Are merely usurped, and Insolent. 2. They Are purely sinful: all its edicts and Desires Are but Rebellions:
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that a man should trangresse a righteous, and supreme, and good, and holy law:
that a man should trangresse a righteous, and supreme, and good, and holy law:
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there is not any one thing which sin at any time commands, but it is that which God forbids,
there is not any one thing which since At any time commands, but it is that which God forbids,
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and which God will Judge the sinner for.
and which God will Judge the sinner for.
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3. They are extreamly unreasonable; a command may be esteemed unreasonable, either when one service runs contradictory against another, as to command aman to run and yet to stand;
3. They Are extremely unreasonable; a command may be esteemed unreasonable, either when one service runs contradictory against Another, as to command amam to run and yet to stand;
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so is it with sin, it commands a man to such a service as is opposite in particulars,
so is it with since, it commands a man to such a service as is opposite in particulars,
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for as all sin is opposite to grace, soe some sins are opposite to others; though not in the fountaine, yet in the actings;
for as all since is opposite to grace, so Some Sins Are opposite to Others; though not in the fountain, yet in the actings;
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or a command may be estemed unreasonable when any service tends to the ruine of the obedient;
or a command may be esteemed unreasonable when any service tends to the ruin of the obedient;
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it were an unreasonable thing, and unjust, to command a man to run into the fire and burne himselfe,
it were an unreasonable thing, and unjust, to command a man to run into the fire and burn himself,
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but the commands of sin tend directly, and intentionally to the destruction of the sinner, sin injoynes a man much service and paines, and all this is, to dishonour God,
but the commands of since tend directly, and intentionally to the destruction of the sinner, since enjoins a man much service and pains, and all this is, to dishonour God,
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and to damne his owne soule. Secondly, the service. The service of sin:
and to damn his own soul. Secondly, the service. The service of since:
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it is the most disloyall service in respect of God renouncing him, denying him his due,
it is the most disloyal service in respect of God renouncing him, denying him his endue,
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and conferring it on his only enemy. 2. It is the most injurious service to our souls.
and conferring it on his only enemy. 2. It is the most injurious service to our Souls.
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3. It is the basest service: if a man did serve a dog or a toad, this were a vile abasing of himselfe,
3. It is the Basest service: if a man did serve a dog or a toad, this were a vile abasing of himself,
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but it is far baser to serve sin, for those creatures have some goodnesse in them, but sin is naturally bad:
but it is Far baser to serve since, for those creatures have Some Goodness in them, but since is naturally bad:
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Nay, though we doe cry out at the devill, as vile and base, yet the Devil himself is better then sin,
Nay, though we do cry out At the Devil, as vile and base, yet the devil himself is better then since,
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for it is his sin only which makes him so base, and he hath an absolute being, which he owes to God;
for it is his since only which makes him so base, and he hath an absolute being, which he owes to God;
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but sin hath noe relation to God, and it is that which imbaseth all beings.
but since hath no Relation to God, and it is that which imbaseth all beings.
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4. It is the drudgingest service: A man who is a servant to sin, he is at the command of every lust,
4. It is the drudgingest service: A man who is a servant to since, he is At the command of every lust,
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and is taken captive at its pleasure, and there is noe hoe, nor measure, nor end:
and is taken captive At its pleasure, and there is no hoe, nor measure, nor end:
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all the day will not serve, nor will the night satisfie:
all the day will not serve, nor will the night satisfy:
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an age of yeares is spent, and when a mans strength doth faile him, yet sin sets him to work still.
an age of Years is spent, and when a men strength does fail him, yet since sets him to work still.
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The cruelest Tyrant, wearies himselfe sometimes by his unwearied commands, but sin never relents nor spares:
The Cruellest Tyrant, wearies himself sometime by his unwearied commands, but since never relents nor spares:
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Nay that which shewes the extremity of this vasilladge, the sinner continues service there, and then, where he sees and knowes his misery;
Nay that which shows the extremity of this vasilladge, the sinner continues service there, and then, where he sees and knows his misery;
uh-x cst r-crq vvz dt n1 pp-f d n1, dt n1 vvz n1 a-acp, cc av, c-crq pns31 vvz cc vvz po31 n1;
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he hath felt the fruites, the bitter fruites of sinning, yet sin still commandes and easily puts him upon the same service afresh:
he hath felt the fruits, the bitter fruits of sinning, yet since still commands and Easily puts him upon the same service afresh:
pns31 vhz vvn dt n2, dt j n2 pp-f vvg, av n1 av vvz cc av-j vvz pno31 p-acp dt d n1 av:
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soe that he often tyers his thoughts, and spends his estate, and consumes his strength,
so that he often tyers his thoughts, and spends his estate, and consumes his strength,
av cst pns31 av vvz po31 n2, cc vvz po31 n1, cc vvz po31 n1,
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and breakes his sleep, and loseth his friends, his God, his soule, his all, to drudge at the Commandes of his owne base lusts.
and breaks his sleep, and loses his Friends, his God, his soul, his all, to drudge At the Commands of his own base Lustiest.
cc vvz po31 n1, cc vvz po31 n2, po31 n1, po31 n1, po31 d, p-acp n1 p-acp dt vvz pp-f po31 d j n2.
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5. It is a most unprofitable service: Though in some service there may be but an uncertain gaine,
5. It is a most unprofitable service: Though in Some service there may be but an uncertain gain,
crd pn31 vbz dt av-ds j n1: cs p-acp d n1 pc-acp vmb vbi p-acp dt j n1,
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yet in the service of sin, there is a most certaine and gre•t loss, what profit had ye in those things whereof ye are now ashamed Rom. 6. 21. therefore sinnes are said to sowe the winde, and to reap the whirl-winde, they deale in vanities which shall not profit,
yet in the service of since, there is a most certain and gre•t loss, what profit had you in those things whereof you Are now ashamed Rom. 6. 21. Therefore Sins Are said to sow the wind, and to reap the whirlwind, they deal in vanities which shall not profit,
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and every sin is a lye, let it pretend much, yet it advantageth nothing. Suppose a man had an estate worth 10000 li.
and every since is a lie, let it pretend much, yet it advantageth nothing. Suppose a man had an estate worth 10000 li.
cc d n1 vbz dt n1, vvb pn31 vvi av-d, av pn31 vvz pix. vvb dt n1 vhd dt n1 j crd n1.
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and he should receive a baby for it, tell me what he got? O that precious soule of man which is more worth then a world, is uttelry lost by sin, what then, doth the service of it profit him? for what is a man profited (saith our Saviour) though he gaine the whole world,
and he should receive a baby for it, tell me what he god? O that precious soul of man which is more worth then a world, is uttelry lost by since, what then, does the service of it profit him? for what is a man profited (Says our Saviour) though he gain the Whole world,
cc pns31 vmd vvi dt n1 p-acp pn31, vvb pno11 r-crq pns31 vvn? sy cst j n1 pp-f n1 r-crq vbz av-dc j cs dt n1, vbz n1 vvn p-acp n1, r-crq av, vdz dt n1 pp-f pn31 n1 pno31? p-acp r-crq vbz dt n1 vvn (vvz po12 n1) c-acp pns31 vvb dt j-jn n1,
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if he lose his own soule; if he loose his own soul;
cs pns31 vvb po31 d n1;
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thou Gets a little credit by thy sinning, yea but whith whom? And what is that whiles the great God doth disgrace thee:
thou Gets a little credit by thy sinning, yea but vuhith whom? And what is that while the great God does disgrace thee:
pns21 vvz dt j vvb p-acp po21 vvg, uh cc-acp p-acp qo-crq? cc q-crq vbz d n1 dt j np1 vdz vvi pno21:
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and thine own conscience doth often shame thee? Thou gets a little wealth by thy sinning,
and thine own conscience does often shame thee? Thou gets a little wealth by thy sinning,
cc po21 d n1 vdz av vvi pno21? pns21 vvz dt j n1 p-acp po21 vvg,
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yea, but what is that Treasure of wickednesse, but a Treasury of wrath against the day of wrath? Thou gets a little pleasure by thy sinning;
yea, but what is that Treasure of wickedness, but a Treasury of wrath against the day of wrath? Thou gets a little pleasure by thy sinning;
uh, cc-acp q-crq vbz d n1 pp-f n1, cc-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1? pns21 vvz dt j n1 p-acp po21 vvg;
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yea, but what are these short minutes of joy to those eternall nights of darknesse, in which they must end and be swallowed up? one fall breaks all the glasse to pieces,
yea, but what Are these short minutes of joy to those Eternal nights of darkness, in which they must end and be swallowed up? one fallen breaks all the glass to Pieces,
uh, cc-acp q-crq vbr d j n2 pp-f n1 p-acp d j n2 pp-f n1, p-acp r-crq pns32 vmb vvi cc vbi vvn a-acp? crd n1 vvz d dt n1 p-acp n2,
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and one anguish of conscience, or peal of death, blasts and sinkes all the vaine triumphings of a sinfull heart:
and one anguish of conscience, or peal of death, blasts and sinks all the vain triumphings of a sinful heart:
cc crd n1 pp-f n1, cc n1 pp-f n1, n2 cc vvz d dt j n2 pp-f dt j n1:
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sin may pretend faire, and promise much, but the wages thereof (i.) that which thou must expect for thy service, is death:
since may pretend fair, and promise much, but the wages thereof (i.) that which thou must expect for thy service, is death:
n1 vmb vvi j, cc n1 av-d, cc-acp dt n2 av (uh.) cst r-crq pns21 vmb vvi p-acp po21 n1, vbz n1:
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yea, that death which is opposed to eternall life, Rom. 6. vlt.
yea, that death which is opposed to Eternal life, Rom. 6. Ult.
uh, cst n1 r-crq vbz vvn p-acp j n1, np1 crd vvd.
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6. It is a most uncomfortable service: How oft is the servant of sin in the depths of feare,
6. It is a most uncomfortable service: How oft is the servant of since in the depths of Fear,
crd pn31 vbz dt av-ds j n1: uh-crq av vbz dt n1 pp-f n1 p-acp dt n2 pp-f n1,
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and in the heights of trouble, his very sinnings are more his torments then his joyes:
and in the heights of trouble, his very sinnings Are more his torments then his Joys:
cc p-acp dt n2 pp-f n1, po31 j n2 vbr av-dc po31 n2 av po31 n2:
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he is many times vexed with thoughts how to sin, and afterwards he is hewed in his conscience for his sinning;
he is many times vexed with thoughts how to sin, and afterwards he is hewed in his conscience for his sinning;
pns31 vbz d n2 vvn p-acp n2 c-crq pc-acp vvi, cc av pns31 vbz vvn p-acp po31 n1 p-acp po31 vvg;
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though he hath not grace to make him grieve, yet he hath a conscience which can make him tremble:
though he hath not grace to make him grieve, yet he hath a conscience which can make him tremble:
cs pns31 vhz xx n1 pc-acp vvi pno31 vvi, av pns31 vhz dt n1 r-crq vmb vvi pno31 vvi:
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the very surfeits of his sins do distaste his soul, and make him of times weary of his very life;
the very Surfeits of his Sins do distaste his soul, and make him of times weary of his very life;
dt j n2 pp-f po31 n2 vdb vvi po31 n1, cc vvi pno31 pp-f n2 j pp-f po31 j n1;
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he is ashamed of Company, and dares not yet to be solitary: The night is many times a terror unto him, and the day renewes his anguish:
he is ashamed of Company, and dares not yet to be solitary: The night is many times a terror unto him, and the day renews his anguish:
pns31 vbz j pp-f n1, cc vvz xx av pc-acp vbi j: dt n1 vbz d n2 dt n1 p-acp pno31, cc dt n1 vvz po31 n1:
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though the servant of sin (in the transient flash of his spirit) out-braves al counsell,
though the servant of since (in the Transient flash of his Spirit) outbraves all counsel,
cs dt n1 pp-f n1 (p-acp dt j n1 pp-f po31 n1) j av-d n1,
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yet he doth ordinarily feel infinite gripes within, either he is utterly unsensible of his misery, (which is one of the greatest judgements,) or he his sensible,
yet he does ordinarily feel infinite gripes within, either he is utterly unsensible of his misery, (which is one of the greatest Judgments,) or he his sensible,
av pns31 vdz av-j vvi j n2 a-acp, av-d pns31 vbz av-j j pp-f po31 n1, (r-crq vbz pi pp-f dt js n2,) cc pns31 po31 j,
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and then he feeles a Hell of horror for his lewd obedience:
and then he feels a Hell of horror for his lewd Obedience:
cc av pns31 vvz dt n1 pp-f n1 p-acp po31 j n1:
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Nay, so exceedingly high do the distresses sometimes prevaile, that he his forced to disparie of all mercy,
Nay, so exceedingly high do the Distresses sometime prevail, that he his forced to disparie of all mercy,
uh-x, av av-vvg j vdi dt n2 av vvi, cst pns31 po31 vvd pc-acp vvi pp-f d n1,
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and thinking to ease himselfe of some flames, greedily throwes away himselfe into the very gulfe of Hell-fire:
and thinking to ease himself of Some flames, greedily throws away himself into the very gulf of Hell-fire:
cc vvg pc-acp vvi px31 pp-f d n2, av-j vvz av px31 p-acp dt j n1 pp-f n1:
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what shall I say more, where sin hath the dominion over a person, a man is a slave to the Devill,
what shall I say more, where since hath the dominion over a person, a man is a slave to the devil,
r-crq vmb pns11 vvi av-dc, c-crq n1 vhz dt n1 p-acp dt n1, dt n1 vbz dt n1 p-acp dt n1,
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and a servant to that which will vex him and wound him, and damne him;
and a servant to that which will vex him and wound him, and damn him;
cc dt n1 p-acp d r-crq vmb vvi pno31 cc vvi pno31, cc vvi pno31;
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he never enjoyes himselfe, nor shall he ever enjoy God, unless that yoke of service be broken:
he never enjoys himself, nor shall he ever enjoy God, unless that yoke of service be broken:
pns31 av-x vvz px31, ccx vmb pns31 av vvi np1, cs d n1 pp-f n1 vbb vvn:
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and therefore good reason hath any man to pray against the habituall dominion of sin. SECT. IV. THus for the explication, now somthing for the Application thereof unto our selves:
and Therefore good reason hath any man to pray against the habitual dominion of since. SECT. IV. THus for the explication, now something for the Application thereof unto our selves:
cc av j n1 vhz d n1 pc-acp vvi p-acp dt j n1 pp-f n1. n1. np1 av p-acp dt n1, av pi p-acp dt n1 av p-acp po12 n2:
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where first let me begin with inquirie? what thinke we of the dominion of sin within our soules.
where First let me begin with inquiry? what think we of the dominion of since within our Souls.
c-crq ord vvb pno11 vvi p-acp n1? r-crq vvb pns12 pp-f dt n1 pp-f n1 p-acp po12 n2.
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You will say, we trust there is noe such thing.
You will say, we trust there is no such thing.
pn22 vmb vvi, pns12 vvb a-acp vbz dx d n1.
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I Remember the Jewes said as much to Christ, in a case not much unlike, we are Abrahams seed, said they, we were never in Bondage, Joh. 8. 33. But Christ replied, verily, verily, I say unto you, whosoever committeth sin is the servant of sin, v. 34. I will premise a few things at this time.
I remember the Jews said as much to christ, in a case not much unlike, we Are Abrahams seed, said they, we were never in Bondage, John 8. 33. But christ replied, verily, verily, I say unto you, whosoever Committeth since is the servant of since, v. 34. I will premise a few things At this time.
pns11 vvb dt np2 vvd p-acp d p-acp np1, p-acp dt n1 xx d j, pns12 vbr npg1 n1, vvd pns32, pns12 vbdr av-x p-acp n1, np1 crd crd p-acp np1 vvd, av-j, av-j, pns11 vvb p-acp pn22, r-crq vvz n1 vbz dt n1 pp-f n1, n1 crd pns11 vmb n1 dt d n2 p-acp d n1.
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1. No man living but he is borne a servant to sin:
1. No man living but he is born a servant to since:
crd dx n1 vvg cc-acp pns31 vbz vvn dt n1 p-acp n1:
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sin is his Lord before he can tell who is his Master, sin requires not age to set on the crown,
since is his Lord before he can tell who is his Master, since requires not age to Set on the crown,
n1 vbz po31 n1 c-acp pns31 vmb vvi r-crq vbz po31 n1, n1 vvz xx n1 pc-acp vvi p-acp dt n1,
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but even in the very wombe, doth it begin its reign, and poysons, and impaireth our whole nature,
but even in the very womb, does it begin its Reign, and poisons, and impaireth our Whole nature,
cc-acp av p-acp dt j n1, vdz pn31 vvi po31 n1, cc n2, cc vvz po12 j-jn n1,
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therefore the Apostle saith, that by nature we are the children of disobedience and wrath as well as others, Ephesians 2. 2. it is the disposition,
Therefore the Apostle Says, that by nature we Are the children of disobedience and wrath as well as Others, Ephesians 2. 2. it is the disposition,
av dt n1 vvz, cst p-acp n1 pns12 vbr dt n2 pp-f n1 cc n1 c-acp av c-acp n2-jn, np1 crd crd pn31 vbz dt n1,
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and sway, and bent of us to sin, and to walke on in sin. 2. It is an hard thing to get off the dominion of sinne.
and sway, and bent of us to since, and to walk on in since. 2. It is an hard thing to get off the dominion of sin.
cc n1, cc vvn pp-f pno12 p-acp n1, cc pc-acp vvi a-acp p-acp n1. crd pn31 vbz dt j n1 pc-acp vvi a-acp dt n1 pp-f n1.
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Sin is a strong man, It hath possession, and goes not out by entreaty or bribe,
since is a strong man, It hath possession, and Goes not out by entreaty or bribe,
n1 vbz dt j n1, pn31 vhz n1, cc vvz xx av p-acp n1 cc n1,
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but it must be by force, by one that his stronger:
but it must be by force, by one that his Stronger:
cc-acp pn31 vmb vbi p-acp n1, p-acp pi cst po31 jc:
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I assure you, that the almighty God must reveal his own arme, and he must cast down strong holds, he must worke a kinde of a miracle,
I assure you, that the almighty God must reveal his own arm, and he must cast down strong holds, he must work a kind of a miracle,
pns11 vvb pn22, cst dt j-jn n1 vmb vvi po31 d n1, cc pns31 vmb vvi a-acp j n2, pns31 vmb vvi dt n1 pp-f dt n1,
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or else sin will still be a Lord, and the sinner will be a servant to his lusts:
or Else since will still be a Lord, and the sinner will be a servant to his Lustiest:
cc av n1 vmb av vbi dt n1, cc dt n1 vmb vbi dt n1 p-acp po31 n2:
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A man may change any Master soever, and with more ease then sin?
A man may change any Master soever, and with more ease then since?
dt n1 vmb vvi d n1 av, cc p-acp dc n1 cs n1?
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Thirdly, it is very manifest, that sin hath the dominion in many persons; I will present unto you such instances which you shall confesse do evince so much.
Thirdly, it is very manifest, that since hath the dominion in many Persons; I will present unto you such instances which you shall confess do evince so much.
ord, pn31 vbz av j, cst n1 vhz dt n1 p-acp d n2; pns11 vmb vvi p-acp pn22 d n2 r-crq pn22 vmb vvi vdb vvi av av-d.
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1. What thinke you, hath not sin the dominion, where noe kinde of arguments and dealings are able to disengage the heart and to turn it? when no kindes of merciful Arguments,
1. What think you, hath not since the dominion, where no kind of Arguments and dealings Are able to disengage the heart and to turn it? when no Kinds of merciful Arguments,
crd q-crq vvb pn22, vhz xx n1 dt n1, c-crq dx n1 pp-f n2 cc n2-vvg vbr j pc-acp vvi dt n1 cc pc-acp vvi pn31? q-crq dx n2 pp-f j n2,
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and no kinds of just threatnings, and no sense of bitternesse, can yet discovenant and diservice the soul:
and no Kinds of just threatenings, and no sense of bitterness, can yet discovenant and diservice the soul:
cc dx n2 pp-f j n2-vvg, cc dx n1 pp-f n1, vmb av n1 cc n1 dt n1:
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but still it holds the league, keeps the agreement with sin, now then how often hath God come to many persons,
but still it holds the league, keeps the agreement with since, now then how often hath God come to many Persons,
cc-acp av pn31 vvz dt n1, vvz dt n1 p-acp n1, av av c-crq av vhz np1 vvn p-acp d n2,
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and offered unto them his pardoning mercies, & the blood of Christ, and eternal life,
and offered unto them his pardoning Mercies, & the blood of christ, and Eternal life,
cc vvd p-acp pno32 po31 vvg n2, cc dt n1 pp-f np1, cc j n1,
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if they would leave such a sin of drunkennesse, such a sin of filthinesse, such a sin of worldlinesse,
if they would leave such a since of Drunkenness, such a since of filthiness, such a since of worldliness,
cs pns32 vmd vvi d dt n1 pp-f n1, d dt n1 pp-f n1, d dt n1 pp-f n1,
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but unrighteous they were, and unrighteous still they are and will be:
but unrighteous they were, and unrighteous still they Are and will be:
cc-acp j pns32 vbdr, cc j-u av pns32 vbr cc vmb vbi:
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How often hath God set the point of the sword upon the breast of a sinner, revealing his wrath, threatning death and Hell if he will not leave the service of his sin;
How often hath God Set the point of the sword upon the breast of a sinner, revealing his wrath, threatening death and Hell if he will not leave the service of his since;
c-crq av vhz np1 vvn dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1, vvg po31 n1, j-vvg n1 cc n1 cs pns31 vmb xx vvi dt n1 pp-f po31 n1;
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nay, scourged his estate for his sinning, nay, scourged his body, nay, his soul & conscience,
nay, scourged his estate for his sinning, nay, scourged his body, nay, his soul & conscience,
uh-x, vvd po31 n1 p-acp po31 vvg, uh-x, vvd po31 n1, uh-x, po31 n1 cc n1,
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and all this to renounce his sinfull Lord, yet men hold fast their wickedness, they yet give over themselves to sin with greediness, they study how to fulfill their lusts,
and all this to renounce his sinful Lord, yet men hold fast their wickedness, they yet give over themselves to since with greediness, they study how to fulfil their Lustiest,
cc d d pc-acp vvi po31 j n1, av n2 vvb av-j po32 n1, pns32 av vvb p-acp px32 p-acp n1 p-acp n1, pns32 vvb c-crq pc-acp vvi po32 n2,
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and rejoyce when they have done evil:
and rejoice when they have done evil:
cc vvb c-crq pns32 vhb vdn n-jn:
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doth not this shew, that the heart is indeed indeared, and totally emancipated by a strong and elective subjection unto sin.
does not this show, that the heart is indeed endeared, and totally emancipated by a strong and elective subjection unto since.
vdz xx d n1, cst dt n1 vbz av vvn, cc av-j vvn p-acp dt j cc j n1 p-acp n1.
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What think you of such whose hearts cannot endure the Dominion of Jesus Christ, and the service of righteousnesse; it is even a tormenting slavery unto them,
What think you of such whose hearts cannot endure the Dominion of jesus christ, and the service of righteousness; it is even a tormenting slavery unto them,
q-crq vvb pn22 pp-f d rg-crq n2 vmbx vvi dt n1 pp-f np1 np1, cc dt n1 pp-f n1; pn31 vbz av dt j-vvg n1 p-acp pno32,
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even the imaginations thereof are so.
even the Imaginations thereof Are so.
av dt n2 av vbr av.
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The Soule of a man cannot serve two Masters, and there are but two of them upon which our service can be bestowed, either sin, or Christ:
The Soul of a man cannot serve two Masters, and there Are but two of them upon which our service can be bestowed, either since, or christ:
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the Apostle intimated as much, Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his, servants •• are to whom you obey, whither of sin unto death, or of obedience unto righteousness;
the Apostle intimated as much, Rom. 6. 16. Know you not that to whom you yield your selves Servants to obey his, Servants •• Are to whom you obey, whither of since unto death, or of Obedience unto righteousness;
dt n1 vvn p-acp d, np1 crd crd vvb pn22 xx d p-acp ro-crq pn22 vvb po22 n2 n2 pc-acp vvi png31, n2 •• vbr p-acp ro-crq pn22 vvb, q-crq pp-f n1 p-acp n1, cc pp-f n1 p-acp n1;
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so that these divide the soul, if a man doth yield obedience unto righteousness, he is then no servant of sin;
so that these divide the soul, if a man does yield Obedience unto righteousness, he is then no servant of since;
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if he yields obedience unto sin, he is then noe servant of righteousnesse;
if he yields Obedience unto since, he is then no servant of righteousness;
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if he be an enemy to sin, he is then a servant to righteousnesse, If he be an enemy to righteousnesse, he is then a servant of sin.
if he be an enemy to since, he is then a servant to righteousness, If he be an enemy to righteousness, he is then a servant of since.
cs pns31 vbb dt n1 p-acp n1, pns31 vbz av dt n1 p-acp n1, cs pns31 vbb dt n1 p-acp n1, pns31 vbz av dt n1 pp-f n1.
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Yet many persons are enemies to righteousnesse, we will not have this man to reigne over us, said they in the Gospell, they cannot endure the dominion of Christ, either in his word, or in his spirit:
Yet many Persons Are enemies to righteousness, we will not have this man to Reign over us, said they in the Gospel, they cannot endure the dominion of christ, either in his word, or in his Spirit:
av d n2 vbr n2 p-acp n1, pns12 vmb xx vhi d n1 pc-acp vvi p-acp pno12, vvd pns32 p-acp dt n1, pns32 vmbx vvi dt n1 pp-f np1, av-d p-acp po31 n1, cc p-acp po31 n1:
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The rules and precepts of the word are the cords which they will break asunder, Psal. 2. 3. They cast the laws of Christ behinde their backs, and hate to be reformed, Psal. 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart,
The rules and Precepts of the word Are the cords which they will break asunder, Psalm 2. 3. They cast the laws of christ behind their backs, and hate to be reformed, Psalm 50. 17. There is nothing more unacceptable to them then to serve the Lord jesus christ in holiness of heart,
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and newnesse of spirit, and righteousnesse of obedience.
and newness of Spirit, and righteousness of Obedience.
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3. What thinke you of those who are still overcome of their lusts, and are willingly intangled; The Apostle Peter Conjectures, that sin hath dominion in such, while they promise them liberty, they them•elves are the servants of Corruption, 3. What think you of those who Are still overcome of their Lustiest, and Are willingly entangled; The Apostle Peter Conjectures, that since hath dominion in such, while they promise them liberty, they them•elves Are the Servants of Corruption,
crd q-crq vvb pn22 pp-f d r-crq vbr av vvn pp-f po32 n2, cc vbr av-j vvn; dt n1 np1 n2, cst n1 vhz n1 p-acp d, cs pns32 vvb pno32 n1, pns32 n2 vbr dt n2 pp-f n1,
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for of whom a man is overcome, of the same is he brought in bondage, 2. Peter. 2. 19.for of whom a man is overcome, of the same is he brought in bondage, 2. Peter. 2. 19.
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There is a twofold overcoming of a person, on is only in respect of the action: Another is also in respect of the affection.
There is a twofold overcoming of a person, on is only in respect of the actium: another is also in respect of the affection.
pc-acp vbz dt j vvg pp-f dt n1, p-acp vbz av-j p-acp n1 pp-f dt n1: j-jn vbz av p-acp n1 pp-f dt n1.
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It cannot be denied, but that even an holy man (who is heartily the servant of Jesus Christ) may be overcome in respect of particular action;
It cannot be denied, but that even an holy man (who is heartily the servant of jesus christ) may be overcome in respect of particular actium;
pn31 vmbx vbi vvn, cc-acp cst av dt j n1 (r-crq vbz av-j dt n1 pp-f np1 np1) vmb vbi vvn p-acp n1 pp-f j n1;
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relapses are not impossible to him who is truly good, and they may consist with (though they do weaken and disconsolate) the service of grace, there is the same natural principle of sin in the best after repentance as before:
relapses Are not impossible to him who is truly good, and they may consist with (though they do weaken and disconsolate) the service of grace, there is the same natural principle of since in the best After Repentance as before:
n2 vbr xx j p-acp pno31 r-crq vbz av-j j, cc pns32 vmb vvi p-acp (cs pns32 vdb vvi cc j) dt n1 pp-f n1, pc-acp vbz dt d j n1 pp-f n1 p-acp dt js p-acp n1 c-acp a-acp:
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there is the same Satan to suggest and incline, there may be the same occasions and provocations:
there is the same Satan to suggest and incline, there may be the same occasions and provocations:
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But then there is an overcoming in respect of assertion, and this shews the dominion of sinne:
But then there is an overcoming in respect of assertion, and this shows the dominion of sin:
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Now this overcoming is, either when a man through policy forbears, or else in passion seemes to bid defiance to his sin, being either in sicknesse and apprehension of death,
Now this overcoming is, either when a man through policy forbears, or Else in passion seems to bid defiance to his since, being either in sickness and apprehension of death,
av d vvg vbz, av-d c-crq dt n1 p-acp n1 vvz, cc av p-acp n1 vvz pc-acp vvi n1 p-acp po31 n1, vbg av-d p-acp n1 cc n1 pp-f n1,
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or in pangs and distresse of conscience (to which the Apostle seems to allude, 2 Pet. 2. 22. the dogge is turned to his vomit again;) Now he cries out against sin,
or in pangs and distress of conscience (to which the Apostle seems to allude, 2 Pet. 2. 22. the dog is turned to his vomit again;) Now he cries out against since,
cc p-acp n2 cc n1 pp-f n1 (p-acp r-crq dt n1 vvz pc-acp vvi, crd np1 crd crd dt n1 vbz vvn p-acp po31 n1 av;) av pns31 vvz av p-acp n1,
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and thinks he doth detest it heartily, and will not for a world act the sin now,
and thinks he does detest it heartily, and will not for a world act the since now,
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yet when this tempest is off, when the water grow• •ool, when circumstances are free,
yet when this tempest is off, when the water grow• •ool, when Circumstances Are free,
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when the bitternesse either of death, or cross, or conscience is over, and sin tempts and wooes him again, he yeelds up himself, he gives over his heart and affections, he loves the sin and wallows in it as much •s ever:
when the bitterness either of death, or cross, or conscience is over, and since tempts and Woes him again, he yields up himself, he gives over his heart and affections, he loves the since and wallows in it as much •s ever:
c-crq dt n1 av-d pp-f n1, cc vvi, cc n1 vbz a-acp, cc n1 vvz cc vvz pno31 av, pns31 vvz p-acp px31, pns31 vvz p-acp po31 n1 cc n2, pns31 vvz dt n1 cc vvz p-acp pn31 p-acp d vbz av:
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he turns from the holy Commandment (as the Apostle speaks, ver. 21.) all his good moods of holy profession,
he turns from the holy Commandment (as the Apostle speaks, ver. 21.) all his good moods of holy profession,
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and purpose are gone off, and he is more entangled, and renews his bondage with ardent and excessive delight,
and purpose Are gone off, and he is more entangled, and renews his bondage with Ardent and excessive delight,
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even with greedinesse, as the Apostle Paul speaks, Eph. 4.
even with greediness, as the Apostle Paul speaks, Ephesians 4.
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Now if this be an argument of sins dominion, viz. the willing and affectionate re-entring of our hearts to the service of sin,
Now if this be an argument of Sins dominion, viz. the willing and affectionate reentering of our hearts to the service of since,
av cs d vbb dt n1 pp-f n2 n1, n1 dt j cc j j pp-f po12 n2 p-acp dt n1 pp-f n1,
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then certainly many of us have just cause to feare and to suspect our selves, who return with the dogge to the vomit,
then Certainly many of us have just cause to Fear and to suspect our selves, who return with the dog to the vomit,
av av-j d pp-f pno12 vhi j n1 pc-acp vvi cc pc-acp vvi po12 n2, r-crq vvb p-acp dt n1 p-acp dt n1,
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and with the sow to the wallowing in the mire; who not only are surprized in action, but in affection;and with the sow to the wallowing in the mire; who not only Are surprised in actium, but in affection;
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nay, and our affections are more eagerly carried to the sinning now then heretofore;
nay, and our affections Are more eagerly carried to the sinning now then heretofore;
uh-x, cc po12 n2 vbr av-dc av-j vvn p-acp dt vvg av av av;
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our mindes are more on them, and our desires, yea, and the measures of sinning in the same kinde rise in an higher strength:
our minds Are more on them, and our Desires, yea, and the measures of sinning in the same kind rise in an higher strength:
po12 n2 vbr av-dc p-acp pno32, cc po12 n2, uh, cc dt n2 pp-f vvg p-acp dt d n1 vvi p-acp dt jc n1:
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we are more mighty to drink, more inglorious in swearing, more unsatiable in earthliness, more vaine in conversation more obstinate in our sinful courses against the reproofs of the Word, the checks of our conscience, the shame of men, the fear of Hell,
we Are more mighty to drink, more inglorious in swearing, more unsatiable in earthliness, more vain in Conversation more obstinate in our sinful courses against the reproofs of the Word, the Checks of our conscience, the shame of men, the Fear of Hell,
pns12 vbr av-dc j pc-acp vvi, av-dc j p-acp vvg, av-dc j p-acp n1, av-dc j p-acp n1 av-dc j p-acp po12 j n2 p-acp dt n2 pp-f dt n1, dt n2 pp-f po12 n1, dt n1 pp-f n2, dt n1 pp-f n1,
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and the hope of h•••en, we grow worse and worse, &c.
and the hope of h•••en, we grow Worse and Worse, etc.
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Fourthly, what think you of such who make choice of sin to be the Lord whom they will serve.
Fourthly, what think you of such who make choice of since to be the Lord whom they will serve.
ord, r-crq vvb pn22 pp-f d r-crq vvb n1 pp-f n1 pc-acp vbi dt n1 ro-crq pns32 vmb vvi.
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There are but two sorts of people in the world, viz. good and bad, and both of them do chuse their Lords.
There Are but two sorts of people in the world, viz. good and bad, and both of them do choose their lords.
pc-acp vbr p-acp crd n2 pp-f n1 p-acp dt n1, n1 j cc j, cc d pp-f pno32 vdb vvi po32 n2.
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The good they choose the Lord to be their God, Josh. 24. And they choose the things which please him, Esay 56. 4. And choose the way of truth, Psal. 119. 3. and choose the good part, Luke 10. 42.
The good they choose the Lord to be their God, Josh. 24. And they choose the things which please him, Isaiah 56. 4. And choose the Way of truth, Psalm 119. 3. and choose the good part, Lycia 10. 42.
dt j pns32 vvb dt n1 pc-acp vbi po32 n1, np1 crd cc pns32 vvi dt n2 r-crq vvb pno31, np1 crd crd cc vvb dt n1 pp-f n1, np1 crd crd cc vvb dt j n1, av crd crd
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The bad, they also are said to choose their own ways, Isa. 66. 3. and evil, Isa. 65. 12. That in which God delights not: yea,
The bade, they also Are said to choose their own ways, Isaiah 66. 3. and evil, Isaiah 65. 12. That in which God delights not: yea,
dt vvd, pns32 av vbr vvn p-acp vvb po32 d n2, np1 crd crd cc j-jn, np1 crd crd cst p-acp r-crq np1 vvz xx: uh,
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and they are said, not to choose the fear of the Lord:
and they Are said, not to choose the Fear of the Lord:
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when several things are propounded, & a man prefers this before that, this is called an election or choice:
when several things Are propounded, & a man prefers this before that, this is called an election or choice:
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There is Christ and his way laid before the sinner, and sin and its lusts laid before him;
There is christ and his Way laid before the sinner, and since and its Lustiest laid before him;
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now when he prefers the latter before the former, he is said to make a choice:
now when he prefers the latter before the former, he is said to make a choice:
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which many do, they do prefer their sinful lusts before the commands of Christ, as appears in all the times of competition,
which many do, they do prefer their sinful Lustiest before the commands of christ, as appears in all the times of competition,
r-crq d vdb, pns32 vdb vvi po32 j n2 p-acp dt n2 pp-f np1, c-acp vvz p-acp d dt n2 pp-f n1,
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and in the courses of action, yea, and when they may go free, yet with that Hebrew servant they will not, for they love their Master.
and in the courses of actium, yea, and when they may go free, yet with that Hebrew servant they will not, for they love their Master.
cc p-acp dt n2 pp-f n1, uh, cc c-crq pns32 vmb vvi j, av p-acp cst njp n1 pns32 vmb xx, c-acp pns32 vvb po32 n1.
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Lastly, what think you of many who love their sins; love is that which bestows the soul and the service thereof;
Lastly, what think you of many who love their Sins; love is that which bestows the soul and the service thereof;
ord, r-crq vvb pn22 pp-f d r-crq vvb po32 n2; vvb vbz d r-crq vvz dt n1 cc dt n1 av;
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the whole strength of a man goes that way which his love goes, for it is of a constraining and most serviceable nature.
the Whole strength of a man Goes that Way which his love Goes, for it is of a constraining and most serviceable nature.
dt j-jn n1 pp-f dt n1 vvz d n1 r-crq po31 n1 vvz, c-acp pn31 vbz pp-f dt vvg cc av-ds j n1.
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Now there are many who do love sin, there is, as it were, a conjugal match and union 'twixt their hearts and their sins,
Now there Are many who do love since, there is, as it were, a conjugal match and Union betwixt their hearts and their Sins,
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and be sure of this, that sin hath the whole man, if it hath won the love of the heart.
and be sure of this, that since hath the Whole man, if it hath wone the love of the heart.
cc vbi j pp-f d, cst n1 vhz dt j-jn n1, cs pn31 vhz vvn dt n1 pp-f dt n1.
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4. A person may possibly delude his own heart, and deceive himself about the dominion of sin, and therefore it is convenient to try our selves whether sinne hath not Dominion indeed. There are many erroneous deceits, 4. A person may possibly delude his own heart, and deceive himself about the dominion of since, and Therefore it is convenient to try our selves whither sin hath not Dominion indeed. There Are many erroneous Deceits,
crd dt n1 vmb av-j vvi po31 d n1, cc vvi px31 p-acp dt n1 pp-f n1, cc av pn31 vbz j pc-acp vvi po12 n2 cs n1 vhz xx n1 av. pc-acp vbr d j n2,
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1. One is the unsensibleness of its power: when a man feels no violence of sinful inclination, no stirrings, no opposition, no commands,
1. One is the unsensibleness of its power: when a man feels no violence of sinful inclination, no stirrings, no opposition, no commands,
crd pi vbz dt n1 pp-f po31 n1: c-crq dt n1 vvz dx n1 pp-f j n1, dx n2, dx n1, dx n2,
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but there is a calme and quietness in his spirit, and in hi• •ay, which could not be as he thinks if sin had dominion an• ••e in him. Now this is a deceit; For,
but there is a Cam and quietness in his Spirit, and in hi• •ay, which could not be as he thinks if since had dominion an• ••e in him. Now this is a deceit; For,
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1. It is most probable that sin hath the strongest dominion, where the heart is most unsensible of the Law and commands of sinne;
1. It is most probable that since hath the Strongest dominion, where the heart is most unsensible of the Law and commands of sin;
crd pn31 vbz av-ds j cst n1 vhz dt js n1, c-crq dt n1 vbz av-ds j pp-f dt n1 cc n2 pp-f n1;
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when the strong man keeps the house, all is quiet, said our Saviour, where subjection is peaceable;when the strong man keeps the house, all is quiet, said our Saviour, where subjection is peaceable;
c-crq dt j n1 vvz dt n1, d vbz j-jn, vvn po12 n1, c-crq n1 vbz j;
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there dominion is (in all likelihood) most absolute and compleat.
there dominion is (in all likelihood) most absolute and complete.
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Nay, this is certain, that where Christ sets up his Scepter (which cast down the dominion of sin) there is the greatest stirre, the Law of the minde will warre against the Law of the members, Rom. 7. 23. And the spirit will lust against the flesh, Gal. 5. 17.
Nay, this is certain, that where christ sets up his Sceptre (which cast down the dominion of since) there is the greatest stir, the Law of the mind will war against the Law of the members, Rom. 7. 23. And the Spirit will lust against the Flesh, Gal. 5. 17.
uh, d vbz j, cst c-crq np1 vvz a-acp po31 n1 (r-crq vvd a-acp dt n1 pp-f n1) pc-acp vbz dt js n1, dt n1 pp-f dt n1 vmb n1 p-acp dt n1 pp-f dt n2, np1 crd crd cc dt n1 vmb n1 p-acp dt n1, np1 crd crd
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2. This unsensibleness and quietnesse may arise, partly from the oneliness of sin, and partly from the ignorance of a sinful condition, and partly from the habitual custome of sin: Whether the Sun doth shine or not, there are as many atomes and motes flying in the roome, there they are really,
2. This unsensibleness and quietness may arise, partly from the oneliness of since, and partly from the ignorance of a sinful condition, and partly from the habitual custom of since: Whither the Sun does shine or not, there Are as many Atoms and motes flying in the room, there they Are really,
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though not sensibly till the light comes in to manifest them.
though not sensibly till the Light comes in to manifest them.
cs xx av-j p-acp dt n1 vvz p-acp pc-acp vvi pno32.
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When a man is in a deadly disease, he may be void of all sense of it, his life may be even dropping out,
When a man is in a deadly disease, he may be void of all sense of it, his life may be even dropping out,
c-crq dt n1 vbz p-acp dt j n1, pns31 vmb vbi j pp-f d n1 pp-f pn31, po31 n1 vmb vbi av vvg av,
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and his disease may rule in his body, though he feeles not any aches, or paine;
and his disease may Rule in his body, though he feels not any aches, or pain;
cc po31 n1 vmb vvi p-acp po31 n1, cs pns31 vvz xx d n2, cc n1;
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for this unsensibleness depends upon the strength of his disease, which hath not only pierced his natural temper, but his senses also:
for this unsensibleness depends upon the strength of his disease, which hath not only pierced his natural temper, but his Senses also:
p-acp d n1 vvz p-acp dt n1 pp-f po31 n1, r-crq vhz xx av-j vvn po31 j n1, cc-acp po31 n2 av:
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so may a person be utterly unsensible of sin for want of all saving light, and holy experience which ariseth from a new nature, &c.
so may a person be utterly unsensible of since for want of all Saving Light, and holy experience which arises from a new nature, etc.
av vmb dt n1 vbi av-j j pp-f n1 p-acp n1 pp-f d j-vvg n1, cc j n1 r-crq vvz p-acp dt j n1, av
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Nay, and as we see men in bondage, and slavery, when they are long in the same, grow unsensible,
Nay, and as we see men in bondage, and slavery, when they Are long in the same, grow unsensible,
uh, cc c-acp pns12 vvb n2 p-acp n1, cc n1, c-crq pns32 vbr av-j p-acp dt d, vvb j,
(7) chapter (DIV2)
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and the hand which is used to iron, and nettles, is not sensible of them;
and the hand which is used to iron, and nettles, is not sensible of them;
cc dt n1 r-crq vbz vvn p-acp n1, cc n2, vbz xx j pp-f pno32;
(7) chapter (DIV2)
560
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so the frequent actings of sin may suppresse the inward sense of sinning, this being an easie observation,
so the frequent actings of since may suppress the inward sense of sinning, this being an easy observation,
av dt j n2-vvg pp-f n1 vmb vvi dt j n1 pp-f vvg, d vbg dt j n1,
(7) chapter (DIV2)
560
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and most true, that much sinning adds to the strength of sin, and disables the sense of a sinner, sears his conscience,
and most true, that much sinning adds to the strength of since, and disables the sense of a sinner, sears his conscience,
cc av-ds j, cst d vvg vvz p-acp dt n1 pp-f n1, cc vvz dt n1 pp-f dt n1, n2 po31 n1,
(7) chapter (DIV2)
560
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and makes his mind reprobate, and as it were without sense. 2. Another deceit may be a freedom from many courses of sinful actings:
and makes his mind Reprobate, and as it were without sense. 2. another deceit may be a freedom from many courses of sinful actings:
cc vvz po31 n1 j-jn, cc c-acp pn31 vbdr p-acp n1. crd j-jn n1 vmb vbi dt n1 p-acp d n2 pp-f j n2:
(7) chapter (DIV2)
560
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2278
when a man is not like every whore, that prostitutes her body to every lover,
when a man is not like every whore, that prostitutes her body to every lover,
c-crq dt n1 vbz xx av-j d n1, cst n2 po31 n1 p-acp d n1,
(7) chapter (DIV2)
561
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2279
so he doth not rage and live in all sorts of wickednesse, nay, his ways seem to keep cleare of divers iniquities: to this I answer.
so he does not rage and live in all sorts of wickedness, nay, his ways seem to keep clear of diverse iniquities: to this I answer.
av pns31 vdz xx vvi cc vvi p-acp d n2 pp-f n1, uh-x, po31 n2 vvb pc-acp vvi j pp-f j n2: p-acp d pns11 vvb.
(7) chapter (DIV2)
561
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2280
Sol. Though a man doth not all evil, and his wayes or courses is not universally spreading in all the kindes of sinning,Sol. Though a man does not all evil, and his ways or courses is not universally spreading in all the Kinds of sinning,
np1 cs dt n1 vdz xx d n-jn, cc po31 n2 cc n2 vbz xx av-j vvg p-acp d dt n2 pp-f vvg,
(7) chapter (DIV2)
562
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2281
yet sinne may rule in that man, it may have dominion; forasmuch, as 1. Particular subjection is sufficient to set up dominion:
yet sin may Rule in that man, it may have dominion; forasmuch, as 1. Particular subjection is sufficient to Set up dominion:
av n1 vmb vvi p-acp d n1, pn31 vmb vhi n1; av, c-acp crd j-jn n1 vbz j pc-acp vvi a-acp n1:
(7) chapter (DIV2)
562
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2282
Though a servant hath but one Master, and doth not serve every man in the Parish, Though a servant hath but one Master, and does not serve every man in the Parish,
cs dt n1 vhz p-acp crd n1, cc vdz xx vvi d n1 p-acp dt n1,
(7) chapter (DIV2)
563
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2283
yet he is a true servant in respect of that one Master:
yet he is a true servant in respect of that one Master:
av pns31 vbz dt j n1 p-acp n1 pp-f d crd n1:
(7) chapter (DIV2)
563
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2284
and though a subject doth not obey every Prince in the world, yet if he obeys any one, it is enough to prove that he is a subject:
and though a Subject does not obey every Prince in the world, yet if he obeys any one, it is enough to prove that he is a Subject:
cc cs dt n-jn vdz xx vvi d n1 p-acp dt n1, av cs pns31 vvz d pi, pn31 vbz av-d pc-acp vvi cst pns31 vbz dt n-jn:
(7) chapter (DIV2)
563
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2285
so though the sinner is not at the the command of every lust, yet if he be the servant of any one lust,
so though the sinner is not At the the command of every lust, yet if he be the servant of any one lust,
av cs dt n1 vbz xx p-acp dt dt n1 pp-f d n1, av cs pns31 vbb dt n1 pp-f d crd n1,
(7) chapter (DIV2)
563
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2286
sin hath the dominion over him;
since hath the dominion over him;
n1 vhz dt n1 p-acp pno31;
(7) chapter (DIV2)
563
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2287
for it is not the multitude of sins which doth absolutely and necessarily concur to dominion,
for it is not the multitude of Sins which does absolutely and necessarily concur to dominion,
c-acp pn31 vbz xx dt n1 pp-f n2 r-crq vdz av-j cc av-j vvb p-acp n1,
(7) chapter (DIV2)
563
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2288
but a subjection to the power of any one.
but a subjection to the power of any one.
cc-acp dt n1 p-acp dt n1 pp-f d crd.
(7) chapter (DIV2)
563
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2. A man may do all that service to one sinne, which others do to many sins; he may devise,
2. A man may do all that service to one sin, which Others do to many Sins; he may devise,
crd dt n1 vmb vdi d cst n1 p-acp crd n1, r-crq n2-jn vdb p-acp d n2; pns31 vmb vvi,
(7) chapter (DIV2)
564
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and study to fulfil it, he may chearfully and greedily receive its commands;
and study to fulfil it, he may cheerfully and greedily receive its commands;
cc vvb pc-acp vvi pn31, pns31 vmb av-j cc av-j vvi po31 n2;
(7) chapter (DIV2)
564
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he may heartily love it, and go on in it, and for its sake oppose the Scepter and Dominion of Christ, he may consecrate all his strength to the obedience of it;
he may heartily love it, and go on in it, and for its sake oppose the Sceptre and Dominion of christ, he may consecrate all his strength to the Obedience of it;
pns31 vmb av-j vvi pn31, cc vvb a-acp p-acp pn31, cc p-acp po31 n1 vvi dt n1 cc n1 pp-f np1, pns31 vmb vvi d po31 n1 p-acp dt n1 pp-f pn31;
(7) chapter (DIV2)
564
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2292
Now as they observe in the Politicks that there a•e several forms of government or dominion;
Now as they observe in the Politics that there a•e several forms of government or dominion;
av c-acp pns32 vvb p-acp dt n2-j d a-acp vbdr j n2 pp-f n1 cc n1;
(7) chapter (DIV2)
564
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as Democracy, and Aristocracy, and Monarchy, sometimes the dominion is exercised by many, sometimes by one alone,
as Democracy, and Aristocracy, and Monarchy, sometime the dominion is exercised by many, sometime by one alone,
c-acp np1, cc n1, cc n1, av dt n1 vbz vvn p-acp d, av p-acp crd j,
(7) chapter (DIV2)
564
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yet the subjection to any of them, is true subjection, and sets up dominion. So though in some men many sins do rule, and in others some one only,
yet the subjection to any of them, is true subjection, and sets up dominion. So though in Some men many Sins do Rule, and in Others Some one only,
av dt n1 p-acp d pp-f pno32, vbz j n1, cc vvz a-acp n1. av cs p-acp d n2 d n2 vdb vvi, cc p-acp n2-jn d pi av-j,
(7) chapter (DIV2)
564
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2295
if the heart obeys many or few, or one, it is enough to declare dominion:
if the heart obeys many or few, or one, it is enough to declare dominion:
cs dt n1 vvz d cc d, cc crd, pn31 vbz av-d pc-acp vvi n1:
(7) chapter (DIV2)
565
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2296
subjection to no sinne, that indeed denies dominion, but if the dispute be of many or few sins,
subjection to no sin, that indeed Denies dominion, but if the dispute be of many or few Sins,
n1 p-acp dx n1, cst av vvz n1, cc-acp cs dt n1 vbb pp-f d cc d n2,
(7) chapter (DIV2)
565
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2297
then this know, that subjection to any a•gues dominion.
then this know, that subjection to any a•gues dominion.
cs d vvb, cst n1 p-acp d ng1 n1.
(7) chapter (DIV2)
565
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2298
3. Yet again, another deceit may be, not only declination of some sinnes, but also opposition; 3. Yet again, Another deceit may be, not only declination of Some Sins, but also opposition;
crd av av, j-jn n1 vmb vbi, xx av-j n1 pp-f d n2, cc-acp av n1;
(7) chapter (DIV2)
566
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2299
which a man thinks cannot possibly consist with dominion; for a Kingdom is not, or should not be divided against it self.
which a man thinks cannot possibly consist with dominion; for a Kingdom is not, or should not be divided against it self.
r-crq dt n1 vvz vmbx av-j vvi p-acp n1; p-acp dt n1 vbz xx, cc vmd xx vbi vvn p-acp pn31 n1.
(7) chapter (DIV2)
566
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Sol. To this I answer, that there may be notable deceit in this also; for as much as to that of exemption from great and gross sins: Sol. To this I answer, that there may be notable deceit in this also; for as much as to that of exemption from great and gross Sins:
np1 p-acp d pns11 vvb, cst a-acp vmb vbi j n1 p-acp d av; c-acp c-acp d c-acp p-acp d pp-f n1 p-acp j cc j n2:
(7) chapter (DIV2)
567
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2301
it is not the greatnesse, but the power of sinne which makes it reigning; the Princes in Germany have dominion;
it is not the greatness, but the power of sin which makes it reigning; the Princes in Germany have dominion;
pn31 vbz xx dt n1, cc-acp dt n1 pp-f n1 r-crq vvz pn31 vvg; dt n2 p-acp np1 vhb n1;
(7) chapter (DIV2)
567
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2302
though the dominion of the Emperour be more large. The least sin acknowledged, loved, served, sufficeth to dominion:
though the dominion of the Emperor be more large. The least since acknowledged, loved, served, Suffices to dominion:
cs dt n1 pp-f dt n1 vbb av-dc j. dt ds n1 vvn, vvd, vvn, vvz p-acp n1:
(7) chapter (DIV2)
567
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2303
the dominion of sinne is most within the heart. 2. As to that of opposition. 1. There is a double opposition of sin:
the dominion of sin is most within the heart. 2. As to that of opposition. 1. There is a double opposition of since:
dt n1 pp-f n1 vbz av-ds p-acp dt n1. crd p-acp p-acp cst pp-f n1. crd pc-acp vbz dt j-jn n1 pp-f n1:
(7) chapter (DIV2)
567
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2304
one depending upon office, another depending upon nature:
one depending upon office, Another depending upon nature:
pi vvg p-acp n1, j-jn vvg p-acp n1:
(7) chapter (DIV2)
569
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a person advanced to some office in the Common-wealth, may oppose a sin with respect to his office, which yet perhaps he dorh favour and dearly love in respect of his private nature and practice.
a person advanced to Some office in the Commonwealth, may oppose a since with respect to his office, which yet perhaps he dorh favour and dearly love in respect of his private nature and practice.
dt n1 vvn p-acp d n1 p-acp dt n1, vmb vvi dt n1 p-acp n1 p-acp po31 n1, r-crq av av pns31 fw-mi n1 cc av-jn vvi p-acp n1 pp-f po31 j n1 cc n1.
(7) chapter (DIV2)
569
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2306
A justice of peace may oppose many sins upon the bench, which yet he lies in, at home in his own house and dealings.
A Justice of peace may oppose many Sins upon the bench, which yet he lies in, At home in his own house and dealings.
dt n1 pp-f n1 vmb vvi d n2 p-acp dt n1, r-crq av pns31 vvz p-acp, p-acp n1-an p-acp po31 d n1 cc n2-vvg.
(7) chapter (DIV2)
569
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2307
2. Again, there is a twofold opposition of sin;
2. Again, there is a twofold opposition of since;
crd av, pc-acp vbz dt j n1 pp-f n1;
(7) chapter (DIV2)
570
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2308
one, because it is sinne; another, because it is shame, and this latter may befal him, who is under the dominion of sin.
one, Because it is sin; Another, Because it is shame, and this latter may befall him, who is under the dominion of since.
crd, c-acp pn31 vbz n1; j-jn, c-acp pn31 vbz n1, cc d d vmb vvi pno31, r-crq vbz p-acp dt n1 pp-f n1.
(7) chapter (DIV2)
570
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2309
3. Once more, there is an opposition of a sin, either because of the opposition which the sin hath to Gods will, or because of the opposition which the sinne hath to another sinfull way and inclination:
3. Once more, there is an opposition of a since, either Because of the opposition which the since hath to God's will, or Because of the opposition which the sin hath to Another sinful Way and inclination:
crd a-acp av-dc, pc-acp vbz dt n1 pp-f dt n1, av-d c-acp pp-f dt n1 r-crq dt n1 vhz p-acp n2 vmb, cc c-acp pp-f dt n1 r-crq dt n1 vhz p-acp n-jn j n1 cc n1:
(7) chapter (DIV2)
571
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2310
for though it be true that all sinne hath a contrariety to the rule, yet it is as true, that some sinnes have a contrariety among themselves,
for though it be true that all sin hath a contrariety to the Rule, yet it is as true, that Some Sins have a contrariety among themselves,
c-acp cs pn31 vbb j cst d n1 vhz dt n1 p-acp dt n1, av pn31 vbz a-acp j, cst d n2 vhb dt n1 p-acp px32,
(7) chapter (DIV2)
571
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as prodigality to covetousnesse, &c. And a man may oppose the one, not from a respect had to its natural vilenesse,
as prodigality to covetousness, etc. And a man may oppose the one, not from a respect had to its natural vileness,
c-acp n1 p-acp n1, av cc dt n1 vmb vvi dt pi, xx p-acp dt n1 vhd p-acp po31 j n1,
(7) chapter (DIV2)
571
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2312
but from a respect had to his private and personal inclination;
but from a respect had to his private and personal inclination;
cc-acp p-acp dt n1 vhd p-acp po31 j cc j n1;
(7) chapter (DIV2)
571
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2313
this other being such a way of sinning, as likes not but it would overthrow that other sinne which he hath set up,
this other being such a Way of sinning, as likes not but it would overthrow that other sin which he hath Set up,
d j-jn n1 d dt n1 pp-f vvg, c-acp vvz xx p-acp pn31 vmd vvi d j-jn n1 r-crq pns31 vhz vvn a-acp,
(7) chapter (DIV2)
571
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2314
and which he loves, and in which he is resolved to walk.
and which he loves, and in which he is resolved to walk.
cc r-crq pns31 vvz, cc p-acp r-crq pns31 vbz vvn pc-acp vvi.
(7) chapter (DIV2)
571
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2315
4. In a word, it is not particular, but universal opposition of all known sin, which denies Dominion:
4. In a word, it is not particular, but universal opposition of all known since, which Denies Dominion:
crd p-acp dt n1, pn31 vbz xx j, p-acp j n1 pp-f d j-vvn n1, r-crq vvz n1:
(7) chapter (DIV2)
572
Page 132
2316
A man may oppose many sinnes, for our sinnes sake, as well as act any sinne for its sake,
A man may oppose many Sins, for our Sins sake, as well as act any sin for its sake,
dt n1 vmb vvi d n2, p-acp po12 ng1 n1, c-acp av c-acp vvi d n1 p-acp po31 n1,
(7) chapter (DIV2)
572
Page 132
2317
and both shew sinne to be in Dominion.
and both show sin to be in Dominion.
cc av-d vvi n1 pc-acp vbi p-acp n1.
(7) chapter (DIV2)
572
Page 132
2318
4. A fourth deceit may depend upon the troubles which a man may feel after some sinful actings;
4. A fourth deceit may depend upon the Troubles which a man may feel After Some sinful actings;
crd dt ord n1 vmb vvi p-acp dt n2 r-crq dt n1 vmb vvi p-acp d j n2;
(7) chapter (DIV2)
573
Page 133
2319
his soul may be grievously heavy and perplexed, and hereupon a person may conclude, that sin hath not dominion,
his soul may be grievously heavy and perplexed, and hereupon a person may conclude, that since hath not dominion,
po31 n1 vmb vbi av-j j cc j-vvn, cc av dt n1 vmb vvi, cst n1 vhz xx n1,
(7) chapter (DIV2)
573
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2320
because he conceives dominion of sin to exclude all trouble for sin.
Because he conceives dominion of since to exclude all trouble for since.
c-acp pns31 vvz n1 pp-f n1 pc-acp vvi d n1 p-acp n1.
(7) chapter (DIV2)
573
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2321
Sol. Nevertheless there may be errour in this, for though hardnesse of heart after sin be as ill a symptome of wickednesse as impudency before sin, Sol. Nevertheless there may be error in this, for though hardness of heart After since be as ill a Symptom of wickedness as impudence before since,
np1 av pc-acp vmb vbi n1 p-acp d, c-acp cs n1 pp-f n1 p-acp n1 vbb a-acp j-jn dt n1 pp-f n1 p-acp n1 p-acp n1,
(7) chapter (DIV2)
574
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2322
yet all trouble for sin committed, is not an infallible argument of in-dominion, which I cleare.
yet all trouble for since committed, is not an infallible argument of indominion, which I clear.
av d n1 p-acp n1 vvn, vbz xx dt j n1 pp-f n1, r-crq pns11 vvb.
(7) chapter (DIV2)
574
Page 133
2323
1. By instance: if the worst of men may have after-troubles for former sinnings, then it is not an infallible argument, &c. (because,
1. By instance: if the worst of men may have after-troubles for former sinnings, then it is not an infallible argument, etc. (Because,
crd p-acp n1: cs dt js pp-f n2 vmb vhi n2 p-acp j n2, cs pn31 vbz xx dt j n1, av (c-acp,
(7) chapter (DIV2)
575
Page 133
2324
if sinne hath dominion in any, then surely in the worst of men) but even they may have after-troubles.
if sin hath dominion in any, then surely in the worst of men) but even they may have after-troubles.
cs n1 vhz n1 p-acp d, av av-j p-acp dt js pp-f n2) cc-acp av pns32 vmb vhi n2.
(7) chapter (DIV2)
575
Page 133
2325
As it is with the most honest wife, and with the most dishonest strumpet, both of them,
As it is with the most honest wife, and with the most dishonest strumpet, both of them,
p-acp pn31 vbz p-acp dt av-ds j n1, cc p-acp dt av-ds j n1, d pp-f pno32,
(7) chapter (DIV2)
576
Page 133
2326
after their child-birth may have their after-throwes, so the most ingenious Christian, and the most lews sinner may (after their sinnings) partake of great anguishes and troubles of conscience:
After their childbirth may have their after-throws, so the most ingenious Christian, and the most lews sinner may (After their sinnings) partake of great Anguishes and Troubles of conscience:
c-acp po32 n1 vmb vhi po32 j, av dt av-ds j np1, cc dt av-ds n1 n1 vmb (c-acp po32 n2) vvi pp-f j vvz cc n2 pp-f n1:
(7) chapter (DIV2)
576
Page 133
2327
I refer you to Ahab and to Judas, and to those of whom he speaks in Job, that the terrors of God did drive them to their feet.
I refer you to Ahab and to Judas, and to those of whom he speaks in Job, that the terrors of God did drive them to their feet.
pns11 vvb pn22 p-acp np1 cc p-acp np1, cc p-acp d pp-f r-crq pns31 vvz p-acp np1, cst dt n2 pp-f np1 vdd vvi pno32 p-acp po32 n2.
(7) chapter (DIV2)
576
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2328
2. By Argument: for trouble for sin in respect of the conscience only, it is but a judicial act, it is but a part of the wages of sin.
2. By Argument: for trouble for since in respect of the conscience only, it is but a judicial act, it is but a part of the wages of since.
crd p-acp n1: p-acp n1 p-acp n1 p-acp n1 pp-f dt n1 av-j, pn31 vbz p-acp dt j n1, pn31 vbz p-acp dt n1 pp-f dt n2 pp-f n1.
(7) chapter (DIV2)
577
Page 133
2329
Indeed trouble in the affections (which Divines call godly sorrow) that is an act or effect of grace,
Indeed trouble in the affections (which Divines call godly sorrow) that is an act or Effect of grace,
np1 vvb p-acp dt n2 (r-crq vvz vvb j n1) cst vbz dt n1 cc n1 pp-f n1,
(7) chapter (DIV2)
577
Page 133
2330
but meer trouble in the conscience, which consists in sense and accusation, that God brings upon the sinner, for his transgressions;
but mere trouble in the conscience, which consists in sense and accusation, that God brings upon the sinner, for his transgressions;
cc-acp j n1 p-acp dt n1, r-crq vvz p-acp n1 cc n1, cst np1 vvz p-acp dt n1, p-acp po31 n2;
(7) chapter (DIV2)
577
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2331
he awakens the conscience after sin to accuse for sinning, whose directions and checks could not availe to keep off from sinning:
he awakens the conscience After since to accuse for sinning, whose directions and Checks could not avail to keep off from sinning:
pns31 vvz dt n1 p-acp n1 pc-acp vvi p-acp vvg, rg-crq n2 cc n2 vmd xx vvi pc-acp vvi a-acp p-acp vvg:
(7) chapter (DIV2)
577
Page 133
2332
so that a person whose heart is in no measure changed by grace, (and therefore of necessity is under sins dominion) he may be filled with extreame wrath, and bitterness;
so that a person whose heart is in no measure changed by grace, (and Therefore of necessity is under Sins dominion) he may be filled with extreme wrath, and bitterness;
av cst dt n1 rg-crq n1 vbz p-acp dx n1 vvn p-acp n1, (cc av pp-f n1 vbz p-acp ng1 n1) pns31 vmb vbi vvn p-acp j-jn n1, cc n1;
(7) chapter (DIV2)
577
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2333
yea, the very terrors of Hell may shake and amaze, and confound his soul: why? the reason is, because, though grace be required to raise godly sorrow;
yea, the very terrors of Hell may shake and amaze, and confound his soul: why? the reason is, Because, though grace be required to raise godly sorrow;
uh, dt j n2 pp-f n1 vmb vvi cc vvi, cc vvi po31 n1: q-crq? dt n1 vbz, c-acp, cs n1 vbb vvn pc-acp vvi j n1;
(7) chapter (DIV2)
577
Page 133
2334
yet conscience only awakened and actuated by light, and divine command is abundantly sufficient to accuse, condemn, vex and trouble the sinner.
yet conscience only awakened and actuated by Light, and divine command is abundantly sufficient to accuse, condemn, vex and trouble the sinner.
av n1 av-j vvn cc vvn p-acp n1, cc j-jn n1 vbz av-j j pc-acp vvi, vvb, vvb cc vvi dt n1.
(7) chapter (DIV2)
577
Page 133
2335
5. A fifth deceit may be in the vacancies, or spaces, or interimes of sinning; because a man doth not every moment,
5. A fifth deceit may be in the vacancies, or spaces, or interimes of sinning; Because a man does not every moment,
crd dt ord n1 vmb vbi p-acp dt n2, cc n2, cc n2 pp-f vvg; p-acp dt n1 vdz xx d n1,
(7) chapter (DIV2)
578
Page 134
2336
or every day lie at his sin, but there are oft-times some pauses and distances of time 'twixt sinning and sinning;
or every day lie At his since, but there Are ofttimes Some pauses and distances of time betwixt sinning and sinning;
cc d n1 vvi p-acp po31 n1, cc-acp pc-acp vbr av d n2 cc n2 pp-f n1 p-acp vvg cc vvg;
(7) chapter (DIV2)
578
Page 134
2337
he therefore conjectures that sin hath not dominion over him:
he Therefore Conjectures that since hath not dominion over him:
pns31 av n2 cst n1 vhz xx n1 p-acp pno31:
(7) chapter (DIV2)
578
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2338
why? because where sin hath dominion, there a man sells himself to sinne, and wallows himself in sinning,
why? Because where since hath dominion, there a man sells himself to sin, and wallows himself in sinning,
q-crq? p-acp q-crq n1 vhz n1, a-acp dt n1 vvz px31 p-acp n1, cc vvz px31 p-acp vvg,
(7) chapter (DIV2)
578
Page 134
2339
and makes it his trade, at which he spends his life and strength.
and makes it his trade, At which he spends his life and strength.
cc vvz pn31 po31 n1, p-acp r-crq pns31 vvz po31 n1 cc n1.
(7) chapter (DIV2)
578
Page 134
2340
To this I also answer, that yet sin may have dominion, though there be some respites and breathings 'twixt sinning and sinning. For,
To this I also answer, that yet since may have dominion, though there be Some respites and breathings betwixt sinning and sinning. For,
p-acp d pns11 av vvi, cst av n1 vmb vhi n1, cs pc-acp vbb d vvz cc n2-vvg p-acp vvg cc vvg. p-acp,
(7) chapter (DIV2)
579
Page 134
2341
1. Some respites do not arise from a nature which will not subject it self to sinne, but only from the defect of occasions, and opportunities of sinning:
1. some respites do not arise from a nature which will not Subject it self to sin, but only from the defect of occasions, and opportunities of sinning:
crd d vvz vdb xx vvi p-acp dt n1 r-crq vmb xx vvi pn31 n1 p-acp n1, p-acp j p-acp dt n1 pp-f n2, cc n2 pp-f vvg:
(7) chapter (DIV2)
580
Page 134
2342
A thief doth not always steal because he may be sometimes sick, and there is not always an open conveniency for his hand;
A thief does not always steal Because he may be sometime sick, and there is not always an open conveniency for his hand;
dt n1 vdz xx av vvi c-acp pns31 vmb vbi av j, cc pc-acp vbz xx av dt j n1 p-acp po31 n1;
(7) chapter (DIV2)
580
Page 134
2343
the like may be said of any sinnes which are capable of visible and corporeal actings.
the like may be said of any Sins which Are capable of visible and corporeal actings.
dt j vmb vbi vvn pp-f d n2 r-crq vbr j pp-f j cc j n2.
(7) chapter (DIV2)
580
Page 134
2344
2. Again, the dominion of sin doth not absolutely consist in an uninterrupted propagation or service of sinful acts, (i.) that a man doth not other particular acts, but sin, sin;
2. Again, the dominion of since does not absolutely consist in an uninterrupted propagation or service of sinful acts, (i.) that a man does not other particular acts, but since, since;
crd av, dt n1 pp-f n1 vdz xx av-j vvi p-acp dt j-vvn n1 cc n1 pp-f j n2, (uh.) cst dt n1 vdz xx av-jn j n2, cc-acp n1, n1;
(7) chapter (DIV2)
581
Page 134
2345
the drunkard is under the power of drunkenness, though he be diverse times sober;
the drunkard is under the power of Drunkenness, though he be diverse times Sobrium;
dt n1 vbz p-acp dt n1 pp-f n1, cs pns31 vbb j n2 j;
(7) chapter (DIV2)
581
Page 134
2346
and the fil•hy person is under the power of uncleannesse, though he doth not every day see and embrace his harlot:
and the fil•hy person is under the power of uncleanness, though he does not every day see and embrace his harlot:
cc dt j n1 vbz p-acp dt n1 pp-f n1, cs pns31 vdz xx d n1 vvi cc vvi po31 n1:
(7) chapter (DIV2)
581
Page 134
2347
But the dominion of sin is to be judged by the disposition of the heart, and the maine part of the course;
But the dominion of since is to be judged by the disposition of the heart, and the main part of the course;
cc-acp dt n1 pp-f n1 vbz pc-acp vbi vvn p-acp dt n1 pp-f dt n1, cc dt j n1 pp-f dt n1;
(7) chapter (DIV2)
581
Page 134
2348
if sinne be the main thing which a man intends, and the singular things to which he resignes and yeelds up his heart,
if sin be the main thing which a man intends, and the singular things to which he resignes and yields up his heart,
cs n1 vbb dt j n1 r-crq dt n1 vvz, cc dt j n2 p-acp r-crq pns31 vvz cc vvz a-acp po31 n1,
(7) chapter (DIV2)
581
Page 134
2349
whether he be alwayes, or sometimes in the actings, this is not material.
whither he be always, or sometime in the actings, this is not material.
cs pns31 vbb av, cc av p-acp dt n2, d vbz xx j-jn.
(7) chapter (DIV2)
581
Page 134
2350
3. Nay, for a man to give no respite to sinful actings, this were against that wisdom of the flesh, which concurs to make up the dominion of sinne;
3. Nay, for a man to give no respite to sinful actings, this were against that Wisdom of the Flesh, which concurs to make up the dominion of sin;
crd uh-x, p-acp dt n1 pc-acp vvi dx n1 p-acp j n2, d vbdr p-acp d n1 pp-f dt n1, r-crq vvz pc-acp vvi a-acp dt n1 pp-f n1;
(7) chapter (DIV2)
582
Page 134
2351
though the propension to sin may be and is constant, though the love of the sin may be,
though the propension to since may be and is constant, though the love of the since may be,
cs dt n1 p-acp n1 vmb vbi cc vbz j, cs dt n1 pp-f dt n1 vmb vbi,
(7) chapter (DIV2)
582
Page 134
2352
and is great, yet the actings of sin may often vary, and be suspended, upon private reasons and respects, either of safety,
and is great, yet the actings of since may often vary, and be suspended, upon private Reasons and respects, either of safety,
cc vbz j, av dt n2 pp-f n1 vmb av vvi, cc vbi vvn, p-acp j n2 cc n2, d pp-f n1,
(7) chapter (DIV2)
582
Page 134
2353
or quiet, or profit, or pleasure, &c.
or quiet, or profit, or pleasure, etc.
cc j-jn, cc n1, cc n1, av
(7) chapter (DIV2)
582
Page 134
2354
6. A sixth deceit may be from the practice of some actions which are contrary to all outward sinnings, at least in respect of exercise: because a man is perhaps a constant Church-man,
6. A sixth deceit may be from the practice of Some actions which Are contrary to all outward sinnings, At least in respect of exercise: Because a man is perhaps a constant Churchman,
crd dt ord n1 vmb vbi p-acp dt n1 pp-f d n2 r-crq vbr j-jn p-acp d j n2, p-acp ds p-acp n1 pp-f n1: p-acp dt n1 vbz av dt j n1,
(7) chapter (DIV2)
583
Page 135
2355
and hath a course of duties (such as they are) in his family, and he is much in vowings, and can condemn sin to purpose:
and hath a course of duties (such as they Are) in his family, and he is much in vowings, and can condemn since to purpose:
cc vhz dt n1 pp-f n2 (d c-acp pns32 vbr) p-acp po31 n1, cc pns31 vbz av-d p-acp n2-vvg, cc vmb vvi n1 p-acp n1:
(7) chapter (DIV2)
583
Page 135
2356
now surely sin hath lost its dominion. I answer, that notwithstanding all this, yet sin may be in dominion: For,
now surely since hath lost its dominion. I answer, that notwithstanding all this, yet since may be in dominion: For,
av av-j n1 vhz vvn po31 n1. pns11 vvb, cst p-acp d d, av n1 vmb vbi p-acp n1: c-acp,
(7) chapter (DIV2)
583
Page 135
2357
1. The dominion of sin is within. 2. It may consist with many visible acts of piety:
1. The dominion of since is within. 2. It may consist with many visible acts of piety:
crd dt n1 pp-f n1 vbz a-acp. crd pn31 vmb vvi p-acp d j n2 pp-f n1:
(7) chapter (DIV2)
585
Page 135
2358
I will clear this unto you by propounding one case, what think you of an hypocrite, hath no sin dominion in him? you will confesse it hath, and verily it hath;
I will clear this unto you by propounding one case, what think you of an hypocrite, hath no since dominion in him? you will confess it hath, and verily it hath;
pns11 vmb vvi d p-acp pn22 p-acp vvg crd n1, q-crq vvb pn22 pp-f dt n1, vhz dx n1 n1 p-acp pno31? pn22 vmb vvi pn31 vhz, cc av-j pn31 vhz;
(7) chapter (DIV2)
586
Page 135
2359
but now even an hypocrite may step forth into all outward conformities, I know no visible act of impiety, which an hypocrite either doth not, or may not perform.
but now even an hypocrite may step forth into all outward conformities, I know no visible act of impiety, which an hypocrite either does not, or may not perform.
cc-acp av j dt n1 vmb vvi av p-acp d j n2, pns11 vvb dx j n1 pp-f n1, r-crq dt n1 d vdz xx, cc vmb xx vvi.
(7) chapter (DIV2)
586
Page 135
2360
Secondly, though those material good acts be formally opposite to sinful acts as acts, yet as the denomination of a Christian,
Secondly, though those material good acts be formally opposite to sinful acts as acts, yet as the denomination of a Christian,
ord, cs d j-jn j n2 vbb av-j j-jn p-acp j n2 c-acp n2, av c-acp dt n1 pp-f dt njp,
(7) chapter (DIV2)
587
Page 135
2361
so that of a sinner is more from the affections then from the actions, and indeed this defines and decides the dominion,so that of a sinner is more from the affections then from the actions, and indeed this defines and decides the dominion,
av d pp-f dt n1 vbz av-dc p-acp dt n2 av p-acp dt n2, cc av d vvz cc vvz dt n1,
(7) chapter (DIV2)
587
Page 135
2362
or indominion of sin immediately, viz. the disposition of the heart, which may be really rotten and false,
or indominion of since immediately, viz. the disposition of the heart, which may be really rotten and false,
cc n1 pp-f n1 av-j, n1 dt n1 pp-f dt n1, r-crq vmb vbi av-j vvn cc j,
(7) chapter (DIV2)
587
Page 135
2363
and the true harbour of a sin, though the person doth get out to the acting of some visible duties of piety.
and the true harbour of a since, though the person does get out to the acting of Some visible duties of piety.
cc dt j n1 pp-f dt n1, cs dt n1 vdz vvi av p-acp dt n-vvg pp-f d j n2 pp-f n1.
(7) chapter (DIV2)
587
Page 135
2364
There must be more then externals, in duty to evince, that sinne hath not Dominion.
There must be more then externals, in duty to evince, that sin hath not Dominion.
pc-acp vmb vbi av-dc cs n2-j, p-acp n1 pc-acp vvi, cst n1 vhz xx n1.
(7) chapter (DIV2)
587
Page 135
2365
Having delivered unto (in the useful application of the point already) the naturall community of sins dominion,
Having Delivered unto (in the useful application of the point already) the natural community of Sins dominion,
vhg vvn p-acp (p-acp dt j n1 pp-f dt n1 av) dt j n1 pp-f n2 n1,
(7) chapter (DIV2)
588
Page 135
2366
and the difficulty of release from it, and the probability of its rule in many mens hearts,
and the difficulty of release from it, and the probability of its Rule in many men's hearts,
cc dt n1 pp-f n1 p-acp pn31, cc dt n1 pp-f po31 n1 p-acp d ng2 n2,
(7) chapter (DIV2)
588
Page 135
2367
and the erroneous grounds by which men couzen and flatter themselves as free and exempted persons.
and the erroneous grounds by which men cozen and flatter themselves as free and exempted Persons.
cc dt j n2 p-acp r-crq n2 vvi cc vvi px32 p-acp j cc vvn n2.
(7) chapter (DIV2)
588
Page 135
2368
I now proceed to set down some instances by which it may appear, that a man is not under the dominion of sin,
I now proceed to Set down Some instances by which it may appear, that a man is not under the dominion of since,
pns11 av vvb pc-acp vvi a-acp d n2 p-acp r-crq pn31 vmb vvb, cst dt n1 vbz xx p-acp dt n1 pp-f n1,
(7) chapter (DIV2)
589
Page 135
2369
or that sin hath not dominion over him. 1. If Christ b• his Lord:
or that since hath not dominion over him. 1. If christ b• his Lord:
cc d n1 vhz xx n1 p-acp pno31. crd cs np1 n1 po31 n1:
(7) chapter (DIV2)
589
Page 135
2370
the Apostle hath a sweet passage in Rom. 6. 17. But God be thanked that ye were the servants of sinne,
the Apostle hath a sweet passage in Rom. 6. 17. But God be thanked that you were the Servants of sin,
dt n1 vhz dt j n1 p-acp np1 crd crd p-acp np1 vbb vvn cst pn22 vbdr dt n2 pp-f n1,
(7) chapter (DIV2)
590
Page 135
2371
but you have obeyed from the heart that form of doctrine which was delivered you, ver. 18. Being then made free from sinne, ye become the servants of righteousness, (i.) you chose Christ to be your Lord,but you have obeyed from the heart that from of Doctrine which was Delivered you, ver. 18. Being then made free from sin, you become the Servants of righteousness, (i.) you chosen christ to be your Lord,
cc-acp pn22 vhb vvn p-acp dt n1 cst n1 pp-f n1 r-crq vbds vvn pn22, fw-la. crd vbg av vvn j p-acp n1, pn22 vvb dt n2 pp-f n1, (uh.) pn22 vvd np1 pc-acp vbi po22 n1,
(7) chapter (DIV2)
590
Page 136
2372
and resigned up your selves to his service.
and resigned up your selves to his service.
cc vvd a-acp po22 n2 p-acp po31 n1.
(7) chapter (DIV2)
590
Page 136
2373
This is a most undoubted truth, if Christ be my Lord, I am not then a servant to sin, sinne is not my Master.
This is a most undoubted truth, if christ be my Lord, I am not then a servant to since, sin is not my Master.
d vbz dt av-ds j n1, cs np1 vbb po11 n1, pns11 vbm xx av dt n1 p-acp n1, n1 vbz xx po11 n1.
(7) chapter (DIV2)
590
Page 136
2374
Christs Dominion is destructive to, and inconsistent with sins dominion. It ever stands alone. Obj. But you will say, how may a man know that Christ is his Lord.
Christ Dominion is destructive to, and inconsistent with Sins dominion. It ever Stands alone. Object But you will say, how may a man know that christ is his Lord.
npg1 n1 vbz j p-acp, cc j p-acp n2 n1. pn31 av vvz av-j. np1 p-acp pn22 vmb vvi, q-crq vmb dt n1 vvb cst np1 vbz po31 n1.
(7) chapter (DIV2)
590
Page 136
2375
Sol. This is a great point, and much depends on it, I will touch it a little.Sol. This is a great point, and much depends on it, I will touch it a little.
np1 d vbz dt j n1, cc d vvz p-acp pn31, pns11 vmb vvi pn31 dt j.
(7) chapter (DIV2)
592
Page 136
2376
You know that one may be a Lord in a double respect, one in respect of title and right, another in respect of authority and acknowledgement; it is certain that Christ is the Lord of all the world, all the Nations of the earth are given unto him, You know that one may be a Lord in a double respect, one in respect of title and right, Another in respect of Authority and acknowledgement; it is certain that christ is the Lord of all the world, all the nations of the earth Are given unto him,
pn22 vvb d pi vmb vbi dt n1 p-acp dt j-jn n1, pi p-acp n1 pp-f n1 cc j-jn, j-jn p-acp n1 pp-f n1 cc n1; pn31 vbz j cst np1 vbz dt n1 pp-f d dt n1, d dt n2 pp-f dt n1 vbr vvn p-acp pno31,
(7) chapter (DIV2)
593
Page 136
2377
and are in respect of his title and right, to stoop and bow down themselves,
and Are in respect of his title and right, to stoop and bow down themselves,
cc vbr p-acp n1 pp-f po31 n1 cc n-jn, pc-acp vvi cc vvi a-acp px32,
(7) chapter (DIV2)
593
Page 136
2378
but he is not acknowledged as a Lord, he is not embraced (as so) by his enemies,
but he is not acknowledged as a Lord, he is not embraced (as so) by his enemies,
cc-acp pns31 vbz xx vvn p-acp dt n1, pns31 vbz xx vvn (c-acp av) p-acp po31 n2,
(7) chapter (DIV2)
593
Page 136
2379
yet some there are in whose heart Christ sets up his authority and rule, and who do acknowledge him, who do make choice of him to be the Lord of their hearts and lives;
yet Some there Are in whose heart christ sets up his Authority and Rule, and who do acknowledge him, who do make choice of him to be the Lord of their hearts and lives;
av d a-acp vbr p-acp r-crq n1 np1 vvz a-acp po31 n1 cc n1, cc q-crq vdb vvi pno31, r-crq vdb vvi n1 pp-f pno31 pc-acp vbi dt n1 pp-f po32 n2 cc n2;
(7) chapter (DIV2)
593
Page 136
2380
(i.) they prefer the government of Christ, they do consent unto him, that he only shall rule them,(i.) they prefer the government of christ, they do consent unto him, that he only shall Rule them,
(uh.) pns32 vvb dt n1 pp-f np1, pns32 vdb vvi p-acp pno31, cst pns31 av-j vmb vvi pno32,
(7) chapter (DIV2)
593
Page 136
2381
and they do resigne up themselves to his will, they do bestow their hearts and service on him. Beloved!
and they do resign up themselves to his will, they do bestow their hearts and service on him. beloved!
cc pns32 vdb vvi a-acp px32 p-acp po31 n1, pns32 vdb vvi po32 n2 cc n1 p-acp pno31. vvn!
(7) chapter (DIV2)
593
Page 136
2382
when a person makes choice of Christ to be his Lord, he doth consider the several kinds of dominion (of sin, of the World, of the Devil, of Christ) he considers them seriously,
when a person makes choice of christ to be his Lord, he does Consider the several Kinds of dominion (of since, of the World, of the devil, of christ) he considers them seriously,
q-crq dt n1 vvz n1 pp-f np1 pc-acp vbi po31 n1, pns31 vdz vvi dt j n2 pp-f n1 (pp-f n1, pp-f dt n1, pp-f dt n1, pp-f np1) pns31 vvz pno32 av-j,
(7) chapter (DIV2)
594
Page 136
2383
and compares them, and then he findes that no dominion for a mans soul, is like Christs;
and compares them, and then he finds that no dominion for a men soul, is like Christ;
cc vvz pno32, cc av pns31 vvz cst dx n1 p-acp dt ng1 n1, vbz j npg1;
(7) chapter (DIV2)
594
Page 136
2384
none so righteous and just, none so holy and heavenly, none so sweet and profitable: Christ hath the only right to the soul, and his government is infinitely best.
none so righteous and just, none so holy and heavenly, none so sweet and profitable: christ hath the only right to the soul, and his government is infinitely best.
pi av j cc j, pix av j cc j, pix av j cc j: np1 vhz dt j n-jn p-acp dt n1, cc po31 n1 vbz av-j js.
(7) chapter (DIV2)
594
Page 136
2385
Now the person (hereupon) makes choice of Christ, and comes unto him with humble tears,
Now the person (hereupon) makes choice of christ, and comes unto him with humble tears,
av dt n1 (av) vvz n1 pp-f np1, cc vvz p-acp pno31 p-acp j n2,
(7) chapter (DIV2)
595
Page 136
2386
and beseecheth him to reigne over him:
and Beseecheth him to Reign over him:
cc vvz pno31 pc-acp vvi p-acp pno31:
(7) chapter (DIV2)
595
Page 136
2387
O blessed Jesus! (saith the soul) thou art the only Lord, and there is none like thee, or besides thee;
Oh blessed jesus! (Says the soul) thou art the only Lord, and there is none like thee, or beside thee;
uh j-vvn np1! (vvz dt n1) pns21 vb2r dt j n1, cc pc-acp vbz pix j pno21, cc p-acp pno21;
(7) chapter (DIV2)
595
Page 136
2388
I have been a rebel, an enemy unto thee, I have been disobedient, and have served divers lusts and pleasures;
I have been a rebel, an enemy unto thee, I have been disobedient, and have served diverse Lustiest and pleasures;
pns11 vhb vbn dt n1, dt n1 p-acp pno21, pns11 vhb vbn j, cc vhb vvn j n2 cc n2;
(7) chapter (DIV2)
595
Page 136
2389
I have served the world, and the Prince of darknesse, but now I renounce their service,
I have served the world, and the Prince of darkness, but now I renounce their service,
pns11 vhb vvn dt n1, cc dt n1 pp-f n1, cc-acp av pns11 vvb po32 n1,
(7) chapter (DIV2)
595
Page 136
2390
and condemne my slavery, and come unto thee to be my Lord. Thy title is just and proper to my soul;
and condemn my slavery, and come unto thee to be my Lord. Thy title is just and proper to my soul;
cc vvi po11 n1, cc vvb p-acp pno21 pc-acp vbi po11 n1. po21 n1 vbz j cc j p-acp po11 n1;
(7) chapter (DIV2)
595
Page 137
2391
it is thy purchase, and therefore the service of it belongs to thee.
it is thy purchase, and Therefore the service of it belongs to thee.
pn31 vbz po21 n1, cc av dt n1 pp-f pn31 vvz p-acp pno21.
(7) chapter (DIV2)
595
Page 137
2392
Thy precepts and commands are righteous and holy, therefore doth thy servant make choice of thee, and love them:
Thy Precepts and commands Are righteous and holy, Therefore does thy servant make choice of thee, and love them:
po21 n2 cc n2 vbr j cc j, av vdz po21 n1 vvi n1 pp-f pno21, cc vvb pno32:
(7) chapter (DIV2)
595
Page 137
2393
thou wouldst have my heart, my will, my affections, my life, and who should have them but thy self, upon thee do I bestow my self,
thou Wouldst have my heart, my will, my affections, my life, and who should have them but thy self, upon thee do I bestow my self,
pns21 vmd2 vhi po11 n1, po11 n1, po11 n2, po11 n1, cc r-crq vmd vhi pno32 p-acp po21 n1, p-acp pno21 vdi pns11 vvi po11 n1,
(7) chapter (DIV2)
595
Page 137
2394
and most gladly do I consent to thy holy wil, and resigne up all the strength,
and most gladly do I consent to thy holy will, and resign up all the strength,
cc av-ds av-j vdb pns11 vvi p-acp po21 j n1, cc vvi a-acp d dt n1,
(7) chapter (DIV2)
595
Page 137
2395
and powers of all that I am, or have, or can do, to the service and honor of thee;
and Powers of all that I am, or have, or can do, to the service and honour of thee;
cc n2 pp-f d cst pns11 vbm, cc vhb, cc vmb vdi, p-acp dt n1 cc n1 pp-f pno21;
(7) chapter (DIV2)
595
Page 137
2396
though sin rage, yet I will serve thee;
though since rage, yet I will serve thee;
cs n1 n1, av pns11 vmb vvi pno21;
(7) chapter (DIV2)
595
Page 137
2397
though the world frown or fawne, yet I will serve thee, though Satan tempt, yet I wi•l serve thee.
though the world frown or fawn, yet I will serve thee, though Satan tempt, yet I wi•l serve thee.
cs dt n1 vvb cc vvi, av pns11 vmb vvi pno21, cs np1 vvb, av pns11 vmb vvi pno21.
(7) chapter (DIV2)
595
Page 137
2398
My heart I bestow on thee as well as my safeties, my service I bestow on thee, as well as my hopes;
My heart I bestow on thee as well as my Safeties, my service I bestow on thee, as well as my hope's;
po11 n1 pns11 vvb p-acp pno21 p-acp av c-acp po11 n2, po11 n1 pns11 vvb p-acp pno21, c-acp av c-acp po11 n2;
(7) chapter (DIV2)
596
Page 137
2399
thy honour I desire sincerely to intend, my love I set on thee, my fear is of thee, my greatest care shall be to obey thy will,
thy honour I desire sincerely to intend, my love I Set on thee, my Fear is of thee, my greatest care shall be to obey thy will,
po21 n1 pns11 vvb av-j pc-acp vvi, po11 n1 pns11 vvd p-acp pno21, po11 n1 vbz pp-f pno21, po11 js n1 vmb vbi pc-acp vvi po21 n1,
(7) chapter (DIV2)
596
Page 137
2400
and my only joy to bring thee glory;
and my only joy to bring thee glory;
cc po11 j n1 pc-acp vvi pno21 n1;
(7) chapter (DIV2)
596
Page 137
2401
such a choice of Christ to be our Lord, infallibly argues that sin hath not dominion,
such a choice of christ to be our Lord, infallibly argues that since hath not dominion,
d dt n1 pp-f np1 pc-acp vbi po12 n1, av-j vvz d n1 vhz xx n1,
(7) chapter (DIV2)
596
Page 137
2402
forasmuch as this cannot be without the change of the heart and whole man, which change cannot consist with sinnes dominion.
forasmuch as this cannot be without the change of the heart and Whole man, which change cannot consist with Sins dominion.
av c-acp d vmbx vbi p-acp dt n1 pp-f dt n1 cc j-jn n1, r-crq n1 vmbx vvi p-acp ng1 n1.
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2. If sin and we be enemies, then sinne is not our Lord. Sin is an enemy two ways. Either,
2. If since and we be enemies, then sin is not our Lord. since is an enemy two ways. Either,
crd cs n1 cc pns12 vbb n2, av n1 vbz xx po12 n1. n1 vbz dt n1 crd n2. av-d,
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Really: thus it is an enemy to him, who yet dearly loves, and faithfully serves it;Really: thus it is an enemy to him, who yet dearly loves, and faithfully serves it;
av-j: av pn31 vbz dt n1 p-acp pno31, r-crq av av-jn vvz, cc av-j vvz pn31;
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thou•h it gives unto a man the wages of unri•hteousnesse (many sinful pleasures, and many sinful profits) yet in all these,
thou•h it gives unto a man the wages of unri•hteousnesse (many sinful pleasures, and many sinful profits) yet in all these,
vvb pn31 vvz p-acp dt n1 dt n2 pp-f n1 (d j n2, cc d j n2) av p-acp d d,
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sin is an enemy to the person;
since is an enemy to the person;
n1 vbz dt n1 p-acp dt n1;
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it wo•ks his soul off from God and happinesse, and holiness, and exposeth it to death and hell.
it wo•ks his soul off from God and happiness, and holiness, and exposeth it to death and hell.
pn31 vvz po31 n1 a-acp p-acp np1 cc n1, cc n1, cc vvz pn31 p-acp n1 cc n1.
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Practically: thus sin is an enemy, when a man looks upon it, and deals with it as with an enemy, he judgeth of it as of a vi•e thin•, Practically: thus since is an enemy, when a man looks upon it, and deals with it as with an enemy, he Judgeth of it as of a vi•e thin•,
av-j: av n1 vbz dt n1, c-crq dt n1 vvz p-acp pn31, cc vvz p-acp pn31 p-acp p-acp dt n1, pns31 vvz pp-f pn31 a-acp pp-f dt j n1,
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and hates it, and abhors it as the only evill thing, and enemy to his soul.
and hates it, and abhors it as the only evil thing, and enemy to his soul.
cc vvz pn31, cc vvz pn31 p-acp dt j j-jn n1, cc n1 p-acp po31 n1.
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Beloved, when sin hath dominion, there is then a confederacy 'twixt it and the soul, the Prophet calls it a Covenant, and the Apostle calls it a contract,
beloved, when since hath dominion, there is then a confederacy betwixt it and the soul, the Prophet calls it a Covenant, and the Apostle calls it a contract,
j-vvn, c-crq n1 vhz n1, pc-acp vbz av dt n1 p-acp pn31 cc dt n1, dt n1 vvz pn31 dt n1, cc dt n1 vvz pn31 dt n1,
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or espous•l• or marriage, (i.) such an agreement and conjunction where the soul bestows its choicest love on sin.
or espous•l• or marriage, (i.) such an agreement and conjunction where the soul bestows its Choicest love on since.
cc n1 cc n1, (uh.) d dt n1 cc n1 c-crq dt n1 vvz po31 js n1 p-acp n1.
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But when the dominion of sinne goes off, then the Covenant is broken, the knot is dissolved, the affection of love is displaced.
But when the dominion of sin Goes off, then the Covenant is broken, the knot is dissolved, the affection of love is displaced.
p-acp c-crq dt n1 pp-f n1 vvz a-acp, cs dt n1 vbz vvn, dt n1 vbz vvn, dt n1 pp-f n1 vbz vvn.
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As it was in another case, Amons love turned to the cruelest hatred;
As it was in Another case, Amons love turned to the Cruellest hatred;
p-acp pn31 vbds p-acp j-jn n1, np1 n1 vvn p-acp dt js n1;
(7) chapter (DIV2)
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so here, though a man did love his sins, yet now his love is changed into hatred,
so Here, though a man did love his Sins, yet now his love is changed into hatred,
av av, cs dt n1 vdd vvi po31 n2, av av po31 n1 vbz vvn p-acp n1,
(7) chapter (DIV2)
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and this hatred infallibly argues the indominion of sin; for 1. Hatred includes separation: It is such a quality as draws off the sou;
and this hatred infallibly argues the indominion of since; for 1. Hatred includes separation: It is such a quality as draws off the sou;
cc d n1 av-j vvz dt n1 pp-f n1; p-acp crd np1-n vvz n1: pn31 vbz d dt n1 c-acp vvz p-acp dt n1;
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love is that which draws on the soul towards its object, and hatred is that which draws it off;
love is that which draws on the soul towards its Object, and hatred is that which draws it off;
n1 vbz d r-crq vvz p-acp dt n1 p-acp po31 n1, cc n1 vbz d r-crq vvz pn31 a-acp;
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Get thee hence, said they, in Esay 30. 22. and what have I to do any more with idol, said Ephraim, Hos. 14. 8.Get thee hence, said they, in Isaiah 30. 22. and what have I to do any more with idol, said Ephraim, Hos. 14. 8.
vvb pno21 av, vvd pns32, p-acp np1 crd crd cc r-crq vhb pns11 pc-acp vdi d dc p-acp n1, vvd np1, np1 crd crd
(7) chapter (DIV2)
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Now sinnes dominion consists in the cleaving and united subjection of the affections, the soul makes sin its centre unto which it wholly inclines, it and the soul are one,
Now Sins dominion consists in the cleaving and united subjection of the affections, the soul makes since its centre unto which it wholly inclines, it and the soul Are one,
av n2 n1 vvz p-acp dt vvg cc j-vvn n1 pp-f dt n2, dt n1 vvz n1 po31 n1 p-acp r-crq pn31 av-jn vvz, pn31 cc dt n1 vbr crd,
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when sin reignes, and therefore the separation of the affections (which is done by hatred) argues that the yoke is broken asunder.
when since reigns, and Therefore the separation of the affections (which is done by hatred) argues that the yoke is broken asunder.
c-crq n1 vvz, cc av dt n1 pp-f dt n2 (r-crq vbz vdn p-acp n1) vvz d dt n1 vbz vvn av.
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2. Again, hatred includes perfect opposition, the greatest defiance, and contradictions and warrings arise from hatred:
2. Again, hatred includes perfect opposition, the greatest defiance, and contradictions and warrings arise from hatred:
crd av, n1 vvz j n1, dt js n1, cc n2 cc n2 vvb p-acp n1:
(7) chapter (DIV2)
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we oppose and crosse most, where we hate most:
we oppose and cross most, where we hate most:
pns12 vvb cc vvi ds, c-crq pns12 n1 av-ds:
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And this cannot be where sinne hath dominion, for there our weapons are edged, for our lusts we love them much,
And this cannot be where sin hath dominion, for there our weapons Are edged, for our Lustiest we love them much,
cc d vmbx vbi c-crq n1 vhz n1, c-acp pc-acp po12 n2 vbr vvn, p-acp po12 n2 pns12 vvb pno32 d,
(7) chapter (DIV2)
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and defend them most, and are careful to preserve and keepe them. Thirdly, hatred inclines to destruction: Ruine is the scope of hatred:
and defend them most, and Are careful to preserve and keep them. Thirdly, hatred inclines to destruction: Ruin is the scope of hatred:
cc vvi pno32 ds, cc vbr j pc-acp vvi cc vvi pno32. ord, n1 vvz p-acp n1: n1 vbz dt n1 pp-f n1:
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we seek the death of him whom we hate, and all the evil which befals a person hated, is the joy of him that hates.
we seek the death of him whom we hate, and all the evil which befalls a person hated, is the joy of him that hates.
pns12 vvb dt n1 pp-f pno31 ro-crq pns12 vvb, cc d dt n-jn r-crq vvz dt n1 vvd, vbz dt n1 pp-f pno31 cst vvz.
(7) chapter (DIV2)
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So is it where sin is hated, a man seeks the death of sin, and therefore such persons as hate sinne, are said in Scripture to mortifie the flesh, and to crucifie •heir, lusts (i.) the killing,
So is it where since is hated, a man seeks the death of since, and Therefore such Persons as hate sin, Are said in Scripture to mortify the Flesh, and to crucify •heir, Lustiest (i.) the killing,
np1 vbz pn31 c-crq n1 vbz vvn, dt n1 vvz dt n1 pp-f n1, cc av d n2 c-acp n1 n1, vbr vvn p-acp n1 p-acp vvi dt n1, cc p-acp vvi n1, n2 (uh.) dt j-vvg,
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and subduing, and rooting out of sinne is that which they desire and endeavour.
and subduing, and rooting out of sin is that which they desire and endeavour.
cc j-vvg, cc j-vvg av pp-f n1 vbz d r-crq pns32 vvb cc n1.
(7) chapter (DIV2)
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Now this cannot stand with sin in dominion, where a man is so far from offering any deadly violence to his reigning sins, that he reputes him as the greatest enemy, who drawes forth any crucifying weapons,
Now this cannot stand with since in dominion, where a man is so Far from offering any deadly violence to his reigning Sins, that he reputes him as the greatest enemy, who draws forth any crucifying weapons,
av d vmbx vvi p-acp n1 p-acp n1, c-crq dt n1 vbz av av-j p-acp vvg d j n1 p-acp po31 j-vvg n2, cst pns31 vvz pno31 p-acp dt js n1, r-crq vvz av d vvg n2,
(7) chapter (DIV2)
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2428
and applies them to the casting downe of his strong holds. 3. If holiness or grace hath our love, then sin hath not dominion over us. Beloved it is granted, that
and Applies them to the casting down of his strong holds. 3. If holiness or grace hath our love, then since hath not dominion over us. beloved it is granted, that
cc vvz pno32 p-acp dt vvg a-acp pp-f po31 j n2. crd cs n1 cc n1 vhz po12 n1, av n1 vhz xx n1 p-acp pno12. vvn pn31 vbz vvn, cst
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1. The Dominion of sin may consist with the naked profession of holinesse: An hypocrite (whose heart is in the deepest and most affectionate,
1. The Dominion of since may consist with the naked profession of holiness: an hypocrite (whose heart is in the Deepest and most affectionate,
crd dt n1 pp-f n1 vmb vvi p-acp dt j n1 pp-f n1: dt n1 (rg-crq n1 vbz p-acp dt js-jn cc av-ds j,
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and elaborate service of some one particular lust) he may yet wear the livery, and garb, and profession of greatest sanctity:
and elaborate service of Some one particular lust) he may yet wear the livery, and garb, and profession of greatest sanctity:
cc vvi n1 pp-f d crd j n1) pns31 vmb av vvi dt n1, cc n1, cc n1 pp-f js n1:
(7) chapter (DIV2)
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2431
Nay, he doth therefore seem good that he may (the more inobservably and fully) follow his sinne.
Nay, he does Therefore seem good that he may (the more inobservably and Fully) follow his sin.
uh-x, pns31 vdz av vvi j cst pns31 vmb (dt av-dc av-j cc av-j) vvb po31 n1.
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2. The Dominion of sin may consist with the knowledge of holiness;
2. The Dominion of since may consist with the knowledge of holiness;
crd dt n1 pp-f n1 vmb vvi p-acp dt n1 pp-f n1;
(7) chapter (DIV2)
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2433
great parts and intellectual speculations of holinesse, as they may depend upon forraigne causes without grace (viz. upon meer study and frequent hearings,
great parts and intellectual speculations of holiness, as they may depend upon foreign Causes without grace (viz. upon mere study and frequent hearings,
j n2 cc j n2 pp-f n1, c-acp pns32 vmb vvi p-acp j n2 p-acp n1 (n1 p-acp j n1 cc j n2-vvg,
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2434
and a natural desire of knowing, and looking into all intelligible objects, and also on an humour of pride, that a man will be accounted able to say something in every thing;
and a natural desire of knowing, and looking into all intelligible objects, and also on an humour of pride, that a man will be accounted able to say something in every thing;
cc dt j n1 pp-f vvg, cc vvg p-acp d j n2, cc av p-acp dt n1 pp-f n1, cst dt n1 vmb vbi vvn j pc-acp vvi pi p-acp d n1;
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2435
I say as those intellectual parts may depend upon weak and vain causes) so they may consist with an ardent love of reigning corruptions;
I say as those intellectual parts may depend upon weak and vain Causes) so they may consist with an Ardent love of reigning corruptions;
pns11 vvb p-acp d j n2 vmb vvi p-acp j cc j n2) av pns32 vmb vvi p-acp dt j n1 pp-f j-vvg n2;
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2436
for learning alters not the nature, nor doth more knowledge overthrow sin:
for learning alters not the nature, nor does more knowledge overthrow since:
p-acp n1 vvz xx dt n1, ccx vdz n1 n1 vvi n1:
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2437
a man may be a learned sinner, and by his knowledge grow more accurately and inexcusably sinfull.
a man may be a learned sinner, and by his knowledge grow more accurately and inexcusably sinful.
dt n1 vmb vbi dt j n1, cc p-acp po31 n1 vvi av-dc av-j cc av-j j.
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2438
3. The Dominion of sin may consist with some visible actings of holiness; as a man may be a Traitor,
3. The Dominion of since may consist with Some visible actings of holiness; as a man may be a Traitor,
crd dt n1 pp-f n1 vmb vvi p-acp d j n2 pp-f n1; p-acp dt n1 vmb vbi dt n1,
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when he yet doth seeme to do something of the service to a Prince:
when he yet does seem to do something of the service to a Prince:
c-crq pns31 av vdz vvi pc-acp vdi pi pp-f dt n1 p-acp dt n1:
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So sinne may be a mans Lord, though he doth do many things which seem good:
So sin may be a men Lord, though he does doe many things which seem good:
av n1 vmb vbi dt ng1 n1, cs pns31 vdz n1 d n2 r-crq vvb j:
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2441
Herod loved Herodias, though he heard John Baptist, and did many things gladly: there is scarce any man (where Christ is professed) that is so universally bad,Herod loved Herodias, though he herd John Baptist, and did many things gladly: there is scarce any man (where christ is professed) that is so universally bad,
np1 vvd np1, c-acp pns31 vvn np1 np1, cc vdd d n2 av-j: a-acp vbz av-j d n1 (c-crq np1 vbz vvn) cst vbz av av-j j,
(7) chapter (DIV2)
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2442
but he may (now and then) do something which may be particularly good, at least materially considered.
but he may (now and then) do something which may be particularly good, At least materially considered.
cc-acp pns31 vmb (av cc av) vdb pi r-crq vmb vbi av-j j, p-acp ds av-jn vvn.
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4. But yet fourthly, the Dominion of sin cannot consist with the love of holiness; for where sin is in dominion, there sinne hath the love of the soul;
4. But yet fourthly, the Dominion of since cannot consist with the love of holiness; for where since is in dominion, there sin hath the love of the soul;
crd p-acp av j, dt n1 pp-f n1 vmbx vvi p-acp dt n1 pp-f n1; p-acp q-crq n1 vbz p-acp n1, a-acp n1 vhz dt n1 pp-f dt n1;
(7) chapter (DIV2)
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Now it is impossible for a man to love sin, and to love holinesse.
Now it is impossible for a man to love since, and to love holiness.
av pn31 vbz j p-acp dt n1 pc-acp vvi n1, cc pc-acp vvi n1.
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I grant it, that many things may be the object of love, though there be a numerical variety of them,
I grant it, that many things may be the Object of love, though there be a numerical variety of them,
pns11 vvb pn31, cst d n2 vmb vbi dt n1 pp-f n1, cs pc-acp vbi dt j n1 pp-f pno32,
(7) chapter (DIV2)
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2446
yet there may be an objective unity, they may all meet in one common reason, and natural course of love, and therefore may be loved.
yet there may be an objective unity, they may all meet in one Common reason, and natural course of love, and Therefore may be loved.
av pc-acp vmb vbi dt n1 n1, pns32 vmb d vvi p-acp crd j n1, cc j n1 pp-f n1, cc av vmb vbi vvn.
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But then opposite and contradictory things cannot be both loved at once, the reason is, because you cannot reconcile them into an objective unity:
But then opposite and contradictory things cannot be both loved At once, the reason is, Because you cannot reconcile them into an objective unity:
p-acp av j-jn cc n1 n2 vmbx vbi av-d vvn p-acp a-acp, dt n1 vbz, c-acp pn22 vmbx vvi pno32 p-acp dt n1 n1:
(7) chapter (DIV2)
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2448
that which is a reason of the love in one, is a reason of hatred in the other.
that which is a reason of the love in one, is a reason of hatred in the other.
cst r-crq vbz dt n1 pp-f dt n1 p-acp pi, vbz dt n1 pp-f n1 p-acp dt n-jn.
(7) chapter (DIV2)
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Now sin and holinesse are opposite, they are at the greatest distance in spiritual contradictions, their natures,
Now since and holiness Are opposite, they Are At the greatest distance in spiritual contradictions, their nature's,
av n1 cc n1 vbr j-jn, pns32 vbr p-acp dt js n1 p-acp j n2, po32 n2,
(7) chapter (DIV2)
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and courses, and effects, all are opposite, so that a man cannot (at once) possibly love them both:
and courses, and effects, all Are opposite, so that a man cannot (At once) possibly love them both:
cc n2, cc n2, d vbr j-jn, av cst dt n1 vmbx (p-acp a-acp) av-j vvi pno32 d:
(7) chapter (DIV2)
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2451
And therefore if holinesse and grace hath thy love, verily sin hath not dominion. I must not insist at large on this:
And Therefore if holiness and grace hath thy love, verily since hath not dominion. I must not insist At large on this:
cc av cs n1 cc n1 vhz po21 n1, av-j n1 vhz xx n1. pns11 vmb xx vvi p-acp j p-acp d:
(7) chapter (DIV2)
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only observe whether thou lovest holinesse preciselie and purely for it self; what is it which thou esteemest most, which thou desirest most;
only observe whither thou Lovest holiness precisely and purely for it self; what is it which thou esteemest most, which thou Desirest most;
av-j vvb cs pns21 vv2 n1 av-j cc av-j c-acp pn31 n1; q-crq vbz pn31 r-crq pns21 vv2 av-js, r-crq pns21 vv2 av-ds;
(7) chapter (DIV2)
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is the want of it thy greatest grief? is the prosperity of it either in thy self or others, a true and singular joy unto thee? at what paines art thou to purchase and encrease it? what are thy thoughts of them who are holy? and of those Ministries which edge and work on thy heart most unto holinesse, these and such like things will shew whither thou lovest holiness, which if thou doest, thy sin is not thy Lord.
is the want of it thy greatest grief? is the Prosperity of it either in thy self or Others, a true and singular joy unto thee? At what pains art thou to purchase and increase it? what Are thy thoughts of them who Are holy? and of those Ministries which edge and work on thy heart most unto holiness, these and such like things will show whither thou Lovest holiness, which if thou dost, thy since is not thy Lord.
vbz dt n1 pp-f pn31 po21 js n1? vbz dt n1 pp-f pn31 d p-acp po21 n1 cc n2-jn, dt j cc j n1 p-acp pno21? p-acp r-crq n2 vb2r pns21 pc-acp vvi cc vvi pn31? q-crq vbr po21 n2 pp-f pno32 r-crq vbr j? cc pp-f d n2 r-crq n1 cc n1 p-acp po21 n1 av-ds p-acp n1, d cc d j n2 vmb vvi c-crq pns21 vv2 n1, r-crq cs pns21 vd2, po21 n1 vbz xx po21 n1.
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4. Whose Laws doest thou approve and delight in;
4. Whose Laws dost thou approve and delight in;
crd rg-crq n2 vd2 pns21 vvi cc vvi p-acp;
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according as a mans Lord is, so are his Laws, and according as the man is,
according as a men Lord is, so Are his Laws, and according as the man is,
vvg p-acp dt ng1 n1 vbz, av vbr po31 n2, cc vvg p-acp dt n1 vbz,
(7) chapter (DIV2)
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so is his minde and affections towards those Laws of that Lord;
so is his mind and affections towards those Laws of that Lord;
av vbz po31 n1 cc n2 p-acp d n2 pp-f d n1;
(7) chapter (DIV2)
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you shall finde that when sinne hath dominion, there sin hath several Laws, several commands, the obedience of which is delightful to the sinner:
you shall find that when sin hath dominion, there since hath several Laws, several commands, the Obedience of which is delightful to the sinner:
pn22 vmb vvi cst c-crq n1 vhz n1, a-acp n1 vhz j n2, j n2, dt n1 pp-f r-crq vbz j p-acp dt n1:
(7) chapter (DIV2)
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And therefore such a one is said to fulfill the lusts of the flesh, and to commit sin with greediness, Ephes. 4. 19. and to yeeld himself over unto sin.
And Therefore such a one is said to fulfil the Lustiest of the Flesh, and to commit since with greediness, Ephesians 4. 19. and to yield himself over unto since.
cc av d dt pi vbz vvd pc-acp vvi dt n2 pp-f dt n1, cc pc-acp vvi n1 p-acp n1, np1 crd crd cc pc-acp vvi px31 a-acp p-acp n1.
(7) chapter (DIV2)
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Thus it is on the contrary, where sin is broken off from its dominion, and Christ doth rule the heart, his Lawes have a marvellous sutablenesse with the spirit of that man:
Thus it is on the contrary, where since is broken off from its dominion, and christ does Rule the heart, his Laws have a marvellous suitableness with the Spirit of that man:
av pn31 vbz p-acp dt n-jn, c-crq n1 vbz vvn a-acp p-acp po31 n1, cc np1 vdz vvi dt n1, po31 n2 vhb dt j n1 p-acp dt n1 pp-f d n1:
(7) chapter (DIV2)
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his Law is written in the heart, (i.) there is a powerful and answerable inclination stamped in the heart, which gives way to the command:
his Law is written in the heart, (i.) there is a powerful and answerable inclination stamped in the heart, which gives Way to the command:
png31 n1 vbz vvn p-acp dt n1, (uh.) pc-acp vbz dt j cc j n1 vvn p-acp dt n1, r-crq vvz n1 p-acp dt n1:
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In the volume of thy book it is written of me, that I should do thy will, In the volume of thy book it is written of me, that I should do thy will,
p-acp dt n1 pp-f po21 n1 pn31 vbz vvn pp-f pno11, cst pns11 vmd vdi po21 n1,
(7) chapter (DIV2)
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loe I come, Psalm 40. 7. I delight to do thy will, O my God,
lo I come, Psalm 40. 7. I delight to do thy will, Oh my God,
uh pns11 vvb, np1 crd crd pns11 vvb pc-acp vdi po21 n1, uh po11 np1,
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yea, thy Law is in my heart, v. 8. Thou saidest, seek ye my face, my heart said unto me, Thy face Lord will I seek, Psal. 27. 8. Lord, what wilt thou have me to do, Act. 9. 6. Obj. It is true, that sinful corruption (yet abiding in the best) will make head against the holy commands of Christ, it will be backward enough, cross enough, unwilling enough, resisting and striving.yea, thy Law is in my heart, v. 8. Thou Said, seek you my face, my heart said unto me, Thy face Lord will I seek, Psalm 27. 8. Lord, what wilt thou have me to do, Act. 9. 6. Object It is true, that sinful corruption (yet abiding in the best) will make head against the holy commands of christ, it will be backward enough, cross enough, unwilling enough, resisting and striving.
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Sol. But yet three things will more habitually appear in a person, whose soule is governed by Christ and not by sinne. Sol. But yet three things will more habitually appear in a person, whose soul is governed by christ and not by sin.
np1 p-acp av crd n2 vmb av-dc av-j vvi p-acp dt n1, rg-crq n1 vbz vvn p-acp np1 cc xx p-acp n1.
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1. One is Approbation (i.) this judgement doth highly esteeme of the commands of Christ;
1. One is Approbation (i.) this judgement does highly esteem of the commands of christ;
crd pi vbz n1 (uh.) d n1 vdz av-j vvi pp-f dt n2 pp-f np1;
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Paul counted the commandment holy, and righteous, and good, and tending to life, Rom. 7. 12. 2. Another is consent (i.) his will yeelds unto it, as to a rule most sit to be obeyed, I consent unto the Law that it is good, Rom. 7. 16. and therefore would obey it. Paul counted the Commandment holy, and righteous, and good, and tending to life, Rom. 7. 12. 2. another is consent (i.) his will yields unto it, as to a Rule most fit to be obeyed, I consent unto the Law that it is good, Rom. 7. 16. and Therefore would obey it.
np1 vvn dt n1 j, cc j, cc j, cc vvg p-acp n1, np1 crd crd crd j-jn vbz n1 (uh.) po31 n1 vvz p-acp pn31, c-acp p-acp dt n1 av-ds j pc-acp vbi vvn, pns11 vvb p-acp dt n1 cst pn31 vbz j, np1 crd crd cc av vmd vvi pn31.
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3. A third is inward delight, Rom. 7. 22. I delight in the Law of God after the inward man:
3. A third is inward delight, Rom. 7. 22. I delight in the Law of God After the inward man:
crd dt ord vbz j n1, np1 crd crd pns11 vvb p-acp dt n1 pp-f np1 p-acp dt j n1:
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The Apostle from this (though he found a contrary Law in his members warring against the Law of his minde;
The Apostle from this (though he found a contrary Law in his members warring against the Law of his mind;
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and much evil present when he would do any good) yet concludes against sins dominion, Rom. 7. 25. so then with the mind I my self serve the Law of God,
and much evil present when he would do any good) yet concludes against Sins dominion, Rom. 7. 25. so then with the mind I my self serve the Law of God,
cc d j-jn n1 c-crq pns31 vmd vdi d j) av vvz p-acp n2 n1, np1 crd crd av av p-acp dt n1 pns11 po11 n1 vvi dt n1 pp-f np1,
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but with the flesh the Law of sin. but with the Flesh the Law of since.
cc-acp p-acp dt n1 dt n1 pp-f n1.
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Why brethren? this is a great matter, and a great discovery of our hearts, to observe, what Law that is with which we take part:
Why brothers? this is a great matter, and a great discovery of our hearts, to observe, what Law that is with which we take part:
q-crq n2? d vbz dt j n1, cc dt j n1 pp-f po12 n2, pc-acp vvi, q-crq n1 cst vbz p-acp r-crq pns12 vvb n1:
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which we set up as our rule, whose authority we do justifie:
which we Set up as our Rule, whose Authority we do justify:
r-crq pns12 vvd a-acp p-acp po12 n1, rg-crq n1 pns12 vdb vvi:
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sinne will command in him which hates it, (i.) it will be prescribing to our affection,
sin will command in him which hates it, (i.) it will be prescribing to our affection,
n1 vmb vvi p-acp pno31 r-crq vvz pn31, (uh.) pn31 vmb vbi vvg p-acp po12 n1,
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and our actions, but then if Christ doth rule us, we war against those commands, we resist them, we defie them, we pray against them, we take not part with them.
and our actions, but then if christ does Rule us, we war against those commands, we resist them, we defy them, we pray against them, we take not part with them.
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We acquit that Law of Christ which we would follow, but sometimes cannot (so fully as we should) we justifie it as a most righteous command,
We acquit that Law of christ which we would follow, but sometime cannot (so Fully as we should) we justify it as a most righteous command,
pns12 vvb d n1 pp-f np1 r-crq pns12 vmd vvi, cc-acp av vmbx (av av-j c-acp pns12 vmd) pns12 vvb pn31 p-acp dt av-ds j n1,
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and strive to conform our hearts to that, and to order our lives by that.
and strive to conform our hearts to that, and to order our lives by that.
cc vvb pc-acp vvi po12 n2 p-acp d, cc pc-acp vvi po12 n2 p-acp d.
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5. A fifth tryal may be this, what is the disposition and course of our hearts, under the passive captivities of our souls by particular sinnings.
5. A fifth trial may be this, what is the disposition and course of our hearts, under the passive Captivities of our Souls by particular sinnings.
crd dt ord n1 vmb vbi d, r-crq vbz dt n1 cc n1 pp-f po12 n2, p-acp dt j n2 pp-f po12 n2 p-acp j n2.
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There is a twofold captivity of the soul to sin One is active, wherein a man doth (as Ahab) sell himself to wickednesse,
There is a twofold captivity of the soul to since One is active, wherein a man does (as Ahab) fell himself to wickedness,
pc-acp vbz dt j n1 pp-f dt n1 p-acp n1 crd vbz j, c-crq dt n1 vdz (c-acp np1) vvb px31 p-acp n1,
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or as Judas, offer himself to betray Christ (he went to the high-Priest, what will you give me,
or as Judas, offer himself to betray christ (he went to the high-Priest, what will you give me,
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and I will betray him, &c.) and I will betray him, etc.)
cc pns11 vmb vvi pno31, av)
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Another is passive, wherein (as Paul complained) he is sold under sinne, like a souldier over-powered,
another is passive, wherein (as Paul complained) he is sold under sin, like a soldier overpowered,
j-jn vbz j, c-crq (c-acp np1 vvd) pns31 vbz vvn p-acp n1, av-j dt n1 j,
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and by strength taken captive, and led away prisoner.
and by strength taken captive, and led away prisoner.
cc p-acp n1 vvn j-jn, cc vvd av n1.
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I confesse, that this is most true, a good man may sin, nay he doth sin,
I confess, that this is most true, a good man may sin, nay he does sin,
pns11 vvb, cst d vbz av-ds j, dt j n1 vmb vvi, uh-x pns31 vdz vvi,
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sin may have many particular victories, where yet it hath not a Kingdom or Dominion:
since may have many particular victories, where yet it hath not a Kingdom or Dominion:
n1 vmb vhi d j n2, c-crq av pn31 vhz xx dt n1 cc n1:
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As there may be antecedent differences before sin is committed, and as there may be concomitant differences, when sin is committing (which may be as so many lively testimonies against dominion) so there are consequent differences: there are some things afterward which shew that yet sin hath not dominion though it did prevaile and overcome. Three things.
As there may be antecedent differences before since is committed, and as there may be concomitant differences, when since is committing (which may be as so many lively testimonies against dominion) so there Are consequent differences: there Are Some things afterwards which show that yet since hath not dominion though it did prevail and overcome. Three things.
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1. One is hearty grief: though a good man hath not alwayes sufficient strength to conquer a temptation, 1. One is hearty grief: though a good man hath not always sufficient strength to conquer a temptation,
crd pi vbz j n1: c-acp dt j n1 vhz xx av j n1 pc-acp vvi dt n1,
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yet he hath sufficient grace to bewaile his sinnings:
yet he hath sufficient grace to bewail his sinnings:
av pns31 vhz j n1 pc-acp vvi po31 n2:
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though he cannot always rejoyce that he stands, yet he can heartily grieve that he falls, either sin is his conquest,
though he cannot always rejoice that he Stands, yet he can heartily grieve that he falls, either since is his conquest,
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or else it is his sorrow.
or Else it is his sorrow.
cc av pn31 vbz po31 n1.
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Though you see not David cast down by his pleasures, yet you shortly see him cast down himselfe by his mournings.
Though you see not David cast down by his pleasures, yet you shortly see him cast down himself by his mournings.
cs pn22 vvb xx np1 vvd a-acp p-acp po31 n2, av pn22 av-j vvb pno31 vvd a-acp px31 p-acp po31 n2.
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Though you see Peter untrusty to his master, yet you shall presently find himselfe bitterly weeping for his miscarriage:
Though you see Peter untrusty to his master, yet you shall presently find himself bitterly weeping for his miscarriage:
cs pn22 vvb np1 j p-acp po31 n1, av pn22 vmb av-j vvi px31 av-j vvg p-acp po31 n1:
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Whereas the servants of sinne do the work and take the wages, they sin and rejoyce when they have done evil,
Whereas the Servants of sin do the work and take the wages, they sin and rejoice when they have done evil,
cs dt n2 pp-f n1 vdb dt n1 cc vvi dt n2, pns32 vvb cc vvb c-crq pns32 vhb vdn n-jn,
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yet the servants of righteousnesse actively afflict their hearts, for that which hath deceived them, and prevailed upon them.
yet the Servants of righteousness actively afflict their hearts, for that which hath deceived them, and prevailed upon them.
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Obj. It is granted that terror may gripe an evill heart for evil doing:Object It is granted that terror may gripe an evil heart for evil doing:
np1 pn31 vbz vvn cst n1 vmb vvi dt j-jn n1 p-acp n-jn vdg:
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but there is a great difference betwixt a sword which wounds, and a fountain that runs.
but there is a great difference betwixt a sword which wounds, and a fountain that runs.
cc-acp pc-acp vbz dt j n1 p-acp dt n1 r-crq n2, cc dt n1 cst vvz.
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Sol. Conscience may be wounded in the good and in the bad:Sol. Conscience may be wounded in the good and in the bad:
np1 n1 vmb vbi vvn p-acp dt j cc p-acp dt j:
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but besides this, that acted sinnes are a good mans wound, they are also his great grief of soul.
but beside this, that acted Sins Are a good men wound, they Are also his great grief of soul.
cc-acp p-acp d, cst vvd n2 vbr dt j ng1 n1, pns32 vbr av po31 j n1 pp-f n1.
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2. Another is earnest desire of recovery: It is a singular and observable matter, this when a man hath sinned;
2. another is earnest desire of recovery: It is a singular and observable matter, this when a man hath sinned;
crd j-jn vbz j n1 pp-f n1: pn31 vbz dt j cc j n1, d c-crq dt n1 vhz vvn;
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to whom he holds out his hand upon it:
to whom he holds out his hand upon it:
p-acp ro-crq pns31 vvz av po31 n1 p-acp pn31:
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The servant of sin doth work sinne, and his hand stretcheth out it self as a servant still,
The servant of since does work sin, and his hand Stretcheth out it self as a servant still,
dt n1 pp-f n1 vdz vvi n1, cc po31 n1 vvz av pn31 n1 p-acp dt n1 av,
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as ready to advance and finish the service:
as ready to advance and finish the service:
c-acp j pc-acp vvi cc vvi dt n1:
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sinne is his work and delight, it is the Lord and captain, after which he would yet march:
sin is his work and delight, it is the Lord and captain, After which he would yet march:
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But an holy man (not under dominion, but surprisal;
But an holy man (not under dominion, but surprisal;
cc-acp dt j n1 (xx p-acp n1, cc-acp n1;
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not under service but captivity) he is not himself till he hath recovered his liberty and strength:
not under service but captivity) he is not himself till he hath recovered his liberty and strength:
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There is such an high displeasure with himselfe, and with his facts, that he will go free, he will not have his eare bo•ed to serve such a Master as sin.
There is such an high displeasure with himself, and with his facts, that he will go free, he will not have his ear bo•ed to serve such a Master as since.
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Good Lord how his heart trembles, how his heart meditates, cast about, works, strives, sometimes he cries out: ah wicked, a deceitful heart;
Good Lord how his heart trembles, how his heart meditates, cast about, works, strives, sometime he cries out: ah wicked, a deceitful heart;
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sometimes he condemnes himself, what a beast was I thus to sin? sometimes he looks up toward heaven, and sighs bitterly;
sometime he condemns himself, what a beast was I thus to since? sometime he looks up towards heaven, and sighs bitterly;
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Ah! what a God have I provoked; what mercies have I wronged? sometimes he looks in, and weeps, and saith, ah!
Ah! what a God have I provoked; what Mercies have I wronged? sometime he looks in, and weeps, and Says, ah!
uh q-crq dt np1 vhb pns11 vvn; r-crq n2 vhb pns11 vvn? av pns31 vvz p-acp, cc vvz, cc vvz, uh!
(7) chapter (DIV2)
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what motions did I withstand? what a spi•it have I grieved? how unlike my self is my self? sometimes he is down in prayer, O Lord forgive, blot out, heal, help, recover my heart again unto thee:
what motions did I withstand? what a spi•it have I grieved? how unlike my self is my self? sometime he is down in prayer, Oh Lord forgive, blot out, heal, help, recover my heart again unto thee:
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One way o• other is his soul working like a fountaine in which dirt is cast, till it hath purged out the filth:
One Way o• other is his soul working like a fountain in which dirt is cast, till it hath purged out the filth:
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he is not at rest till sinne be more subdued, his heart more changed, his affections more humbled, his judgement more cleared, his conscience more preserved, his peace more confirmed, his soul not only recovered, but also bettered;
he is not At rest till sin be more subdued, his heart more changed, his affections more humbled, his judgement more cleared, his conscience more preserved, his peace more confirmed, his soul not only recovered, but also bettered;
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yea, thus it will be with such an heart (which clears it that sin hath not dominion) that though sin prevaile to action,
yea, thus it will be with such an heart (which clears it that since hath not dominion) that though since prevail to actium,
uh, av pn31 vmb vbi p-acp d dt n1 (r-crq vvz pn31 cst n1 vhz xx n1) cst cs n1 vvi p-acp n1,
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yet it shall not to affection; though I did the evil, yet I hate it; though it did prevail, yet I will not serve it;
yet it shall not to affection; though I did the evil, yet I hate it; though it did prevail, yet I will not serve it;
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though it hath beat me down as a tyrant, yet I will not fol•ow it as my Lord;
though it hath beatrice me down as a tyrant, yet I will not fol•ow it as my Lord;
cs pn31 vhz vvn pno11 a-acp p-acp dt n1, av pns11 vmb xx vvi pn31 p-acp po11 n1;
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nay, I am not at quiet till I can recover the si•ht of my Lord Ch•ist againe,
nay, I am not At quiet till I can recover the si•ht of my Lord Ch•ist again,
uh-x, pns11 vbm xx p-acp j-jn c-acp pns11 vmb vvi dt n1 pp-f po11 n1 vvb av,
(7) chapter (DIV2)
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and have made my •eace, and strengthned my heart for more loyal service unto him. The third is strong ha•red and conflict: the War is more increased;
and have made my •eace, and strengthened my heart for more loyal service unto him. The third is strong ha•red and conflict: the War is more increased;
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by victory, revenge is more rai•ed, 2 Cor. 7. SECT. V. by victory, revenge is more rai•ed, 2 Cor. 7. SECT. V.
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A Second Use from Davids prayer against the dominion of sin, shall be for thankfulnesse, to such in whom this dominion is broken off.
A Second Use from Davids prayer against the dominion of since, shall be for thankfulness, to such in whom this dominion is broken off.
dt ord n1 p-acp npg1 n1 p-acp dt n1 pp-f n1, vmb vbi p-acp n1, p-acp d p-acp ro-crq d n1 vbz vvn a-acp.
(7) chapter (DIV2)
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Though there be so much of sinne remaining, as may keep thee humble, and watchful,
Though there be so much of sin remaining, as may keep thee humble, and watchful,
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(7) chapter (DIV2)
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yet if dominion be gone, there is so much done as may challenge from thee to be heartily thankful:
yet if dominion be gone, there is so much done as may challenge from thee to be heartily thankful:
av cs n1 vbb vvn, pc-acp vbz av d vdn c-acp vmb vvi p-acp pno21 pc-acp vbi av-j j:
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give me leave to put on this a little. Six motives. 1. Deliverance from the greatest evil is reason enough of great thanks:
give me leave to put on this a little. Six motives. 1. Deliverance from the greatest evil is reason enough of great thanks:
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It is more then if God delivered thee from hell, if he hath delivered thee from the dominion of sinne:
It is more then if God Delivered thee from hell, if he hath Delivered thee from the dominion of sin:
pn31 vbz dc cs cs np1 vvd pno21 p-acp n1, cs pns31 vhz vvn pno21 p-acp dt n1 pp-f n1:
(7) chapter (DIV2)
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No hell is like sinne •eigning, for as much as torment in strength, is nothing to sin in strength:
No hell is like sin •eigning, for as much as torment in strength, is nothing to since in strength:
dx n1 vbz j n1 vvg, c-acp c-acp d c-acp vvi p-acp n1, vbz pix p-acp n1 p-acp n1:
(7) chapter (DIV2)
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that is indeed a very miserable thing; but this a very evil thing: sinne is worse then all punishment, and reigning sinne is the worst of all sinne.
that is indeed a very miserable thing; but this a very evil thing: sin is Worse then all punishment, and reigning sin is the worst of all sin.
cst vbz av dt j j n1; cc-acp d dt j j-jn n1: n1 vbz jc cs d n1, cc vvg n1 vbz dt js pp-f d n1.
(7) chapter (DIV2)
632
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2525
2. None but God could deliver thee, and therefore if he hath done it, blesse him.
2. None but God could deliver thee, and Therefore if he hath done it, bless him.
crd pi p-acp np1 vmd vvi pno21, cc av cs pns31 vhz vdn pn31, vvb pno31.
(7) chapter (DIV2)
633
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2526
A man may deliver his friend out of prison by paying his debt; A father may deliver his child out of captivity by sending his ransome;
A man may deliver his friend out of prison by paying his debt; A father may deliver his child out of captivity by sending his ransom;
dt n1 vmb vvi po31 n1 av pp-f n1 p-acp vvg po31 n1; dt n1 vmb vvi po31 n1 av pp-f n1 p-acp vvg po31 n1;
(7) chapter (DIV2)
633
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2527
A Country may be delivered from the oppression of an invading tyrant by great strength of its own:
A Country may be Delivered from the oppression of an invading tyrant by great strength of its own:
dt n1 vmb vbi vvn p-acp dt n1 pp-f dt vvg n1 p-acp j n1 pp-f po31 d:
(7) chapter (DIV2)
633
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2528
But there are two hands out of which none but God can deliver, one is Satans, another is our own.
But there Are two hands out of which none but God can deliver, one is Satan, Another is our own.
cc-acp pc-acp vbr crd n2 av pp-f r-crq pix p-acp np1 vmb vvi, pi vbz npg1, j-jn vbz po12 d.
(7) chapter (DIV2)
633
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2529
As David spake in another case;
As David spoke in Another case;
p-acp np1 vvd p-acp j-jn n1;
(7) chapter (DIV2)
633
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2530
thou hast loo•ed the bands of my distresse, and it is the Lord who subdueth the people under me; thou hast loo•ed the bans of my distress, and it is the Lord who subdueth the people under me;
pns21 vh2 vvn dt n2 pp-f po11 n1, cc pn31 vbz dt n1 r-crq vvz dt n1 p-acp pno11;
(7) chapter (DIV2)
633
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2531
and it is not my bowe nor my sword, &c. that I say here, it is not your own arme which hath gotten you the victory;
and it is not my bow nor my sword, etc. that I say Here, it is not your own arm which hath got you the victory;
cc pn31 vbz xx po11 n1 ccx po11 n1, av cst pns11 vvb av, pn31 vbz xx po22 d n1 r-crq vhz vvn pn22 dt n1;
(7) chapter (DIV2)
633
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2532
no hand but Gods high hand;
no hand but God's high hand;
dx n1 p-acp npg1 j n1;
(7) chapter (DIV2)
633
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2533
which hath delivered you from the powers of darknesse, which hath kept sin from dominion, which hath cast out the strong man, which hath cast down the stron• holds;
which hath Delivered you from the Powers of darkness, which hath kept since from dominion, which hath cast out the strong man, which hath cast down the stron• holds;
r-crq vhz vvn pn22 p-acp dt n2 pp-f n1, r-crq vhz vvn n1 p-acp n1, r-crq vhz vvn av dt j n1, r-crq vhz vvn a-acp dt n1 vvz;
(7) chapter (DIV2)
633
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2534
thou wast not so much as sensible of thine own vassailage, or of sinnes dominion, thou hadst not power to feel, much lesse to conquer and deliver:
thou wast not so much as sensible of thine own vassailage, or of Sins dominion, thou Hadst not power to feel, much less to conquer and deliver:
pns21 vbd2s xx av av-d c-acp j pp-f po21 d n1, cc pp-f ng1 n1, pns21 vhd2 xx vvi pc-acp vvi, av-d av-dc pc-acp vvi cc vvi:
(7) chapter (DIV2)
633
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2535
And when thou wert sensible of sinne, thy heart did not behave it self as an enemy,
And when thou Wertenberg sensible of sin, thy heart did not behave it self as an enemy,
cc c-crq pns21 vbd2r j pp-f n1, po21 n1 vdd xx vvi pn31 n1 p-acp dt n1,
(7) chapter (DIV2)
633
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2536
but as a friend most willingly bowing under the yoke, and readily embracing the lusts and motions of the law of sin:
but as a friend most willingly bowing under the yoke, and readily embracing the Lustiest and motions of the law of since:
cc-acp c-acp dt n1 av-ds av-j vvg p-acp dt n1, cc av-j vvg dt n2 cc n2 pp-f dt n1 pp-f n1:
(7) chapter (DIV2)
633
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2537
when thou hast been called upon to put off the yoke, and to come out of the house of bondage;
when thou hast been called upon to put off the yoke, and to come out of the house of bondage;
c-crq pns21 vh2 vbn vvn p-acp pc-acp vvi a-acp dt n1, cc pc-acp vvi av pp-f dt n1 pp-f n1;
(7) chapter (DIV2)
633
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2538
the Hebrew servant (who loved his Master) was never more unwilling to part from his house,
the Hebrew servant (who loved his Master) was never more unwilling to part from his house,
dt njp n1 (r-crq vvd po31 n1) vbds av-x av-dc j pc-acp vvi p-acp po31 n1,
(7) chapter (DIV2)
633
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2539
then thy heart was to come off from thy love and service of thy sins. And yet the almighty God (in compassion to thy soule) hath delivered thee:
then thy heart was to come off from thy love and service of thy Sins. And yet the almighty God (in compassion to thy soul) hath Delivered thee:
cs po21 n1 vbds pc-acp vvi a-acp p-acp po21 n1 cc n1 pp-f po21 n2. cc av dt j-jn np1 (p-acp n1 p-acp po21 n1) vhz vvn pno21:
(7) chapter (DIV2)
633
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2540
he hath disthroned sin, he hath drawn off thy heart to a better Lord, and would not suffer sin to rule thee:
he hath disthroned since, he hath drawn off thy heart to a better Lord, and would not suffer since to Rule thee:
pns31 vhz vvn n1, pns31 vhz vvn a-acp po21 n1 p-acp dt jc n1, cc vmd xx vvi n1 pc-acp vvi pno21:
(7) chapter (DIV2)
633
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2541
but by the mighty power of his grace, hath made thee free from the house of most heavy bondage.
but by the mighty power of his grace, hath made thee free from the house of most heavy bondage.
cc-acp p-acp dt j n1 pp-f po31 n1, vhz vvn pno21 j p-acp dt n1 pp-f ds j n1.
(7) chapter (DIV2)
633
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2542
Therefore not to thy good nature, nor to thy free-will, nor to thy abilities, nor to thy wit, or parts, or reason;
Therefore not to thy good nature, nor to thy freewill, nor to thy abilities, nor to thy wit, or parts, or reason;
av xx p-acp po21 j n1, ccx p-acp po21 n1, ccx p-acp po21 n2, ccx p-acp po21 n1, cc n2, cc n1;
(7) chapter (DIV2)
634
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2543
but to the Lord be all the glory: the victory is his, therefore let the praise be his.
but to the Lord be all the glory: the victory is his, Therefore let the praise be his.
cc-acp p-acp dt n1 vbb d dt n1: dt n1 vbz png31, av vvb dt n1 vbb png31.
(7) chapter (DIV2)
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2544
3. It is speciall grace and mercy:
3. It is special grace and mercy:
crd pn31 vbz j n1 cc n1:
(7) chapter (DIV2)
635
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2545
Paul stiles it rich mercy, and great love, and riches of grace Eph. 2. It is mercy to be rid of a disease; more of a sin;
Paul stile it rich mercy, and great love, and riches of grace Ephesians 2. It is mercy to be rid of a disease; more of a since;
np1 vvz pn31 j n1, cc j n1, cc n2 pp-f n1 np1 crd pn31 vbz n1 pc-acp vbi vvn pp-f dt n1; dc pp-f dt n1;
(7) chapter (DIV2)
635
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2546
to resist a temptation, much more to take off dominion, the spirit of Christ only doth it;
to resist a temptation, much more to take off dominion, the Spirit of christ only does it;
pc-acp vvi dt n1, av-d av-dc pc-acp vvi a-acp n1, dt n1 pp-f np1 av-j vdz pn31;
(7) chapter (DIV2)
635
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2547
the more singular a mercy is, the more thankfull should we be, Titus 3. 3. We our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures &c. v. 4. But after that the kindnesse and love of God our Saviour toward man appeared:
the more singular a mercy is, the more thankful should we be, Titus 3. 3. We our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures etc. v. 4. But After that the kindness and love of God our Saviour towards man appeared:
dt av-dc j dt n1 vbz, dt av-dc j vmd pns12 vbi, np1 crd crd pns12 po12 n2 av vbdr av j, j, vvn, vvg j n2 cc n2 av n1 crd cc-acp p-acp d dt n1 cc n1 pp-f np1 po12 n1 p-acp n1 vvd:
(7) chapter (DIV2)
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v. 5. According to his mercy he saved us:
v. 5. According to his mercy he saved us:
n1 crd vvg p-acp po31 n1 pns31 vvd pno12:
(7) chapter (DIV2)
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2549
thou hast in love to my soul delivered it from the pit of corruption, said Hezekiah, Esa. 38. 17. O then what a mercy is it to be delivered from the power of sinfull dominion? If thou were rid of an hard Master that would seeme a mercy,
thou hast in love to my soul Delivered it from the pit of corruption, said Hezekiah, Isaiah 38. 17. O then what a mercy is it to be Delivered from the power of sinful dominion? If thou were rid of an hard Master that would seem a mercy,
pns21 vh2 p-acp n1 p-acp po11 n1 vvd pn31 p-acp dt n1 pp-f n1, vvd np1, np1 crd crd sy av r-crq dt n1 vbz pn31 pc-acp vbi vvn p-acp dt n1 pp-f j n1? cs pns21 vbdr vvn pp-f dt j n1 cst vmd vvi dt n1,
(7) chapter (DIV2)
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2550
if of a cruell Tyrant, that would seem a mercy, if of a desperate enemy,
if of a cruel Tyrant, that would seem a mercy, if of a desperate enemy,
cs pp-f dt j n1, cst vmd vvi dt n1, cs pp-f dt j n1,
(7) chapter (DIV2)
635
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2551
if of bonds, if of a sickness, what then is it to be rid of the rule of sin? which is infinitely worse then all these.
if of bonds, if of a sickness, what then is it to be rid of the Rule of since? which is infinitely Worse then all these.
cs pp-f n2, cs pp-f dt n1, r-crq av vbz pn31 pc-acp vbi vvn pp-f dt n1 pp-f n1? r-crq vbz av-j av-jc cs d d.
(7) chapter (DIV2)
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2552
Fourthly, no Lord so bad, and no command soe vile, as those of sin in dominion, Therefore blesse God for your deliverance you whose soules are (through the mighty graciousnesse of a good God) rescued from the powers of darknesse, Tell me, what are your thoughts, what your judgements, what your troubles,
Fourthly, no Lord so bad, and no command so vile, as those of since in dominion, Therefore bless God for your deliverance you whose Souls Are (through the mighty graciousness of a good God) rescued from the Powers of darkness, Tell me, what Are your thoughts, what your Judgments, what your Troubles,
ord, dx n1 av j, cc dx n1 av j, c-acp d pp-f n1 p-acp n1, av vvb np1 p-acp po22 n1 pn22 rg-crq n2 vbr (p-acp dt j n1 pp-f dt j np1) vvd p-acp dt n2 pp-f n1, vvb pno11, q-crq vbr po22 n2, r-crq po22 n2, r-crq po22 n2,
(7) chapter (DIV2)
636
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2553
for the workings of your vanquished enemy? if the weakned corruptions appeare, yet so vile, what were your raigning corruptions:
for the workings of your vanquished enemy? if the weakened corruptions appear, yet so vile, what were your reigning corruptions:
p-acp dt n2 pp-f po22 j-vvn n1? cs dt j-vvn n2 vvi, av av j, r-crq vbdr po22 j-vvg n2:
(7) chapter (DIV2)
636
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2554
If sin be so monstrous unto you now only in remptation;
If since be so monstrous unto you now only in remptation;
cs n1 vbb av j p-acp pn22 av av-j p-acp n1;
(7) chapter (DIV2)
636
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2555
what was it heretofore in dominion? if the finger be so heavy, what were the loynes? if a particular action doth (as you imagine) expose you so dangerously, what did the service of sin do? under what displeasures of wrath lay your soules,
what was it heretofore in dominion? if the finger be so heavy, what were the loins? if a particular actium does (as you imagine) expose you so dangerously, what did the service of since do? under what displeasures of wrath lay your Souls,
r-crq vbds pn31 av p-acp n1? cs dt n1 vbb av j, r-crq vbdr dt n2? cs dt j n1 vdz (a-acp pn22 vvb) vvb pn22 av av-j, r-crq vdd dt n1 pp-f n1 vdb? p-acp r-crq n2 pp-f n1 vvb po22 n2,
(7) chapter (DIV2)
636
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2556
when sin had fullest affection and compleat to obedience.
when since had Fullest affection and complete to Obedience.
c-crq n1 vhd js n1 cc j p-acp n1.
(7) chapter (DIV2)
636
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2557
Rebekah seemed weary of her life, because of the presence of the Daughters of Heth: If the presence created such an affliction, what might the conjunction and union have done? verily if sin be (as it is) bad and troublesome in combate, O it is infinitely worse in the throne,Rebekah seemed weary of her life, Because of the presence of the Daughters of Heth: If the presence created such an affliction, what might the conjunction and Union have done? verily if since be (as it is) bad and troublesome in combat, Oh it is infinitely Worse in the throne,
np1 vvd j pp-f po31 n1, c-acp pp-f dt n1 pp-f dt n2 pp-f np1: cs dt n1 vvd d dt n1, r-crq vmd dt n1 cc n1 vhb vdn? av-j cs n1 vbb (c-acp pn31 vbz) j cc j p-acp n1, uh pn31 vbz av-j av-jc p-acp dt n1,
(7) chapter (DIV2)
637
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2558
and absolute Empire over the soule, wherein every faculty serves it with all its strength,
and absolute Empire over the soul, wherein every faculty serves it with all its strength,
cc j n1 p-acp dt n1, c-crq d n1 vvz pn31 p-acp d po31 n1,
(7) chapter (DIV2)
637
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2559
and madly strives how to dishonour God, breaks his law, resists his spirit, to fulfill lusts,
and madly strives how to dishonour God, breaks his law, resists his Spirit, to fulfil Lustiest,
cc av-j vvz c-crq pc-acp vvi np1, vvz po31 n1, vvz po31 n1, pc-acp vvi n2,
(7) chapter (DIV2)
637
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2560
and please the devill, and to damne the soule.
and please the Devil, and to damn the soul.
cc vvb dt n1, cc pc-acp vvi dt n1.
(7) chapter (DIV2)
637
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2561
O blesse the Lord for his goodnesse to thee, that yet the dominion of sin is off:
Oh bless the Lord for his Goodness to thee, that yet the dominion of since is off:
uh vvb dt n1 p-acp po31 n1 p-acp pno21, cst av dt n1 pp-f n1 vbz a-acp:
(7) chapter (DIV2)
638
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2562
Tis true, corruption yet remaines, but yet it remaines not as a Lord, but as a Tyrant;
This true, corruption yet remains, but yet it remains not as a Lord, but as a Tyrant;
pn31|vbz j, n1 av vvz, cc-acp av pn31 vvz xx p-acp dt n1, cc-acp c-acp dt n1;
(7) chapter (DIV2)
638
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2563
not as a king, but as an enemy; time was that sin had thy love, but now thou hatest it;
not as a King, but as an enemy; time was that since had thy love, but now thou Hatest it;
xx p-acp dt n1, cc-acp c-acp dt n1; n1 vbds d n1 vhd po21 n1, cc-acp av pns21 vv2 pn31;
(7) chapter (DIV2)
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2564
time was that sin had thy minde to devise for it, but now those imaginations are cast down:
time was that since had thy mind to devise for it, but now those Imaginations Are cast down:
n1 vbds d n1 vhd po21 n1 pc-acp vvi p-acp pn31, cc-acp av d n2 vbr vvn a-acp:
(7) chapter (DIV2)
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2565
time was that thy will was espoused to sin, but now a divorce is sued out;
time was that thy will was espoused to since, but now a divorce is sued out;
n1 vbds d po21 n1 vbds vvn p-acp n1, cc-acp av dt n1 vbz vvn av;
(7) chapter (DIV2)
638
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2566
time was that thy members were ready enough to fullfil the lusts of the flesh, but now they are made servants of righteousnesse;
time was that thy members were ready enough to fulfil the Lustiest of the Flesh, but now they Are made Servants of righteousness;
n1 vbds d po21 n2 vbdr j av-d pc-acp vvi dt n2 pp-f dt n1, cc-acp av pns32 vbr vvn n2 pp-f n1;
(7) chapter (DIV2)
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Page 146
2567
time was that thou didest sell thy selfe to wickednesse, and was never so joyfull,
time was that thou didst fell thy self to wickedness, and was never so joyful,
n1 vbds d pns21 vdd2 vvi po21 n1 p-acp n1, cc vbds av-x av j,
(7) chapter (DIV2)
638
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2568
as when thou wast sinfull, but now it is not so, thou art a drudge, a slave, a vassall no longer, thy former wayes amaze thee,
as when thou wast sinful, but now it is not so, thou art a drudge, a slave, a vassal no longer, thy former ways amaze thee,
c-acp c-crq pns21 vbd2s j, cc-acp av pn31 vbz xx av, pns21 vb2r dt n1, dt n1, dt n1 av-dx av-jc, po21 j n2 vvb pno21,
(7) chapter (DIV2)
638
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2569
and the present Commands of sin are an affliction to thee, O blesse the Lord, &c. 5. Again, if the dominion of sin be off, then assuredly the scepter of Christ is set up in thy soul. Beloved!
and the present Commands of since Are an affliction to thee, Oh bless the Lord, etc. 5. Again, if the dominion of since be off, then assuredly the sceptre of christ is Set up in thy soul. beloved!
cc dt n1 vvz pp-f n1 vbr dt n1 p-acp pno21, uh vvb dt n1, av crd av, cs dt n1 pp-f n1 vbb a-acp, av av-vvn dt n1 pp-f np1 vbz vvn a-acp p-acp po21 n1. vvn!
(7) chapter (DIV2)
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2570
the soule stands not, abides not in a middle estate:
the soul Stands not, abides not in a middle estate:
dt n1 vvz xx, vvz xx p-acp dt j-jn n1:
(7) chapter (DIV2)
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2571
it must have some one Lord or other, it is necessarily under some one dominion (either of sin or of Christ) and this know, that the dominion of sin cannot be taken off in the soul but by a contrary, by a better, by a stronger dominion, by that of Christ who dispossesseth the strong man, It is he who hath changed thy heart, who hath made thy heart to chang its Master, who hath drawn off thy love, thy service, &c.
it must have Some one Lord or other, it is necessarily under Some one dominion (either of since or of christ) and this know, that the dominion of since cannot be taken off in the soul but by a contrary, by a better, by a Stronger dominion, by that of christ who dispossesseth the strong man, It is he who hath changed thy heart, who hath made thy heart to change its Master, who hath drawn off thy love, thy service, etc.
pn31 vmb vhi d crd n1 cc n-jn, pn31 vbz av-j p-acp d crd n1 (av-d pp-f n1 cc pp-f np1) cc d vvb, cst dt n1 pp-f n1 vmbx vbi vvn a-acp p-acp dt n1 cc-acp p-acp dt n-jn, p-acp dt jc, p-acp dt jc n1, p-acp d pp-f np1 r-crq vvz dt j n1, pn31 vbz pns31 r-crq vhz vvn po21 n1, r-crq vhz vvn po21 n1 pc-acp vvi po31 n1, r-crq vhz vvn a-acp po21 n1, po21 n1, av
(7) chapter (DIV2)
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Now, no dominion in the world like that of Christ. 1. None so holy, hee is holy, love holinesse, and all his commands are righteous.
Now, no dominion in the world like that of christ. 1. None so holy, he is holy, love holiness, and all his commands Are righteous.
av, dx n1 p-acp dt n1 av-j d pp-f np1. crd pix av j, pns31 vbz j, vvb n1, cc d po31 n2 vbr j.
(7) chapter (DIV2)
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2573
2. None so Gracious, he doth not exact beyond what he gives, and will yet mercifully pardon our true endeavors of service wherein they fall short:
2. None so Gracious, he does not exact beyond what he gives, and will yet mercifully pardon our true endeavors of service wherein they fallen short:
crd pix av j, pns31 vdz xx vvi p-acp r-crq pns31 vvz, cc vmb av av-j vvb po12 j n2 pp-f n1 c-crq pns32 vvb j:
(7) chapter (DIV2)
642
Page 147
2574
3. None so peaceable: his very service is a kind of wages to the obedient:
3. None so peaceable: his very service is a kind of wages to the obedient:
crd pix av j: po31 j n1 vbz dt n1 pp-f n2 p-acp dt j:
(7) chapter (DIV2)
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2575
a vassal to sin is like a man labouring all day about thornes, and nettles: (the more abundance of them grasped by him, galls him with the more wounds and paines) no man can be long cheerfully sinfull, either Terrour or feare accompanies most sinnings,
a vassal to since is like a man labouring all day about thorns, and nettles: (the more abundance of them grasped by him, galls him with the more wounds and pains) no man can be long cheerfully sinful, either Terror or Fear Accompanies most sinnings,
dt n1 p-acp n1 vbz av-j dt n1 vvg d n1 p-acp n2, cc n2: (dt dc n1 pp-f pno32 vvd p-acp pno31, vvz pno31 p-acp dt av-dc n2 cc n2) dx n1 vmb vbi j av-j j, d n1 cc n1 vvz av-ds n2,
(7) chapter (DIV2)
643
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2576
but the service of Christ hath warrant from the word, and peace from conscience. 4. None so afflicted: his commands are accompanied with strength and spirit:
but the service of christ hath warrant from the word, and peace from conscience. 4. None so afflicted: his commands Are accompanied with strength and Spirit:
cc-acp dt n1 pp-f np1 vhz n1 p-acp dt n1, cc n1 p-acp n1. crd pix av vvn: po31 n2 vbr vvn p-acp n1 cc n1:
(7) chapter (DIV2)
643
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2577
he bids us to do the worke, and gives us his owne hand thereto, imposeth duty,
he bids us to do the work, and gives us his own hand thereto, Imposes duty,
pns31 vvz pno12 pc-acp vdi dt n1, cc vvz pno12 po31 d n1 av, vvz n1,
(7) chapter (DIV2)
644
Page 147
2578
and Imprinteth ability, writes the law to the eare, and writes it also in the heart.
and Imprinteth ability, writes the law to the ear, and writes it also in the heart.
cc vvz n1, vvz dt n1 p-acp dt n1, cc vvz pn31 av p-acp dt n1.
(7) chapter (DIV2)
644
Page 147
2579
5. None so rewarded, no man serves Christ too much or for nought:
5. None so rewarded, no man serves christ too much or for nought:
crd pix av vvn, dx n1 vvz np1 av av-d cc p-acp pi:
(7) chapter (DIV2)
645
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2580
Though all our work be but duty, yet he payes us rich wages, we owe unto Christ all our strength and the use of all our graces,
Though all our work be but duty, yet he pays us rich wages, we owe unto christ all our strength and the use of all our graces,
cs d po12 n1 vbi p-acp n1, av pns31 vvz pno12 j n2, pns12 vvb p-acp np1 av-d po12 n1 cc dt n1 pp-f d po12 n2,
(7) chapter (DIV2)
645
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2581
neither doe we bring in so much of these in full service as we should,
neither do we bring in so much of these in full service as we should,
av-dx vdb pns12 vvb p-acp av d pp-f d p-acp j n1 c-acp pns12 vmd,
(7) chapter (DIV2)
645
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2582
yet our good Lord and Master will give us (if we be faithfull servants) at night our penny, and at the last our crowne.
yet our good Lord and Master will give us (if we be faithful Servants) At night our penny, and At the last our crown.
av po12 j n1 cc n1 vmb vvi pno12 (cs pns12 vbb j n2) p-acp n1 po12 n1, cc p-acp dt ord po12 n1.
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6. Lastly be thankfull, for if dominion be off, then damnation is off:
6. Lastly be thankful, for if dominion be off, then damnation is off:
crd ord vbi j, c-acp cs n1 vbb a-acp, cs n1 vbz a-acp:
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There is no condemnation (saith Paul) to them that are in Christ Jesus, who walk not after the flesh but after the spirit, Rom: There is no condemnation (Says Paul) to them that Are in christ jesus, who walk not After the Flesh but After the Spirit, Rom:
pc-acp vbz dx n1 (vvz np1) p-acp pno32 cst vbr p-acp np1 np1, r-crq vvb xx p-acp dt n1 cc-acp p-acp dt n1, np1:
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8. 1. A man is not damned (meerly) because he hath sin (for then no man could be saved,
8. 1. A man is not damned (merely) Because he hath since (for then no man could be saved,
crd crd dt n1 vbz xx vvn (av-j) c-acp pns31 vhz n1 (c-acp av dx n1 vmd vbi vvn,
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for who is the man that sinneth not) but because sin is his Lord, and he is the servant of sin;
for who is the man that Sinneth not) but Because since is his Lord, and he is the servant of since;
p-acp r-crq vbz dt n1 cst vvz xx) p-acp c-acp n1 vbz po31 n1, cc pns31 vbz dt n1 pp-f n1;
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Not so much because he is bad, but because he will be bad, not only for the act, but for the love;
Not so much Because he is bad, but Because he will be bad, not only for the act, but for the love;
xx av av-d c-acp pns31 vbz j, cc-acp c-acp pns31 vmb vbi j, xx av-j p-acp dt n1, cc-acp p-acp dt n1;
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Tis confessed, that guilt is as naturall to sin, as the shaddow is to the body, no man can sin at any time, in any thing, and yet be Innocent;
This confessed, that guilt is as natural to since, as the shadow is to the body, no man can sin At any time, in any thing, and yet be Innocent;
pn31|vbz vvn, cst n1 vbz a-acp j p-acp n1, c-acp dt n1 vbz p-acp dt n1, dx n1 vmb vvi p-acp d n1, p-acp d n1, cc av vbi j-jn;
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But meritorious guilt, is one thing, and redounding guilt is another thing: If the dominion of sin be broken off (that a man loves not sin,
But meritorious guilt, is one thing, and redounding guilt is Another thing: If the dominion of since be broken off (that a man loves not since,
cc-acp j n1, vbz crd n1, cc j-vvg n1 vbz j-jn n1: cs dt n1 pp-f n1 vbb vvn a-acp (d dt n1 vvz xx n1,
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but hates it, yeelds not up himselfe unto it, but resists it, is not in league,
but hates it, yields not up himself unto it, but resists it, is not in league,
cc-acp vvz pn31, vvz xx p-acp px31 p-acp pn31, cc-acp vvz pn31, vbz xx p-acp n1,
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but in conflict with it) then the estate of guilt is taken off, so that it shall not effectually redound to the condemnation of the person, where God doth powerfully subdue the sinfull nature, there he will mercifully pardon and discharge the unwillingly sinning and offending person:
but in conflict with it) then the estate of guilt is taken off, so that it shall not effectually redound to the condemnation of the person, where God does powerfully subdue the sinful nature, there he will mercifully pardon and discharge the unwillingly sinning and offending person:
cc-acp p-acp n1 p-acp pn31) av dt n1 pp-f n1 vbz vvn a-acp, av cst pn31 vmb xx av-j vvi p-acp dt n1 pp-f dt n1, c-crq np1 vdz av-j vvi dt j n1, a-acp pns31 vmb av-j vvi cc vvi dt av-j vvg cc vvg n1:
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if sin be not thy Lord, then Hell shall not be thy portion: He who is become an enemy to his sins;
if since be not thy Lord, then Hell shall not be thy portion: He who is become an enemy to his Sins;
cs n1 vbb xx po21 n1, cs n1 vmb xx vbi po21 n1: pns31 r-crq vbz vvn dt n1 p-acp po31 n2;
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grace rules in his heart now, and glory shall crowne his soule hereafter.
grace rules in his heart now, and glory shall crown his soul hereafter.
n1 vvz p-acp po31 n1 av, cc n1 vmb vvi po31 n1 av.
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Obj. But will some troubled (and therefore unably discerning soule reply) we doubt it not,Object But will Some troubled (and Therefore unably discerning soul reply) we doubt it not,
np1 cc-acp vmb d j-vvn (cc av av-j vvg n1 n1) pns12 vvb pn31 xx,
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But that it is a most singular mercy.
But that it is a most singular mercy.
cc-acp cst pn31 vbz dt av-ds j n1.
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A rich grace, worthy of greatest acceptance and heartiest thankes, where the dominion of sin is broken off;
A rich grace, worthy of greatest acceptance and heartiest thanks, where the dominion of since is broken off;
dt j n1, j pp-f js n1 cc js n2, c-crq dt n1 pp-f n1 vbz vvn a-acp;
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but alas, we feare it is not so with us, heavy cause have we to suspect that we are captives yet under sins dominion,
but alas, we Fear it is not so with us, heavy cause have we to suspect that we Are captives yet under Sins dominion,
cc-acp uh, pns12 vvb pn31 vbz xx av p-acp pno12, j n1 vhb pns12 pc-acp vvi cst pns12 vbr n2-jn av p-acp ng1 n1,
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so that though others who can happily observe the yoke broken off, and therefore can be chearfully thankfull, we finde it yet strong, O very strong,
so that though Others who can happily observe the yoke broken off, and Therefore can be cheerfully thankful, we find it yet strong, Oh very strong,
av cst c-acp n2-jn r-crq vmb av-j vvi dt n1 vvn a-acp, cc av vmb vbi av-j j, pns12 vvb pn31 av j, uh j j,
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and therefore more reason have we of griefe and sorrow.
and Therefore more reason have we of grief and sorrow.
cc av dc n1 vhb pns12 pp-f n1 cc n1.
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Beloved, it is granted, that if a man findes himselfe indeed under the dominion of any sin, assuredly he hath peculiar cause of great humblings, speediest reformings, vehement beggings at the throne of grace for mercy and for the mighty power of Jesus Christ to release and deliver his soule:
beloved, it is granted, that if a man finds himself indeed under the dominion of any since, assuredly he hath peculiar cause of great humblings, speediest reformings, vehement beggings At the throne of grace for mercy and for the mighty power of jesus christ to release and deliver his soul:
vvn, pn31 vbz vvn, cst cs dt n1 vvz px31 av p-acp dt n1 pp-f d n1, av-vvn pns31 vhz j n1 pp-f j n2-vvg, js n2-vvg, j n2 p-acp dt n1 pp-f n1 p-acp n1 cc p-acp dt j n1 pp-f np1 np1 pc-acp vvi cc vvi po31 n1:
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But then let us carefully observe, whither this of which a man complaines, be sin in dominion or not, perhaps it may be somthing else,
But then let us carefully observe, whither this of which a man complains, be since in dominion or not, perhaps it may be something Else,
cc-acp av vvb pno12 av-j vvi, c-crq d pp-f r-crq dt n1 vvz, vbb n1 p-acp n1 cc xx, av pn31 vmb vbi pi av,
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and then the soule must be advised and directed in a more especiall way. Why I finde such strong and manifold inclinations of sin within me:
and then the soul must be advised and directed in a more especial Way. Why I find such strong and manifold inclinations of since within me:
cc av dt n1 vmb vbi vvn cc vvn p-acp dt av-dc j n1. c-crq pns11 vvb d j cc j n2 pp-f n1 p-acp pno11:
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daring forth into so many vile imaginations, and working down to draw my affections, woe's me? what is the dominion of sin but this? and who but a slave of sin is hurried with such motions of sin? it cannot be, that my heart should be good whilest inclinations are soe manifoldly bad.
daring forth into so many vile Imaginations, and working down to draw my affections, woe's me? what is the dominion of since but this? and who but a slave of since is hurried with such motions of since? it cannot be, that my heart should be good whilst inclinations Are so manifoldly bad.
vvg av p-acp av d j n2, cc vvg a-acp pc-acp vvi po11 n2, n1|vbz pno11? q-crq vbz dt n1 pp-f n1 p-acp d? cc q-crq p-acp dt n1 pp-f n1 vbz vvd p-acp d n2 pp-f n1? pn31 vmbx vbi, cst po11 n1 vmd vbi j cs n2 vbr av av-j j.
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To this, let me shape a few answers.
To this, let me shape a few answers.
p-acp d, vvb pno11 vvi dt d n2.
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1. First I demand how the heart stands affected toward these manifold inclinations! doest thou approve them or dis-allow them:
1. First I demand how the heart Stands affected towards these manifold inclinations! dost thou approve them or disallow them:
crd ord pns11 vvb c-crq dt n1 vvz vvn p-acp d j n2! vd2 pns21 vvi pno32 cc j pno32:
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doest thou love them, or doest thou hate them:
dost thou love them, or dost thou hate them:
vd2 pns21 vvi pno32, cc vd2 pns21 vvi pno32:
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verily (saith the soule) I dislike them, and hate them, they are the burden of my soule:
verily (Says the soul) I dislike them, and hate them, they Are the burden of my soul:
av-j (vvz dt n1) pns11 vvb pno32, cc vvb pno32, pns32 vbr dt n1 pp-f po11 n1:
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And why so, why? because God is dishonou•ed by them, and they are contrary to his holy will,
And why so, why? Because God is dishonou•ed by them, and they Are contrary to his holy will,
cc q-crq av, q-crq? c-acp np1 vbz vvn p-acp pno32, cc pns32 vbr j-jn p-acp po31 j n1,
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2609
and they are evill and filthy;
and they Are evil and filthy;
cc pns32 vbr j-jn cc j;
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2610
O I had rather be in any miserable estate, then in this sinfull and vile estate. Now then observe:
Oh I had rather be in any miserable estate, then in this sinful and vile estate. Now then observe:
uh pns11 vhd av-c vbi p-acp d j n1, av p-acp d j cc j n1. av av vvi:
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sin hath not dominion in thee, for where sin hath dominion, sin is not formally and purely hated.
since hath not dominion in thee, for where since hath dominion, since is not formally and purely hated.
n1 vhz xx n1 p-acp pno21, c-acp q-crq n1 vhz n1, n1 vbz xx av-j cc av-j vvn.
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The dominion of sin doth not consist in the multiplicity of motions; a man may have many enemies to assault him, and yet love and serve none:
The dominion of since does not consist in the Multiplicity of motions; a man may have many enemies to assault him, and yet love and serve none:
dt n1 pp-f n1 vdz xx vvi p-acp dt n1 pp-f n2; dt n1 vmb vhi d n2 pc-acp vvi pno31, cc av vvb cc vvi pix:
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so a man may have many sins inclining and tempting, and yet be a servant to none of them:
so a man may have many Sins inclining and tempting, and yet be a servant to none of them:
av dt n1 vmb vhi d n2 vvg cc vvg, cc av vbi dt n1 p-acp pix pp-f pno32:
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for it is not the temptation of sin which infal•ibly argues dominion, but the willing resi•nation of the heart, the subjection of the heart to those motions and temptations of sin, this necessarily is required to make dominion:
for it is not the temptation of since which infal•ibly argues dominion, but the willing resi•nation of the heart, the subjection of the heart to those motions and temptations of since, this necessarily is required to make dominion:
c-acp pn31 vbz xx dt n1 pp-f n1 r-crq av-j vvz n1, cc-acp dt j n1 pp-f dt n1, dt n1 pp-f dt n1 p-acp d n2 cc n2 pp-f n1, d av-j vbz vvn pc-acp vvi n1:
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but now thy heart doth not so, it doth not resign up it selfe, it yeelds not subjection,
but now thy heart does not so, it does not resign up it self, it yields not subjection,
cc-acp av po21 n1 vdz xx av, pn31 vdz xx vvi p-acp pn31 n1, pn31 vvz xx n1,
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for asmuch as it doth hate, and resist, and bewaile sin even in temptation?
for as as it does hate, and resist, and bewail since even in temptation?
c-acp av c-acp pn31 vdz vvi, cc vvi, cc vvi n1 av p-acp n1?
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Of all the signes of a good heart (of a heart that is delivered from sins dominion) this is one of the best and surest.
Of all the Signs of a good heart (of a heart that is Delivered from Sins dominion) this is one of the best and Surest.
pp-f d dt n2 pp-f dt j n1 (pp-f dt n1 cst vbz vvn p-acp n2 n1) d vbz pi pp-f dt js cc js.
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viz. That it hates, and resists and bewailes sin when it is only in temptation:viz. That it hates, and resists and bewails since when it is only in temptation:
n1 cst pn31 vvz, cc vvz cc vvz n1 c-crq pn31 vbz av-j p-acp n1:
(7) chapter (DIV2)
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when a man hath committed a sin, then the conscience (being made guilty) may alone breake and afflict,
when a man hath committed a since, then the conscience (being made guilty) may alone break and afflict,
c-crq dt n1 vhz vvn dt n1, cs dt n1 (vbg vvn j) vmb av-j vvi cc vvi,
(7) chapter (DIV2)
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2620
and this may befal even a wicked man, there is now some other thing besides sin in the filthinesse of it to worke trouble and griefe, viz. The guilt and accusation of it,
and this may befall even a wicked man, there is now Some other thing beside since in the filthiness of it to work trouble and grief, viz. The guilt and accusation of it,
cc d vmb vvi av dt j n1, pc-acp vbz av d j-jn n1 p-acp n1 p-acp dt n1 pp-f pn31 pc-acp vvi n1 cc n1, n1 dt n1 cc n1 pp-f pn31,
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but when sin is resisted and bewailed in the temptation before it hath got out into actuall commission,
but when since is resisted and bewailed in the temptation before it hath god out into actual commission,
cc-acp q-crq n1 vbz vvn cc vvd p-acp dt n1 p-acp pn31 vhz vvn av p-acp j n1,
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now the peculiar reason of trouble is the formall vilenesse of sin because it is so base, and so opposite to •od.
now the peculiar reason of trouble is the formal vileness of since Because it is so base, and so opposite to •od.
av dt j n1 pp-f n1 vbz dt j n1 pp-f n1 c-acp pn31 vbz av j, cc av j-jn p-acp j.
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Secondly, I demand, what doest thou against these sinful inclinations: every man hath some weapons or other,
Secondly, I demand, what dost thou against these sinful inclinations: every man hath Some weapons or other,
ord, pns11 vvb, r-crq vd2 pns21 p-acp d j n2: d n1 vhz d n2 cc j-jn,
(7) chapter (DIV2)
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and in case of anguish he is apt to draw them, what weapons hast thou in thy hand;
and in case of anguish he is apt to draw them, what weapons hast thou in thy hand;
cc p-acp n1 pp-f n1 pns31 vbz j pc-acp vvi pno32, r-crq n2 vh2 pns21 p-acp po21 n1;
(7) chapter (DIV2)
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and to what end doest thou mannage them:
and to what end dost thou manage them:
cc p-acp r-crq n1 vd2 pns21 vvi pno32:
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Do not many and strong temptations of sin, occasion many and strong supplications, the more that sin inclines, the more doth thy heart incline to God by prayer,
Do not many and strong temptations of since, occasion many and strong supplications, the more that since inclines, the more does thy heart incline to God by prayer,
vdb xx d cc j n2 pp-f n1, n1 d cc j n2, dt av-dc cst n1 vvz, dt av-dc vdz po21 n1 vvi p-acp np1 p-acp n1,
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for more grace to resist, for more strength to subdue:
for more grace to resist, for more strength to subdue:
p-acp dc n1 pc-acp vvi, p-acp dc n1 pc-acp vvi:
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doest thou not by reading, and hearing, and inquiry, labour to finde out the manifold helpes and victories of a tempted and an assaulted soule? doest thou not keep the precepts of God in thy heart,
dost thou not by reading, and hearing, and inquiry, labour to find out the manifold helps and victories of a tempted and an assaulted soul? dost thou not keep the Precepts of God in thy heart,
vd2 pns21 xx p-acp vvg, cc vvg, cc n1, vvb pc-acp vvi av dt j n2 cc n2 pp-f dt vvn cc dt vvn n1? vd2 pns21 xx vvi dt n2 pp-f np1 p-acp po21 n1,
(7) chapter (DIV2)
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and the threatnings of God in thy heart, that thou mayest feare to offend him;
and the threatenings of God in thy heart, that thou Mayest Fear to offend him;
cc dt n2-vvg pp-f np1 p-acp po21 n1, cst pns21 vm2 vvi pc-acp vvi pno31;
(7) chapter (DIV2)
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and the promises of God, which yet hearten thee to withstand? What doth all this demonstrate,
and the promises of God, which yet hearten thee to withstand? What does all this demonstrate,
cc dt n2 pp-f np1, r-crq av vvb pno21 pc-acp vvi? q-crq vdz d d vvb,
(7) chapter (DIV2)
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but that sin is not in dominion, it is, I confesse; thy troublesome enemy, but it is not thy ruling Lord:
but that since is not in dominion, it is, I confess; thy troublesome enemy, but it is not thy ruling Lord:
cc-acp cst n1 vbz xx p-acp n1, pn31 vbz, pns11 vvb; po21 j n1, cc-acp pn31 vbz xx po21 j-vvg n1:
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it is that which doth molest thee, it is not that which doth reign in thee;
it is that which does molest thee, it is not that which does Reign in thee;
pn31 vbz d r-crq vdz vvi pno21, pn31 vbz xx d r-crq vdz vvi p-acp pno21;
(7) chapter (DIV2)
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it is that which would have dominion, but it is not that which hath dominion:
it is that which would have dominion, but it is not that which hath dominion:
pn31 vbz d r-crq vmd vhi n1, cc-acp pn31 vbz xx d r-crq vhz n1:
(7) chapter (DIV2)
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it is that which doth assault thy affection, but is not that which hath got thine heart;
it is that which does assault thy affection, but is not that which hath god thine heart;
pn31 vbz d r-crq vdz vvi po21 n1, cc-acp vbz xx d r-crq vhz vvn po21 n1;
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2635
thou art but in a greater war: Neverthelesse thou art not so much as in captivity, though in a strong conflict.
thou art but in a greater war: Nevertheless thou art not so much as in captivity, though in a strong conflict.
pns21 vb2r p-acp p-acp dt jc n1: av pns21 vb2r xx av av-d c-acp p-acp n1, cs p-acp dt j n1.
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2636
Yea, but yet I feel one thing perhaps worse then all this, sin workes (in me) after a more peculiar manner, their is a particular sinfull inclination in me,
Yea, but yet I feel one thing perhaps Worse then all this, since works (in me) After a more peculiar manner, their is a particular sinful inclination in me,
uh, cc-acp av pns11 vvb crd n1 av av-jc cs d d, n1 vvz (p-acp pno11) p-acp dt av-dc j n1, po32 vbz dt j j n1 p-acp pno11,
(7) chapter (DIV2)
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2637
and so hath it been all my dayes:
and so hath it been all my days:
cc av vhz pn31 vbn d po11 n2:
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2638
if I were to give you the sum of my life, I could lay out that particular inclination above all the rest;
if I were to give you the sum of my life, I could lay out that particular inclination above all the rest;
cs pns11 vbdr pc-acp vvi pn22 dt n1 pp-f po11 n1, pns11 vmd vvi av d j n1 p-acp d dt n1;
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like a threed which goes through the whole piece, such a sin, which I have seen long since & felt it,
like a thread which Goes through the Whole piece, such a since, which I have seen long since & felt it,
av-j dt n1 r-crq vvz p-acp dt j-jn n1, d dt n1, r-crq pns11 vhb vvn av-j a-acp cc vvd pn31,
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and (I thought) bewailed it, and resisted it a long time, and yet here it lives still, workes still;
and (I Thought) bewailed it, and resisted it a long time, and yet Here it lives still, works still;
cc (pns11 vvd) vvd pn31, cc vvd pn31 dt j n1, cc av av pn31 vvz av, vvz av;
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2641
can it be that sin should not have dominion, where some one speciall corruption yet lives?
can it be that since should not have dominion, where Some one special corruption yet lives?
vmb pn31 vbi cst n1 vmd xx vhi n1, c-crq d crd j n1 av vvz?
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2642
I must be warily tender to Resolve this scruple, for asmuch as, 1. Particular subjection is enough to set up dominion.
I must be warily tender to Resolve this scruple, for as as, 1. Particular subjection is enough to Set up dominion.
pns11 vmb vbi av-j j pc-acp vvi d n1, c-acp av c-acp, crd j n1 vbz av-d pc-acp vvi a-acp n1.
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2. Hypocrites are under the reigne of speciall lust and particular sins, both which I touched heretofore:
2. Hypocrites Are under the Reign of special lust and particular Sins, both which I touched heretofore:
crd n2 vbr p-acp dt n1 pp-f j n1 cc j n2, d r-crq pns11 vvd av:
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2644
But to the scruple take me thus. 4. Things.
But to the scruple take me thus. 4. Things.
cc-acp p-acp dt n1 vvb pno11 av. crd n2.
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2645
1. That when God doth convert the soul, no one sinfull inclination is totally removed, though every one be in some measure changed:
1. That when God does convert the soul, no one sinful inclination is totally removed, though every one be in Some measure changed:
crd cst c-crq np1 vdz vvi dt n1, dx pi j n1 vbz av-j vvn, c-acp d pi vbi p-acp d n1 vvn:
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The corrupt nature, doth yet remaine, and all its principles, or particular inclinations to particular sins;
The corrupt nature, does yet remain, and all its principles, or particular inclinations to particular Sins;
dt j n1, vdz av vvi, cc d po31 n2, cc j n2 p-acp j n2;
(7) chapter (DIV2)
661
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2647
for grace doth not change us by a present Annihilation of sin, but by a powerfull alienation of our hearts from it.
for grace does not change us by a present Annihilation of since, but by a powerful alienation of our hearts from it.
p-acp n1 vdz xx vvi pno12 p-acp dt j n1 pp-f n1, cc-acp p-acp dt j n1 pp-f po12 n2 p-acp pn31.
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661
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Secondly, note, that sin may worke (even in a man rescued out of its dominion (is a more singular or particular way; Secondly, note, that since may work (even in a man rescued out of its dominion (is a more singular or particular Way;
ord, n1, cst n1 vmb vvi (av p-acp dt n1 vvd av pp-f po31 n1 (vbz dt av-dc j cc j n1;
(7) chapter (DIV2)
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2649
my meaning is this, that there may be in him yet a more particular twange, and more apt inclination, and propension to some one sin rather then to another:
my meaning is this, that there may be in him yet a more particular twang, and more apt inclination, and propension to Some one since rather then to Another:
po11 n1 vbz d, cst a-acp vmb vbi p-acp pno31 av dt av-dc j vvi, cc av-dc j n1, cc n1 p-acp d crd n1 av-c cs p-acp j-jn:
(7) chapter (DIV2)
662
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2650
Sin (yet abiding) may take the advantage of the same complexion still remaining,
since (yet abiding) may take the advantage of the same complexion still remaining,
n1 (av j-vvg) vmb vvi dt n1 pp-f dt d n1 av vvg,
(7) chapter (DIV2)
662
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2651
and of the same condition and calling yet continuing, and without all doubt, most men living,
and of the same condition and calling yet Continuing, and without all doubt, most men living,
cc pp-f dt d n1 cc vvg av vvg, cc p-acp d n1, ds n2 n1,
(7) chapter (DIV2)
662
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2652
whether good, or whether bad, do finde more to do with some one sinful inclination, then with another. Thirdly, consider:
whither good, or whither bad, do find more to do with Some one sinful inclination, then with Another. Thirdly, Consider:
cs j, cc cs j, vdb vvi av-dc pc-acp vdi p-acp d crd j n1, av p-acp j-jn. ord, vvb:
(7) chapter (DIV2)
662
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2653
usually, that particular inclination, which was in dominion before conversion, is most frequent in inclination after our calling. usually, that particular inclination, which was in dominion before conversion, is most frequent in inclination After our calling.
av-j, cst j n1, r-crq vbds p-acp n1 p-acp n1, vbz av-ds j p-acp n1 p-acp po12 n-vvg.
(7) chapter (DIV2)
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2654
And I will give you some probable Reasons thereof. One, because that was the spring of the sinne of our custome:
And I will give you Some probable Reasons thereof. One, Because that was the spring of the sin of our custom:
cc pns11 vmb vvi pn22 d j n2 av. crd, c-acp cst vbds dt n1 pp-f dt n1 pp-f po12 n1:
(7) chapter (DIV2)
664
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2655
which sent out and fed the issue, by which the soule was so beaten in the path and way of sinning,
which sent out and fed the issue, by which the soul was so beaten in the path and Way of sinning,
r-crq vvd av cc vvd dt n1, p-acp r-crq dt n1 vbds av vvn p-acp dt n1 cc n1 pp-f vvg,
(7) chapter (DIV2)
665
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2656
so that the old and accustomed nature cannot easily or presently forget its ancient and wonted bents:
so that the old and accustomed nature cannot Easily or presently forget its ancient and wonted bents:
av cst dt j cc j-vvn n1 vmbx av-j cc av-j vvi po31 j cc j n2:
(7) chapter (DIV2)
665
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2657
a custome will hardly or never go off, without some after inclinations or dispositions that way.
a custom will hardly or never go off, without Some After inclinations or dispositions that Way.
dt n1 vmb av cc av-x vvb a-acp, p-acp d c-acp n2 cc n2 cst n1.
(7) chapter (DIV2)
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2658
Another, because the new resistances of a converted heart, and its cares and studies are most against the particular sinne of its special inclinations:
another, Because the new resistances of a converted heart, and its Cares and studies Are most against the particular sin of its special inclinations:
j-jn, c-acp dt j n2 pp-f dt vvn n1, cc po31 n2 cc n2 vbr av-ds p-acp dt j n1 pp-f po31 j n2:
(7) chapter (DIV2)
666
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2659
there it deals most, opposeth most, humbles most: Now sin doth usually stickle and stirre most, where it is most pursued:
there it deals most, Opposeth most, humbles most: Now since does usually stickle and stir most, where it is most pursued:
a-acp pn31 vvz av-ds, vvz ds, vvz ds: av n1 vdz av-j vvi cc vvi ds, c-crq pn31 vbz av-ds vvn:
(7) chapter (DIV2)
666
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2660
that particular sin, whose death thou layest at most, that will strive to assaile and perplex, and intangle thee most:
that particular since, whose death thou layest At most, that will strive to assail and perplex, and entangle thee most:
cst j n1, rg-crq n1 pns21 vv2 p-acp ds, cst vmb vvi pc-acp vvi cc vvi, cc vvi pno21 av-ds:
(7) chapter (DIV2)
666
Page 150
2661
the more humble thou labourest to be, the more shalt thou finde proud thoughts to assault, though not to conquer thee;
the more humble thou labourest to be, the more shalt thou find proud thoughts to assault, though not to conquer thee;
dt av-dc j pns21 vv2 pc-acp vbi, dt av-dc vm2 pns21 vvi j n2 pc-acp vvi, cs xx pc-acp vvi pno21;
(7) chapter (DIV2)
666
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2662
and the more meek thou labours to be, the more ado shalt thou have with thy passions:
and the more meek thou labours to be, the more ado shalt thou have with thy passion:
cc dt av-dc j pns21 n2 pc-acp vbi, dt av-dc n1 vm2 pns21 vhi p-acp po21 n2:
(7) chapter (DIV2)
666
Page 150
2663
for as much as no sin will be executed quietly, and every nature stirs busily in its own defence:
for as much as no since will be executed quietly, and every nature stirs busily in its own defence:
c-acp c-acp d c-acp dx n1 vmb vbi vvn av-jn, cc d n1 vvz av-j p-acp po31 d n1:
(7) chapter (DIV2)
666
Page 150
2664
we are weakest there, and God drawes our greatest watch and strength thither: a man sooner falls under lesser conflicts:
we Are Weakest there, and God draws our greatest watch and strength thither: a man sooner falls under lesser conflicts:
pns12 vbr js pc-acp, cc np1 vvz po12 js n1 cc n1 av: dt n1 av-c vvz p-acp jc n2:
(7) chapter (DIV2)
666
Page 150
2665
when a sinne hath been beaten upon by much temptation and conflict, the heart grows hereby more ready, resolute:
when a sin hath been beaten upon by much temptation and conflict, the heart grows hereby more ready, resolute:
c-crq dt n1 vhz vbn vvn p-acp p-acp d n1 cc n1, dt n1 vvz av av-dc j, j:
(7) chapter (DIV2)
666
Page 150
2666
and you shall finde it, that after frequent and long exercise with a particular corruption, that it shall not easily get within the soul,
and you shall find it, that After frequent and long exercise with a particular corruption, that it shall not Easily get within the soul,
cc pn22 vmb vvi pn31, cst p-acp j cc j n1 p-acp dt j n1, cst pn31 vmb xx av-j vvi p-acp dt n1,
(7) chapter (DIV2)
666
Page 150
2667
but upon a pause and cessation.
but upon a pause and cessation.
cc-acp p-acp dt n1 cc n1.
(7) chapter (DIV2)
666
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2668
Fourthly, observe, that there is a difference twixt the life of motion, and the life of affection:
Fourthly, observe, that there is a difference betwixt the life of motion, and the life of affection:
ord, vvb, cst pc-acp vbz dt n1 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1:
(7) chapter (DIV2)
667
Page 152
2669
its true, thy special inclination lives in thee sti•l by way of motion, but doth it live in thee still by way of affection? it did incline heretofore,
its true, thy special inclination lives in thee sti•l by Way of motion, but does it live in thee still by Way of affection? it did incline heretofore,
po31 j, po21 j n1 vvz p-acp pno21 av p-acp n1 pp-f n1, cc-acp vdz pn31 vvi p-acp pno21 av p-acp n1 pp-f n1? pn31 vdd vvi av,
(7) chapter (DIV2)
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Page 152
2670
and thou lovedst it, it inclines now and thou hates it:
and thou lovedest it, it inclines now and thou hates it:
cc pns21 vvd2 pn31, pn31 vvz av cc pns21 vvz pn31:
(7) chapter (DIV2)
667
Page 152
2671
the inclination is the same for the matter, but thy heart is not the same for the disposition toward it,
the inclination is the same for the matter, but thy heart is not the same for the disposition towards it,
dt n1 vbz dt d p-acp dt n1, cc-acp po21 n1 vbz xx dt d p-acp dt n1 p-acp pn31,
(7) chapter (DIV2)
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2672
when the iron is hot, you may bring a figure, and put it on, and the iron will take the stamp and impression:
when the iron is hight, you may bring a figure, and put it on, and the iron will take the stamp and impression:
c-crq dt n1 vbz j, pn22 vmb vvi dt n1, cc vvd pn31 a-acp, cc dt n1 vmb vvi dt n1 cc n1:
(7) chapter (DIV2)
667
Page 152
2673
bring the same figure and seal to it, when it is col•, now it will not receive it;
bring the same figure and seal to it, when it is col•, now it will not receive it;
vvb dt d n1 cc vvi p-acp pn31, c-crq pn31 vbz n1, av pn31 vmb xx vvi pn31;
(7) chapter (DIV2)
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Page 152
2674
the seale, and the figure of the seal is the same, but the temper and the disposition of the iron,
the seal, and the figure of the seal is the same, but the temper and the disposition of the iron,
dt n1, cc dt n1 pp-f dt n1 vbz dt d, cc-acp dt n1 cc dt n1 pp-f dt n1,
(7) chapter (DIV2)
667
Page 152
2675
as hot, and as cold is not the same.
as hight, and as cold is not the same.
c-acp j, cc c-acp n-jn vbz xx dt d.
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2676
Saint Ambrose relates of the young traveller, who went out an uncleane person, but returned a chast person,Saint Ambrose relates of the young traveller, who went out an unclean person, but returned a chaste person,
n1 np1 vvz pp-f dt j n1, r-crq vvd av dt j n1, cc-acp vvd dt j n1,
(7) chapter (DIV2)
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2677
and his old quean met with him after his r•turn, and began her wanton salutes unto him, from whom,
and his old quean met with him After his r•turn, and began her wanton salutes unto him, from whom,
cc po31 j n1 vvn p-acp pno31 p-acp po31 n1, cc vvd po31 j-jn vvz p-acp pno31, p-acp ro-crq,
(7) chapter (DIV2)
667
Page 152
2678
and which he angerly turned aside and neglects her, why, said she, Ego sum ego, yea,
and which he angrily turned aside and neglects her, why, said she, Ego sum ego, yea,
cc r-crq pns31 av-j vvd av cc vvz pno31, uh-crq, vvd pns31, fw-la fw-la fw-la, uh,
(7) chapter (DIV2)
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Page 152
2679
but, saith he, Ego non sum ego, I am not;
but, Says he, Ego non sum ego, I am not;
cc-acp, vvz pns31, fw-la fw-fr fw-la fw-la, pns11 vbm xx;
(7) chapter (DIV2)
667
Page 152
2680
so is it here in this case, the inclination is the same to the same sin;
so is it Here in this case, the inclination is the same to the same since;
av vbz pn31 av p-acp d n1, dt n1 vbz dt d p-acp dt d n1;
(7) chapter (DIV2)
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Page 152
2681
yea, but the affection is not now to that inclination as it hath been But where sin hath dominion affections do concur with the special inclination.
yea, but the affection is not now to that inclination as it hath been But where since hath dominion affections do concur with the special inclination.
uh, cc-acp dt n1 vbz xx av p-acp d n1 c-acp pn31 vhz vbn p-acp q-crq n1 vhz n1 n2 vdb vvi p-acp dt j n1.
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2682
Take all that I shall say to this in a few words.
Take all that I shall say to this in a few words.
vvb d cst pns11 vmb vvi p-acp d p-acp dt d n2.
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2683
1. It is certain, that in an evil man there is a frequency in a particular inclination, and so there may be in a good man, but thus they differ.
1. It is certain, that in an evil man there is a frequency in a particular inclination, and so there may be in a good man, but thus they differ.
crd pn31 vbz j, cst p-acp dt j-jn n1 pc-acp vbz dt n1 p-acp dt j n1, cc av a-acp vmb vbi p-acp dt j n1, p-acp av pns32 vvi.
(7) chapter (DIV2)
669
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2684
In an evil man, the frequent inclination, is the frequent progress of a King: In a good man, it is the fervent egresse or attempt of an enemy.
In an evil man, the frequent inclination, is the frequent progress of a King: In a good man, it is the fervent egress or attempt of an enemy.
p-acp dt j-jn n1, dt j n1, vbz dt j n1 pp-f dt n1: p-acp dt j n1, pn31 vbz dt j n1 cc n1 pp-f dt n1.
(7) chapter (DIV2)
670
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2685
In an evil man, the frequency of inclination is to maintain possession;
In an evil man, the frequency of inclination is to maintain possession;
p-acp dt j-jn n1, dt n1 pp-f n1 vbz pc-acp vvi n1;
(7) chapter (DIV2)
671
Page 152
2686
In a good man, it is but a malicious endeavour, by force (if it were possible) to regaine an entrance.
In a good man, it is but a malicious endeavour, by force (if it were possible) to regain an Entrance.
p-acp dt j n1, pn31 vbz p-acp dt j n1, p-acp n1 (cs pn31 vbdr j) pc-acp vvi dt n1.
(7) chapter (DIV2)
671
Page 152
2687
2. This is some comfort, that though the assault be frequent, yet the resistance is constant, and that concludes against sinnes dominion.
2. This is Some Comfort, that though the assault be frequent, yet the resistance is constant, and that concludes against Sins dominion.
crd d vbz d n1, cst cs dt n1 vbb j, av dt n1 vbz j, cc d vvz p-acp ng1 n1.
(7) chapter (DIV2)
672
Page 152
2688
3. Not the frequency of inclination, but the ardency of subjection evidenceth sinnes dominion: not who quarrels with me most, but who effectually commands me, he is my Lord:
3. Not the frequency of inclination, but the ardency of subjection Evidenceth Sins dominion: not who quarrels with me most, but who effectually commands me, he is my Lord:
crd xx dt n1 pp-f n1, cc-acp dt n1 pp-f n1 vvz n2 n1: xx r-crq vvz p-acp pno11 av-ds, cc-acp q-crq av-j vvz pno11, pns31 vbz po11 n1:
(7) chapter (DIV2)
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2689
not he who makes the most motions, but on whom the woman casts her heart, that is the husband:
not he who makes the most motions, but on whom the woman Cast her heart, that is the husband:
xx pns31 r-crq vvz dt av-ds n2, cc-acp p-acp ro-crq dt n1 vvz po31 n1, cst vbz dt n1:
(7) chapter (DIV2)
673
Page 153
2690
'tis my love and service, which infallibly concludes dominion.
it's my love and service, which infallibly concludes dominion.
pn31|vbz po11 n1 cc n1, r-crq av-j vvz n1.
(7) chapter (DIV2)
673
Page 153
2691
Obj. 3. But yet the soul sticks, I am sold under sinne, and taken captive: sinne hath inclined and prevailed, what surer argument of dominion then victory. Object 3. But yet the soul sticks, I am sold under sin, and taken captive: sin hath inclined and prevailed, what Surer argument of dominion then victory.
np1 crd p-acp av dt n1 vvz, pns11 vbm vvn p-acp n1, cc vvn j-jn: n1 vhz vvn cc vvn, r-crq jc n1 pp-f n1 cs n1.
(7) chapter (DIV2)
674
Page 153
2692
There are three things which I would say to this scruple.
There Are three things which I would say to this scruple.
pc-acp vbr crd n2 r-crq pns11 vmd vvi p-acp d n1.
(7) chapter (DIV2)
675
Page 153
2693
1. One is this, that it is a very sad scruple, any particular victory of any great sin (for to that I intend the case) makes a wonderful change. 1. One is this, that it is a very sad scruple, any particular victory of any great since (for to that I intend the case) makes a wondered change.
crd pi vbz d, cst pn31 vbz dt av j n1, d j n1 pp-f d j n1 (c-acp p-acp cst pns11 vvb dt n1) vvz dt j n1.
(7) chapter (DIV2)
676
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2694
2. Another is this, comfort cannot be applied, neither will the conscience receive it till repentance be renewed.
2. another is this, Comfort cannot be applied, neither will the conscience receive it till Repentance be renewed.
crd j-jn vbz d, n1 vmbx vbi vvn, dx vmb dt n1 vvb pn31 p-acp n1 vbb vvn.
(7) chapter (DIV2)
677
Page 153
2695
3. Yet there is a difference twixt a particular victory, and the dominion of sin; there may be a surprisal, where yet a Kingdom is not established.
3. Yet there is a difference betwixt a particular victory, and the dominion of since; there may be a surprisal, where yet a Kingdom is not established.
crd av a-acp vbz dt n1 p-acp dt j n1, cc dt n1 pp-f n1; pc-acp vmb vbi dt n1, c-crq av dt n1 vbz xx vvn.
(7) chapter (DIV2)
678
Page 153
2696
1. For the first of these, all particular victories are sad things:
1. For the First of these, all particular victories Are sad things:
crd p-acp dt ord pp-f d, d j n2 vbr j n2:
(7) chapter (DIV2)
679
Page 153
2697
I do no not now speak of victories in respect of inward motion, or of passion or distemper through dulness and melancholy, I do not not now speak of victories in respect of inward motion, or of passion or distemper through dullness and melancholy,
pns11 vdb xx xx av vvi pp-f n2 p-acp n1 pp-f j n1, cc pp-f n1 cc n1 p-acp n1 cc n-jn,
(7) chapter (DIV2)
679
Page 153
2698
but of victory in respect of action, and that not by meer omission, not by imperfection in best services,
but of victory in respect of actium, and that not by mere omission, not by imperfection in best services,
cc-acp pp-f n1 p-acp n1 pp-f n1, cc cst xx p-acp j n1, xx p-acp n1 p-acp js n2,
(7) chapter (DIV2)
679
Page 153
2699
but by grosse commissions, suppose it Davids case, or Noahs case; the one for uncleanness, the other for drunkennesse:
but by gross commissions, suppose it Davids case, or Noahs case; the one for uncleanness, the other for Drunkenness:
cc-acp p-acp j n2, vvb pn31 np1 n1, cc npg1 n1; dt pi p-acp n1, dt j-jn p-acp n1:
(7) chapter (DIV2)
679
Page 153
2700
These acted wickednesses are sore evils, very abominable to the Lord, very inglorious to religion, very wounding to conscience, extreamly quenching of the spirit of grace.
These acted Wickednesses Are soar evils, very abominable to the Lord, very inglorious to Religion, very wounding to conscience, extremely quenching of the Spirit of grace.
d vvn n2 vbr j n2-jn, av j p-acp dt n1, av j p-acp n1, av vvg p-acp n1, av-jn vvg pp-f dt n1 pp-f n1.
(7) chapter (DIV2)
679
Page 153
2701
For as much as the more grosse any sin is, the worse is it in the commission;
For as much as the more gross any since is, the Worse is it in the commission;
c-acp c-acp d c-acp dt av-dc j d n1 vbz, dt jc vbz pn31 p-acp dt n1;
(7) chapter (DIV2)
680
Page 153
2702
every acting of sin receiving some intention and aggravation, from the immediate kinde and quality of the sin.
every acting of since receiving Some intention and aggravation, from the immediate kind and quality of the since.
d n-vvg pp-f n1 vvg d n1 cc n1, p-acp dt j n1 cc n1 pp-f dt n1.
(7) chapter (DIV2)
680
Page 153
2703
Again, the better the man is, the worse is a lewd kinde of sinning in him, the quality of the person ever contributing more exceedingnesse to the sin,
Again, the better the man is, the Worse is a lewd kind of sinning in him, the quality of the person ever contributing more exceedingnesse to the since,
av, dt j dt n1 vbz, dt jc vbz dt j n1 pp-f vvg p-acp pno31, dt n1 pp-f dt n1 av vvg dc n1 p-acp dt n1,
(7) chapter (DIV2)
681
Page 153
2704
for he sins against more light, against more mercy, against more help and strength, against more active corrections of conscience, with more advantage to the corruption of other men, with more advantage to the beauty and credit of holinesse: yea, besides these formal vilenesses;
for he Sins against more Light, against more mercy, against more help and strength, against more active corrections of conscience, with more advantage to the corruption of other men, with more advantage to the beauty and credit of holiness: yea, beside these formal vilenesses;
c-acp pns31 vvz p-acp dc n1, p-acp dc n1, p-acp dc n1 cc n1, p-acp av-dc j n2 pp-f n1, p-acp dc n1 p-acp dt n1 pp-f j-jn n2, p-acp dc n1 p-acp dt n1 cc n1 pp-f n1: uh, p-acp d j n2;
(7) chapter (DIV2)
681
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2705
O what strange effects break in upon the soul, what horror, what fear, what mis-givings, what despair oft-times, with the fruits thereof.
Oh what strange effects break in upon the soul, what horror, what Fear, what misgivings, what despair ofttimes, with the fruits thereof.
uh q-crq j n2 vvb p-acp p-acp dt n1, r-crq n1, r-crq n1, r-crq j, r-crq n1 av, p-acp dt n2 av.
(7) chapter (DIV2)
681
Page 154
2706
2. Comfort will never be applyed to a person in this condition untill repentance be renewed:
2. Comfort will never be applied to a person in this condition until Repentance be renewed:
crd n1 vmb av-x vbi vvd p-acp dt n1 p-acp d n1 p-acp n1 vbb vvn:
(7) chapter (DIV2)
682
Page 154
2707
Beloved, there is a difference of persons, and a difference of actions, and a difference of times, and a difference of applications.
beloved, there is a difference of Persons, and a difference of actions, and a difference of times, and a difference of applications.
vvn, pc-acp vbz dt n1 pp-f n2, cc dt n1 pp-f n2, cc dt n1 pp-f n2, cc dt n1 pp-f n2.
(7) chapter (DIV2)
683
Page 154
2708
Do I finde an evil man brought to the sight of his sinnes, to saddest humbling for them, to sincere desire to come off from them, to pantings after grace,
Do I find an evil man brought to the sighed of his Sins, to Saddest humbling for them, to sincere desire to come off from them, to pantings After grace,
vdb pns11 vvi dt j-jn n1 vvn p-acp dt n1 pp-f po31 n2, p-acp js vvg p-acp pno32, p-acp j n1 pc-acp vvi a-acp p-acp pno32, p-acp n2 p-acp n1,
(7) chapter (DIV2)
684
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2709
and mercy, I now come in with the blood of Christ, with the tender and gracious promises refreshing such a soul with assurance of freest and fullest mercy:
and mercy, I now come in with the blood of christ, with the tender and gracious promises refreshing such a soul with assurance of Freest and Fullest mercy:
cc n1, pns11 av vvb p-acp p-acp dt n1 pp-f np1, p-acp dt j cc j n2 vvg d dt n1 p-acp n1 pp-f js cc js n1:
(7) chapter (DIV2)
684
Page 154
2710
Do I finde a good man, weak in duty, strong in affection, hearty against all sin,
Do I find a good man, weak in duty, strong in affection, hearty against all since,
vdb pns11 vvi dt j n1, j p-acp n1, j p-acp n1, j p-acp d n1,
(7) chapter (DIV2)
684
Page 154
2711
yet troubled with the insolent motions of many corruptions? would not do evil, and yet is not rid of it;
yet troubled with the insolent motions of many corruptions? would not do evil, and yet is not rid of it;
av vvn p-acp dt j n2 pp-f d n2? vmd xx vdi j-jn, cc av vbz xx vvn pp-f pn31;
(7) chapter (DIV2)
684
Page 154
2712
would do good, but then findes evil is present with him;
would do good, but then finds evil is present with him;
vmd vdi j, cc-acp av vvz j-jn vbz j p-acp pno31;
(7) chapter (DIV2)
684
Page 154
2713
I labour to raise and hold up such an heart to look on God through Christ for acceptance, to lay hold on Christ,
I labour to raise and hold up such an heart to look on God through christ for acceptance, to lay hold on christ,
pns11 vvb pc-acp vvi cc vvi a-acp d dt n1 pc-acp vvi p-acp np1 p-acp np1 p-acp n1, pc-acp vvi n1 p-acp np1,
(7) chapter (DIV2)
684
Page 154
2714
for strength, for life, for power, for victory.
for strength, for life, for power, for victory.
p-acp n1, p-acp n1, p-acp n1, p-acp n1.
(7) chapter (DIV2)
684
Page 154
2715
Do I finde a good man weakning himselfe, bowing under the actual power of some viler lust, O beloved, comfort is not his medicine, but repentance;
Do I find a good man weakening himself, bowing under the actual power of Some Viler lust, Oh Beloved, Comfort is not his medicine, but Repentance;
vdb pns11 vvi dt j n1 vvg px31, vvg p-acp dt j n1 pp-f d jc n1, uh j-vvn, n1 vbz xx po31 n1, cc-acp n1;
(7) chapter (DIV2)
685
Page 154
2716
comfort is not his first help, but godly sorrow;
Comfort is not his First help, but godly sorrow;
n1 vbz xx po31 ord n1, cc-acp j n1;
(7) chapter (DIV2)
685
Page 154
2717
sorrow is the work which belongs to a sinner, and comfort that which belongs to a penitent sinner:
sorrow is the work which belongs to a sinner, and Comfort that which belongs to a penitent sinner:
n1 vbz dt n1 r-crq vvz p-acp dt n1, cc vvi d r-crq vvz p-acp dt j-jn n1:
(7) chapter (DIV2)
685
Page 154
2718
until that thou doest throughly humble thy soul, till thou doest bewaile mightily thy wickednesse, till thy heart be turned into extreame loathing of thy sin,
until that thou dost thoroughly humble thy soul, till thou dost bewail mightily thy wickedness, till thy heart be turned into extreme loathing of thy since,
c-acp cst pns21 vd2 av-j vvi po21 n1, c-acp pns21 vd2 vvi av-j po21 n1, c-acp po21 n1 vbi vvn p-acp j-jn n-vvg pp-f po21 n1,
(7) chapter (DIV2)
685
Page 154
2719
and thy self for so sinning;
and thy self for so sinning;
cc po21 n1 c-acp av vvg;
(7) chapter (DIV2)
685
Page 154
2720
thou shalt not get a good look from God, a good word from Conscience, any favourable encouragement from the Ordinance.
thou shalt not get a good look from God, a good word from Conscience, any favourable encouragement from the Ordinance.
pns21 vm2 xx vvi dt j n1 p-acp np1, dt j n1 p-acp n1, d j n1 p-acp dt n1.
(7) chapter (DIV2)
685
Page 154
2721
Yea, well it is, if after many years, that ever thou seest God in that way of graciousnesse,
Yea, well it is, if After many Years, that ever thou See God in that Way of graciousness,
uh, av pn31 vbz, cs p-acp d n2, cst av pns21 vv2 np1 p-acp d n1 pp-f n1,
(7) chapter (DIV2)
685
Page 154
2722
and free communion, as thou didst formerly find him;
and free communion, as thou didst formerly find him;
cc j n1, c-acp pns21 vdd2 av-j vvi pno31;
(7) chapter (DIV2)
685
Page 154
2723
however, be sure of it, that without repentance thou shalt not at all meet with any solid comfort.
however, be sure of it, that without Repentance thou shalt not At all meet with any solid Comfort.
c-acp, vbb j pp-f pn31, cst p-acp n1 pns21 vm2 xx p-acp d vvb p-acp d j n1.
(7) chapter (DIV2)
685
Page 154
2724
3. Neverthelesse there may be some differences twixt particular victories, and twixt dominion:
3. Nevertheless there may be Some differences betwixt particular victories, and betwixt dominion:
crd av pc-acp vmb vbi d n2 p-acp j n2, cc p-acp n1:
(7) chapter (DIV2)
686
Page 154
2725
though dominion be a victory, yet every victory concludes not dominion, they may be thus distinguished in respect of their subjects, viz. Good men, in whom sin hath sometimes a victory;
though dominion be a victory, yet every victory concludes not dominion, they may be thus distinguished in respect of their subject's, viz. Good men, in whom since hath sometime a victory;
c-acp n1 vbb dt n1, av d n1 vvz xx n1, pns32 vmb vbi av vvn p-acp n1 pp-f po32 n2-jn, n1 j n2, p-acp ro-crq n1 vhz av dt n1;
(7) chapter (DIV2)
686
Page 155
2726
and evil men, in whom sin hath at all times a dominion. Five differences twixt dominion and victory.
and evil men, in whom since hath At all times a dominion. Five differences betwixt dominion and victory.
cc j-jn n2, p-acp ro-crq n1 vhz p-acp d n2 dt n1. crd n2 p-acp n1 cc n1.
(7) chapter (DIV2)
686
Page 155
2727
First, particular victory depends upon inequality of actuall strength, but dominion depends upon the fulness of a corrupt nature.
First, particular victory depends upon inequality of actual strength, but dominion depends upon the fullness of a corrupt nature.
ord, j n1 vvz p-acp n1 pp-f j n1, cc-acp n1 vvz p-acp dt n1 pp-f dt j n1.
(7) chapter (DIV2)
688
Page 155
2728
There is in all holy men an habitual strength, which is seated in the new nature of grace or holinesse, by which they are inclined to all good,
There is in all holy men an habitual strength, which is seated in the new nature of grace or holiness, by which they Are inclined to all good,
pc-acp vbz p-acp d j n2 dt j n1, r-crq vbz vvn p-acp dt j n1 pp-f n1 cc n1, p-acp r-crq pns32 vbr vvn p-acp d j,
(7) chapter (DIV2)
689
Page 155
2729
and their hearts made averse to all evil, it is the natural temper of true grace thus to work:
and their hearts made averse to all evil, it is the natural temper of true grace thus to work:
cc po32 n2 vvd j p-acp d n-jn, pn31 vbz dt j n1 pp-f j n1 av pc-acp vvi:
(7) chapter (DIV2)
689
Page 155
2730
And then there is an actual strength, by which, when any particular good is proposed, they incline unto the obedience of it;
And then there is an actual strength, by which, when any particular good is proposed, they incline unto the Obedience of it;
cc av pc-acp vbz dt j n1, p-acp r-crq, c-crq d j j vbz vvn, pns32 vvb p-acp dt n1 pp-f pn31;
(7) chapter (DIV2)
689
Page 155
2731
and when any particular evil is objected, they strive against it and resist.
and when any particular evil is objected, they strive against it and resist.
cc c-crq d j n-jn vbz vvn, pns32 vvb p-acp pn31 cc vvi.
(7) chapter (DIV2)
689
Page 155
2732
Now it may fall out, that when a temptation presents it self and inward corruption works with that temptation;
Now it may fallen out, that when a temptation presents it self and inward corruption works with that temptation;
av pn31 vmb vvi av, cst c-crq dt n1 vvz pn31 n1 cc j n1 vvz p-acp d n1;
(7) chapter (DIV2)
689
Page 155
2733
I say it may so fall out, that the strength of grace may be insufficient, it may not actually equal or exceed that vehement & actual strength of inclination and temptation,
I say it may so fallen out, that the strength of grace may be insufficient, it may not actually equal or exceed that vehement & actual strength of inclination and temptation,
pns11 vvb pn31 vmb av vvi av, cst dt n1 pp-f n1 vmb vbi j, pn31 vmb xx av-j vvi cc vvi d j cc j n1 pp-f n1 cc n1,
(7) chapter (DIV2)
689
Page 155
2734
though it doth resist (as a weak man may a strong enemy) yet it may not be able to conquer,
though it does resist (as a weak man may a strong enemy) yet it may not be able to conquer,
cs pn31 vdz vvi (c-acp dt j n1 vmb dt j n1) av pn31 vmb xx vbi j pc-acp vvi,
(7) chapter (DIV2)
689
Page 155
2735
but is surprised and led captive:
but is surprised and led captive:
cc-acp vbz vvn cc vvn j-jn:
(7) chapter (DIV2)
689
Page 155
2736
and here the fall depends, not on the disposition of the will or heart, but upon the impotency of resistance;
and Here the fallen depends, not on the disposition of the will or heart, but upon the impotency of resistance;
cc av dt n1 vvz, xx p-acp dt n1 pp-f dt n1 cc n1, cc-acp p-acp dt n1 pp-f n1;
(7) chapter (DIV2)
689
Page 155
2737
the person doth not fall down, but is beaten down; the sinne is acted, not through choice, but through weakness;
the person does not fallen down, but is beaten down; the sin is acted, not through choice, but through weakness;
dt n1 vdz xx vvi a-acp, cc-acp vbz vvn a-acp; dt n1 vbz vvn, xx p-acp n1, cc-acp p-acp n1;
(7) chapter (DIV2)
689
Page 155
2738
not because the person loves it, but because he is not able to conquer the temptation:
not Because the person loves it, but Because he is not able to conquer the temptation:
xx p-acp dt n1 vvz pn31, cc-acp c-acp pns31 vbz xx j pc-acp vvi dt n1:
(7) chapter (DIV2)
689
Page 155
2739
But where sinne hath dominion, there the sinning comes from the heart, as a streame from the fountaine:
But where sin hath dominion, there the sinning comes from the heart, as a stream from the fountain:
cc-acp q-crq n1 vhz n1, a-acp dt vvg vvz p-acp dt n1, c-acp dt n1 p-acp dt n1:
(7) chapter (DIV2)
689
Page 155
2740
it is natural and not violent:
it is natural and not violent:
pn31 vbz j cc xx j:
(7) chapter (DIV2)
689
Page 155
2741
It is acted, not because a man is not able to make sufficient resistance, but because the heart is wholly set that way with fullest complacence.
It is acted, not Because a man is not able to make sufficient resistance, but Because the heart is wholly Set that Way with Fullest complacence.
pn31 vbz vvn, xx c-acp dt n1 vbz xx j pc-acp vvi j n1, cc-acp c-acp dt n1 vbz av-jn vvn d n1 p-acp js n1.
(7) chapter (DIV2)
689
Page 155
2742
Secondly, particular victory is a sudden act, but dominion is a more sober work. In the one the soul is surprised, it is hurried, it is precipitated, it is in a flame on a moment, a man hath not space to weigh, to judge, to consider;
Secondly, particular victory is a sudden act, but dominion is a more Sobrium work. In the one the soul is surprised, it is hurried, it is precipitated, it is in a flame on a moment, a man hath not Molle to weigh, to judge, to Consider;
ord, j n1 vbz dt j n1, cc-acp n1 vbz dt av-dc j n1. p-acp dt crd dt n1 vbz vvn, pn31 vbz vvd, pn31 vbz vvn, pn31 vbz p-acp dt n1 p-acp dt n1, dt n1 vhz xx n1 pc-acp vvi, pc-acp vvi, pc-acp vvi;
(7) chapter (DIV2)
690
Page 155
2743
but sinne hath with marvellous quicknesse seized on the understanding, wrought upon the memory, struck into the affections,
but sin hath with marvellous quickness seized on the understanding, wrought upon the memory, struck into the affections,
cc-acp n1 vhz p-acp j n1 vvn p-acp dt n1, vvn p-acp dt n1, vvn p-acp dt n2,
(7) chapter (DIV2)
690
Page 155
2744
and is driven on in a rash and passionate way:
and is driven on in a rash and passionate Way:
cc vbz vvn a-acp p-acp dt j cc j n1:
(7) chapter (DIV2)
690
Page 156
2745
In the other the work is more sober, not only actively devised, but affectionately adhered unto:
In the other the work is more Sobrium, not only actively devised, but affectionately adhered unto:
p-acp dt j-jn dt n1 vbz av-dc j, xx av-j av-j vvn, cc-acp av-j vvn p-acp:
(7) chapter (DIV2)
690
Page 156
2746
a natural strength of corrupt and living affection makes the one;
a natural strength of corrupt and living affection makes the one;
dt j n1 pp-f j cc j-vvg n1 vvz dt crd;
(7) chapter (DIV2)
690
Page 156
2747
and in-advertency and rashnesse may be sufficient to cause the other that ariseth for want of watchfulnesse (as a Camp may be so surprised by an enemy) this ariseth out of a sworn obedience,
and inadvertency and rashness may be sufficient to cause the other that arises for want of watchfulness (as a Camp may be so surprised by an enemy) this arises out of a sworn Obedience,
cc j cc n1 vmb vbi j pc-acp vvi dt n-jn cst vvz p-acp n1 pp-f n1 (c-acp dt n1 vmb vbi av vvn p-acp dt n1) d vvz av pp-f dt j-vvn n1,
(7) chapter (DIV2)
690
Page 156
2748
as the souldier follows his Captaine.
as the soldier follows his Captain.
c-acp dt n1 vvz po31 n1.
(7) chapter (DIV2)
690
Page 156
2749
Thirdly, Where the sinning owes it self, not to Dominion, but to particular victory, or tyranny, there the person,
Thirdly, Where the sinning owes it self, not to Dominion, but to particular victory, or tyranny, there the person,
ord, c-crq dt vvg vvz pn31 n1, xx p-acp n1, cc-acp p-acp j n1, cc n1, a-acp dt n1,
(7) chapter (DIV2)
691
Page 156
2750
when he comes to himself, feeles the yoke, and would shake it off: It is true, that while the heat of corruption remains, and the force of temptation,when he comes to himself, feels the yoke, and would shake it off: It is true, that while the heat of corruption remains, and the force of temptation,
c-crq pns31 vvz p-acp px31, vvz dt n1, cc vmd vvi pn31 a-acp: pn31 vbz j, cst cs dt n1 pp-f n1 vvz, cc dt n1 pp-f n1,
(7) chapter (DIV2)
691
Page 156
2751
yet disables the heart to recollect it self, it is most difficult for any person to distinguish;
yet disables the heart to recollect it self, it is most difficult for any person to distinguish;
av vvz dt n1 pc-acp vvi pn31 n1, pn31 vbz av-ds j p-acp d n1 pc-acp vvi;
(7) chapter (DIV2)
691
Page 156
2752
neither is he then come to scruple and question:
neither is he then come to scruple and question:
av-dx vbz pns31 av vvn p-acp n1 cc n1:
(7) chapter (DIV2)
691
Page 156
2753
But when things grow clearer in the judgement, and more calme in the affections, when the hurry and tempest is off;
But when things grow clearer in the judgement, and more Cam in the affections, when the hurry and tempest is off;
cc-acp c-crq n2 vvb jc p-acp dt n1, cc av-dc j-jn p-acp dt n2, c-crq dt n1 cc n1 vbz a-acp;
(7) chapter (DIV2)
691
Page 156
2754
that a man beholds his own face, and wayes, and actions in a right glasse again.
that a man beholds his own face, and ways, and actions in a right glass again.
cst dt n1 vvz po31 d n1, cc n2, cc n2 p-acp dt j-jn n1 av.
(7) chapter (DIV2)
691
Page 156
2755
Now it will quickly appeare, whether it be tyranny or Dominion. If it be but a tyrannical victory, Ah! how the soul loathes it self;
Now it will quickly appear, whither it be tyranny or Dominion. If it be but a tyrannical victory, Ah! how the soul Loathes it self;
av pn31 vmb av-j vvi, cs pn31 vbb n1 cc n1. cs pn31 vbb p-acp dt j n1, uh c-crq dt n1 vvz pn31 n1;
(7) chapter (DIV2)
691
Page 156
2756
how it abominates the sinner, like a man captivated, and rowing as a forced slave, in the Gally, he would cut the throat of the Master;
how it abominates the sinner, like a man captivated, and rowing as a forced slave, in the Galley, he would Cut the throat of the Master;
c-crq pn31 vvz dt n1, av-j dt n1 vvn, cc vvg p-acp dt j-vvn n1, p-acp dt n1, pns31 vmd vvi dt n1 pp-f dt n1;
(7) chapter (DIV2)
691
Page 156
2757
or like a man in Prison, he would make his escape with the death of him, who was too strong to keep him.
or like a man in Prison, he would make his escape with the death of him, who was too strong to keep him.
cc av-j dt n1 p-acp n1, pns31 vmd vvi po31 n1 p-acp dt n1 pp-f pno31, r-crq vbds av j pc-acp vvi pno31.
(7) chapter (DIV2)
691
Page 156
2758
But if it be Dominion, then a man will not only serve his Master, but plead for him, he desires not to escape, he loves his Master,
But if it be Dominion, then a man will not only serve his Master, but plead for him, he Desires not to escape, he loves his Master,
p-acp cs pn31 vbb n1, cs dt n1 vmb xx av-j vvi po31 n1, cc-acp vvb p-acp pno31, pns31 vvz xx pc-acp vvi, pns31 vvz po31 n1,
(7) chapter (DIV2)
691
Page 156
2759
and would dwell with him for ever.
and would dwell with him for ever.
cc vmd vvi p-acp pno31 p-acp av.
(7) chapter (DIV2)
691
Page 156
2760
4. Therefore in the fourth place, if it be but victory, the person is not only troubled at his fall, not only loathing of the actions,
4. Therefore in the fourth place, if it be but victory, the person is not only troubled At his fallen, not only loathing of the actions,
crd av p-acp dt ord n1, cs pn31 vbb p-acp n1, dt n1 vbz xx av-j vvn p-acp po31 n1, xx av-j vvg pp-f dt n2,
(7) chapter (DIV2)
692
Page 156
2761
but he is actively working, he is using his victorious weapons, to raise up himselfe, to free himself again;
but he is actively working, he is using his victorious weapons, to raise up himself, to free himself again;
cc-acp pns31 vbz av-j vvg, pns31 vbz vvg po31 j n2, pc-acp vvi a-acp px31, pc-acp vvi px31 av;
(7) chapter (DIV2)
692
Page 156
2762
he is grieved at the bondage, desires liberty, and will fight hard for it:
he is grieved At the bondage, Desires liberty, and will fight hard for it:
pns31 vbz vvn p-acp dt n1, vvz n1, cc vmb vvi av-j p-acp pn31:
(7) chapter (DIV2)
692
Page 156
2763
O the humblings, and prayings, and workings, and applications of the soul to the sword of the spirit, the declination of the helps of sinne, the contentions with the motions of lust, the watchings, the meditations, &c. which such an heart will use:
Oh the humblings, and prayings, and workings, and applications of the soul to the sword of the Spirit, the declination of the helps of sin, the contentions with the motions of lust, the watchings, the meditations, etc. which such an heart will use:
uh dt n2-vvg, cc n2-vvg, cc n2, cc n2 pp-f dt n1 p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n2 pp-f n1, dt n2 p-acp dt n2 pp-f n1, dt n2-vvg, dt n2, av r-crq d dt n1 vmb vvi:
(7) chapter (DIV2)
692
Page 156
2764
But where it is dominion, the sinne is committed with joy, and the sinner would continue with it in peace.
But where it is dominion, the sin is committed with joy, and the sinner would continue with it in peace.
cc-acp c-crq pn31 vbz n1, dt n1 vbz vvn p-acp n1, cc dt n1 vmd vvi p-acp pn31 p-acp n1.
(7) chapter (DIV2)
692
Page 157
2765
It is granted that there may be (sometimes) some distemper in such a heart, both before the sinning,
It is granted that there may be (sometime) Some distemper in such a heart, both before the sinning,
pn31 vbz vvn cst a-acp vmb vbi (av) d n1 p-acp d dt n1, av-d p-acp dt vvg,
(7) chapter (DIV2)
693
Page 157
2766
and after the sinning, but that before the sinning is raised only upon carnal grounds,
and After the sinning, but that before the sinning is raised only upon carnal grounds,
cc p-acp dt vvg, cc-acp cst p-acp dt vvg vbz vvn av-j p-acp j n2,
(7) chapter (DIV2)
693
Page 157
2767
because of subsequent shame, losse, prejudice, and that after the sinning is only judicial, just throwes of an accusing conscience, of which when the vile slave of sin hath got free,
Because of subsequent shame, loss, prejudice, and that After the sinning is only judicial, just throws of an accusing conscience, of which when the vile slave of since hath god free,
c-acp pp-f j n1, n1, n1, cc cst p-acp dt vvg vbz av-j j, j n2 pp-f dt j-vvg n1, pp-f r-crq c-crq dt j n1 pp-f n1 vhz vvn j,
(7) chapter (DIV2)
693
Page 157
2768
when the cry of the world is off, and when the cry of his conscience is down, he prepares his heart again for the sinne, is sad and heavy,
when the cry of the world is off, and when the cry of his conscience is down, he prepares his heart again for the sin, is sad and heavy,
c-crq dt n1 pp-f dt n1 vbz a-acp, cc c-crq dt n1 pp-f po31 n1 vbz a-acp, pns31 vvz po31 n1 av p-acp dt n1, vbz j cc j,
(7) chapter (DIV2)
693
Page 157
2769
untill he returnes to his vomit and mire: the work goes on againe as freely and as heartily as ever.
until he returns to his vomit and mire: the work Goes on again as freely and as heartily as ever.
c-acp pns31 n2 p-acp po31 n1 cc n1: dt n1 vvz a-acp av c-acp av-j cc a-acp av-j c-acp av.
(7) chapter (DIV2)
693
Page 157
2770
Lastly, if it be but particular victory the soul will rise again, and it will not rise without revenge;
Lastly, if it be but particular victory the soul will rise again, and it will not rise without revenge;
ord, cs pn31 vbb p-acp j n1 dt n1 vmb vvi av, cc pn31 vmb xx vvi p-acp n1;
(7) chapter (DIV2)
694
Page 157
2771
Though the enemy hath got the battel, yet he shal loose the battel:
Though the enemy hath god the battle, yet he shall lose the battle:
cs dt n1 vhz vvn dt n1, av pns31 vmb vvi dt n1:
(7) chapter (DIV2)
694
Page 157
2772
before the vanquished soul hath done, it will not only rise, but fight, a naked combate shall not suffice, but assault and pursuit;
before the vanquished soul hath done, it will not only rise, but fight, a naked combat shall not suffice, but assault and pursuit;
c-acp dt j-vvn n1 vhz vdn, pn31 vmb xx av-j vvi, cc-acp vvb, dt j n1 vmb xx vvi, cc-acp n1 cc n1;
(7) chapter (DIV2)
694
Page 157
2773
it will work with the art of holy strength to the more deadly offence of that particular corruption.
it will work with the art of holy strength to the more deadly offence of that particular corruption.
pn31 vmb vvi p-acp dt n1 pp-f j n1 p-acp dt av-dc j n1 pp-f cst j n1.
(7) chapter (DIV2)
694
Page 157
2774
Obj. 3. Yet there is a more difficult case, then any which hath been already proposed, Object 3. Yet there is a more difficult case, then any which hath been already proposed,
np1 crd av a-acp vbz dt av-dc j n1, cs d r-crq vhz vbn av vvn,
(7) chapter (DIV2)
695
Page 157
2775
and that is renewed actings of the same sinne:
and that is renewed actings of the same sin:
cc cst vbz vvn n2 pp-f dt d n1:
(7) chapter (DIV2)
695
Page 157
2776
the person falls into the same sinne again and againe, and this repetition of sinful acting, seems to be sinne in custome,
the person falls into the same sin again and again, and this repetition of sinful acting, seems to be sin in custom,
dt n1 vvz p-acp dt d n1 av cc av, cc d n1 pp-f j n-vvg, vvz pc-acp vbi n1 p-acp n1,
(7) chapter (DIV2)
695
Page 157
2777
and sinne in custome is sinne in dominion;
and sin in custom is sin in dominion;
cc n1 p-acp n1 vbz n1 p-acp n1;
(7) chapter (DIV2)
695
Page 157
2778
thus is it with me, or hath it been with me (doth some troubled soul) reply,
thus is it with me, or hath it been with me (does Some troubled soul) reply,
av vbz pn31 p-acp pno11, cc vhz pn31 vbn p-acp pno11 (vdz d j-vvn n1) vvb,
(7) chapter (DIV2)
695
Page 157
2779
and therefore my case is miserable. Sol. To which case divers things must be said.
and Therefore my case is miserable. Sol. To which case diverse things must be said.
cc av po11 n1 vbz j. np1 p-acp r-crq n1 j n2 vmb vbi vvn.
(7) chapter (DIV2)
695
Page 157
2780
1. Repetition or renewing of the same sinful actings, is (without all doubt) a very fearful and abominable thing: 1. Repetition or renewing of the same sinful actings, is (without all doubt) a very fearful and abominable thing:
crd n1 cc vvg pp-f dt d j n2, vbz (p-acp d n1) dt j j cc j n1:
(7) chapter (DIV2)
697
Page 157
2781
what is it else but a further and stronger wedging in of the corruption: frequent actings of sin do ever strengthen the sinful nature:
what is it Else but a further and Stronger wedging in of the corruption: frequent actings of since do ever strengthen the sinful nature:
r-crq vbz pn31 av p-acp dt jc cc jc vvg p-acp pp-f dt n1: j n2 pp-f n1 vdb av vvi dt j n1:
(7) chapter (DIV2)
697
Page 157
2782
Every soul being made more apt to sin by more sinnings;
Every soul being made more apt to sin by more sinnings;
d n1 vbg vvn av-dc j pc-acp vvi p-acp dc n2;
(7) chapter (DIV2)
697
Page 157
2783
what is it else but a broading and widening of sinne? the sin growes bigger in the bulk,
what is it Else but a broading and widening of sin? the since grows bigger in the bulk,
q-crq vbz pn31 av p-acp dt n-vvg cc vvg pp-f n1? dt n1 vvz jc p-acp dt n1,
(7) chapter (DIV2)
697
Page 157
2784
and higher in the guilt, by a continued, then by a single commission.
and higher in the guilt, by a continued, then by a single commission.
cc jc p-acp dt n1, p-acp dt j-vvn, av p-acp dt j n1.
(7) chapter (DIV2)
697
Page 157
2785
Now a man sins against that which his own conscience hath condemned, as well as the pure word of God:
Now a man Sins against that which his own conscience hath condemned, as well as the pure word of God:
av dt n1 n2 p-acp d r-crq po31 d n1 vhz vvn, c-acp av c-acp dt j n1 pp-f np1:
(7) chapter (DIV2)
698
Page 157
2786
Now a man adventures into troubles against all his former trouble, he hath felt the sinne to be bitter,
Now a man adventures into Troubles against all his former trouble, he hath felt the sin to be bitter,
av dt n1 n2 p-acp n2 p-acp d po31 j n1, pns31 vhz vvn dt n1 pc-acp vbi j,
(7) chapter (DIV2)
698
Page 158
2787
and knows that it must cost him either Hell (into which God may presently cast hi• ▪ or great sorrow and repentance, (which God may now judicially deny him.) Now a man sinnes against all the workings of grace,
and knows that it must cost him either Hell (into which God may presently cast hi• ▪ or great sorrow and Repentance, (which God may now judicially deny him.) Now a man Sins against all the workings of grace,
cc vvz cst pn31 vmb vvi pno31 d n1 (p-acp r-crq np1 vmb av-j vvi n1 ▪ cc j n1 cc n1, (r-crq np1 vmb av av-j vvi pno31.) av dt n1 n2 p-acp d dt n2 pp-f n1,
(7) chapter (DIV2)
698
Page 158
2788
so that God may bring forth all the former acts of the soule, and set them against the thus sinning person:
so that God may bring forth all the former acts of the soul, and Set them against the thus sinning person:
av cst np1 vmb vvi av d dt j n2 pp-f dt n1, cc vvd pno32 p-acp dt av vvg n1:
(7) chapter (DIV2)
698
Page 158
2789
Look thou, here are the wounds which thou didst make heretofore; and yet thou strikes into the same again.
Look thou, Here Are the wounds which thou didst make heretofore; and yet thou strikes into the same again.
vvb pns21, av vbr dt n2 r-crq pns21 vdd2 vvi av; cc av pns21 n2 p-acp dt d av.
(7) chapter (DIV2)
698
Page 158
2790
Here are the teares which thou didst shed for this sinning heretofore; and yet thou wilt provoke me againe;
Here Are the tears which thou didst shed for this sinning heretofore; and yet thou wilt provoke me again;
av vbr dt n2 r-crq pns21 vdd2 vvi p-acp d vvg av; cc av pns21 vm2 vvi pno11 av;
(7) chapter (DIV2)
698
Page 158
2791
here are the sighs which thy heart did break out, here are the fears which did distresse and perplex thy soul, here are the prayers which thou didst make for my tender mercies, here are the Covenants wherewith thou didst binde thy soul, here are the Chapters which thou didst read, to support thee, here is the place where thou didst power forththy anguished heart in fasting and crying, here is that goodnesse,
Here Are the sighs which thy heart did break out, Here Are the fears which did distress and perplex thy soul, Here Are the Prayers which thou didst make for my tender Mercies, Here Are the Covenants wherewith thou didst bind thy soul, Here Are the Chapters which thou didst read, to support thee, Here is the place where thou didst power forththy anguished heart in fasting and crying, Here is that Goodness,
av vbr dt n2 r-crq po21 n1 vdd vvi av, av vbr dt n2 r-crq vdd vvi cc vvi po21 n1, av vbr dt n2 r-crq pns21 vdd2 vvi p-acp po11 j n2, av vbr dt n2 c-crq pns21 vdd2 vvi po21 n1, av vbr dt n2 r-crq pns21 vdd2 vvi, pc-acp vvi pno21, av vbz dt n1 c-crq pns21 vdd2 vvi j vvn n1 p-acp vvg cc vvg, av vbz d n1,
(7) chapter (DIV2)
698
Page 158
2792
and gracious love of mine, whereby I did accept of thee, upon thy humbling teares, into favour againe;
and gracious love of mine, whereby I did accept of thee, upon thy humbling tears, into favour again;
cc j n1 pp-f png11, c-crq pns11 vdd vvi pp-f pno21, p-acp po21 vvg n2, p-acp n1 av;
(7) chapter (DIV2)
698
Page 158
2793
here is that peace, which I did thereupon create, and command into thy conscience, here is that word which thou didest say, should guide and rule thee for the time to come;
Here is that peace, which I did thereupon create, and command into thy conscience, Here is that word which thou didst say, should guide and Rule thee for the time to come;
av vbz d n1, r-crq pns11 vdd av vvi, cc vvi p-acp po21 n1, av vbz d n1 r-crq pns21 vdd2 vvi, vmd vvi cc vvi pno21 p-acp dt n1 pc-acp vvi;
(7) chapter (DIV2)
698
Page 158
2794
here is that spirit which I sent to raise thee againe.
Here is that Spirit which I sent to raise thee again.
av vbz d n1 r-crq pns11 vvd pc-acp vvi pno21 av.
(7) chapter (DIV2)
698
Page 158
2795
And yet after all this thou art at the same sinne againe, I might have cast thee off at the first, I might have shut up my mercies, denied thee recovery, avenged my self on thee for thy foul transgressions, yet I spared thee;
And yet After all this thou art At the same sin again, I might have cast thee off At the First, I might have shut up my Mercies, denied thee recovery, avenged my self on thee for thy foul transgressions, yet I spared thee;
cc av p-acp d d pns21 vb2r p-acp dt d n1 av, pns11 vmd vhi vvn pno21 a-acp p-acp dt ord, pns11 vmd vhi vvn a-acp po11 n2, vvd pno21 n1, vvn po11 n1 p-acp pno21 p-acp po21 j n2, av pns11 vvd pno21;
(7) chapter (DIV2)
698
Page 158
2796
though thou didst offend me, yet I recovered thee; though thou didst provoke me;
though thou didst offend me, yet I recovered thee; though thou didst provoke me;
cs pns21 vdd2 vvi pno11, av pns11 vvd pno21; cs pns21 vdd2 vvi pno11;
(7) chapter (DIV2)
698
Page 158
2797
when thou didst very evil, even so that thou didst admire at the wickednesse of thy self;
when thou didst very evil, even so that thou didst admire At the wickedness of thy self;
c-crq pns21 vdd2 av n-jn, av av cst pns21 vdd2 vvi p-acp dt n1 pp-f po21 n1;
(7) chapter (DIV2)
698
Page 158
2798
yet I did thee good, shewed thee kindness, would not presently forsake thee, who didst so foulely forsake me;
yet I did thee good, showed thee kindness, would not presently forsake thee, who didst so foully forsake me;
av pns11 vdd pno21 j, vvd pno21 n1, vmd xx av-j vvi pno21, q-crq vdd2 av av-j vvi pno11;
(7) chapter (DIV2)
698
Page 158
2799
this my free and great grace did then melt thee, did then move thee, did then excite and stir thee to great sorrow, to much care and love:
this my free and great grace did then melt thee, did then move thee, did then excite and stir thee to great sorrow, to much care and love:
d po11 j cc j n1 vdd av vvi pno21, vdd av vvi pno21, vdd av vvi cc vvi pno21 p-acp j n1, p-acp d n1 cc n1:
(7) chapter (DIV2)
698
Page 158
2800
And now after all, thou hast returned not in inclination, but in action, into, not a little or small transgression,
And now After all, thou hast returned not in inclination, but in actium, into, not a little or small Transgression,
cc av p-acp d, pns21 vh2 vvn xx p-acp n1, cc-acp p-acp n1, p-acp, xx dt j cc j n1,
(7) chapter (DIV2)
698
Page 158
2801
but into a grosse and foule iniquity, yea, ••en multitudes of withdrawing arguments did strive against it,
but into a gross and foul iniquity, yea, ••en Multitudes of withdrawing Arguments did strive against it,
cc-acp p-acp dt j cc j n1, uh, j n2 pp-f vvg n2 vdd vvi p-acp pn31,
(7) chapter (DIV2)
698
Page 158
2802
when the conception of that sinne, being with so much secret trouble and fear, could not but presage the great dishonour which would redound unto me,
when the conception of that sin, being with so much secret trouble and Fear, could not but presage the great dishonour which would redound unto me,
c-crq dt n1 pp-f d n1, vbg p-acp av d j-jn n1 cc n1, vmd xx cc-acp vvi dt j n1 r-crq vmd vvi p-acp pno11,
(7) chapter (DIV2)
698
Page 159
2803
and the fearful terrour which would befal thee, upon the active commission thereof;
and the fearful terror which would befall thee, upon the active commission thereof;
cc dt j n1 r-crq vmd vvi pno21, p-acp dt j n1 av;
(7) chapter (DIV2)
698
Page 159
2804
So that, beloved, without all scruple, a doubling of sinne is in it self a more formal intention thereof in its corrupt nature,
So that, Beloved, without all scruple, a doubling of sin is in it self a more formal intention thereof in its corrupt nature,
av cst, vvn, p-acp d n1, dt n-vvg pp-f n1 vbz p-acp pn31 n1 dt av-dc j n1 av p-acp po31 j n1,
(7) chapter (DIV2)
698
Page 159
2805
and a more fruitful aggravation of it in guilt and miserable consequence, &c.
and a more fruitful aggravation of it in guilt and miserable consequence, etc.
cc dt av-dc j n1 pp-f pn31 p-acp n1 cc j n1, av
(7) chapter (DIV2)
698
Page 159
2806
Secondly, consider, that it is such away of sinning as may justly stagger the heart about its condition.
Secondly, Consider, that it is such away of sinning as may justly stagger the heart about its condition.
ord, vvb, cst pn31 vbz d av pp-f vvg a-acp vmb av-j vvi dt n1 p-acp po31 n1.
(7) chapter (DIV2)
699
Page 159
2807
First, in regard of the eminent propriety which it hath in persons who do thus sinne generally (though not absolutely and simply) three sorts of persons run on in the frequent and manifold actings of great sins, viz. Such as are notoriously profane, such as are closely hypocritical; such as are despitefully opposing the spirit of grace;
First, in regard of the eminent propriety which it hath in Persons who do thus sin generally (though not absolutely and simply) three sorts of Persons run on in the frequent and manifold actings of great Sins, viz. Such as Are notoriously profane, such as Are closely hypocritical; such as Are despitefully opposing the Spirit of grace;
ord, p-acp n1 pp-f dt j n1 r-crq pn31 vhz p-acp n2 r-crq vdb av n1 av-j (cs xx av-j cc av-j) crd n2 pp-f n2 vvn a-acp p-acp dt j cc j n2-vvg pp-f j n2, n1 d c-acp vbr av-j j, d c-acp vbr av-j j; d c-acp vbr av-j vvg dt n1 pp-f n1;
(7) chapter (DIV2)
700
Page 159
2808
these are they who grow from evil to worse, and adde sinne to sinne, and make and fill up the measures of their particular iniquities which must needs stagger any soul,
these Are they who grow from evil to Worse, and add sin to sin, and make and fill up the measures of their particular iniquities which must needs stagger any soul,
d vbr pns32 r-crq vvb p-acp j-jn p-acp jc, cc vvi n1 p-acp n1, cc vvi cc vvi a-acp dt n2 pp-f po32 j n2 r-crq vmb av vvi d n1,
(7) chapter (DIV2)
700
Page 159
2809
though perhaps not yet runne on so far as they, if yet repeating steps in the same paths, which the vilest of sinners have trod in before it.
though perhaps not yet run on so Far as they, if yet repeating steps in the same paths, which the Vilest of Sinners have trod in before it.
cs av xx av vvn p-acp av av-j c-acp pns32, cs av vvg n2 p-acp dt d n2, r-crq dt js pp-f n2 vhb vvn p-acp p-acp pn31.
(7) chapter (DIV2)
700
Page 159
2810
Secondly, in regard of that dark and rare exemplarity of such kindes of sinning, by any, in Scripture canonized for Saints or godly persons:
Secondly, in regard of that dark and rare exemplarity of such Kinds of sinning, by any, in Scripture canonized for Saints or godly Persons:
ord, p-acp n1 pp-f cst j cc j n1 pp-f d n2 pp-f vvg, p-acp d, p-acp n1 vvn p-acp n2 cc j n2:
(7) chapter (DIV2)
701
Page 159
2811
it is easily admitted, that you may espy, upon some of the best, something of the worst:
it is Easily admitted, that you may espy, upon Some of the best, something of the worst:
pn31 vbz av-j vvn, cst pn22 vmb vvi, p-acp d pp-f dt js, pi pp-f dt js:
(7) chapter (DIV2)
701
Page 159
2812
and perhaps thickly heaped, upon the same sudden passion and temptation, but you shall rarely finde any one of them often at the same foule transgression, I say, you shall rarely finde it.
and perhaps thickly heaped, upon the same sudden passion and temptation, but you shall rarely find any one of them often At the same foul Transgression, I say, you shall rarely find it.
cc av av-j vvn, p-acp dt d j n1 cc n1, cc-acp pn22 vmb av-j vvi d crd pp-f pno32 av p-acp dt d j n1, pns11 vvb, pn22 vmb av-j vvi pn31.
(7) chapter (DIV2)
701
Page 159
2813
And believe me, it will be a staggering case to any sinning heart, where its wages are such,
And believe me, it will be a staggering case to any sinning heart, where its wages Are such,
cc vvb pno11, pn31 vmb vbi dt j-vvg n1 p-acp d vvg n1, c-crq po31 n2 vbr d,
(7) chapter (DIV2)
702
Page 159
2814
as to see multitudes of the worst, and scarce any one of good note so pacing and walking.
as to see Multitudes of the worst, and scarce any one of good note so pacing and walking.
c-acp pc-acp vvi n2 pp-f dt js, cc av-j d crd pp-f j n1 av vvg cc vvg.
(7) chapter (DIV2)
702
Page 159
2815
Nay, thirdly, untill the soul thus sinning doth bestow infinite labour, strong care, continued humblings, incessant cries to raise it self again, in respect of any other evidence, it shall hardly or never distinguish the yet secretly remaining, the miserably.
Nay, Thirdly, until the soul thus sinning does bestow infinite labour, strong care, continued humblings, incessant cries to raise it self again, in respect of any other evidence, it shall hardly or never distinguish the yet secretly remaining, the miserably.
uh, ord, c-acp dt n1 av vvg vdz vvi j n1, j n1, j-vvn n2-vvg, j n2 pc-acp vvi pn31 n1 av, p-acp n1 pp-f d j-jn n1, pn31 vmb av cc av-x vvi dt av av-jn vvg, dt av-j.
(7) chapter (DIV2)
703
Page 159
2816
defaced frame of goodnesse within it. defaced frame of Goodness within it.
vvn n1 pp-f n1 p-acp pn31.
(7) chapter (DIV2)
703
Page 159
2817
A soul in this temper is not so much to dispute and question, as to rise and work, the case of frequenting or renuing the same sinful acts, will never be answered in thy conscience,
A soul in this temper is not so much to dispute and question, as to rise and work, the case of frequenting or renewing the same sinful acts, will never be answered in thy conscience,
dt n1 p-acp d n1 vbz xx av av-d pc-acp vvi cc n1, c-acp pc-acp vvi cc n1, dt n1 pp-f vvg cc vvg dt d j n2, vmb av-x vbi vvn p-acp po21 n1,
(7) chapter (DIV2)
703
Page 160
2818
but by fullest humblings, sound judgings, speedy repentings, careful watchings and declinings, wonderful strengthnings of the contrary grace and acts, diligent feare, fervent communion with God, and more upright walking.
but by Fullest humblings, found judgings, speedy repentings, careful watchings and declinings, wondered Strengthenings of the contrary grace and acts, diligent Fear, fervent communion with God, and more upright walking.
cc-acp p-acp js n2-vvg, j n2-vvg, j n2-vvg, j n2-vvg cc n2-vvg, j n2-vvg pp-f dt j-jn n1 cc n2, j n1, j n1 p-acp np1, cc av-dc av-j vvg.
(7) chapter (DIV2)
703
Page 160
2819
Yet fourthly, though it be a rare case, this doubling or renewing of some great sinful act (very few good men do it,
Yet fourthly, though it be a rare case, this doubling or renewing of Some great sinful act (very few good men do it,
av j, c-acp pn31 vbb dt j n1, d n-vvg cc vvg pp-f d j j n1 (av d j n2 vdb pn31,
(7) chapter (DIV2)
704
Page 160
2820
and that too, very seldome, perhaps as Job spake, so they may do, once have I spoken, yea, twice,
and that too, very seldom, perhaps as Job spoke, so they may do, once have I spoken, yea, twice,
cc cst av, av av, av c-acp n1 vvd, av pns32 vmb vdi, a-acp vhb pns11 vvn, uh, av,
(7) chapter (DIV2)
704
Page 160
2821
but I will proceed no further, Job 40. 5. I say, though it be rare) yet it is a possible case, that sin may have more then one particular victory where yet it hath not dominion.but I will proceed no further, Job 40. 5. I say, though it be rare) yet it is a possible case, that since may have more then one particular victory where yet it hath not dominion.
cc-acp pns11 vmb vvi av-dx av-jc, np1 crd crd pns11 vvb, cs pn31 vbb j) av pn31 vbz dt j n1, cst n1 vmb vhi dc cs crd j n1 c-crq av pn31 vhz xx n1.
(7) chapter (DIV2)
704
Page 160
2822
I speake not this to hearten any man to sin, for this would argue sinne indeed to have dominion,
I speak not this to hearten any man to since, for this would argue sin indeed to have dominion,
pns11 vvb xx d pc-acp vvi d n1 p-acp n1, c-acp d vmd vvi n1 av pc-acp vhi n1,
(7) chapter (DIV2)
705
Page 160
2823
but to recover a man that hath sinning, whose soul is extreamly bruised with his second fall,
but to recover a man that hath sinning, whose soul is extremely Bruised with his second fallen,
cc-acp pc-acp vvi dt n1 cst vhz vvg, rg-crq n1 vbz av-jn vvn p-acp po31 ord n1,
(7) chapter (DIV2)
705
Page 160
2824
and whose second wound bleeds with such sad and bitter dejection of spirit for his renued folly, that this is an argument, that he is not a chearful and willing servant to sin,
and whose second wound bleeds with such sad and bitter dejection of Spirit for his renewed folly, that this is an argument, that he is not a cheerful and willing servant to since,
cc qg-crq ord n1 vvz p-acp d j cc j n1 pp-f n1 p-acp po31 j-vvn n1, cst d vbz dt n1, cst pns31 vbz xx dt j cc j n1 p-acp n1,
(7) chapter (DIV2)
705
Page 160
2825
but only an enemy, not able enough to bear off a second shock or assault.
but only an enemy, not able enough to bear off a second shock or assault.
cc-acp av-j dt n1, xx j av-d pc-acp vvi a-acp dt ord n1 cc n1.
(7) chapter (DIV2)
705
Page 160
2826
Object. Yet this satisfies not, for the most still objects this is custome, and custome cannot be without Dominion. I answer three things. Object. Yet this Satisfies not, for the most still objects this is custom, and custom cannot be without Dominion. I answer three things.
n1. av d vvz xx, c-acp dt av-ds j n2 d vbz n1, cc n1 vmbx vbi p-acp n1. pns11 vvb crd n2.
(7) chapter (DIV2)
706
Page 160
2827
First, suppose the worst, that it were custome and dominion, what is the course to be taken? wouldest thou think it best to hold on? wouldest thou live thus still? God hath pardoned and he hath changed many a soul which hath been customary in sinne, First, suppose the worst, that it were custom and dominion, what is the course to be taken? Wouldst thou think it best to hold on? Wouldst thou live thus still? God hath pardoned and he hath changed many a soul which hath been customary in sin,
ord, vvb dt js, cst pn31 vbdr n1 cc n1, r-crq vbz dt n1 pc-acp vbi vvn? vmd2 pns21 vvi pn31 js pc-acp vvi p-acp? vmd2 pns21 vvi av av? np1 vhz vvn cc pns31 vhz vvn d dt n1 r-crq vhz vbn j p-acp n1,
(7) chapter (DIV2)
708
Page 160
2828
and in whom sin hath had dominion, nay, not any before conversion, but sin had dominion in him,
and in whom since hath had dominion, nay, not any before conversion, but since had dominion in him,
cc p-acp ro-crq n1 vhz vhn n1, uh-x, xx d p-acp n1, cc-acp n1 vhd n1 p-acp pno31,
(7) chapter (DIV2)
708
Page 160
2829
and some sinne or other was his customary path. Thy safest and wisest course were not thus to stick at the custome and dominion,
and Some sin or other was his customary path. Thy Safest and Wisest course were not thus to stick At the custom and dominion,
cc d n1 cc n-jn vbds po31 j n1. po21 js cc js n1 vbdr xx av pc-acp vvi p-acp dt n1 cc n1,
(7) chapter (DIV2)
708
Page 160
2830
but to come unto God, and to beseech him to shew thee mercy, and to give thee grace and Christ to subdue the dominion, and to break the custom.
but to come unto God, and to beseech him to show thee mercy, and to give thee grace and christ to subdue the dominion, and to break the custom.
cc-acp pc-acp vvi p-acp np1, cc pc-acp vvi pno31 pc-acp vvi pno21 n1, cc pc-acp vvi pno21 n1 cc np1 pc-acp vvi dt n1, cc pc-acp vvi dt n1.
(7) chapter (DIV2)
708
Page 160
2831
Secondly, I think that a custome of sinning is a direct symptome of sinne in dominion. Secondly, I think that a custom of sinning is a Direct Symptom of sin in dominion.
ord, pns11 vvb cst dt n1 pp-f vvg vbz dt j n1 pp-f n1 p-acp n1.
(7) chapter (DIV2)
709
Page 160
2832
No man can trade in a sinne, but you may easily say, who is his Master? his servants we are whom we obey.
No man can trade in a sin, but you may Easily say, who is his Master? his Servants we Are whom we obey.
dx n1 vmb vvi p-acp dt n1, p-acp pn22 vmb av-j vvi, r-crq vbz po31 n1? po31 n2 pns12 vbr qo-crq pns12 vvb.
(7) chapter (DIV2)
709
Page 161
2833
3. But then I would have you to remember, that as all continuing inclinations argue not dominion,
3. But then I would have you to Remember, that as all Continuing inclinations argue not dominion,
crd p-acp av pns11 vmd vhi pn22 pc-acp vvi, cst p-acp d j-vvg n2 vvb xx n1,
(7) chapter (DIV2)
710
Page 161
2834
so some continued or repeated acts of sin, do not always argue custome though custome necessarily (includes either in good or bad thin•s) a repetition of acts, a going over of the same part or lesson again and again, it being a path often walked over ▪ Yet every gemination of acts is not presently a custome, I think we may thus distinguish twixt sinful acts multiplied by custome (which is rooted in dominion) and those which fall out by accident,
so Some continued or repeated acts of since, do not always argue custom though custom necessarily (includes either in good or bad thin•s) a repetition of acts, a going over of the same part or Lesson again and again, it being a path often walked over ▪ Yet every gemination of acts is not presently a custom, I think we may thus distinguish betwixt sinful acts multiplied by custom (which is rooted in dominion) and those which fallen out by accident,
av d j-vvn cc vvn n2 pp-f n1, vdb xx av vvi n1 cs n1 av-j (vvz d p-acp j cc j n2) dt n1 pp-f n2, dt vvg a-acp pp-f dt d n1 cc n1 av cc av, pn31 vbg dt n1 av vvd a-acp ▪ av d n1 pp-f n2 vbz xx av-j dt n1, pns11 vvb pns12 vmb av vvi p-acp j n2 vvn p-acp n1 (r-crq vbz vvn p-acp n1) cc d r-crq vvb av p-acp n1,
(7) chapter (DIV2)
710
Page 161
2835
as it were, and rooted onely in tyranny. Three differences twixt acts geminated and custome.
as it were, and rooted only in tyranny. Three differences betwixt acts geminated and custom.
c-acp pn31 vbdr, cc vvn av-j p-acp n1. crd n2 p-acp n2 vvn cc n1.
(7) chapter (DIV2)
710
Page 161
2836
1. Where the renewed acts of sinne owe themselves to custome, there the possession is both strong and quiet: 1. Where the renewed acts of sin owe themselves to custom, there the possession is both strong and quiet:
crd c-crq dt vvd n2 pp-f n1 vvb px32 p-acp n1, a-acp dt n1 vbz d j cc j-jn:
(7) chapter (DIV2)
712
Page 161
2837
for (if I mistake not) it is not meerly how often, or how long I have been at,
for (if I mistake not) it is not merely how often, or how long I have been At,
p-acp (cs pns11 vvb xx) pn31 vbz xx av-j q-crq av, cc c-crq av-j pns11 vhb vbn p-acp,
(7) chapter (DIV2)
712
Page 161
2838
or have dwelt in the house, which makes custome, and see me, the Lord of that house,
or have dwelled in the house, which makes custom, and see me, the Lord of that house,
cc vhb vvn p-acp dt n1, r-crq vvz n1, cc vvb pno11, dt n1 pp-f d n1,
(7) chapter (DIV2)
712
Page 161
2839
but what right, and what peaceable possession.
but what right, and what peaceable possession.
cc-acp q-crq n-jn, cc r-crq j n1.
(7) chapter (DIV2)
712
Page 161
2840
One stronger then I may hold my land from me, and dwell in my house a long time,
One Stronger then I may hold my land from me, and dwell in my house a long time,
pi jc cs pns11 vmb vvi po11 n1 p-acp pno11, cc vvi p-acp po11 n1 dt j n1,
(7) chapter (DIV2)
712
Page 161
2841
yet if I make my exceptions, and hold a suit against him, his long dwelling is but an usurping;
yet if I make my exceptions, and hold a suit against him, his long Dwelling is but an usurping;
av cs pns11 vvb po11 n2, cc vvb dt n1 p-acp pno31, po31 j n-vvg vbz p-acp dt j-vvg;
(7) chapter (DIV2)
712
Page 161
2842
neither is it a legal custome, though perhaps of long continuance. Though sin still dwells in a good soul, and continues there in despight of him;
neither is it a Legal custom, though perhaps of long Continuance. Though since still dwells in a good soul, and continues there in despite of him;
dx vbz pn31 dt j n1, cs av pp-f j n1. cs n1 av vvz p-acp dt j n1, cc vvz a-acp p-acp n1 pp-f pno31;
(7) chapter (DIV2)
712
Page 161
2843
and the person doth oft-times (through the captivating force of it) do many sinful acts, and perhaps the same;
and the person does ofttimes (through the captivating force of it) do many sinful acts, and perhaps the same;
cc dt n1 vdz av (p-acp dt j-vvg n1 pp-f pn31) vvz d j n2, cc av dt d;
(7) chapter (DIV2)
712
Page 161
2844
yet it is not custome, unless the possession be quiet and peaceable: if he did like Issachar, bow under the burden;
yet it is not custom, unless the possession be quiet and peaceable: if he did like Issachar, bow under the burden;
av pn31 vbz xx n1, cs dt n1 vbb j-jn cc j: cs pns31 vdd av-j np1, vvb p-acp dt n1;
(7) chapter (DIV2)
712
Page 161
2845
and yeeld up the writings and keys, if he did quietly resign up his heart to sin,
and yield up the writings and keys, if he did quietly resign up his heart to since,
cc vvb a-acp dt n2 cc n2, cs pns31 vdd av-jn vvi a-acp po31 n1 p-acp n1,
(7) chapter (DIV2)
712
Page 161
2846
and so go on from sinne to sinne, this were custome and concluded dominion:
and so go on from sin to sin, this were custom and concluded dominion:
cc av vvb a-acp p-acp n1 p-acp n1, d vbdr n1 cc vvd n1:
(7) chapter (DIV2)
712
Page 161
2847
But so long as that soul puts in exceptions, prefers a bill of tears, complaints, supplications to Christ to conquer this usurping tyrant, to give grace to recover its hold,
But so long as that soul puts in exceptions, prefers a bill of tears, complaints, supplications to christ to conquer this usurping tyrant, to give grace to recover its hold,
cc-acp av j c-acp d n1 vvz p-acp n2, vvz dt n1 pp-f n2, n2, n2 p-acp np1 pc-acp vvi d j-vvg n1, pc-acp vvi n1 pc-acp vvi po31 n1,
(7) chapter (DIV2)
712
Page 161
2848
and strength to withstand and subdue it:
and strength to withstand and subdue it:
cc n1 pc-acp vvi cc vvi pn31:
(7) chapter (DIV2)
712
Page 161
2849
Though the acts be many, and to be bewailed, yet they are not come to a custome, which sets up Dominion.
Though the acts be many, and to be bewailed, yet they Are not come to a custom, which sets up Dominion.
cs dt n2 vbb d, cc pc-acp vbi vvn, av pns32 vbr xx vvn p-acp dt n1, r-crq vvz a-acp n1.
(7) chapter (DIV2)
712
Page 161
2850
2. Where the renued acts are acts of custome, there the acting is natural and easie:
2. Where the renewed acts Are acts of custom, there the acting is natural and easy:
crd c-crq dt j-vvn n2 vbr n2 pp-f n1, a-acp dt n-vvg vbz j cc j:
(7) chapter (DIV2)
713
Page 162
2851
Custome (we know) is another nature, and every nature doth easily let go its acts,
Custom (we know) is Another nature, and every nature does Easily let go its acts,
n1 (pns12 vvb) vbz j-jn n1, cc d n1 vdz av-j vvi vvi po31 n2,
(7) chapter (DIV2)
713
Page 162
2852
how easie is it for the eye to see, and the ear to hear, or the water to moysten, or the earth to descend:
how easy is it for the eye to see, and the ear to hear, or the water to moisten, or the earth to descend:
c-crq j vbz pn31 p-acp dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, cc dt n1 pc-acp vvi:
(7) chapter (DIV2)
713
Page 162
2853
Let nature alone, she hath no impediment from her self to her acts; and it is her perfection to act, and therefore her acts are easie.
Let nature alone, she hath no impediment from her self to her acts; and it is her perfection to act, and Therefore her acts Are easy.
vvb n1 av-j, pns31 vhz dx n1 p-acp po31 n1 p-acp po31 n2; cc pn31 vbz po31 n1 pc-acp vvi, cc av po31 n2 vbr j.
(7) chapter (DIV2)
713
Page 162
2854
It is thus with sinful acts flowing out of Custome, they come from the heart as waters from a spring,
It is thus with sinful acts flowing out of Custom, they come from the heart as waters from a spring,
pn31 vbz av p-acp j n2 vvg av pp-f n1, pns32 vvb p-acp dt n1 c-acp n2 p-acp dt n1,
(7) chapter (DIV2)
713
Page 162
2855
and rise from it as sparks from the fire, O how nimble, and dextrous, and quick is the sinner to sin, you need not tempt him, he can tempt himself;
and rise from it as sparks from the fire, Oh how nimble, and dextrous, and quick is the sinner to sin, you need not tempt him, he can tempt himself;
cc vvi p-acp pn31 p-acp n2 p-acp dt n1, uh q-crq j, cc j, cc j vbz dt n1 pc-acp vvi, pn22 vvb xx vvi pno31, pns31 vmb vvi px31;
(7) chapter (DIV2)
713
Page 162
2856
you need not use arguments to perswade and entise him, the accustomed drunkard knows the way, alone, to the Cup-house,
you need not use Arguments to persuade and entice him, the accustomed drunkard knows the Way, alone, to the Cup-house,
pn22 vvb xx vvi n2 pc-acp vvi cc vvi pno31, dt j-vvn n1 vvz dt n1, j, p-acp dt n1,
(7) chapter (DIV2)
713
Page 162
2857
and the covetous heart to unlawful methods of gain;
and the covetous heart to unlawful methods of gain;
cc dt j n1 p-acp j n2 pp-f n1;
(7) chapter (DIV2)
713
Page 162
2858
Balaam can quickly get on horse-back for moneys sake, to curse Israel; and Judas needs no messenger, he can go himself to the High-Priest: balaam can quickly get on horseback for moneys sake, to curse Israel; and Judas needs no Messenger, he can go himself to the High-Priest:
np1 vmb av-j vvi p-acp n1 p-acp ng1 n1, pc-acp vvi np1; cc np1 av dx n1, pns31 vmb vvi px31 p-acp dt n1:
(7) chapter (DIV2)
713
Page 162
2859
But when the renued acts depend rather on tyranny then custom, there they come off more hardly with more difficulty, the sin is marred (perhaps many times before it is done, the person sees it is vile and resists it,
But when the renewed acts depend rather on tyranny then custom, there they come off more hardly with more difficulty, the since is marred (perhaps many times before it is done, the person sees it is vile and resists it,
cc-acp c-crq dt j-vvn n2 vvb av p-acp n1 cs n1, a-acp pns32 vvb a-acp av-dc av p-acp dc n1, dt n1 vbz vvn (av d n2 c-acp pn31 vbz vdn, dt n1 vvz pn31 vbz j cc vvz pn31,
(7) chapter (DIV2)
713
Page 162
2860
then the pleasure and profit tempts him, to which he begins to hearken, but presently his heart misgives him it is not right,
then the pleasure and profit tempts him, to which he begins to harken, but presently his heart misgives him it is not right,
cs dt n1 cc n1 vvz pno31, p-acp r-crq pns31 vvz pc-acp vvi, cc-acp av-j po31 n1 vvz pno31 pn31 vbz xx j-jn,
(7) chapter (DIV2)
713
Page 162
2861
and it will end in bitterness, he prays and yet is tempted, fights and yet is tempted, resists and yet is vanquished.
and it will end in bitterness, he prays and yet is tempted, fights and yet is tempted, resists and yet is vanquished.
cc pn31 vmb vvi p-acp n1, pns31 vvz cc av vbz vvn, vvz cc av vbz vvn, vvz cc av vbz vvn.
(7) chapter (DIV2)
713
Page 162
2862
3. Where the renued acts owe themselves to custome, there a man is not easily brought off:
3. Where the renewed acts owe themselves to custom, there a man is not Easily brought off:
crd c-crq dt j-vvn n2 vvb px32 p-acp n1, a-acp dt n1 vbz xx av-j vvn a-acp:
(7) chapter (DIV2)
714
Page 162
2863
'tis my custome, saith the man, I cannot help it, and I will not leave it I assure you;
it's my custom, Says the man, I cannot help it, and I will not leave it I assure you;
pn31|vbz po11 n1, vvz dt n1, pns11 vmbx vvi pn31, cc pns11 vmb xx vvi pn31 pns11 vvb pn22;
(7) chapter (DIV2)
714
Page 162
2864
where sinful acts rise to custome, there is no argument, but either a present fear of hell to hold them in,
where sinful acts rise to custom, there is no argument, but either a present Fear of hell to hold them in,
c-crq j n2 vvb p-acp n1, pc-acp vbz dx n1, cc-acp d dt j n1 pp-f n1 pc-acp vvi pno32 p-acp,
(7) chapter (DIV2)
714
Page 162
2865
or a mighty presence of grace to put them off; words will not prevaile with men accustomed to sin:
or a mighty presence of grace to put them off; words will not prevail with men accustomed to since:
cc dt j n1 pp-f n1 pc-acp vvi pno32 a-acp; n2 vmb xx vvi p-acp n2 vvn p-acp n1:
(7) chapter (DIV2)
714
Page 162
2866
But where the renued acts owe themselves to tyranny;
But where the renewed acts owe themselves to tyranny;
cc-acp c-crq dt j-vvn n2 vvb px32 p-acp n1;
(7) chapter (DIV2)
714
Page 162
2867
though many words did bring into the sin, yet a few words will serve to break off the sin: one whisper of conscience;
though many words did bring into the since, yet a few words will serve to break off the since: one whisper of conscience;
cs d n2 vdd vvi p-acp dt n1, av dt d n2 vmb vvi pc-acp vvi a-acp dt n1: pi n1 pp-f n1;
(7) chapter (DIV2)
714
Page 162
2868
ah, what hast thou done? one word of Nathans to David, thou art the man;
ah, what hast thou done? one word of Nathans to David, thou art the man;
uh, q-crq vh2 pns21 vdn? crd n1 pp-f np1 p-acp np1, pns21 vb2r dt n1;
(7) chapter (DIV2)
714
Page 162
2869
one look of Christ on Peter made him remember, and to go out and weep bitterly. SECT. VI. NOw I proceed to a third Use, which shall be the last that I will make of this subject;
one look of christ on Peter made him Remember, and to go out and weep bitterly. SECT. VI. NOw I proceed to a third Use, which shall be the last that I will make of this Subject;
crd vvb pp-f np1 p-acp np1 vvd pno31 vvi, cc pc-acp vvi av cc vvi av-j. n1. crd. av pns11 vvb p-acp dt ord n1, r-crq vmb vbi dt ord cst pns11 vmb vvi pp-f d n-jn;
(7) chapter (DIV2)
714
Page 162
2870
and that shall be for direction, how to get off the dominion of sin.
and that shall be for direction, how to get off the dominion of since.
cc cst vmb vbi p-acp n1, c-crq pc-acp vvi a-acp dt n1 pp-f n1.
(7) chapter (DIV2)
715
Page 163
2871
You remember that I distinguished heretofore of a twofold Dominion of sin, one was natural, under which every man is held before his conversion:
You Remember that I distinguished heretofore of a twofold Dominion of since, one was natural, under which every man is held before his conversion:
pn22 vvb cst pns11 vvn av pp-f dt j n1 pp-f n1, pi vbds j, p-acp r-crq d n1 vbz vvn p-acp po31 n1:
(7) chapter (DIV2)
716
Page 163
2872
Another was actual which consisted in a particular prevalency, even upon a man converted and changed:
another was actual which consisted in a particular prevalency, even upon a man converted and changed:
j-jn vbds j r-crq vvd p-acp dt j n1, av p-acp dt n1 vvn cc vvn:
(7) chapter (DIV2)
716
Page 163
2873
According to either there must be distinct Directions; 1. Against Natural Dominion. For this we must consider two things.
According to either there must be distinct Directions; 1. Against Natural Dominion. For this we must Consider two things.
vvg p-acp d pc-acp vmb vbi j n2; crd p-acp j n1. p-acp d pns12 vmb vvi crd n2.
(7) chapter (DIV2)
716
Page 163
2874
First, what keeps and strengthens that Dominion. Secondly, what may demolish and subdue it: and accordingly apply our selves.
First, what keeps and strengthens that Dominion. Secondly, what may demolish and subdue it: and accordingly apply our selves.
ord, r-crq vvz cc vvz d n1. ord, q-crq vmb vvi cc vvi pn31: cc av-vvg vvi po12 n2.
(7) chapter (DIV2)
718
Page 163
2875
Quest. 1. For the first let us enquire what keeps up and strengthens the natural dominion of sin, and accordingly work against it. Quest. 1. For the First let us inquire what keeps up and strengthens the natural dominion of since, and accordingly work against it.
n1. crd p-acp dt ord vvd pno12 vvi r-crq vvz a-acp cc vvz dt j n1 pp-f n1, cc av-vvg vvi p-acp pn31.
(7) chapter (DIV2)
720
Page 163
2876
Sol. There are four things which do it.Sol. There Are four things which doe it.
np1 pc-acp vbr crd n2 r-crq n1 pn31.
(7) chapter (DIV2)
721
Page 163
2877
1. One is ignorance: The blindnesse of the understanding is a principal guard of reigning sinne:
1. One is ignorance: The blindness of the understanding is a principal guard of reigning sin:
crd pi vbz n1: dt n1 pp-f dt n1 vbz dt j-jn n1 pp-f j-vvg n1:
(7) chapter (DIV2)
722
Page 163
2878
you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness;
you read that they in Ephesians 4. 19. Gave themselves over unto lasciviousness to work all uncleanness with greediness;
pn22 vvb cst pns32 p-acp np1 crd crd vvd px32 p-acp p-acp n1 pc-acp vvi d n1 p-acp n1;
(7) chapter (DIV2)
722
Page 163
2879
like a souldier, who gives himself up, and takes pay, or like a servant who passeth away himself to service;
like a soldier, who gives himself up, and Takes pay, or like a servant who passes away himself to service;
av-j dt n1, r-crq vvz px31 p-acp, cc vvz n1, cc av-j dt n1 r-crq vvz av px31 p-acp n1;
(7) chapter (DIV2)
722
Page 163
2880
so these resigned up their hearts and lives to all uncleanness;
so these resigned up their hearts and lives to all uncleanness;
av d vvn a-acp po32 n2 cc n2 p-acp d n1;
(7) chapter (DIV2)
722
Page 163
2881
it was their delight, it was their work, (this shewed the dominion of sin) But what was the cause of this:
it was their delight, it was their work, (this showed the dominion of since) But what was the cause of this:
pn31 vbds po32 n1, pn31 vbds po32 n1, (d vvd dt n1 pp-f n1) cc-acp q-crq vbds dt n1 pp-f d:
(7) chapter (DIV2)
722
Page 163
2882
See v. 18. Their understandings were darkned, through the ignorance that was in them, because of the blindness of their hearts:
See v. 18. Their understandings were darkened, through the ignorance that was in them, Because of the blindness of their hearts:
vvb n1 crd po32 n2 vbdr vvn, p-acp dt n1 cst vbds p-acp pno32, c-acp pp-f dt n1 pp-f po32 n2:
(7) chapter (DIV2)
722
Page 163
2883
The ignorance of sinne kept up their earnestnesse and practice of sinning. If ignorance rules the minde, then sinne will easily rule the heart:
The ignorance of sin kept up their earnestness and practice of sinning. If ignorance rules the mind, then sin will Easily Rule the heart:
dt n1 pp-f n1 vvn a-acp po32 n1 cc n1 pp-f vvg. cs n1 vvz dt n1, cs n1 vmb av-j vvi dt n1:
(7) chapter (DIV2)
722
Page 163
2884
all sinful dominion is enabled by ignorance: The Devil is a Prince of darknesse, and takes speciall care to keep men blinde:
all sinful dominion is enabled by ignorance: The devil is a Prince of darkness, and Takes special care to keep men blind:
d j n1 vbz vvn p-acp n1: dt n1 vbz dt n1 pp-f n1, cc vvz j n1 pc-acp vvi n2 j:
(7) chapter (DIV2)
722
Page 163
2885
Antichrist is a sonne of darkness, and therefore above all, sets up his kingdome by ignorance:Antichrist is a son of darkness, and Therefore above all, sets up his Kingdom by ignorance:
np1 vbz dt n1 pp-f n1, cc av p-acp d, vvz a-acp po31 n1 p-acp n1:
(7) chapter (DIV2)
722
Page 164
2886
So is it with sin it selfe, its dominion is mantained by blindnesse in the minde;
So is it with since it self, its dominion is maintained by blindness in the mind;
av vbz pn31 p-acp n1 pn31 n1, po31 n1 vbz vvn p-acp n1 p-acp dt n1;
(7) chapter (DIV2)
722
Page 164
2887
and therefore sin in unconverted men, makes the mighty opposition against the word, and the meanes of knowledge:
and Therefore sin in unconverted men, makes the mighty opposition against the word, and the means of knowledge:
cc av vvb p-acp vvn n2, vvz dt j n1 p-acp dt n1, cc dt n2 pp-f n1:
(7) chapter (DIV2)
722
Page 164
2888
it knows well that no man turnes from sin who doth not discerne it, nor hates it, who knowes it not:
it knows well that no man turns from since who does not discern it, nor hates it, who knows it not:
pn31 vvz av cst dx n1 vvz p-acp n1 r-crq vdz xx vvi pn31, ccx vvz pn31, r-crq vvz pn31 xx:
(7) chapter (DIV2)
722
Page 164
2889
The prisoner is sure enough under a locke, and in the dungeon.
The prisoner is sure enough under a lock, and in the dungeon.
dt n1 vbz j av-d p-acp dt n1, cc p-acp dt n1.
(7) chapter (DIV2)
722
Page 164
2890
Now then if ever you would get off this natural dominion of sinne, you must get knowledge, a double knowledge in the minde.
Now then if ever you would get off this natural dominion of sin, you must get knowledge, a double knowledge in the mind.
av av cs av pn22 vmd vvi a-acp d j n1 pp-f n1, pn22 vmb vvi n1, dt j-jn n1 p-acp dt n1.
(7) chapter (DIV2)
723
Page 164
2891
1. One direct, and that is a distinct and true apprehension of sin, just as the Lord reveals it to be, both for its proper nature, and genuine affects.
1. One Direct, and that is a distinct and true apprehension of since, just as the Lord reveals it to be, both for its proper nature, and genuine affects.
crd crd j, cc d vbz dt j cc j n1 pp-f n1, j c-acp dt n1 vvz pn31 pc-acp vbi, av-d p-acp po31 j n1, cc j n2.
(7) chapter (DIV2)
724
Page 164
2892
2. Another is Reflexive: that is sinfulnesse, (which God hath revealed to be so vile,
2. another is Reflexive: that is sinfulness, (which God hath revealed to be so vile,
crd j-jn vbz j: cst vbz n1, (r-crq np1 vhz vvn pc-acp vbi av j,
(7) chapter (DIV2)
725
Page 164
2893
so abominable, so fearfull) It is in you, and it is working in you;
so abominable, so fearful) It is in you, and it is working in you;
av j, av j) pn31 vbz p-acp pn22, cc pn31 vbz vvg p-acp pn22;
(7) chapter (DIV2)
725
Page 164
2894
you are under the powers of darknesse, you must come to your selves, you must fetch your souls unto your souls,
you Are under the Powers of darkness, you must come to your selves, you must fetch your Souls unto your Souls,
pn22 vbr p-acp dt n2 pp-f n1, pn22 vmb vvi p-acp po22 n2, pn22 vmb vvi po22 n2 p-acp po22 n2,
(7) chapter (DIV2)
725
Page 164
2895
if you wi•l not get a sensibleness of sin, (and that is begun by knowledge) you will live and die in your sins.
if you wi•l not get a sensibleness of since, (and that is begun by knowledge) you will live and die in your Sins.
cs pn22 vmb xx vvi dt n1 pp-f n1, (cc d vbz vvn p-acp n1) pn22 vmb vvi cc vvi p-acp po22 n2.
(7) chapter (DIV2)
725
Page 164
2896
A Second thing which keeps up the naturall dominion of sin, is a violent love of sin:
A Second thing which keeps up the natural dominion of since, is a violent love of since:
dt ord n1 r-crq vvz a-acp dt j n1 pp-f n1, vbz dt j n1 pp-f n1:
(7) chapter (DIV2)
726
Page 164
2897
Love is the sinew of the heart, yea it is the chaire of state, whatsoever sits in it, that is the King of the soule, whether grace or sin:
Love is the sinew of the heart, yea it is the chair of state, whatsoever sits in it, that is the King of the soul, whither grace or since:
vvb vbz dt n1 pp-f dt n1, uh pn31 vbz dt n1 pp-f n1, r-crq vvz p-acp pn31, cst vbz dt n1 pp-f dt n1, cs n1 cc n1:
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For love doth bestow the heart, what our love is that our heart is, it makes all to stoop, and yield:
For love does bestow the heart, what our love is that our heart is, it makes all to stoop, and yield:
p-acp n1 vdz vvi dt n1, r-crq po12 n1 vbz d po12 n1 vbz, pn31 vvz d pc-acp vvi, cc vvi:
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There is no talke of parting, while love remaines;
There is no talk of parting, while love remains;
pc-acp vbz dx n1 pp-f vvg, cs n1 vvz;
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I will not goe free (said the Hebrew servant) for I love my master Why? the soule and sin are in a sworne covenant (like David and Jonathan) if the soule doth love sin,I will not go free (said the Hebrew servant) for I love my master Why? the soul and since Are in a sworn Covenant (like David and Johnathan) if the soul does love since,
pns11 vmb xx vvi j (vvd dt njp n1) p-acp pns11 vvb po11 n1 q-crq? dt n1 cc n1 vbr p-acp dt j-vvn n1 (av-j np1 cc np1) cs dt n1 vdz vvi n1,
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untill you take off the love, you shall never be able to take downe the dominion.
until you take off the love, you shall never be able to take down the dominion.
c-acp pn22 vvb a-acp dt n1, pn22 vmb av-x vbi j pc-acp vvi a-acp dt n1.
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Therefore, this shall be another direction, break downe the love of sin. Ob. But how should that be done?
Therefore, this shall be Another direction, break down the love of since. Ob. But how should that be done?
av, d vmb vbi j-jn n1, vvb a-acp dt n1 pp-f n1. np1 cc-acp q-crq vmd d vbi vdn?
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Sol. First, convince the heart, that sin is no lovely thing; There be three things which should not fall under our love.Sol. First, convince the heart, that since is no lovely thing; There be three things which should not fallen under our love.
np1 ord, vvi dt n1, cst n1 vbz dx j n1; pc-acp vbi crd n2 r-crq vmd xx vvi p-acp po12 n1.
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1. That which is the object of Gods hatred, No man may love that which God hates.
1. That which is the Object of God's hatred, No man may love that which God hates.
crd d r-crq vbz dt n1 pp-f npg1 n1, dx n1 vmb vvi d r-crq np1 vvz.
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2. That which is the object of Gods curse: that cannot be good which he curseth, and therefore not lovely.
2. That which is the Object of God's curse: that cannot be good which he Curseth, and Therefore not lovely.
crd d r-crq vbz dt n1 pp-f npg1 n1: cst vmbx vbi j r-crq pns31 vvz, cc av xx j.
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3. That which is the cause of mans damnation and misery, for no man is to love the cause of his undoing:
3. That which is the cause of men damnation and misery, for no man is to love the cause of his undoing:
crd d r-crq vbz dt n1 pp-f ng1 n1 cc n1, c-acp dx n1 vbz pc-acp vvi dt n1 pp-f po31 n-vvg:
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Now sin is the only thing which God hates, and which God curseth, and which will damn a man.
Now since is the only thing which God hates, and which God Curseth, and which will damn a man.
av n1 vbz dt j n1 r-crq np1 vvz, cc r-crq np1 vvz, cc r-crq vmb vvi dt n1.
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2. Give to thy soule a solid and full object of love, finde out something which thou shouldest love;
2. Give to thy soul a solid and full Object of love, find out something which thou Shouldst love;
crd np1 p-acp po21 n1 dt j cc j n1 pp-f n1, vvb av pi r-crq pns21 vmd2 vvi;
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Is there not a God, a Christ, an Holy spirit, His word, heaven, &c. There is no loveliness in sin,
Is there not a God, a christ, an Holy Spirit, His word, heaven, etc. There is no loveliness in since,
vbz pc-acp xx dt n1, dt np1, dt j n1, po31 n1, n1, av pc-acp vbz dx n1 p-acp n1,
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and all loveliness in these things
and all loveliness in these things
cc d n1 p-acp d n2
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3. Another thing which keeps up the dominion of sin is error and deceit, there is a lye in every sin,
3. another thing which keeps up the dominion of since is error and deceit, there is a lie in every since,
crd j-jn n1 r-crq vvz a-acp dt n1 pp-f n1 vbz n1 cc n1, a-acp vbz dt n1 p-acp d n1,
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and the judgement is deceived where the sin is retained, either a man thinkes he sins not,
and the judgement is deceived where the since is retained, either a man thinks he Sins not,
cc dt n1 vbz vvn c-crq dt n1 vbz vvn, d dt n1 vvz pns31 vvz xx,
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but is escaped out of the hands of lust, or that his condition is sound and good;
but is escaped out of the hands of lust, or that his condition is found and good;
cc-acp vbz vvn av pp-f dt n2 pp-f n1, cc cst po31 n1 vbz j cc j;
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or if it be bad, yet not so bad as others; or if very bad, yet he can at pleasure release himselfe;
or if it be bad, yet not so bad as Others; or if very bad, yet he can At pleasure release himself;
cc cs pn31 vbb j, av xx av j c-acp n2-jn; cc cs av j, av pns31 vmb p-acp n1 vvi px31;
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and thus through a vaine fancy, he continues under the bondage of his corruptions:
and thus through a vain fancy, he continues under the bondage of his corruptions:
cc av p-acp dt j n1, pns31 vvz p-acp dt n1 pp-f po31 n2:
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And so for the actions of sin, he deceives his soul, he doth not behold them in a comparison to the rule, he doth not judge of them by the word,
And so for the actions of since, he deceives his soul, he does not behold them in a comparison to the Rule, he does not judge of them by the word,
cc av p-acp dt n2 pp-f n1, pns31 vvz po31 n1, pns31 vdz xx vvi pno32 p-acp dt n1 p-acp dt n1, pns31 vdz xx vvi pp-f pno32 p-acp dt n1,
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but in a reference to his owne corrupt desires and delights, which swallow downe infinite sins, sugared over by pleasure and profit.
but in a Referente to his own corrupt Desires and delights, which swallow down infinite Sins, sugared over by pleasure and profit.
cc-acp p-acp dt n1 p-acp po31 d j n2 cc n2, r-crq vvb a-acp j n2, j-vvn p-acp p-acp n1 cc n1.
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Now if ever you would get free from sin, get your judgements to be cured: a sound judgement may be a good meanes to breed a sound heart;
Now if ever you would get free from since, get your Judgments to be cured: a found judgement may be a good means to breed a found heart;
av cs av pn22 vmd vvi j p-acp n1, vvb po22 n2 pc-acp vbi vvn: dt j n1 vmb vbi dt j n2 pc-acp vvi dt j n1;
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thou wilt never be perswaded to be good, untill the erroneous confidence that thou art not bad be removed:
thou wilt never be persuaded to be good, until the erroneous confidence that thou art not bad be removed:
pns21 vm2 av-x vbi vvn pc-acp vbi j, c-acp dt j n1 cst pns21 vb2r xx j vbi vvn:
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convince thy minde of these truths against all errors, that indeed thou art sinfull.
convince thy mind of these truths against all errors, that indeed thou art sinful.
vvi po21 n1 pp-f d n2 p-acp d n2, cst av pns21 vb2r j.
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And that no sin is little in its merit, and it is not, what is least wicked,
And that no since is little in its merit, and it is not, what is least wicked,
cc cst dx n1 vbz j p-acp po31 n1, cc pn31 vbz xx, q-crq vbz av-ds j,
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but he who is really good, shall be saved: Do not judge of acceptance or disacceptance by sensible pleasures, or profits;
but he who is really good, shall be saved: Do not judge of acceptance or disacceptance by sensible pleasures, or profits;
cc-acp pns31 r-crq vbz av-j j, vmb vbi vvn: vdb xx vvi pp-f n1 cc n1 p-acp j n2, cc n2;
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but beyond these, look what that is which is so coloured and disguised, it is even a snare for thy life,
but beyond these, look what that is which is so coloured and disguised, it is even a snare for thy life,
cc-acp p-acp d, vvb r-crq d vbz q-crq vbz av vvn cc vvn, pn31 vbz av dt n1 p-acp po21 n1,
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and that which hunts for the precious soule.
and that which hunt's for the precious soul.
cc cst r-crq vvz p-acp dt j n1.
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4. A fourth thing which keeps up dominion is custome: the heart by customary sinning grows strong in sin,
4. A fourth thing which keeps up dominion is custom: the heart by customary sinning grows strong in since,
crd dt ord n1 r-crq vvz a-acp n1 vbz n1: dt n1 p-acp j vvg vvz j p-acp n1,
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and resolute and is by often committings made more naturally sinful, and more apt for further sinfull actions.
and resolute and is by often committings made more naturally sinful, and more apt for further sinful actions.
cc j cc vbz p-acp av n2-vvg vvd av-dc av-j j, cc av-dc j p-acp jc j n2.
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Now observe a little, Give some checks to the ordinary course of sin: why? you will say:
Now observe a little, Give Some Checks to the ordinary course of since: why? you will say:
av vvi dt j, vvb d n2 p-acp dt j n1 pp-f n1: q-crq? pn22 vmb vvi:
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It is impossible? nay but it is not:
It is impossible? nay but it is not:
pn31 vbz j? uh-x cc-acp pn31 vbz xx:
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Though it be Impossible for a man alone, to change his sinful heart, yet it is not to check an outward sinfull act, a man may chuse whether he will go and be drunke, whither he will speake and sweare, &c.
Though it be Impossible for a man alone, to change his sinful heart, yet it is not to check an outward sinful act, a man may choose whither he will go and be drunk, whither he will speak and swear, etc.
cs pn31 vbb j p-acp dt n1 av-j, pc-acp vvi po31 j n1, av pn31 vbz xx pc-acp vvi dt j j n1, dt n1 vmb vvi cs pns31 vmb vvi cc vbi vvn, c-crq pns31 vmb vvi cc vvi, av
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Ob. But if it were done, this were vaine and fruitlesse, for the dominion of sin Subsists in the nature, Though manifested in the acts.Ob. But if it were done, this were vain and fruitless, for the dominion of since Subsists in the nature, Though manifested in the acts.
np1 cc-acp cs pn31 vbdr vdn, d vbdr j cc j, p-acp dt n1 pp-f n1 vvz p-acp dt n1, cs vvn p-acp dt n2.
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Sol. I grant it, yet first If the heart be brought to set against the sinfull acts, it may be brought to set against the sinfull nature,Sol. I grant it, yet First If the heart be brought to Set against the sinful acts, it may be brought to Set against the sinful nature,
np1 pns11 vvb pn31, av ord cs dt n1 vbb vvn pc-acp vvi p-acp dt j n2, pn31 vmb vbi vvn pc-acp vvi p-acp dt j n1,
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secondly, The abating of the acts, may virtually conduce to the abating of that sinfull nature.
secondly, The abating of the acts, may virtually conduce to the abating of that sinful nature.
ord, dt vvg pp-f dt n2, vmb av-j vvi p-acp dt vvg pp-f d j n1.
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Qu. 2. What may demolish and breake down the naturall dominion of sin. Qu. 2. What may demolish and break down the natural dominion of since.
n1 crd q-crq vmb vvi cc vvi a-acp dt j n1 pp-f n1.
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Sol. I will Tell you a few things for this, and I pray you to remember them:Sol. I will Tell you a few things for this, and I pray you to Remember them:
np1 pns11 vmb vvi pn22 dt d n2 p-acp d, cc pns11 vvb pn22 pc-acp vvi pno32:
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1. That which doth this, it must have a greater power then sin, for naturall dominion goes not of but by a stronger hand: 1. That which does this, it must have a greater power then since, for natural dominion Goes not of but by a Stronger hand:
crd d r-crq vdz d, pn31 vmb vhi dt jc n1 cs n1, p-acp j n1 vvz xx pp-f cc-acp p-acp dt jc n1:
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Satan is not dispossessed but by a stronger then Satan:
Satan is not dispossessed but by a Stronger then Satan:
np1 vbz xx vvn cc-acp p-acp dt jc cs np1:
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And we are not translated from the powers of darknesse, but by an hand of omnipotency.
And we Are not translated from the Powers of darkness, but by an hand of omnipotency.
cc pns12 vbr xx vvn p-acp dt n2 pp-f n1, cc-acp p-acp dt n1 pp-f n1.
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2. That which doth this, it must be a contrary nature unto sin ▪ for no kingdome can subsist by division, let something come unto the soule which makes a division, 2. That which does this, it must be a contrary nature unto since ▪ for no Kingdom can subsist by division, let something come unto the soul which makes a division,
crd d r-crq vdz d, pn31 vmb vbi dt j-jn n1 p-acp n1 ▪ p-acp dx n1 vmb vvi p-acp n1, vvb pi vvn p-acp dt n1 r-crq vvz dt n1,
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sin will quickly lose its dominion. 3. Againe It must be something which may gaine the affections;
since will quickly loose its dominion. 3. Again It must be something which may gain the affections;
n1 vmb av-j vvi po31 n1. crd av pn31 vmb vbi pi r-crq vmb vvi dt n2;
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it must be able to winn the heart, to dispose of love and hatred for dominion is made or marred by one of them.
it must be able to win the heart, to dispose of love and hatred for dominion is made or marred by one of them.
pn31 vmb vbi j pc-acp vvi dt n1, pc-acp vvi pp-f n1 cc n1 p-acp n1 vbz vvn cc vvn p-acp crd pp-f pno32.
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4. Againe, it must be something which may breed a stiffe and couragious resolution, that the heart will not serve sin, but will go free:
4. Again, it must be something which may breed a stiff and courageous resolution, that the heart will not serve since, but will go free:
crd av, pn31 vmb vbi pi r-crq vmb vvi dt j cc j n1, cst dt n1 vmb xx vvi n1, cc-acp vmb vvi j:
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And hereupon, against all inward and outward opposition, breakes forth into the use of victorious meanes.
And hereupon, against all inward and outward opposition, breaks forth into the use of victorious means.
cc av, p-acp d j cc j n1, vvz av p-acp dt n1 pp-f j n2.
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Now then the directions are these?
Now then the directions Are these?
av av dt n2 vbr d?
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1. If ever thou wouldest get down the dominion of sin, thou must looke up to God and Christ, they are able to disanull the covenant with sin,
1. If ever thou Wouldst get down the dominion of since, thou must look up to God and christ, they Are able to disannul the Covenant with since,
crd cs av pns21 vmd2 vvi a-acp dt n1 pp-f n1, pns21 vmb vvi a-acp p-acp np1 cc np1, pns32 vbr j pc-acp vvi dt n1 p-acp n1,
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and to subdue iniquities, Rom. 8. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death, looke as it must be a Rich mercy which pardons,
and to subdue iniquities, Rom. 8. 2. the law of the Spirit of life in christ jesus hath made me free from the law of since and death, look as it must be a Rich mercy which Pardons,
cc pc-acp vvi n2, np1 crd crd dt n1 pp-f dt n1 pp-f n1 p-acp np1 np1 vhz vvn pno11 j p-acp dt n1 pp-f n1 cc n1, vvb c-acp pn31 vmb vbi dt j n1 r-crq vvz,
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so it must be a mighty power which conquers sin, why? but what is it to the Lord to command thy heart home to himselfe, to cast down the high imaginations and strong holds? As Jehosaphat spake against those strong armies, we know not what to doe:
so it must be a mighty power which conquers since, why? but what is it to the Lord to command thy heart home to himself, to cast down the high Imaginations and strong holds? As Jehoshaphat spoke against those strong armies, we know not what to do:
av pn31 vmb vbi dt j n1 r-crq vvz n1, q-crq? cc-acp q-crq vbz pn31 p-acp dt n1 pc-acp vvi po21 n1 av-an pc-acp px31, pc-acp vvi a-acp dt j n2 cc j n2? p-acp np1 vvd p-acp d j n2, pns12 vvb xx r-crq pc-acp vdi:
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yet our eyes are upon thee; yet our eyes Are upon thee;
av po12 n2 vbr p-acp pno21;
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soe in the sense of thy naturall vileness and sinfull dominion, O Lord I am bound, I am in bondage, I am dead in sins, Lord I am unable to escape,
so in the sense of thy natural vileness and sinful dominion, Oh Lord I am bound, I am in bondage, I am dead in Sins, Lord I am unable to escape,
av p-acp dt n1 pp-f po21 j n1 cc j n1, uh n1 pns11 vbm vvn, pns11 vbm p-acp n1, pns11 vbm j p-acp n2, n1 pns11 vbm j pc-acp vvi,
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but thou art able to deliver, O deliver my soule for thy mercies sake, and subdue mine iniquities,
but thou art able to deliver, Oh deliver my soul for thy Mercies sake, and subdue mine iniquities,
cc-acp pns21 vb2r j pc-acp vvi, uh vvb po11 n1 p-acp po21 ng1 n1, cc vvi po11 n2,
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and shew forth thy power, &c: who shall deliver me, I thanke God through Jesus Christ, Rom. 7. 24, 25.
and show forth thy power, etc.: who shall deliver me, I thank God through jesus christ, Rom. 7. 24, 25.
cc vvi av po21 n1, av: r-crq vmb vvi pno11, pns11 vvb np1 p-acp np1 np1, np1 crd crd, crd
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Secondly, because meer power doth not do it, but power in a quality, working through some quality,
Secondly, Because mere power does not do it, but power in a quality, working through Some quality,
ord, c-acp j n1 vdz xx vdi pn31, cc-acp n1 p-acp dt n1, vvg p-acp d n1,
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Therefore beg of God, that he would give thee the grace of his spirit, it is true, that naked power takes not off the sinfull dominion:
Therefore beg of God, that he would give thee the grace of his Spirit, it is true, that naked power Takes not off the sinful dominion:
av vvb pp-f np1, cst pns31 vmd vvi pno21 dt n1 pp-f po31 n1, pn31 vbz j, cst j n1 vvz xx p-acp dt j n1:
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nor doth the quality alone doe it, but both can doe it:
nor does the quality alone do it, but both can do it:
ccx vdz dt n1 av-j vdb pn31, cc-acp d vmb vdi pn31:
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If God gives a man grace, and mightily asists and workes by and through that grace;
If God gives a man grace, and mightily asists and works by and through that grace;
cs np1 vvz dt n1 n1, cc av-j vvz cc vvz p-acp cc p-acp d n1;
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this now will beat downe •he dominion of sinne.
this now will beatrice down •he dominion of sin.
d av vmb vvi a-acp j n1 pp-f n1.
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The light, though it be but a little at first, yet asisted by a mighty principle of light shall conquer darknesse:
The Light, though it be but a little At First, yet assisted by a mighty principle of Light shall conquer darkness:
dt n1, cs pn31 vbb p-acp dt j p-acp ord, av vvn p-acp dt j n1 pp-f n1 vmb vvi n1:
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pride will have dominion till humility comes in.
pride will have dominion till humility comes in.
n1 vmb vhi n1 p-acp n1 vvz p-acp.
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Now, then beg of God, for grace, for his holy spirit, for another heart, for a new heart and a new spirit.
Now, then beg of God, for grace, for his holy Spirit, for Another heart, for a new heart and a new Spirit.
av, av vvb pp-f np1, p-acp n1, p-acp po31 j n1, p-acp j-jn n1, p-acp dt j n1 cc dt j n1.
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Thirdly, labour earnestly for faith: if two things were done, sin could not possibly continue in dominion. viz.
Thirdly, labour earnestly for faith: if two things were done, since could not possibly continue in dominion. viz.
ord, vvb av-j p-acp n1: cs crd n2 vbdr vdn, n1 vmd xx av-j vvi p-acp n1. n1
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If Christ did rule in the soule; If thy love were drawn off from sin.
If christ did Rule in the soul; If thy love were drawn off from since.
cs np1 vdd vvi p-acp dt n1; cs po21 n1 vbdr vvn a-acp p-acp n1.
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But faith sets up the scepter of Christ, it will know no Lord, but Christ, my Lord and my God, said believing Thomas: And faith turnes the love to Christ, makes Christ the center of the heart? O it represents such goodnesse such excellency, such propriety, such bounty, such love in Christ,
But faith sets up the sceptre of christ, it will know no Lord, but christ, my Lord and my God, said believing Thomas: And faith turns the love to christ, makes christ the centre of the heart? O it represents such Goodness such excellency, such propriety, such bounty, such love in christ,
p-acp n1 vvz a-acp dt n1 pp-f np1, pn31 vmb vvi dx n1, cc-acp np1, po11 n1 cc po11 n1, vvd vvg np1: cc n1 vvz dt n1 p-acp np1, vvz np1 dt n1 pp-f dt n1? sy pn31 vvz d n1 d n1, d n1, d n1, d n1 p-acp np1,
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as inflames the heart and knits it with love to Christ again:
as inflames the heart and knits it with love to christ again:
c-acp vvz dt n1 cc vvz pn31 p-acp n1 p-acp np1 av:
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Nay to add to all this, faith bestowes the life on Christ too, He died for me, said faith;
Nay to add to all this, faith bestows the life on christ too, He died for me, said faith;
uh-x p-acp vvi p-acp d d, n1 vvz dt n1 p-acp np1 av, pns31 vvd p-acp pno11, vvd n1;
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I judge it therefore most reasonable, that I should live to him;
I judge it Therefore most reasonable, that I should live to him;
pns11 vvb pn31 av av-ds j, cst pns11 vmd vvi p-acp pno31;
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Now where Christ comes to rule, and hath love and life, there sinne without all doubt, looseth its dominion.
Now where christ comes to Rule, and hath love and life, there sin without all doubt, loses its dominion.
av c-crq np1 vvz pc-acp vvi, cc vhz n1 cc n1, pc-acp vvi p-acp d n1, vvz po31 n1.
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4. Lastly, take a couragious resolution: we are held many times by our lusts, through a faintnesse of spirit:
4. Lastly, take a courageous resolution: we Are held many times by our Lustiest, through a faintness of Spirit:
crd ord, vvb dt j n1: pns12 vbr vvn d n2 p-acp po12 n2, p-acp dt n1 pp-f n1:
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why? we shall never get down these sins, and what will people say? and we know not what to do.
why? we shall never get down these Sins, and what will people say? and we know not what to do.
q-crq? pns12 vmb av-x vvi a-acp d n2, cc q-crq vmb n1 vvi? cc pns12 vvb xx r-crq pc-acp vdi.
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Sol. Why? up and be doing:Sol. Why? up and be doing:
np1 q-crq? p-acp cc vbi vdg:
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for what is past, the Lord will mercifully pardon all of it, if now the yoke be broken,
for what is past, the Lord will mercifully pardon all of it, if now the yoke be broken,
p-acp r-crq vbz j, dt n1 vmb av-j vvi d pp-f pn31, cs av dt n1 vbb vvn,
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and be consident of this, if thou art setting against thy sins, thou doest that which God likes very well,
and be confident of this, if thou art setting against thy Sins, thou dost that which God likes very well,
cc vbi j pp-f d, cs pns21 vb2r vvg p-acp po21 n2, pns21 vd2 cst r-crq np1 vvz av av,
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for he hath commanded thee it as a duty, and hath set out meanes, and promised his helpe and blessing:
for he hath commanded thee it as a duty, and hath Set out means, and promised his help and blessing:
c-acp pns31 vhz vvn pno21 pn31 c-acp dt n1, cc vhz vvn av n2, cc vvd po31 n1 cc n1:
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Therefore stand not hovering and hammering, were I best? shall I? shall I yet? O no, thy life lies upon this, or thy death.
Therefore stand not hovering and hammering, were I best? shall I? shall I yet? O no, thy life lies upon this, or thy death.
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Therefore resolve on it to set against thy sins, say this with thy selfe, if I suffer sin to rule thus I perish,
Therefore resolve on it to Set against thy Sins, say this with thy self, if I suffer since to Rule thus I perish,
av vvi p-acp pn31 pc-acp vvi p-acp po21 n2, vvb d p-acp po21 n1, cs pns11 vvb n1 pc-acp vvi av pns11 vvb,
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for ever, if I get off the dominion I live for ever, if I continue in this sinfull estate, I must bid God farwell, and Christ farwell, and heaven;
for ever, if I get off the dominion I live for ever, if I continue in this sinful estate, I must bid God farewell, and christ farewell, and heaven;
c-acp av, cs pns11 vvb a-acp dt n1 pns11 vvb p-acp av, cs pns11 vvb p-acp d j n1, pns11 vmb vvi np1 n1, cc np1 n1, cc n1;
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and all the comforts of my poor soul farwel:
and all the comforts of my poor soul farewell:
cc d dt n2 pp-f po11 j n1 n1:
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I confess I may get a little pleasure by my sins, & a little profit by my sins but I am not sure to enjoy them one moment,
I confess I may get a little pleasure by my Sins, & a little profit by my Sins but I am not sure to enjoy them one moment,
pns11 vvb pns11 vmb vvi dt j n1 p-acp po11 n2, cc dt j n1 p-acp po11 n2 cc-acp pns11 vbm xx j pc-acp vvi pno32 crd n1,
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and why should I venture eternity of misery for one draught of sinful water:
and why should I venture eternity of misery for one draught of sinful water:
cc q-crq vmd pns11 vvi n1 pp-f n1 p-acp crd n1 pp-f j n1:
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If I could get off sins dominion, O what a God might I look on, plead with, sue unto:
If I could get off Sins dominion, Oh what a God might I look on, plead with, sue unto:
cs pns11 vmd vvi a-acp n2 n1, uh r-crq dt n1 vmd pns11 vvb a-acp, vvb p-acp, vvb p-acp:
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what a Saviour should I get? what precious joys? what heavenly consolations: what peace here? what hopes for hereafter? well, come of it what will,
what a Saviour should I get? what precious Joys? what heavenly consolations: what peace Here? what hope's for hereafter? well, come of it what will,
r-crq dt n1 vmd pns11 vvi? q-crq j n2? q-crq j n2: r-crq n1 av? q-crq vvz p-acp av? uh-av, vvb pp-f pn31 q-crq n1,
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though I have been sinful, I will not still continue so, to God will I come, to Christ will I goe:
though I have been sinful, I will not still continue so, to God will I come, to christ will I go:
cs pns11 vhb vbn j, pns11 vmb xx av vvi av, p-acp np1 vmb pns11 vvb, p-acp np1 vmb pns11 vvi:
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I will beseech them to have mercy upon me a sinner, and to give me grace,
I will beseech them to have mercy upon me a sinner, and to give me grace,
pns11 vmb vvi pno32 pc-acp vhi n1 p-acp pno11 dt n1, cc pc-acp vvi pno11 n1,
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and to change my heart, I will not serve my base lusts any longer, I will never leave praying, hearing, reading, studiing, inquiring, working, till I be delivered from this bondage,
and to change my heart, I will not serve my base Lustiest any longer, I will never leave praying, hearing, reading, studiing, inquiring, working, till I be Delivered from this bondage,
cc pc-acp vvi po11 n1, pns11 vmb xx vvi po11 j n2 d av-jc, pns11 vmb av-x vvi vvg, vvg, vvg, vvg, vvg, vvg, c-acp pns11 vbb vvn p-acp d n1,
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and translated into the glorious liberty of the sonnes of God? 2. Against Actuall dominion.
and translated into the glorious liberty of the Sons of God? 2. Against Actual dominion.
cc vvn p-acp dt j n1 pp-f dt n2 pp-f np1? crd p-acp j n1.
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Thus for directions, Against the natural dominion of sin:
Thus for directions, Against the natural dominion of since:
av p-acp n2, p-acp dt j n1 pp-f n1:
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Now I proceed to some helpes against actual dominion, which is the particular prevalency of a sinne into act.
Now I proceed to Some helps against actual dominion, which is the particular prevalency of a sin into act.
av pns11 vvb p-acp d n2 p-acp j n1, r-crq vbz dt j n1 pp-f dt n1 p-acp n1.
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Let me premise a proposition or two, and then you shall have the special directions themselves.
Let me premise a proposition or two, and then you shall have the special directions themselves.
vvb pno11 n1 dt n1 cc crd, cc cs pn22 vmb vhi dt j n2 px32.
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1. Actual Dominion (I speak in respect of grosse acts) is usually in respect of some particular lusts:
1. Actual Dominion (I speak in respect of gross acts) is usually in respect of Some particular Lustiest:
crd j n1 (pns11 vvb p-acp n1 pp-f j n2) vbz av-j p-acp n1 pp-f d j n2:
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which works with more strength in the soul then any other lusts; which works with more strength in the soul then any other Lustiest;
r-crq vvz p-acp dc n1 p-acp dt n1 av d j-jn n2;
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Though it be most true, that in every man there is an universal root of sinning,
Though it be most true, that in every man there is an universal root of sinning,
cs pn31 vbb av-ds j, cst p-acp d n1 pc-acp vbz dt j n1 pp-f vvg,
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yet you finde it in experience that the multitudes of sinful inclinations, and thoughts and temptations, run ordinarily in some peculiar way, with most frequency and violence.
yet you find it in experience that the Multitudes of sinful inclinations, and thoughts and temptations, run ordinarily in Some peculiar Way, with most frequency and violence.
av pn22 vvb pn31 p-acp n1 cst dt n2 pp-f j n2, cc n2 cc n2, vvb av-j p-acp d j n1, p-acp ds n1 cc n1.
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Secondly, actual Dominion is ordinarily by such a sin which hath the advantage of a natural complexion,
Secondly, actual Dominion is ordinarily by such a since which hath the advantage of a natural complexion,
ord, j n1 vbz av-j p-acp d dt n1 r-crq vhz dt n1 pp-f dt j n1,
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and outward condition, and occasions, and affections, upon these doth sinne set the temptation, as an Enginer doth place his battery upon such a piece of ground, which doth best advantage and further his shot against a City. and outward condition, and occasions, and affections, upon these does sin Set the temptation, as an Engineer does place his battery upon such a piece of ground, which does best advantage and further his shot against a city.
cc j n1, cc n2, cc n2, p-acp d vdz n1 vvi dt n1, c-acp dt n1 vdz vvi po31 n1 p-acp d dt n1 pp-f n1, r-crq vdz av-j vvi cc jc po31 n1 p-acp dt n1.
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A mans natural temper and complexion doth mightily facilitate his acts, and a mans calling or condition of life may (accidentally) be a forcible perswasion to him to much infidelity, and impatience, and indirectness:
A men natural temper and complexion does mightily facilitate his acts, and a men calling or condition of life may (accidentally) be a forcible persuasion to him to much infidelity, and impatience, and indirectness:
dt ng1 j n1 cc n1 vdz av-j vvi po31 n2, cc dt ng1 vvg cc n1 pp-f n1 vmb (av-j) vbb dt j n1 p-acp pno31 p-acp d n1, cc n1, cc n1:
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And occasions in conversing actively or passively, have infinite baits in them, and when our affections may run in some lawful measure and manner, there sin takes occasion to tempt and prevaile with ease;
And occasions in conversing actively or passively, have infinite baits in them, and when our affections may run in Some lawful measure and manner, there since Takes occasion to tempt and prevail with ease;
cc n2 p-acp vvg av-j cc av-j, vhb j n2 p-acp pno32, cc c-crq po12 n2 vmb vvi p-acp d j n1 cc n1, a-acp n1 vvz n1 pc-acp vvi cc vvi p-acp n1;
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if we look not to it, he may quickly be cast down by a sinful temptation, who is already prepared thereunto by a sinful faction.
if we look not to it, he may quickly be cast down by a sinful temptation, who is already prepared thereunto by a sinful faction.
cs pns12 vvb xx p-acp pn31, pns31 vmb av-j vbi vvn a-acp p-acp dt j n1, r-crq vbz av vvn av p-acp dt j n1.
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Therefore if ever you would keep off the prevalency of a particular sin, observe distinctly, and work wisely, against all the things which may advantage it in its temptations.
Therefore if ever you would keep off the prevalency of a particular since, observe distinctly, and work wisely, against all the things which may advantage it in its temptations.
av cs av pn22 vmd vvi a-acp dt n1 pp-f dt j n1, vvb av-j, cc vvi av-j, p-acp d dt n2 r-crq vmb vvi pn31 p-acp po31 n2.
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Thirdly, consider that many things may keep back (for a while) the explicite actings of a particular sinne, which yet are not able to weaken the natural power of the sinful inclination.
Thirdly, Consider that many things may keep back (for a while) the explicit actings of a particular sin, which yet Are not able to weaken the natural power of the sinful inclination.
ord, vvb cst d n2 vmb vvi av (c-acp dt n1) dt j n2-vvg pp-f dt j n1, r-crq av vbr xx j pc-acp vvi dt j n1 pp-f dt j n1.
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There are two sorts of principles (as it were) which have an influence upon a man:
There Are two sorts of principles (as it were) which have an influence upon a man:
pc-acp vbr crd n2 pp-f n2 (c-acp pn31 vbdr) r-crq vhb dt n1 p-acp dt n1:
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some are violent and forcible, which work by a strong hand thus farre (sometimes) prevailing, to hold back that a man dares not do such an evil (as shame, love of a mans credit, quiet, profit and safety) and some are powerful too;
Some Are violent and forcible, which work by a strong hand thus Far (sometime) prevailing, to hold back that a man dares not do such an evil (as shame, love of a men credit, quiet, profit and safety) and Some Are powerful too;
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but yet inwardly weakning the very nature and disposition, as all sorts of graces:
but yet inwardly weakening the very nature and disposition, as all sorts of graces:
cc-acp av av-j vvg dt j n1 cc n1, c-acp d n2 pp-f n2:
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Now then if ever you would be throughly kept from the actual dominion of sinne in gross, do not content your selves with meerly forcible restraints,
Now then if ever you would be thoroughly kept from the actual dominion of sin in gross, do not content your selves with merely forcible restraints,
av av cs av pn22 vmd vbi av-j vvn p-acp dt j n1 pp-f n1 p-acp j, vdb xx vvi po22 n2 p-acp av-j j n2,
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for as much as these may oft-times fail you, and then your hearts will deceive you;
for as much as these may ofttimes fail you, and then your hearts will deceive you;
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you will venture to foul iniquities, having nothing now within you of a contrary vertue:
you will venture to foul iniquities, having nothing now within you of a contrary virtue:
pn22 vmb vvi p-acp j n2, vhg pix av p-acp pn22 pp-f dt j-jn n1:
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But above all be striving for grace, which is contrary not only to the sinful acts,
But above all be striving for grace, which is contrary not only to the sinful acts,
cc-acp p-acp d vbb vvg p-acp n1, r-crq vbz j-jn xx av-j p-acp dt j n2,
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but to the sinful nature, which is the fountaine inclining the soul unto them; get chastity into the heart, and meeknesse into the heart, and humblenesse into the heart,
but to the sinful nature, which is the fountain inclining the soul unto them; get chastity into the heart, and meekness into the heart, and humbleness into the heart,
cc-acp p-acp dt j n1, r-crq vbz dt n1 vvg dt n1 p-acp pno32; vvb n1 p-acp dt n1, cc n1 p-acp dt n1, cc n1 p-acp dt n1,
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and sobernesse into the heart, and heavenliness, and faith, &c. Fourthly, improve that strength which God hath given unto thee every way.
and soberness into the heart, and heavenliness, and faith, etc. Fourthly, improve that strength which God hath given unto thee every Way.
cc n1 p-acp dt n1, cc n1, cc n1, av ord, vvb d n1 r-crq np1 vhz vvn p-acp pno21 d n1.
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Though this be rrue, that a man by his natural strength can never change his sinful nature,
Though this be rrue, that a man by his natural strength can never change his sinful nature,
cs d vbb n1, cst dt n1 p-acp po31 j n1 vmb av-x vvi po31 j n1,
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yet assuredly he may do much against sinful acts;
yet assuredly he may do much against sinful acts;
av av-vvn pns31 vmb vdi av-d p-acp j n2;
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if that he would bestir himself, why? is not a man able to deny his eye a look,
if that he would Bestir himself, why? is not a man able to deny his eye a look,
cs cst pns31 vmd vvi px31, q-crq? vbz xx dt n1 j pc-acp vvi po31 n1 dt n1,
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or his tongue a word, and his feet a walk? you know this, that sin is set on fire by occasions,
or his tongue a word, and his feet a walk? you know this, that since is Set on fire by occasions,
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and by many things which lie directly under our power? and it may be much staid by the doing of many things which we are able to do.
and by many things which lie directly under our power? and it may be much stayed by the doing of many things which we Are able to do.
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If a man will let his eyes still roule upon vaine objects, whereas (if he would) he might check their motion, no marvel if his heart be still set on fire by lust,
If a man will let his eyes still roll upon vain objects, whereas (if he would) he might check their motion, no marvel if his heart be still Set on fire by lust,
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and if he will associate himself with persons provoking him to filthinesse and drunkennesse, (whereas if he would, he might decline that society) who can think it strange that such sins should have actual dominion over him.
and if he will associate himself with Persons provoking him to filthiness and Drunkenness, (whereas if he would, he might decline that society) who can think it strange that such Sins should have actual dominion over him.
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If thou wilt thou mayest read, and hear, and apply thy self to all the means by which grace may be wrought,
If thou wilt thou Mayest read, and hear, and apply thy self to all the means by which grace may be wrought,
cs pns21 vm2 pns21 vm2 vvi, cc vvi, cc vvb po21 n1 p-acp d dt n2 p-acp r-crq n1 vmb vbi vvn,
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and sin subdued, and if thou didst so, what canst thou tell what God may do for thy soul.
and since subdued, and if thou didst so, what Canst thou tell what God may do for thy soul.
cc n1 vvn, cc cs pns21 vdd2 av, q-crq vm2 pns21 vvi q-crq np1 vmb vdi p-acp po21 n1.
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Nay, let me tell you more, that a man who hath received grace, (and therefore more power then a natural man) if he will not improve his strength, he shall hardly keep off the actual dominion of some one sin or other;
Nay, let me tell you more, that a man who hath received grace, (and Therefore more power then a natural man) if he will not improve his strength, he shall hardly keep off the actual dominion of Some one since or other;
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if he will not decline that which he should and may, and if he will not do that which he should and can, it is not his naked praying that will keep him up:
if he will not decline that which he should and may, and if he will not do that which he should and can, it is not his naked praying that will keep him up:
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Prayer (without all question, as you shall hear by and by) is of singular force and use against the prevalency of all corruptions,
Prayer (without all question, as you shall hear by and by) is of singular force and use against the prevalency of all corruptions,
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but we must not rest only upon the prayer, but pray and work, pray and forbear, pray and deny our selves, pray and shunne occasions, pray and follow our help, &c.
but we must not rest only upon the prayer, but pray and work, pray and forbear, pray and deny our selves, pray and shun occasions, pray and follow our help, etc.
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Now I come unto some speciall directions against the actual dominion of a particular lust. Foure special Directions.
Now I come unto Some special directions against the actual dominion of a particular lust. Foure special Directions.
av pns11 vvb p-acp d j n2 p-acp dt j n1 pp-f dt j n1. crd j n2.
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3021
First, preserve in thy soul a constant and humble feare, and that will keep off the actual dominion of thy sinne.
First, preserve in thy soul a constant and humble Fear, and that will keep off the actual dominion of thy sin.
ord, vvb p-acp po21 n1 dt j cc j n1, cc cst vmb vvi a-acp dt j n1 pp-f po21 n1.
(7) chapter (DIV2)
771
Page 171
3022
Remember Solomons advice, Blessed is the man that feareth alwayes, Prov. 28. 14. And Gods promise, I will put my feare within them,
remember Solomons Advice, Blessed is the man that fears always, Curae 28. 14. And God's promise, I will put my Fear within them,
np1 np1 n1, vvn vbz dt n1 cst vvz av, np1 crd crd np1 npg1 n1, pns11 vmb vvi po11 n1 p-acp pno32,
(7) chapter (DIV2)
771
Page 171
3023
and they shall not depart from me, Jerem. 41. q. d. without this you are gone, you will quickly loose your standing, if you loose your fear.and they shall not depart from me, Jeremiah 41. q. worser. without this you Are gone, you will quickly lose your standing, if you lose your Fear.
cc pns32 vmb xx vvi p-acp pno11, np1 crd vvd. sy. p-acp d pn22 vbr vvn, pn22 vmb av-j vvi po22 n-vvg, cs pn22 vvb po22 n1.
(7) chapter (DIV2)
771
Page 171
3024
There be some graces which are as it were the guard of other graces: look as faith is a grace which feeds all the rest:
There be Some graces which Are as it were the guard of other graces: look as faith is a grace which feeds all the rest:
pc-acp vbi d n2 r-crq vbr p-acp pn31 vbdr dt n1 pp-f j-jn n2: vvb a-acp n1 vbz dt n1 r-crq vvz d dt n1:
(7) chapter (DIV2)
772
Page 171
3025
So feare is a grace which keepes all the rest.
So Fear is a grace which keeps all the rest.
av n1 vbz dt n1 r-crq vvz d dt n1.
(7) chapter (DIV2)
772
Page 171
3026
This holy and humble feare hath these properties (all which strengthen the soule against actual dominion of sinne) It hath God still in eye; it sets a man and his ways,
This holy and humble Fear hath these properties (all which strengthen the soul against actual dominion of sin) It hath God still in eye; it sets a man and his ways,
d j cc j n1 vhz d n2 (d r-crq vvb dt n1 p-acp j n1 pp-f n1) pn31 vhz n1 av p-acp n1; pn31 vvz dt n1 cc po31 n2,
(7) chapter (DIV2)
772
Page 171
3027
and acts in the presence of an holy and glorious God:
and acts in the presence of an holy and glorious God:
cc n2 p-acp dt n1 pp-f dt j cc j np1:
(7) chapter (DIV2)
772
Page 171
3028
Now saith Joseph, how can I do this great evil and sin against God, Gen. 39. Again, it prefers Gods pleasure and Gods frown above all incouraging or discouraging temptations;
Now Says Joseph, how can I do this great evil and since against God, Gen. 39. Again, it prefers God's pleasure and God's frown above all encouraging or discouraging temptations;
av vvz np1, q-crq vmb pns11 vdi d j n-jn cc n1 p-acp np1, np1 crd av, pn31 vvz npg1 n1 cc n2 vvb p-acp d vvg cc vvg n2;
(7) chapter (DIV2)
772
Page 171
3029
yea, but I must do this, for God requires it, and delights in it;
yea, but I must do this, for God requires it, and delights in it;
uh, cc-acp pns11 vmb vdi d, c-acp np1 vvz pn31, cc n2 p-acp pn31;
(7) chapter (DIV2)
773
Page 171
3030
yea, but I may not do this, for God hates it, and will be provoked by it;
yea, but I may not do this, for God hates it, and will be provoked by it;
uh, cc-acp pns11 vmb xx vdi d, c-acp np1 vvz pn31, cc vmb vbi vvn p-acp pn31;
(7) chapter (DIV2)
773
Page 171
3031
I prefer his favour above all false honour and pleasure, and I account his frownes worse then death it self.
I prefer his favour above all false honour and pleasure, and I account his frowns Worse then death it self.
pns11 vvb po31 n1 p-acp d j n1 cc n1, cc pns11 vvb po31 n2 jc cs n1 pn31 n1.
(7) chapter (DIV2)
773
Page 171
3032
Now if I should thus sin, why? I provoke his wrath, and provoke the Lord to jealousie, I cause him to rise in displeasure against me, i. e. why? how would the Lord take it, if I should thus sinne.
Now if I should thus sin, why? I provoke his wrath, and provoke the Lord to jealousy, I cause him to rise in displeasure against me, i. e. why? how would the Lord take it, if I should thus sin.
av cs pns11 vmd av vvi, q-crq? pns11 vvb po31 n1, cc vvi dt n1 p-acp n1, pns11 vvb pno31 pc-acp vvi p-acp n1 p-acp pno11, sy. sy. q-crq? q-crq vmd dt n1 vvb pn31, cs pns11 vmd av n1.
(7) chapter (DIV2)
773
Page 171
3033
2. Get a sound and uncorrupt judgement:
2. Get a found and uncorrupt judgement:
crd vvb dt n1 cc j n1:
(7) chapter (DIV2)
774
Page 171
3034
there be three cases in which a man is apt to fall under the actual dominion of sinne,
there be three cases in which a man is apt to fallen under the actual dominion of sin,
pc-acp vbi crd n2 p-acp r-crq dt n1 vbz j pc-acp vvi p-acp dt j n1 pp-f n1,
(7) chapter (DIV2)
774
Page 171
3035
and corruption of judgement is a maine cause of them. One is, when he thinks or sayes that the sin is little.
and corruption of judgement is a main cause of them. One is, when he thinks or Says that the since is little.
cc n1 pp-f n1 vbz dt j n1 pp-f pno32. crd vbz, c-crq pns31 vvz cc vvz cst dt n1 vbz j.
(7) chapter (DIV2)
774
Page 171
3036
Another is, when he saith, that his own strength is great. A third is, when he assures himself of easie pardon and recovery:
another is, when he Says, that his own strength is great. A third is, when he assures himself of easy pardon and recovery:
j-jn vbz, c-crq pns31 vvz, cst po31 d n1 vbz j. dt ord vbz, c-crq pns31 vvz px31 pp-f j n1 cc n1:
(7) chapter (DIV2)
776
Page 171
3037
sinne usually is a cloud, and then a shower, a corruption in the judgement before a victory in the affections:
sin usually is a cloud, and then a shower, a corruption in the judgement before a victory in the affections:
vvb av-j vbz dt n1, cc av dt n1, dt n1 p-acp dt n1 p-acp dt n1 p-acp dt n2:
(7) chapter (DIV2)
777
Page 172
3038
a man will quickly tremble under the guilt of some great commission, who hath dallied with little sinnes,
a man will quickly tremble under the guilt of Some great commission, who hath dallied with little Sins,
dt n1 vmb av-j vvi p-acp dt n1 pp-f d j n1, r-crq vhz vvn p-acp j n2,
(7) chapter (DIV2)
777
Page 172
3039
or with the opinion that they are so:
or with the opinion that they Are so:
cc p-acp dt n1 cst pns32 vbr av:
(7) chapter (DIV2)
777
Page 172
3040
And he who ventures farre unto any occasions, upon his own strength, that man bids faire for some foule fact, under which he shortly falls,
And he who ventures Far unto any occasions, upon his own strength, that man bids fair for Some foul fact, under which he shortly falls,
cc pns31 r-crq vvz av-j p-acp d n2, p-acp po31 d n1, cst n1 vvz j p-acp d j n1, p-acp r-crq pns31 av-j vvz,
(7) chapter (DIV2)
777
Page 172
3041
if God shew him not the vanity of his self-confidence:
if God show him not the vanity of his self-confidence:
cs np1 vvb pno31 xx dt n1 pp-f po31 n1:
(7) chapter (DIV2)
777
Page 172
3042
And so is he ready, very ready for a grosse transgression, who hath secured his soul already for his pardon:
And so is he ready, very ready for a gross Transgression, who hath secured his soul already for his pardon:
cc av vbz pns31 j, av j p-acp dt j n1, r-crq vhz vvn po31 n1 av p-acp po31 n1:
(7) chapter (DIV2)
777
Page 172
3043
what sin will he stick at, who hath perswaded himself, that the pardon is already granted, although he presume to sin.
what since will he stick At, who hath persuaded himself, that the pardon is already granted, although he presume to sin.
r-crq n1 vmb pns31 vvi p-acp, r-crq vhz vvn px31, cst dt n1 vbz av vvn, cs pns31 vvb pc-acp vvi.
(7) chapter (DIV2)
777
Page 172
3044
Now cleanse the judgement of these corrupt principles and believe it. 1. That no sinne is little:
Now cleanse the judgement of these corrupt principles and believe it. 1. That no sin is little:
av vvi dt n1 pp-f d j n2 cc vvb pn31. crd cst dx n1 vbz j:
(7) chapter (DIV2)
778
Page 172
3045
That must needs be great which provokes a great God, and endangereth a precious soule;
That must needs be great which provokes a great God, and endangereth a precious soul;
cst vmb av vbi j r-crq vvz dt j np1, cc vvz dt j n1;
(7) chapter (DIV2)
779
Page 172
3046
he who is brought to such an holy tendernesse, that he sees greatnesse of guilt in littleness of sinning, shall by Gods grace be kept from the dominion of any sinne:
he who is brought to such an holy tenderness, that he sees greatness of guilt in littleness of sinning, shall by God's grace be kept from the dominion of any sin:
pns31 r-crq vbz vvn p-acp d dt j n1, cst pns31 vvz n1 pp-f n1 p-acp n1 pp-f vvg, vmb p-acp ng1 n1 vbi vvn p-acp dt n1 pp-f d n1:
(7) chapter (DIV2)
779
Page 172
3047
Every sinne (even the least) is a foul spot:
Every sin (even the least) is a foul spot:
d n1 (av dt ds) vbz dt j n1:
(7) chapter (DIV2)
779
Page 172
3048
And is the object of divine hatred and curse, it may prove like a little spark to consume an house,
And is the Object of divine hatred and curse, it may prove like a little spark to consume an house,
cc vbz dt n1 pp-f j-jn n1 cc n1, pn31 vmb vvi av-j dt j n1 pc-acp vvi dt n1,
(7) chapter (DIV2)
779
Page 172
3049
or like a little leake sufficient to drown a ship; or like a little thrust into the heart, enough to lose a man his life.
or like a little leak sufficient to drown a ship; or like a little thrust into the heart, enough to loose a man his life.
cc av-j dt j n1 j pc-acp vvi dt n1; cc av-j dt j vvn p-acp dt n1, av-d pc-acp vvi dt n1 po31 n1.
(7) chapter (DIV2)
779
Page 172
3050
2. That your own strength is not sufficient:
2. That your own strength is not sufficient:
crd cst po22 d n1 vbz xx j:
(7) chapter (DIV2)
780
Page 172
3051
even the strongest ship left to it self cannot venture far, but it is upon rocks or sands:
even the Strongest ship left to it self cannot venture Far, but it is upon Rocks or sands:
av dt js n1 vvn p-acp pn31 n1 vmbx vvi av-j, cc-acp pn31 vbz p-acp n2 cc n2:
(7) chapter (DIV2)
780
Page 172
3052
Any thing may prove too strong for him, who conceives himself too strong for any thing.
Any thing may prove too strong for him, who conceives himself too strong for any thing.
d n1 vmb vvi av j c-acp pno31, r-crq vvz px31 av j c-acp d n1.
(7) chapter (DIV2)
780
Page 172
3053
He that will venture upon sinful provocations, and occasions, disarms his soul, and lays his very heart naked to a conquest:
He that will venture upon sinful provocations, and occasions, disarms his soul, and lays his very heart naked to a conquest:
pns31 cst vmb vvi p-acp j n2, cc n2, vvz po31 n1, cc vvz po31 j n1 j p-acp dt n1:
(7) chapter (DIV2)
781
Page 172
3054
A Christian may do very much in good wayes, which have Gods warrant to lead him,
A Christian may do very much in good ways, which have God's warrant to led him,
dt njp vmb vdi av av-d p-acp j n2, r-crq vhb n2 vvb pc-acp vvi pno31,
(7) chapter (DIV2)
781
Page 172
3055
and Gods promise to keep him, but if he alone will be presuming, as the Israelites, who would go up to fight upon their own humour, fell and lost,
and God's promise to keep him, but if he alone will be presuming, as the Israelites, who would go up to fight upon their own humour, fell and lost,
cc n2 vvb pc-acp vvi pno31, cc-acp cs pns31 av-j vmb vbi vvg, c-acp dt np2, r-crq vmd vvi a-acp pc-acp vvi p-acp po32 d n1, vvd cc vvn,
(7) chapter (DIV2)
781
Page 172
3056
so shall a man presently learne his owne weaknesse by the strength of sinnes surprisal;
so shall a man presently Learn his own weakness by the strength of Sins surprisal;
av vmb dt n1 av-j vvi po31 d n1 p-acp dt n1 pp-f ng1 n1;
(7) chapter (DIV2)
781
Page 172
3057
many a man hath been spiritually wounded, not because he had no grace, but because he would adventure upon the strength of it without any security from God.
many a man hath been spiritually wounded, not Because he had no grace, but Because he would adventure upon the strength of it without any security from God.
d dt n1 vhz vbn av-j vvn, xx c-acp pns31 vhd dx n1, cc-acp c-acp pns31 vmd vvi p-acp dt n1 pp-f pn31 p-acp d n1 p-acp np1.
(7) chapter (DIV2)
781
Page 173
3058
3. That pardon is not so easily obtained; Nor the soul so quickly recovered after particular dominions.
3. That pardon is not so Easily obtained; Nor the soul so quickly recovered After particular Dominions.
crd cst n1 vbz xx av av-j vvn; ccx dt n1 av av-j vvn p-acp j n2.
(7) chapter (DIV2)
782
Page 173
3059
It is an easie thing to slip into sinne, it is difficult to get out of it:
It is an easy thing to slip into sin, it is difficult to get out of it:
pn31 vbz dt j n1 pc-acp vvi p-acp n1, pn31 vbz j pc-acp vvi av pp-f pn31:
(7) chapter (DIV2)
783
Page 173
3060
a little thing will serve to distemper our health, and yet much Physick is required to set the humours streight again:
a little thing will serve to distemper our health, and yet much Physic is required to Set the humours straight again:
dt j n1 vmb vvi pc-acp vvi po12 n1, cc av d n1 vbz vvn pc-acp vvi dt n2 av-j av:
(7) chapter (DIV2)
783
Page 173
3061
All entrances to sinne are with the greater facility; for then temptations and carnal affections blinde our judgements, but the recoveries are the harder;
All entrances to sin Are with the greater facility; for then temptations and carnal affections blind our Judgments, but the Recoveries Are the harder;
d n2 p-acp n1 vbr p-acp dt jc n1; c-acp cs n2 cc j n2 vvi po12 n2, cc-acp dt n2 vbr dt jc;
(7) chapter (DIV2)
783
Page 173
3062
for now the vilenesse and hainousnesse of the sinning appears more distinctly, and the conscience works more sharply and vehemently,
for now the vileness and heinousness of the sinning appears more distinctly, and the conscience works more sharply and vehemently,
c-acp av dt n1 cc n1 pp-f dt vvg vvz dc av-j, cc dt n1 vvz av-dc av-j cc av-j,
(7) chapter (DIV2)
783
Page 173
3063
and our very graces are the more disabled.
and our very graces Are the more disabled.
cc po12 j n2 vbr dt av-dc vvn.
(7) chapter (DIV2)
783
Page 173
3064
Assuredly, if you will venture to sinne, you lose a friend of God, and encouragement in conscience, and strength in your soules;
Assuredly, if you will venture to sin, you loose a friend of God, and encouragement in conscience, and strength in your Souls;
av-vvn, cs pn22 vmb vvi p-acp n1, pn22 vvb dt n1 pp-f np1, cc n1 p-acp n1, cc n1 p-acp po22 n2;
(7) chapter (DIV2)
784
Page 173
3065
this very conceit that thou shouldest easily make thy peace with God and finde mercy (though thou didst sin) I say this very conceit will mightily afflict thy soul,
this very conceit that thou Shouldst Easily make thy peace with God and find mercy (though thou didst sin) I say this very conceit will mightily afflict thy soul,
d j n1 cst pns21 vmd2 av-j vvi po21 n1 p-acp np1 cc vvi n1 (cs pns21 vdd2 vvi) pns11 vvb d j n1 vmb av-j vvi po21 n1,
(7) chapter (DIV2)
784
Page 173
3066
and aggravate thy transgression, when thou beholds thy soul in blood for sinnings; mercy is the most singular ground of repentance;
and aggravate thy Transgression, when thou beholds thy soul in blood for sinnings; mercy is the most singular ground of Repentance;
cc vvi po21 n1, c-crq pns21 vvz po21 n1 p-acp n1 p-acp n2; n1 vbz dt av-ds j n1 pp-f n1;
(7) chapter (DIV2)
784
Page 173
3067
and nothing stings us more for sinning then this, that we abused mercies to invite us:
and nothing stings us more for sinning then this, that we abused Mercies to invite us:
cc pix vvz pno12 dc p-acp vvg av d, cst pns12 j-vvn n2 pc-acp vvi pno12:
(7) chapter (DIV2)
784
Page 173
3068
Therefore when sin tempts thee, resist it, yeeld not to it, say thus who would adventure the sweet mercies of a gracious God, to satisfie the lusts of a damnable sin,
Therefore when since tempts thee, resist it, yield not to it, say thus who would adventure the sweet Mercies of a gracious God, to satisfy the Lustiest of a damnable since,
av c-crq n1 vvz pno21, vvb pn31, vvb xx p-acp pn31, vvb av q-crq vmd vvi dt j n2 pp-f dt j np1, pc-acp vvi dt n2 pp-f dt j n1,
(7) chapter (DIV2)
784
Page 173
3069
and why should I be so mad? having health to make my self sick, to break the bones which yet are whole;
and why should I be so mad? having health to make my self sick, to break the bones which yet Are Whole;
cc q-crq vmd pns11 vbi av j? vhg n1 pc-acp vvi po11 n1 j, pc-acp vvi dt n2 r-crq av vbr j-jn;
(7) chapter (DIV2)
784
Page 173
3070
to unsettle the peace of my conscience, to weaken my graces, to dis-joynt my estate: If as now I am, I have much to do;
to unsettle the peace of my conscience, to weaken my graces, to disjoint my estate: If as now I am, I have much to do;
pc-acp vvi dt n1 pp-f po11 n1, pc-acp vvi po11 n2, p-acp j po11 n1: cs c-acp av pns11 vbm, pns11 vhb av-d pc-acp vdi;
(7) chapter (DIV2)
784
Page 173
3071
ah, what folly is it to make more woful work for my soul? How justly may God leave me, who will forsake him for that which I know will displease him? and what if he should ri•hteously deny me grace to repent, who proudly will abuse his grace to sinne? Beloved!
ah, what folly is it to make more woeful work for my soul? How justly may God leave me, who will forsake him for that which I know will displease him? and what if he should ri•hteously deny me grace to Repent, who proudly will abuse his grace to sin? beloved!
uh, q-crq n1 vbz pn31 pc-acp vvi av-dc j n1 p-acp po11 n1? c-crq av-j vmb np1 vvi pno11, r-crq vmb vvi pno31 p-acp d r-crq pns11 vvb vmb vvi pno31? cc q-crq cs pns31 vmd av-j vvi pno11 n1 pc-acp vvi, r-crq av-j vmb vvi po31 n1 p-acp n1? j-vvn!
(7) chapter (DIV2)
784
Page 173
3072
let the judgement at all times be thus effectually convinced, and it may prove a sin•ular me•ns and help against particular temptations of sinne by which 〈 ◊ 〉 is attained.
let the judgement At all times be thus effectually convinced, and it may prove a sin•ular me•ns and help against particular temptations of sin by which 〈 ◊ 〉 is attained.
vvb dt n1 p-acp d n2 vbb av av-j vvn, cc pn31 vmb vvi dt j n2 cc vvi p-acp j n2 pp-f n1 p-acp r-crq 〈 sy 〉 vbz vvn.
(7) chapter (DIV2)
784
Page 173
3073
3. Be not in the ways of Dominion:
3. Be not in the ways of Dominion:
crd vbb xx p-acp dt n2 pp-f n1:
(7) chapter (DIV2)
785
Page 173
3074
great sinnings 〈 … 〉 alway prevaile at first sight, but they have a traine 〈 … 〉 thod to prepare the soul,
great sinnings 〈 … 〉 always prevail At First sighed, but they have a train 〈 … 〉 thod to prepare the soul,
j n2-vvg 〈 … 〉 av vvi p-acp ord n1, cc-acp pns32 vhb dt n1 〈 … 〉 n1 pc-acp vvi dt n1,
(7) chapter (DIV2)
785
Page 174
3075
and then on a sudden they violently surprise it. There are these methods.
and then on a sudden they violently surprise it. There Are these methods.
cc av p-acp dt j pns32 av-j vvi pn31. pc-acp vbr d n2.
(7) chapter (DIV2)
785
Page 174
3076
First, perhaps naked motions, the vile heart gives up only a shew of a particular sin, in an imagination our thought presents the kinds of sinnin, and so falls in again.
First, perhaps naked motions, the vile heart gives up only a show of a particular since, in an imagination our Thought presents the Kinds of sinnin, and so falls in again.
ord, av j n2, dt j n1 vvz a-acp av-j dt n1 pp-f dt j n1, p-acp dt n1 po12 n1 vvz dt n2 pp-f n1, cc av vvz p-acp av.
(7) chapter (DIV2)
787
Page 174
3077
Then perhaps a careless use of our senses, which wandring (without regard) light upon some object which fits the former sinful motions, and strongly inlivens them.
Then perhaps a careless use of our Senses, which wandering (without regard) Light upon Some Object which fits the former sinful motions, and strongly inlivens them.
av av dt j n1 pp-f po12 n2, r-crq vvg (p-acp n1) vvb p-acp d n1 r-crq vvz dt j j n2, cc av-j vvz pno32.
(7) chapter (DIV2)
788
Page 174
3078
After this active contemplation of these sinful motions, not to detest and bewaile them, but to look upon them in an idle way.
After this active contemplation of these sinful motions, not to detest and bewail them, but to look upon them in an idle Way.
p-acp d j n1 pp-f d j n2, xx pc-acp vvi cc vvi pno32, cc-acp pc-acp vvi p-acp pno32 p-acp dt j n1.
(7) chapter (DIV2)
789
Page 174
3079
After this a meditation of them, which is a more deliberate entertainment of them, which now riseth to a kind of treaty in the minde, where the sinful motion craves entertainment, by arguments of profit,
After this a meditation of them, which is a more deliberate entertainment of them, which now Riseth to a kind of treaty in the mind, where the sinful motion craves entertainment, by Arguments of profit,
p-acp d dt n1 pp-f pno32, r-crq vbz dt av-dc j n1 pp-f pno32, r-crq av vvz p-acp dt n1 pp-f n1 p-acp dt n1, c-crq dt j n1 vvz n1, p-acp n2 pp-f n1,
(7) chapter (DIV2)
790
Page 174
3080
or pleasure on credit, then a darting down to the affections to hearken and delight. Then upon the next occasion, an acting of all this sinful imagination and plot.
or pleasure on credit, then a darting down to the affections to harken and delight. Then upon the next occasion, an acting of all this sinful imagination and plot.
cc n1 p-acp n1, cs dt j-vvg a-acp p-acp dt n2 pc-acp vvi cc vvi. av p-acp dt ord n1, dt vvg pp-f d d j n1 cc n1.
(7) chapter (DIV2)
790
Page 174
3081
Brethren if you love your souls take off sinnes in their entrances, before they gather head;
Brothers if you love your Souls take off Sins in their entrances, before they gather head;
n1 cs pn22 vvb po22 n2 vvb a-acp n2 p-acp po32 n2, c-acp pns32 vvb n1;
(7) chapter (DIV2)
792
Page 174
3082
if a man could keep sinne from pleading, he might, keep himself from acting ▪ Break the egg,
if a man could keep sin from pleading, he might, keep himself from acting ▪ Break the egg,
cs dt n1 vmd vvi n1 p-acp vvg, pns31 vmd, vvb px31 p-acp n-vvg ▪ vvb dt n1,
(7) chapter (DIV2)
792
Page 174
3083
and you need not feare the flying of the bird: Crush sinne in motion, and it is a clear way to prevent sin in dominion:
and you need not Fear the flying of the bird: Crush sin in motion, and it is a clear Way to prevent since in dominion:
cc pn22 vvb xx vvb dt n-vvg pp-f dt n1: vvb n1 p-acp n1, cc pn31 vbz dt j n1 pc-acp vvi n1 p-acp n1:
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The match will never be made, if all treaties be rejected:
The match will never be made, if all treaties be rejected:
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little motions are the principles of great sinnes, as springs of rivers, and sparks of flames.
little motions Are the principles of great Sins, as springs of Rivers, and sparks of flames.
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Therefore, let us this do, resist motions to sin as a man should resist the actings of sin:
Therefore, let us this doe, resist motions to since as a man should resist the actings of since:
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do not say, it is but a thought, Jehues army came after the scouts:
do not say, it is but a Thought, Jehu's army Come After the scouts:
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Great sinning may attend little and flattered imaginations, he who slights inward thoughts, and is careless of his outward senses, is in a faire way to become a great sinner.
Great sinning may attend little and flattered Imaginations, he who slights inward thoughts, and is careless of his outward Senses, is in a fair Way to become a great sinner.
j vvg vmb vvi j cc vvn n2, pns31 r-crq vvz j n2, cc vbz j pp-f po31 j n2, vbz p-acp dt j n1 pc-acp vvi dt j n1.
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Fourthly, sue out your standing by prayer and faith: I will tell you two things. 1. That the strongest grace cannot free us from the fiercest assaults: Fourthly, sue out your standing by prayer and faith: I will tell you two things. 1. That the Strongest grace cannot free us from the Fiercest assaults:
ord, vvb av po22 j-vvg p-acp n1 cc n1: pns11 vmb vvi pn22 crd n2. crd cst dt js n1 vmbx vvi pno12 p-acp dt js n2:
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even the best heart, and most eminent Christian is exposed to the foulest and most violent temptations of sin and Satan.
even the best heart, and most eminent Christian is exposed to the Foulest and most violent temptations of since and Satan.
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2. That this resisting strength which keeps sin from dominion, is in God, and not in himself:
2. That this resisting strength which keeps since from dominion, is in God, and not in himself:
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As that we become good, is from the goodnesse of Gods grace; so that we prove not bad, is from the greatnesse of Gods power:
As that we become good, is from the Goodness of God's grace; so that we prove not bad, is from the greatness of God's power:
c-acp cst pns12 vvb j, vbz p-acp dt n1 pp-f npg1 n1; av cst pns12 vvb xx j, vbz p-acp dt n1 pp-f npg1 n1:
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no man is able to change his own heart, nor is his heart his own guard.
no man is able to change his own heart, nor is his heart his own guard.
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Therefore under all temptations, be at prayer and faith:
Therefore under all temptations, be At prayer and faith:
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These are the two wings of the soul, &c. Some victories are best had by standing up,
These Are the two wings of the soul, etc. some victories Are best had by standing up,
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but that against sin is surest by kneeling down: O when the heart is much in prayer, it is then most in strength;
but that against since is Surest by kneeling down: Oh when the heart is much in prayer, it is then most in strength;
cc-acp cst p-acp n1 vbz js p-acp vvg a-acp: uh c-crq dt n1 vbz av-d p-acp n1, pn31 vbz av av-ds p-acp n1;
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prayer engageth all heaven against a corruption:
prayer engageth all heaven against a corruption:
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And God hath promised to subdue iniquities, and that sin shall not have dominion, Rom. 6. 14. Now what he hath promised, that he is able to perform,
And God hath promised to subdue iniquities, and that since shall not have dominion, Rom. 6. 14. Now what he hath promised, that he is able to perform,
cc np1 vhz vvn p-acp vvb n2, cc d n1 vmb xx vhi n1, np1 crd crd av q-crq pns31 vhz vvn, cst pns31 vbz j pc-acp vvi,
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and will if we can pray and believe.
and will if we can pray and believe.
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We give sinne the great advantage, when we slack our prayers and lay aside our faith.
We give sin the great advantage, when we slack our Prayers and lay aside our faith.
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It is the wisest art of a tempted soul to decline all occasions, to be under prevailing Ordinances,
It is the Wisest art of a tempted soul to decline all occasions, to be under prevailing Ordinances,
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and to use prayer, and exercise faith according to the nature, kind and measure of sinful motions and inclinations.
and to use prayer, and exercise faith according to the nature, kind and measure of sinful motions and inclinations.
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PSAL. 19. 13. Then shall I be upright, and I shall be innocent from that great transgression. CHAP. V. YOu may remember that heretofore we have handled Davids petitions against sinne, 1. In secrecy. 2. In presumption. 3. In dominion. Now we proceed to speak something of the conclusion or inference, which that holy and sweet Psalmist draws from all this [ Then shall I be upright and innocent from that great transgression. ]
PSALM 19. 13. Then shall I be upright, and I shall be innocent from that great Transgression. CHAP. V. YOu may Remember that heretofore we have handled Davids petitions against sin, 1. In secrecy. 2. In presumption. 3. In dominion. Now we proceed to speak something of the conclusion or Inference, which that holy and sweet Psalmist draws from all this [ Then shall I be upright and innocent from that great Transgression. ]
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To me it seemeth that Davids special aime, that white or mark which he had in his eye, was this, to be upright, he knew well, that that was it which God looked for, which God most of all prized,
To me it seems that Davids special aim, that white or mark which he had in his eye, was this, to be upright, he knew well, that that was it which God looked for, which God most of all prized,
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and which (for his soul) would prove most necessary and comfortable;
and which (for his soul) would prove most necessary and comfortable;
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and withall he well knew that the allowance of secret sinnes, or the wallowing in great transgressions, were quite contrary thereto;
and withal he well knew that the allowance of secret Sins, or the wallowing in great transgressions, were quite contrary thereto;
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And therefore he prays earnestly against them, that he might secure and maintain this. Q. D. O Lord, above all things in the world I desire to be upright,
And Therefore he prays earnestly against them, that he might secure and maintain this. Q. D. Oh Lord, above all things in the world I desire to be upright,
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and this I shall never be, unlesse my heart be cleansed of secret sinnes, and my life of presumptuous and reigning sins,
and this I shall never be, unless my heart be cleansed of secret Sins, and my life of presumptuous and reigning Sins,
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for thy mercies sake cleanse my heart, let me not love and work wickednesse there,
for thy Mercies sake cleanse my heart, let me not love and work wickedness there,
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and for thy goodness sake keep my life, let me not act transgressions there, O that thou wouldest do this for me then,
and for thy Goodness sake keep my life, let me not act transgressions there, Oh that thou Wouldst do this for me then,
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then should I be that which (above all) I desire to be, then should I be upright.
then should I be that which (above all) I desire to be, then should I be upright.
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I will stand no longer about the words, only they afford unto us this proposition.
I will stand no longer about the words, only they afford unto us this proposition.
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THat it should be the great bent, aime, desire and endeavour of a man to be upright. THat it should be the great bent, aim, desire and endeavour of a man to be upright.
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Gen. 17. 1. I am the Almighty God, walk before me and be thou upright. q. d.
Gen. 17. 1. I am the Almighty God, walk before me and be thou upright. q. worser.
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this all in all which concerns thee, which I esteeme, and which thou must study, Deut. 10. 12. And now Israel, what doth thy Lord thy God require of thee,
this all in all which concerns thee, which I esteem, and which thou must study, Deuteronomy 10. 12. And now Israel, what does thy Lord thy God require of thee,
d d p-acp d r-crq vvz pno21, r-crq pns11 vvb, cc r-crq pns21 vmb vvi, np1 crd crd cc av np1, q-crq vdz po21 n1 po21 n1 vvi pp-f pno21,
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but to fear the Lord thy God, to walk in all his wayes, and to love him,
but to Fear the Lord thy God, to walk in all his ways, and to love him,
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and to serve the Lord thy God with all thy heart, and with all thy soul.
and to serve the Lord thy God with all thy heart, and with all thy soul.
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Q. D. I have done you much good, thought on you in your afflictions, brought you out of Egypt, preserved you through the sea,Q. D. I have done you much good, Thought on you in your afflictions, brought you out of Egypt, preserved you through the sea,
np1 np1 pns11 vhb vdn pn22 d j, vvd p-acp pn22 p-acp po22 n2, vvd pn22 av pp-f np1, vvd pn22 p-acp dt n1,
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and in the wildernesse vanquished all your enemies for you, presented you into a land flowing with milk and honey;
and in the Wilderness vanquished all your enemies for you, presented you into a land flowing with milk and honey;
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Now all that I require, and that you are to look too, is that your hearts be upright, that you bestow your love on none but me, your service on none but me, that I have all your heart,
Now all that I require, and that you Are to look too, is that your hearts be upright, that you bestow your love on none but me, your service on none but me, that I have all your heart,
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and all your soule, Josh. 24. 14. Now therefore fear the Lord, and serve him in sincerity and truth, q. d.
and all your soul, Josh. 24. 14. Now Therefore Fear the Lord, and serve him in sincerity and truth, q. worser.
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this is the thing that doth concern you nearly, this is the end of all your mercies,
this is the thing that does concern you nearly, this is the end of all your Mercies,
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and the utmost of all your returnes, if you will be any thing, or returne any thing to God (who hath done all for you) then be sincere and true, be upright, 1 Sam. 12. 23. I will teach you the good and the right way, ver. 24. Only fear the Lord, and serve him in truth with all your heart.
and the utmost of all your returns, if you will be any thing, or return any thing to God (who hath done all for you) then be sincere and true, be upright, 1 Sam. 12. 23. I will teach you the good and the right Way, ver. 24. Only Fear the Lord, and serve him in truth with all your heart.
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Q. D. You have shewed false hearts towards your God, in that you would put off his government,Q. D. You have showed false hearts towards your God, in that you would put off his government,
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and you may perceive by the thunder and raine, how he takes this at your hands,
and you may perceive by the thunder and rain, how he Takes this At your hands,
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but repent, and forsake him no more, but get you upright hearts to walk with him,
but Repent, and forsake him no more, but get you upright hearts to walk with him,
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and cleave unto him, Phil. 1. 9. This I pray, &c. ver. 10. That you may approve things that are excellent, that you may be sincere.
and cleave unto him, Philip 1. 9. This I pray, etc. for. 10. That you may approve things that Are excellent, that you may be sincere.
cc vvb p-acp pno31, np1 crd crd d pns11 vvb, av p-acp. crd cst pn22 vmb vvi n2 cst vbr j, cst pn22 vmb vbi j.
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I need not quote more places from the Scripture, which abundantly delivers this truth unto us:
I need not quote more places from the Scripture, which abundantly delivers this truth unto us:
pns11 vvb xx vvb dc n2 p-acp dt n1, r-crq av-j vvz d n1 p-acp pno12:
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onely for the farther Explication of it, I shall enquire these particulars.
only for the farther Explication of it, I shall inquire these particulars.
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Four things. 1. What it is to be upright. 2. Why we should so studiously aime at,
Four things. 1. What it is to be upright. 2. Why we should so studiously aim At,
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and labour for uprightnesse. 3. What useful applications in all kindes of this to our selves. 4. Then the resolutions of some Cases of Conscience for the stay of those who suspect their own uprightnesse: SECT. I.
and labour for uprightness. 3. What useful applications in all Kinds of this to our selves. 4. Then the resolutions of Some Cases of Conscience for the stay of those who suspect their own uprightness: SECT. I.
cc n1 p-acp n1. crd q-crq j n2 p-acp d n2 pp-f d p-acp po12 n2. crd av dt n2 pp-f d n2 pp-f n1 p-acp dt n1 pp-f d r-crq vvb po32 d n1: n1. np1
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Quest. 1. VVHat it is to be upright? Quest. 1. What it is to be upright?
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The Logicians observe a double quid, 1. Quid nominis. 2. Quid Rei, I will briefly therefore open the several words and phrases which are used in the Scriptures to import uprightnesse, and then I shall with more ease,
The Logicians observe a double quid, 1. Quid Nominis. 2. Quid Rei, I will briefly Therefore open the several words and phrases which Are used in the Scriptures to import uprightness, and then I shall with more ease,
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and better satisfaction, Couch out unto you the lively nature of it. For the first of these, know that uprightnesse is sometimes applied,
and better satisfaction, Couch out unto you the lively nature of it. For the First of these, know that uprightness is sometime applied,
cc jc n1, vvb av p-acp pn22 dt j n1 pp-f pn31. p-acp dt ord pp-f d, vvb d n1 vbz av vvd,
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1. To God; Psalme 25. 8. Good and upright is the Lord, Psalm. 92. 15. to shew that the Lord is upright, Esay 26. 7. Thou most upright doest weigh the path of the just.
1. To God; Psalm 25. 8. Good and upright is the Lord, Psalm. 92. 15. to show that the Lord is upright, Isaiah 26. 7. Thou most upright dost weigh the path of the just.
crd p-acp np1; n1 crd crd j cc av-j vbz dt n1, np1. crd crd pc-acp vvi cst dt n1 vbz j, np1 crd crd pns21 ds av-j vd2 vvi dt n1 pp-f dt j.
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In this respect, it notes that just and equal nature of God, which is (as) an answering rule, Righteously disposing of all his acts and dealings.
In this respect, it notes that just and equal nature of God, which is (as) an answering Rule, Righteously disposing of all his acts and dealings.
p-acp d n1, pn31 vvz d j cc j-jn n1 pp-f np1, r-crq vbz (p-acp) dt vvg n1, av-j vvg pp-f d po31 n2 cc n2-vvg.
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2. To man; And thus it may be applied both to good men and bad men; for uprightness may be considered, either as arising out of a renued disposition,
2. To man; And thus it may be applied both to good men and bad men; for uprightness may be considered, either as arising out of a renewed disposition,
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or as appearing in the course of a renued conversation (in which respects it is proper to good men only) or as manifesting it self, in a particular fact,
or as appearing in the course of a renewed Conversation (in which respects it is proper to good men only) or as manifesting it self, in a particular fact,
cc c-acp vvg p-acp dt n1 pp-f dt j-vvn n1 (p-acp r-crq vvz pn31 vbz j p-acp j n2 av-j) cc c-acp vvg pn31 n1, p-acp dt j n1,
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and so Abimelech might say, in the uprightnesse of mine heart I have done this, Gen. 20. 5. Now uprightnesse,
and so Abimelech might say, in the uprightness of mine heart I have done this, Gen. 20. 5. Now uprightness,
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or to be upright, as applied to good men, is delivered unto us, both in the Old and in the New Testament by sundry words and phrases.
or to be upright, as applied to good men, is Delivered unto us, both in the Old and in the New Testament by sundry words and phrases.
cc pc-acp vbi j, c-acp vvn p-acp j n2, vbz vvn p-acp pno12, av-d p-acp dt j cc p-acp dt j n1 p-acp j n2 cc n2.
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Sometimes it is called sincerity, as Josh. 24. 14. serve the Lord in sincerity:
Sometime it is called sincerity, as Josh. 24. 14. serve the Lord in sincerity:
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that is said to be sincere, which is without mixture, a metaphor from honey which is then reputed pure and right when it hath none of the wax commixed with it.
that is said to be sincere, which is without mixture, a metaphor from honey which is then reputed pure and right when it hath none of the wax commixed with it.
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The heart is upright, when it is sincere, and then it is sincere when it is unmingled: Beloved there's a difference 'twixt Adherence and Commixture.
The heart is upright, when it is sincere, and then it is sincere when it is unmingled: beloved there's a difference betwixt Adherence and Commixture.
dt n1 vbz j, c-crq pn31 vbz j, cc av pn31 vbz j c-crq pn31 vbz j: vvn pc-acp|vbz dt n1 p-acp n1 cc n1.
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To the purest lana there may adhere some thred or spot uncomely, but in commixture the qualities or substances are in a sort mutually confounded;
To the Purest lana there may adhere Some thread or spot uncomely, but in commixture the qualities or substances Are in a sort mutually confounded;
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sin adheres or cleaves to the nature of the most upright person, but yet it mingles not, it is a thing which the renued heart is thrusting off;
since adheres or cleaves to the nature of the most upright person, but yet it mingles not, it is a thing which the renewed heart is thrusting off;
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it would be rid of it, the new nature like a spring is working it off,
it would be rid of it, the new nature like a spring is working it off,
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so that a man may be said to be upright, whose heart will not suffer any sinne to incorporate or settle it self:
so that a man may be said to be upright, whose heart will not suffer any sin to incorporate or settle it self:
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Search me, said David, see whether there be any way of wickedness in me, Psalme 139. 23, 24.Search me, said David, see whither there be any Way of wickedness in me, Psalm 139. 23, 24.
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If a man hath an heart, upon which sinful wayes do not only fall, but with which they close,
If a man hath an heart, upon which sinful ways do not only fallen, but with which they close,
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if his heart knows it, and allows it, and will walk in it, that mans heart is not upright in him;
if his heart knows it, and allows it, and will walk in it, that men heart is not upright in him;
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Sometime it is called one-ness, or singleness, so Jer. 32. 39. I will give them one heart and one way, that they may fear me for ever, Act. 2. 46. They did eat their bread with gladness, and sing lenesse of heart.
Sometime it is called oneness, or singleness, so Jer. 32. 39. I will give them one heart and one Way, that they may Fear me for ever, Act. 2. 46. They did eat their bred with gladness, and sing lenesse of heart.
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There are two sorts of persons, hypocrites and upright persons, and the Scripture opens them by their hearts.
There Are two sorts of Persons, Hypocrites and upright Persons, and the Scripture Opens them by their hearts.
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Hypocrites are said to have an heart and an heart, Psal. 12. 2. with a double heart do they speak, in the original it is, with an heart and an heart,Hypocrites Are said to have an heart and an heart, Psalm 12. 2. with a double heart do they speak, in the original it is, with an heart and an heart,
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So Hos. 10. 2. their heart is divided, now shall they be found faulty: and therefore, James 1. 8. they are called men of two mindes, double-minded men;
So Hos. 10. 2. their heart is divided, now shall they be found faulty: and Therefore, James 1. 8. they Are called men of two minds, double-minded men;
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they are in some things for God, and in most things for themselves; now for his service and anon for their lusts;
they Are in Some things for God, and in most things for themselves; now for his service and anon for their Lustiest;
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look as hypocrisie mingles sinne and the affection together, so it mingles God, and sin,
look as hypocrisy mingles sin and the affection together, so it mingles God, and since,
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and the world together, it doth not look on God for Gods sake, but for profits sake,
and the world together, it does not look on God for God's sake, but for profits sake,
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or pleasures sake, or honours sake; On the contrary, upright persons are persons of one heart, or of a single heart:
or pleasures sake, or honours sake; On the contrary, upright Persons Are Persons of one heart, or of a single heart:
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as the Zebulonites are said, not to be of a double heart, 1 Chron. 12. 33. which is expounded, v. 38. by a perfect heart: A mans heart is upright when God alone,
as the Zebulunites Are said, not to be of a double heart, 1 Chronicles 12. 33. which is expounded, v. 38. by a perfect heart: A men heart is upright when God alone,
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and his ways alone, and his truth alone, satisfie, and order, and bound it;
and his ways alone, and his truth alone, satisfy, and order, and bound it;
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when a man can say in truth, as they in the matter of Choice, Nay, but the Lord is our God, him will we serve.
when a man can say in truth, as they in the matter of Choice, Nay, but the Lord is our God, him will we serve.
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I have chosen the Lord to be my God, and his truths to be my guide,
I have chosen the Lord to be my God, and his truths to be my guide,
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and his precepts to be my paths, and his glory to be my end, and hereto only will I stick,
and his Precepts to be my paths, and his glory to be my end, and hereto only will I stick,
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when the soul doth not halt between two, or divides it self in a service of any side or way, but keeps only to God.
when the soul does not halt between two, or divides it self in a service of any side or Way, but keeps only to God.
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Sometimes it is called perfection: and the upright are called perfect:
Sometime it is called perfection: and the upright Are called perfect:
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as Gen. 17. 1. Walk before me and be thou perfect, Deut. 18. 13. Thou shalt be perfect with the Lord thy God, Psalme 37. 37. Mark the perfect man, and behold the upright. There is a double perfection:
as Gen. 17. 1. Walk before me and be thou perfect, Deuteronomy 18. 13. Thou shalt be perfect with the Lord thy God, Psalm 37. 37. Mark the perfect man, and behold the upright. There is a double perfection:
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One Absolute, in respect of degrees (which no man can now attain unto in this life, no not the most upright:
One Absolute, in respect of Degrees (which no man can now attain unto in this life, no not the most upright:
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for in many things we offend all. The other Evangelical, which consists in the evennesse of desire and endeavour:for in many things we offend all. The other Evangelical, which consists in the evenness of desire and endeavour:
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when a man sets up and exalts the word of God, and strives to square his heart and his life in all things thereby.
when a man sets up and exalts the word of God, and strives to square his heart and his life in all things thereby.
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As Paul, exercising himself to have a conscience void of offence, and willing to live honestly in all things;
As Paul, exercising himself to have a conscience void of offence, and willing to live honestly in all things;
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when a man doth (as it were) measure his paths as by a line, he doth set them by the compasse of a divine rule or warrant, not willingly stragling on the right hand, or bending toward the left:
when a man does (as it were) measure his paths as by a line, he does Set them by the compass of a divine Rule or warrant, not willingly straggling on the right hand, or bending towards the left:
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not willingly omit the least duty, and commit the least sin;
not willingly omit the least duty, and commit the least since;
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he is an upright person when the heart is as large as the precept, and the whole will of God is complied with, in will, and desire, and endeavour.
he is an upright person when the heart is as large as the precept, and the Whole will of God is complied with, in will, and desire, and endeavour.
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Sometimes it is called a spirit without guile, so, Psal 32. 2. Blessed is the man in whose spirit there is no guile, and Christ of Nathaniel, Joh. 1. 47. Behold an Israelite indeed, in whom is no guile.
Sometime it is called a Spirit without guile, so, Psalm 32. 2. Blessed is the man in whose Spirit there is no guile, and christ of Nathaniel, John 1. 47. Behold an Israelite indeed, in whom is no guile.
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An hypocritical heart is a cunning heart, it hath many devises, shufflings, windings, and turnings, this heart is not plain and sound:
an hypocritical heart is a cunning heart, it hath many devises, shufflings, windings, and turnings, this heart is not plain and found:
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Therefore the hypocrites are said to have corrupt thoughts, and to flatter with their tongu•s, and to have crooked wayes: They do not indeed hate the sin which they pretend,
Therefore the Hypocrites Are said to have corrupt thoughts, and to flatter with their tongu•s, and to have crooked ways: They do not indeed hate the since which they pretend,
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nor love that holinesse which oft-times they praise, and sometimes act:
nor love that holiness which ofttimes they praise, and sometime act:
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some ends they have of Religion for their belly, and for their own advantage, but they do not heartily hate sinne, nor truly love holinesse.
Some ends they have of Religion for their belly, and for their own advantage, but they do not heartily hate sin, nor truly love holiness.
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Now on the contrary, an upright heart is without guile, it is even plain and down-right,
Now on the contrary, an upright heart is without guile, it is even plain and downright,
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therefore is it in the parable called an honest heart, and saith Paul, we speak the truth in Christ;
Therefore is it in the parable called an honest heart, and Says Paul, we speak the truth in christ;
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and upright walking is stiled a walking in truth, and serving of God in truth and in spirit;
and upright walking is styled a walking in truth, and serving of God in truth and in Spirit;
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The meaning is this, that the upright man is indeed that which he professeth: his life and profession is not a painting which owes it self to an Artificer,
The meaning is this, that the upright man is indeed that which he Professes: his life and profession is not a painting which owes it self to an Artificer,
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but a natural colour which owes it self to the soundnesse of temper:
but a natural colour which owes it self to the soundness of temper:
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he is one who hath truth in the inward parts (as David speaks, Psal. 51. 6.) He doth without base ends directly love God,
he is one who hath truth in the inward parts (as David speaks, Psalm 51. 6.) He does without base ends directly love God,
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and from his very heart hate sinne.
and from his very heart hate sin.
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Though he cannot expresse himself in that flourish of formality, yet for Christ, he can plainly say as Peter, Lord thou knowest all things, thou knowest that I love thee;
Though he cannot express himself in that flourish of formality, yet for christ, he can plainly say as Peter, Lord thou Knowest all things, thou Knowest that I love thee;
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And touching sinnes, as David of Gods enemies, I hate them with a perfect hatred: this he is in good earnest.
And touching Sins, as David of God's enemies, I hate them with a perfect hatred: this he is in good earnest.
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Sometimes it is called the allnesse, or whollinesse of heart, so Deut. 4. 29. If thou seek him with all thine heart, Deut. 26. 16. Thou shalt keep and do them with all thine heart,
Sometime it is called the allness, or whollinesse of heart, so Deuteronomy 4. 29. If thou seek him with all thine heart, Deuteronomy 26. 16. Thou shalt keep and do them with all thine heart,
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and with all thy soul, Psal. 119. 10. with my whole heart have I sought thee, &c. when the heart is upright, the whole man comes in unto God, all the soul, and all the body:and with all thy soul, Psalm 119. 10. with my Whole heart have I sought thee, etc. when the heart is upright, the Whole man comes in unto God, all the soul, and all the body:
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none shall dispose of them but God: And God shall dispose of him in every precept:
none shall dispose of them but God: And God shall dispose of him in every precept:
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the very bent of a man is to please God in all things;
the very bent of a man is to please God in all things;
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and the whole soul, in the understanding, will, memory, affections, bears a respect to all his Commandments.
and the Whole soul, in the understanding, will, memory, affections, bears a respect to all his commandments.
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There be other phrases to set out this businesse of uprightnesse, but I must passe them over, and pitch upon the description.
There be other phrases to Set out this business of uprightness, but I must pass them over, and pitch upon the description.
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2. Now to the second quid Rei, I conjecture that uprightnesse may be thus described.
2. Now to the second quid Rei, I conjecture that uprightness may be thus described.
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Uprightness is a sound and heavenly frame or temper of a gracious heart or spirit given by God, by which graces are acted, sinnes are opposed, duties are performed affectionately, directly and plainly, In reference to God, and not for by-respects. Uprightness is a found and heavenly frame or temper of a gracious heart or Spirit given by God, by which graces Are acted, Sins Are opposed, duties Are performed affectionately, directly and plainly, In Referente to God, and not for by-respects.
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I will briefly open this description in its particulars. First, it is the temper or frame of the heart:
I will briefly open this description in its particulars. First, it is the temper or frame of the heart:
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The seat of uprightnesse is the heart or spirit:
The seat of uprightness is the heart or Spirit:
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hence is it stiled uprightnesse of heart, 1 King. 3. 6. Thou hast shewed unto ▪ thy servant David my father great mercies, according as he walked before thee in truth, in righteousnesse, and in uprightness of heart:
hence is it styled uprightness of heart, 1 King. 3. 6. Thou hast showed unto ▪ thy servant David my father great Mercies, according as he walked before thee in truth, in righteousness, and in uprightness of heart:
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So 'tis stiled singlenesse of heart, Act. 2. 46. and Truth in the inward parts, Psal. 51. 6. and a service in spirit, Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Sonne.
So it's styled singleness of heart, Act. 2. 46. and Truth in the inward parts, Psalm 51. 6. and a service in Spirit, Rom. 1. 9. God is my witness whom I serve with my Spirit in the Gospel of his Son.
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Hypocrisie is a colour but skin deep;Hypocrisy is a colour but skin deep;
n1 vbz dt n1 p-acp n1 j-jn;
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A painting which lies only upon the superficies or surface of the wall, upon the visibles or outwards of profession or action:
A painting which lies only upon the superficies or surface of the wall, upon the visibles or outward of profession or actium:
dt n-vvg r-crq vvz av-j p-acp dt n1 cc n1 pp-f dt n1, p-acp dt fw-fr cc n2-j pp-f n1 cc n1:
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but uprightness, like health, it is an inward crisis or temperature;
but uprightness, like health, it is an inward crisis or temperature;
cc-acp n1, av-j n1, pn31 vbz dt j n1 cc n1;
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as the conversation renders it self to the eye of man, so the inward disposition strives to render it self to the eye of Gods approbation;
as the Conversation renders it self to the eye of man, so the inward disposition strives to render it self to the eye of God's approbation;
c-acp dt n1 vvz pn31 n1 p-acp dt n1 pp-f n1, av dt j n1 vvz pc-acp vvi pn31 n1 p-acp dt n1 pp-f npg1 n1;
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if a man be upright, it is with him as with Solomons Temple, though the outward parts were comely, and uniform;
if a man be upright, it is with him as with Solomons Temple, though the outward parts were comely, and uniform;
cs dt n1 vbi j, pn31 vbz p-acp pno31 a-acp p-acp np1 n1, cs dt j n2 vbdr j, cc j;
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yet the inside was covered with the most precious gold, and had the sweetest incense. All counterfeit things are best in their shew, and worst in their substance and vertue:
yet the inside was covered with the most precious gold, and had the Sweetest incense. All counterfeit things Are best in their show, and worst in their substance and virtue:
av dt n1-an vbds vvn p-acp dt av-ds j n1, cc vhd dt js n1. d j-jn n2 vbr js p-acp po32 n1, cc js p-acp po32 n1 cc n1:
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But uprightnesse is best there where least can be seen: The actions are nothing to the Inward affections and desires.
But uprightness is best there where least can be seen: The actions Are nothing to the Inward affections and Desires.
cc-acp n1 vbz js pc-acp c-crq ds vmb vbi vvn: dt n2 vbr pix p-acp dt j n2 cc n2.
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We do but as the Queen of Sheba, here, no not halfe of the goodnesse of an upright man by what he doth,
We do but as the Queen of Sheba, Here, no not half of the Goodness of an upright man by what he does,
pns12 vdb p-acp c-acp dt n1 pp-f np1, av, uh-dx xx j-jn pp-f dt n1 pp-f dt j n1 p-acp r-crq pns31 vdz,
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if you would but look into his heart and converse with him there a while, you should find, the heart, the disposition, the desire of his soul, infinitely to exceed all that he doth, Psal. 119. O how I love thy law, O that my ways were so direct?
if you would but look into his heart and converse with him there a while, you should find, the heart, the disposition, the desire of his soul, infinitely to exceed all that he does, Psalm 119. Oh how I love thy law, Oh that my ways were so Direct?
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The heart oftimes mournes, when the eyes can shed no teares, and the heart believes,
The heart Oftimes mourns, when the eyes can shed no tears, and the heart believes,
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when the tongue cannot speake much faith, and the inward man (the heart) would doe that and much more,
when the tongue cannot speak much faith, and the inward man (the heart) would do that and much more,
c-crq dt n1 vmbx vvi d n1, cc dt j n1 (dt n1) vmd vdi d cc av-d av-dc,
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then what is done or performed. Secondly, it is a temper or frame of the heart, a composition:
then what is done or performed. Secondly, it is a temper or frame of the heart, a composition:
av q-crq vbz vdn cc vvn. ord, pn31 vbz dt n1 cc n1 pp-f dt n1, dt n1:
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as it were in which methinks, two things may be observed. 1. One that uprightness is not a single, or transient act or motion: as it were in which methinks, two things may be observed. 1. One that uprightness is not a single, or Transient act or motion:
p-acp pn31 vbdr p-acp r-crq vvz, crd n2 vmb vbi vvn. crd pi cst n1 vbz xx dt j, cc j n1 cc n1:
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I thinke that even an Hypocrite, whose heart is rotten, corrupt, false, abominable, may yet,
I think that even an Hypocrite, whose heart is rotten, corrupt, false, abominable, may yet,
pns11 vvb cst av dt n1, rg-crq n1 vbz vvn, j, j, j, vmb av,
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as step out into actions materially good, so feel motions within him both against what is evill,
as step out into actions materially good, so feel motions within him both against what is evil,
c-acp n1 av p-acp n2 av-jn j, av vvb n2 p-acp pno31 d p-acp r-crq vbz j-jn,
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and unto what is good, he may (either through the force and power of evidence and conviction in his judgement,
and unto what is good, he may (either through the force and power of evidence and conviction in his judgement,
cc p-acp r-crq vbz j, pns31 vmb (av-d p-acp dt n1 cc n1 pp-f n1 cc n1 p-acp po31 n1,
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or through the unresistable actions, of his inlighted and stirred conscience, or through the great desire, of a glorious blessednesse, have many fits and inward humours of being good and doing good.
or through the unresistable actions, of his inlighted and stirred conscience, or through the great desire, of a glorious blessedness, have many fits and inward humours of being good and doing good.
cc p-acp dt j n2, pp-f po31 j cc vvn n1, cc p-acp dt j n1, pp-f dt j n1, vhb d n2 cc j n2 pp-f vbg j cc vdg j.
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But all this is passion and not temper:
But all this is passion and not temper:
p-acp d d vbz n1 cc xx vvi:
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the Philosopher In his Rhetoricks accurately distinguish twixt the readinesse, which springes out of a naturall complexion,
the Philosopher In his Rhetorics accurately distinguish betwixt the readiness, which springs out of a natural complexion,
dt n1 p-acp po31 n2 av-j vvi p-acp dt n1, r-crq n2 av pp-f dt j n1,
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and that which ariseth out of a violent Anger and passion which soone fades off, being not rooted in nature, but in distemper:
and that which arises out of a violent Anger and passion which soon fades off, being not rooted in nature, but in distemper:
cc cst r-crq vvz av pp-f dt j n1 cc n1 r-crq av vvz a-acp, vbg xx vvn p-acp n1, cc-acp p-acp n1:
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so is it whith the Hypocrite.
so is it vuhith the Hypocrite.
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But uprightnesse is a temper and frame, like an instrument well tuned, or if that hit not full,
But uprightness is a temper and frame, like an Instrument well tuned, or if that hit not full,
p-acp n1 vbz dt n1 cc vvi, av-j dt n1 av vvn, cc cs cst vvd xx j,
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like a complexion, which is a uniform (if not principle yet) instrument of actions.
like a complexion, which is a uniform (if not principle yet) Instrument of actions.
av-j dt n1, r-crq vbz dt j (cs xx n1 av) n1 pp-f n2.
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It is like that leaven, of which Christ spake, which invades the whole lump, it sweetly seasons and disposes the whole man for God,
It is like that leaven, of which christ spoke, which invades the Whole lump, it sweetly seasons and disposes the Whole man for God,
pn31 vbz j cst n1, pp-f r-crq np1 vvd, r-crq vvz dt j-jn n1, pn31 av-j n2 cc vvz dt j-jn n1 p-acp np1,
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as the bent of the stone is to the center, and of the fire to ascend.
as the bent of the stone is to the centre, and of the fire to ascend.
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Another, that uprightness is rather a generall Influence in the graces, then any distinct grace:
another, that uprightness is rather a general Influence in the graces, then any distinct grace:
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I will not make this point a controversy, only so far as I yet apprehend, uprightnesse is rather the temper of a grace; then the grace it selfe;
I will not make this point a controversy, only so Far as I yet apprehend, uprightness is rather the temper of a grace; then the grace it self;
pns11 vmb xx vvi d n1 dt n1, av-j av av-j c-acp pns11 av vvi, n1 vbz av-c dt n1 pp-f dt n1; av dt n1 pn31 n1;
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It is not feare, but feare rightly tempered and ordered, it is not love, but love rightly set;
It is not Fear, but Fear rightly tempered and ordered, it is not love, but love rightly Set;
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it is not desire, but this orderly carried. 3. It is a sound and incorrupt and heavenly frame of heart.
it is not desire, but this orderly carried. 3. It is a found and incorrupt and heavenly frame of heart.
pn31 vbz xx n1, cc-acp d av-j vvn. crd pn31 vbz dt j cc j cc j n1 pp-f n1.
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1. A thing may be termed, sound or solid, either when it is reall, not light, slight, superficiall,
1. A thing may be termed, found or solid, either when it is real, not Light, slight, superficial,
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or when it can abide triall:
or when it can abide trial:
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as true gold is Really so and not in colour only, and if you reduce it to the touchstone you shall finde it so:
as true gold is Really so and not in colour only, and if you reduce it to the touchstone you shall find it so:
p-acp j n1 vbz av-j av cc xx p-acp n1 av-j, cc cs pn22 vvb pn31 p-acp dt n1 pn22 vmb vvi pn31 av:
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if you cast it into the fire, &c. Thus it is with the heart that is upright,
if you cast it into the fire, etc. Thus it is with the heart that is upright,
cs pn22 vvb pn31 p-acp dt n1, av av pn31 vbz p-acp dt n1 cst vbz j,
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and it hath not a forme of Godlinesse, but the power; and not a name that it lives, but the life it selfe:
and it hath not a Form of Godliness, but the power; and not a name that it lives, but the life it self:
cc pn31 vhz xx dt n1 pp-f n1, p-acp dt n1; cc xx dt n1 cst pn31 vvz, cc-acp dt n1 pn31 n1:
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it is (indeed) holy, humble, meeke, believing, loving of God and his servants, desirous to walke with God, Psal. 116. 160. Lord truly I am thy servant, &c. q. d. I am so indeed:
it is (indeed) holy, humble, meek, believing, loving of God and his Servants, desirous to walk with God, Psalm 116. 160. Lord truly I am thy servant, etc. q. worser. I am so indeed:
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this is not a complement, a garb, a pretence but a reallity, soe is it with the man indeed:
this is not a compliment, a garb, a pretence but a reality, so is it with the man indeed:
d vbz xx dt n1, dt n1, dt n1 p-acp dt n1, av vbz pn31 p-acp dt n1 av:
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an Israelite indeed, said Christ of Nathaniell, Joh. 1. 47. Yea, so reall, that if you bring the heart either to the examination of the word (which being truth can finde out all truth) or to God himself who can search the heart and reines,an Israelite indeed, said christ of Nathaniel, John 1. 47. Yea, so real, that if you bring the heart either to the examination of the word (which being truth can find out all truth) or to God himself who can search the heart and reins,
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or to conscience that heareth witnesse, 2 Cor. 1. 12. or to afflictions, yet even there can upri•htnesse find approbation and testimony, that the person doth love,
or to conscience that hears witness, 2 Cor. 1. 12. or to afflictions, yet even there can upri•htnesse find approbation and testimony, that the person does love,
cc p-acp n1 cst vvz n1, crd np1 crd crd cc p-acp n2, av av a-acp vmb n1 vvi n1 cc n1, cst dt n1 vdz vvi,
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and serve, and feare him, Job. 1. 8. the Lord said unto Satan, hast thou not considered my servant job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil.
and serve, and Fear him, Job. 1. 8. the Lord said unto Satan, hast thou not considered my servant job, that there is none like him in the earth, a perfect and an upright man, one that fears God and escheweth evil.
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2. Againe, it is an Inccorrupt frame:
2. Again, it is an Inccorrupt frame:
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though the extreme parts may sometimes be faulty, yet if the vitalls be sound, if the heart,
though the extreme parts may sometime be faulty, yet if the vitals be found, if the heart,
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if the lungs, if the liver be so, we say that man is a sound man;
if the lungs, if the liver be so, we say that man is a found man;
cs dt n2, cs dt n1 vbb av, pns12 vvb d n1 vbz dt j n1;
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In morals it holds soe, that if the heart be void of all obliquity the person is upright;
In morals it holds so, that if the heart be void of all obliquity the person is upright;
p-acp n2 pn31 vvz av, cst cs dt n1 vbb j pp-f d n1 dt n1 vbz j;
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Many infirmities in action may consist with uprightnesse, but not in affection, the very bent of the heart is set against sin, without distinction of great or lesse, advantagious or incommodious, honourable or dishonorable;
Many infirmities in actium may consist with uprightness, but not in affection, the very bent of the heart is Set against since, without distinction of great or less, advantageous or incommodious, honourable or dishonourable;
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if it be not so, then the heart is corrupt,; it mingles, it is not sincere and upright, but of this more anon.
if it be not so, then the heart is corrupt,; it mingles, it is not sincere and upright, but of this more anon.
cs pn31 vbb xx av, cs dt n1 vbz j,; pn31 vvz, pn31 vbz xx j cc j, cc-acp pp-f d dc av.
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4. Given by God; so the Prophet Jerem. 32. 39. I will give them one heart and one way? Every man naturally is an Hypocrite, would seem to be that which he is not,
4. Given by God; so the Prophet Jeremiah 32. 39. I will give them one heart and one Way? Every man naturally is an Hypocrite, would seem to be that which he is not,
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and so likewise misdirects all his actions to a wrong end:
and so likewise misdirects all his actions to a wrong end:
cc av av vvz d po31 n2 p-acp dt n-jn n1:
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God hath set a certaine beauty in goodnesse, and left a notion of vilenesse upon sin,
God hath Set a certain beauty in Goodness, and left a notion of vileness upon since,
np1 vhz vvn dt j n1 p-acp n1, cc vvd dt n1 pp-f n1 p-acp n1,
(8) chapter (DIV2)
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so that most men though they hate goodness, yet would be thought good (they think it a mo•e Creditable title) and though they love and act sinne,
so that most men though they hate Goodness, yet would be Thought good (they think it a mo•e Creditable title) and though they love and act sin,
av cst ds n2 cs pns32 vvb n1, av vmd vbi vvn j (pns32 vvb pn31 dt av-dc j n1) cc cs pns32 vvb cc vvi n1,
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yet would not be thought or reputed evill.
yet would not be Thought or reputed evil.
av vmd xx vbi vvn cc vvn j-jn.
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Besides this, if we did but seriously observe and confesse how it is in our own spirits, we should finde in all our pious pretences (take us in our naturalls) we are all of us most formall and Artificiall hypocrites:
Beside this, if we did but seriously observe and confess how it is in our own spirits, we should find in all our pious pretences (take us in our naturals) we Are all of us most formal and Artificial Hypocrites:
p-acp d, cs pns12 vdd p-acp av-j vvi cc vvb c-crq pn31 vbz p-acp po12 d n2, pns12 vmd vvi p-acp d po12 j n2 (vvb pno12 p-acp po12 n2-j) pns12 vbr d pp-f pno12 av-ds j cc j n2:
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Draw neare to God with our lips, but our hearts are far from him, and come to Church when we minde neither prayer nor Sermon,Draw near to God with our lips, but our hearts Are Far from him, and come to Church when we mind neither prayer nor Sermon,
vvb av-j p-acp np1 p-acp po12 n2, cc-acp po12 n2 vbr av-j p-acp pno31, cc vvb p-acp n1 c-crq pns12 n1 av-dx n1 ccx n1,
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and listen oftimes, and (God knows) not to obey but to censure, or but to get matter to talk of and the like:
and listen Oftimes, and (God knows) not to obey but to censure, or but to get matter to talk of and the like:
cc vvb av, cc (np1 vvz) xx pc-acp vvi cc-acp pc-acp vvi, cc p-acp pc-acp vvi n1 pc-acp vvi pp-f cc dt j:
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and when we have got ability to speake of any good, the Lord be mercifull unto us, we do it not minding Gods glory,
and when we have god ability to speak of any good, the Lord be merciful unto us, we do it not minding God's glory,
cc c-crq pns12 vhb vvn n1 pc-acp vvi pp-f d j, dt n1 vbb j p-acp pno12, pns12 vdb pn31 xx vvg npg1 n1,
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but our owne vaine applause and estimation;
but our own vain applause and estimation;
cc-acp po12 d j n1 cc n1;
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Soe then the hypocricall heart is from our selves, but the upright heart is from God;
So then the hypocricall heart is from our selves, but the upright heart is from God;
av cs dt j n1 vbz p-acp po12 n2, cc-acp dt j n1 vbz p-acp np1;
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Every good and perfect gift is from above, James 1. 18. The perfect heart is from the perfect God, the true heart from the God of truth;Every good and perfect gift is from above, James 1. 18. The perfect heart is from the perfect God, the true heart from the God of truth;
d j cc j n1 vbz p-acp a-acp, np1 crd crd dt j n1 vbz p-acp dt j np1, dt j n1 p-acp dt n1 pp-f n1;
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It is he who teacheth truth, and makes upright, and writes his law in the inward parts.
It is he who Teaches truth, and makes upright, and writes his law in the inward parts.
pn31 vbz pns31 r-crq vvz n1, cc vvz av-j, cc vvz po31 n1 p-acp dt j n2.
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5. The fifth thing which I would observe in uprightnesse, is its office of administration, it is such a thing as deales, 1. about graces. 2. about sins. 3. duties.
5. The fifth thing which I would observe in uprightness, is its office of administration, it is such a thing as deals, 1. about graces. 2. about Sins. 3. duties.
crd dt ord n1 r-crq pns11 vmd vvi p-acp n1, vbz po31 n1 pp-f n1, pn31 vbz d dt n1 c-acp vvz, crd p-acp n2. crd p-acp n2. crd n2.
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1. For our graces ] uprightnesse lookes to them that they be rightly acted: Beloved, uprightnesse doth not give grace:
1. For our graces ] uprightness looks to them that they be rightly acted: beloved, uprightness does not give grace:
crd p-acp po12 n2 ] n1 vvz p-acp pno32 cst pns32 vbb av-jn vvn: vvn, n1 vdz xx vvi n1:
(8) chapter (DIV2)
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but orders and directs the acts and operations thereof. Two things I grant! but order and directs the acts and operations thereof. Two things I grant!
p-acp n2 cc vvz dt n2 cc n2 av. crd n2 pns11 vvb!
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that all the habits of grace (are in themselves intrinsecally considered) really true; and though imperfection may be in them,
that all the habits of grace (Are in themselves intrinsically considered) really true; and though imperfection may be in them,
d d dt n2 pp-f n1 (vbr p-acp px32 av-j vvn) av-j j; cc cs n1 vmb vbi p-acp pno32,
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yet no morall falsity or counterfeitness:
yet no moral falsity or counterfeitness:
av dx j n1 cc n1:
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and that the actions of those holy habits, considered intirely as streaming from them (only as so) are likewise truly holy, and good.
and that the actions of those holy habits, considered entirely as streaming from them (only as so) Are likewise truly holy, and good.
cc cst dt n2 pp-f d j n2, vvn av-j p-acp vvg p-acp pno32 (av-j c-acp av) vbr av av-j j, cc j.
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But then, these acts or actions of gracious habits as working in a subject which hath some falsnesse and bynesse yet remaining, may by reason of that corruption be misdirected & misguided.
But then, these acts or actions of gracious habits as working in a Subject which hath Some falseness and bynesse yet remaining, may by reason of that corruption be misdirected & misguided.
cc-acp av, d n2 cc n2 pp-f j n2 p-acp vvg p-acp dt n-jn r-crq vhz d n1 cc n1 av vvg, vmb p-acp n1 pp-f d n1 vbi vvn cc vvn.
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3. For hypocrisie doth not only consist in the putting of a good shape upon an evill action (as a faire colour upon a rotten thred) but also in the ill intention or application even of an act (in it selfe) truly good.
3. For hypocrisy does not only consist in the putting of a good shape upon an evil actium (as a fair colour upon a rotten thread) but also in the ill intention or application even of an act (in it self) truly good.
crd p-acp n1 vdz xx av-j vvi p-acp dt vvg pp-f dt j n1 p-acp dt j-jn n1 (c-acp dt j n1 p-acp dt j-vvn n1) cc-acp av p-acp dt j-jn n1 cc n1 av pp-f dt n1 (p-acp pn31 n1) av-j j.
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Charity (without all doubt) is a gracious quallity, yet if uprightnesse attends not some of it acts, they may be referred to a private and vaine glorious end, the like may be said of some other graces,
Charity (without all doubt) is a gracious quality, yet if uprightness attends not Some of it acts, they may be referred to a private and vain glorious end, the like may be said of Some other graces,
n1 (p-acp d n1) vbz dt j n1, av cs n1 vvz xx d pp-f pn31 vvz, pns32 vmb vbi vvn p-acp dt j cc j j n1, dt av-j vmb vbi vvn pp-f d j-jn n2,
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as of the love of God, and the feare of God, &c. 2 For sins) here also uprightnesse comes into act it selfe:
as of the love of God, and the Fear of God, etc. 2 For Sins) Here also uprightness comes into act it self:
c-acp pp-f dt n1 pp-f np1, cc dt n1 pp-f np1, av crd p-acp n2) av av n1 vvz p-acp n1 pn31 n1:
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holinesse (which is nothing else but the newnesse of Nature) that makes opposition to sin,
holiness (which is nothing Else but the newness of Nature) that makes opposition to since,
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But uprightnesse, that now is an evennesse or impartiality of opposition.
But uprightness, that now is an evenness or impartiality of opposition.
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To oppose a little sin, and yet to close with a great sin, to oppose many sins,
To oppose a little since, and yet to close with a great since, to oppose many Sins,
pc-acp vvi dt j n1, cc av pc-acp vvi p-acp dt j n1, pc-acp vvi d n2,
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and yet to hold a knowne and a willing confederacy with any one, to oppose sin in others,
and yet to hold a known and a willing confederacy with any one, to oppose since in Others,
cc av pc-acp vvi dt j-vvn cc dt j n1 p-acp d pi, pc-acp vvi n1 p-acp n2-jn,
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and yet to act it our selves, to oppose sin as open to the eye of man,
and yet to act it our selves, to oppose since as open to the eye of man,
cc av pc-acp vvi pn31 po12 n2, pc-acp vvi n1 p-acp j p-acp dt n1 pp-f n1,
(8) chapter (DIV2)
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and yet to fall to it in secret, where it is naked to the eye of God;
and yet to fallen to it in secret, where it is naked to the eye of God;
cc av pc-acp vvi p-acp pn31 p-acp j-jn, c-crq pn31 vbz j p-acp dt n1 pp-f np1;
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To oppose a sin to which constitution and age deny concurrence of delight or strength, and yet to wallow in others agreeable to our complexions, conditions, and yeares;
To oppose a since to which constitution and age deny concurrence of delight or strength, and yet to wallow in Others agreeable to our complexions, conditions, and Years;
pc-acp vvi dt n1 p-acp r-crq n1 cc n1 vvb n1 pp-f n1 cc n1, cc av pc-acp vvi p-acp n2-jn j p-acp po12 n2, n2, cc n2;
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to oppose the unprofitable sin, which brings nothing in but paine, and yet to admit of gainfull sins, which come with rewards of divination in their hands, to oppose any sin, only because it is paineful,
to oppose the unprofitable since, which brings nothing in but pain, and yet to admit of gainful Sins, which come with rewards of divination in their hands, to oppose any since, only Because it is painful,
pc-acp vvi dt j n1, r-crq vvz pix p-acp p-acp n1, cc av pc-acp vvi pp-f j n2, r-crq vvb p-acp n2 pp-f n1 p-acp po32 n2, pc-acp vvi d n1, av-j c-acp pn31 vbz j,
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and not because it is sinfull;
and not Because it is sinful;
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To oppose sin in our straits, and not in our liberties, in sicknesse, and not in health,
To oppose since in our straits, and not in our Liberties, in sickness, and not in health,
pc-acp vvi n1 p-acp po12 n2, cc xx p-acp po12 n2, p-acp n1, cc xx p-acp n1,
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when only we feare death and not at all under life and strength;
when only we Fear death and not At all under life and strength;
c-crq av-j pns12 vvb n1 cc xx p-acp d p-acp n1 cc n1;
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I say all these are but hypocrisies, there is an unevennesse of the heart as was in Saul, who spared the choisest,
I say all these Are but Hypocrisies, there is an unevenness of the heart as was in Saul, who spared the Choicest,
pns11 vvb d d vbr p-acp n2, pc-acp vbz dt n1 pp-f dt n1 a-acp vbds p-acp np1, r-crq vvd dt js,
(8) chapter (DIV2)
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and mortified the coursest of the cattle, or as in Balaam, who would have been happy in his death,
and mortified the Coursest of the cattle, or as in balaam, who would have been happy in his death,
cc vvn dt vv2 pp-f dt n2, cc c-acp p-acp np1, r-crq vmd vhi vbn j p-acp po31 n1,
(8) chapter (DIV2)
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though a Curser of Gods people (in respect of his own intention) in this life.
though a Curser of God's people (in respect of his own intention) in this life.
cs dt n1 pp-f npg1 n1 (p-acp n1 pp-f po31 d n1) p-acp d n1.
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I Confesse this to be true, that uprightnesse is not the utter Annihilation of sin, No, that effect appertaines to glory, and perfection above;
I Confess this to be true, that uprightness is not the utter Annihilation of since, No, that Effect appertains to glory, and perfection above;
pns11 vvb d pc-acp vbi j, cst n1 vbz xx dt j n1 pp-f n1, uh-dx, cst n1 vvz p-acp n1, cc n1 p-acp;
(8) chapter (DIV2)
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but it is the even and Impartiall opposition of sin:
but it is the even and Impartial opposition of since:
cc-acp pn31 vbz dt j cc j n1 pp-f n1:
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of secret sins, and of presumptious sins, (as David here in this Psalm) of great and small;
of secret Sins, and of presumptuous Sins, (as David Here in this Psalm) of great and small;
pp-f j-jn n2, cc pp-f j n2, (c-acp np1 av p-acp d n1) pp-f j cc j;
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in a word it is a conjunctive opposition of sin, that is it carries the heart against all sin, Psal. 119. 1. Blessed are the undefiled in the way, v. 3. They do no iniquity (i) their hearts are for no sin:
in a word it is a conjunctive opposition of since, that is it carries the heart against all since, Psalm 119. 1. Blessed Are the undefiled in the Way, v. 3. They do no iniquity (i) their hearts Are for no since:
p-acp dt n1 pn31 vbz dt j n1 pp-f n1, cst vbz pn31 vvz dt n1 p-acp d n1, np1 crd crd vvn vbr dt j p-acp dt n1, n1 crd pns32 vdb av-dx n1 (uh) po32 n2 vbr p-acp dx n1:
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and the prime reason of all this opposition, I say the prime and immediate reason, is direct and not reflexive; It is because sin is so opposite to God and not primarily,
and the prime reason of all this opposition, I say the prime and immediate reason, is Direct and not reflexive; It is Because since is so opposite to God and not primarily,
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because it its so painfull in the event to the person.
Because it its so painful in the event to the person.
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3. For duties: here uprightnesse expresseth it selfe, both for matter, wherein, it doth not shuffle and cut, pick and chuse, take the lighter (like the hypocriticall Pharisees) and leave the heaviest to others,
3. For duties: Here uprightness Expresses it self, both for matter, wherein, it does not shuffle and Cut, pick and choose, take the lighter (like the hypocritical Pharisees) and leave the Heaviest to Others,
crd p-acp n2: av n1 vvz pn31 n1, d p-acp n1, c-crq, pn31 vdz xx vvi cc vvi, vvb cc vvi, vvb dt jc (av-j dt j np2) cc vvb dt js p-acp n2-jn,
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but it makes a man to have (with David, Psal. 119. 6.) a respect to all Gods commands.
but it makes a man to have (with David, Psalm 119. 6.) a respect to all God's commands.
cc-acp pn31 vvz dt n1 pc-acp vhi (p-acp np1, np1 crd crd) dt n1 p-acp d ng1 n2.
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For the manner, Any performance will not serve, where the heart is upright, David danceth before the Lord withal his might; For the manner, Any performance will not serve, where the heart is upright, David dances before the Lord withal his might;
p-acp dt n1, d n1 vmb xx vvi, c-crq dt n1 vbz j, np1 vvz p-acp dt n1 av po31 n1;
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and Paul serveth God in his spirit, That which came next to hand will serve Cain, but Abel must present the best of the Cattle, not the lame and the blind, the best, God, shall have the best manner of service,and Paul serves God in his Spirit, That which Come next to hand will serve Cain, but Abel must present the best of the Cattle, not the lame and the blind, the best, God, shall have the best manner of service,
cc np1 vvz np1 p-acp po31 n1, cst r-crq vvd ord p-acp n1 vmb vvi np1, p-acp np1 vmb vvi dt av-js pp-f dt n2, xx dt j cc dt j, dt js, np1, vmb vhi dt js n1 pp-f n1,
(8) chapter (DIV2)
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If I heare, that sufficeth not, unlesse it be with reverence and faith;
If I hear, that Suffices not, unless it be with Reverence and faith;
cs pns11 vvb, cst vvz xx, cs pn31 vbb p-acp n1 cc n1;
(8) chapter (DIV2)
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If, I pray, that sufficeth not, unlesse with brokenness of heart, humblenesse of spirit, fervent affections, and faith in Christ:
If, I pray, that Suffices not, unless with brokenness of heart, humbleness of Spirit, fervent affections, and faith in christ:
cs, pns11 vvb, cst vvz xx, cs p-acp n1 pp-f n1, n1 pp-f n1, j n2, cc n1 p-acp np1:
(8) chapter (DIV2)
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A meer tale of bricke will serve for Pharaoh, though the Isralites reputed the service a bondage,
A mere tale of brick will serve for Pharaoh, though the Israelites reputed the service a bondage,
dt j n1 pp-f n1 vmb vvi p-acp np1, cs dt np2 vvn dt n1 dt n1,
(8) chapter (DIV2)
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but when we bring offerings to the Temple, they must be willing, and of the best too.
but when we bring offerings to the Temple, they must be willing, and of the best too.
cc-acp c-crq pns12 vvb n2 p-acp dt n1, pns32 vmb vbi j, cc pp-f dt js av.
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6. The last thing which I would observe in uprightnesse is its end and scope. Beloved I pray you to remember that uprightnesse causeth a threefold reference of our services:
6. The last thing which I would observe in uprightness is its end and scope. beloved I pray you to Remember that uprightness Causes a threefold Referente of our services:
crd dt ord n1 r-crq pns11 vmd vvi p-acp n1 vbz po31 n1 cc n1. vvn pns11 vvb pn22 pc-acp vvi d n1 vvz dt j n1 pp-f po12 n2:
(8) chapter (DIV2)
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one is to Gods precept: that's the square and Rule and compasse of upright motions.
one is to God's precept: that's the square and Rule and compass of upright motions.
pi vbz p-acp ng1 n1: cst|vbz dt j-jn cc vvi cc n1 pp-f j n2.
(8) chapter (DIV2)
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Another is to Gods glory, that's the spring which turnes the wheels, the winde which blowes the sayles:
another is to God's glory, that's the spring which turns the wheels, the wind which blows the sails:
j-jn vbz p-acp ng1 n1, d|vbz dt n1 r-crq vvz dt n2, dt n1 r-crq vvz dt n2:
(8) chapter (DIV2)
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it is for Christ sake, said Paul: and whatsever yee do, do all to the glory of God, said he againe.
it is for christ sake, said Paul: and whatsever ye do, do all to the glory of God, said he again.
pn31 vbz p-acp np1 n1, vvd np1: cc vvb pn22 vdb, vdb d p-acp dt n1 pp-f np1, vvd pns31 av.
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A third is to Gods acceptance and approbation, so that God will accept, and commend,
A third is to God's acceptance and approbation, so that God will accept, and commend,
dt ord vbz p-acp ng1 n1 cc n1, av cst np1 vmb vvi, cc vvi,
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and approve, 2. Cor. 5. 9. we labour that whither present or absent, we may be accepted of him, 2. Cor. 10. 18. Not he that commendeth himselfe is approved, but whom the Lord commendeth.
and approve, 2. Cor. 5. 9. we labour that whither present or absent, we may be accepted of him, 2. Cor. 10. 18. Not he that commends himself is approved, but whom the Lord commends.
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(8) chapter (DIV2)
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More plaine and punctual is that of the same Apostle, in Rom. 2. 29. He is a few which is one inwardly,
More plain and punctual is that of the same Apostle, in Rom. 2. 29. He is a few which is one inwardly,
av-dc j cc j vbz d pp-f dt d n1, p-acp np1 crd crd pns31 vbz dt d r-crq vbz crd av-j,
(8) chapter (DIV2)
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and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men but of God. and circumcision is that of the heart in the Spirit, and not in the Letter, whose praise is not of men but of God.
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The schoolmens observation is sound and true that a particular deficiency is sufficient to marre a good, morally considered,
The schoolmen's observation is found and true that a particular deficiency is sufficient to mar a good, morally considered,
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but an vniversall concurrence of circumstances, is required to make the action good.
but an universal concurrence of Circumstances, is required to make the actium good.
cc-acp dt j n1 pp-f n2, vbz vvn pc-acp vvi dt n1 j.
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Look, as in reading of Hebrew, leave out but one tittle, one point, you mar the sense,
Look, as in reading of Hebrew, leave out but one tittle, one point, you mar the sense,
n1, c-acp p-acp vvg pp-f njp, vvb av cc-acp crd n1, crd n1, pn22 vvb dt n1,
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or as in a dosis of Physick, leave out one ingredient you spoyle all.
or as in a dosis of Physic, leave out one ingredient you spoil all.
cc c-acp p-acp dt n1 pp-f n1, vvb av crd n1 pn22 vvi d.
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Soe our actions if one circumstance be left out, if the Right and genuine end, be not eyed, it is enough to blanch them with hypocrisie,
So our actions if one circumstance be left out, if the Right and genuine end, be not eyed, it is enough to blanch them with hypocrisy,
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(8) chapter (DIV2)
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though for substance they may be commanded to pray, and to give alms, no man will question that these duties substantially considered, are good,
though for substance they may be commanded to pray, and to give alms, no man will question that these duties substantially considered, Are good,
cs p-acp n1 pns32 vmb vbi vvn pc-acp vvi, cc pc-acp vvi n2, dx n1 vmb vvi cst d n2 av-j vvn, vbr j,
(8) chapter (DIV2)
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and such which the upright person doth performe.
and such which the upright person does perform.
cc d r-crq dt j n1 vdz vvi.
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But then if a man prayes, or gives almes to be seen of men, Christ tells him that he playes the Hypocrite;
But then if a man prays, or gives alms to be seen of men, christ tells him that he plays the Hypocrite;
p-acp av cs dt n1 vvz, cc vvz n2 pc-acp vbi vvn pp-f n2, np1 vvz pno31 cst pns31 vvz dt n1;
(8) chapter (DIV2)
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If in the performance of any piously externall duty we set our selves as the end,
If in the performance of any piously external duty we Set our selves as the end,
cs p-acp dt n1 pp-f d av-j j n1 pns12 vvb po12 n2 p-acp dt n1,
(8) chapter (DIV2)
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if all these things be done, and with very much fervency and Assiduity, yet only to play the Merchants for our selves, to make a bridge over to our own estimation to blow up our names;
if all these things be done, and with very much fervency and Assiduity, yet only to play the Merchant's for our selves, to make a bridge over to our own estimation to blow up our names;
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This is but Hypocrisie, and I fear a kind of Idolatry, we fall down and worship our selves,
This is but Hypocrisy, and I Fear a kind of Idolatry, we fallen down and worship our selves,
d vbz p-acp n1, cc pns11 vvb dt n1 pp-f n1, pns12 vvb a-acp cc vvi po12 n2,
(8) chapter (DIV2)
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like the men of Shechem who would admit of circumcision, shall not their cattle, and all that they have be ours;
like the men of Shechem who would admit of circumcision, shall not their cattle, and all that they have be ours;
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The like indifferentnesse may be found in men forward for outward duties, shall not profit be ours, preachers good opinion ours, The Glory and Credite ours, this is a gross Hypocrisie?
The like indifferentnesse may be found in men forward for outward duties, shall not profit be ours, Preachers good opinion ours, The Glory and Credit ours, this is a gross Hypocrisy?
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(8) chapter (DIV2)
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Now uprightnesse consists in this, to devolve all the honor of holy services on God,
Now uprightness consists in this, to devolve all the honour of holy services on God,
av n1 vvz p-acp d, pc-acp vvi d dt n1 pp-f j n2 p-acp np1,
(8) chapter (DIV2)
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like the faithfull servant, who workes painefully, and speakes consideratly and all this for his Master;
like the faithful servant, who works painfully, and speaks considerately and all this for his Master;
av-j dt j n1, r-crq vvz av-j, cc vvz av-j cc d d p-acp po31 n1;
(8) chapter (DIV2)
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or like the shadow which in the dyall moves from point to point, and all this points upward to the sunne in it motions;
or like the shadow which in the dial moves from point to point, and all this points upward to the sun in it motions;
cc av-j dt n1 r-crq p-acp dt n1 vvz p-acp n1 pc-acp vvi, cc d d n2 av-j p-acp dt n1 p-acp pn31 vvz;
(8) chapter (DIV2)
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The humble heart knowes no fountaine but Gods grace. and the upright heart knowes no end, but Gods glory.
The humble heart knows no fountain but God's grace. and the upright heart knows no end, but God's glory.
dt j n1 vvz dx n1 p-acp npg1 n1. cc dt j n1 vvz dx n1, cc-acp ng1 n1.
(8) chapter (DIV2)
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They distinguish of a double end.
They distinguish of a double end.
pns32 vvb pp-f dt j-jn n1.
(8) chapter (DIV2)
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One is finis op•ris, the end of the work, and that shall be our glory hereafter,
One is finis op•ris, the end of the work, and that shall be our glory hereafter,
crd vbz fw-la fw-la, dt n1 pp-f dt n1, cc cst vmb vbi po12 n1 av,
(8) chapter (DIV2)
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as the Apostle spake of faith, the end of your faith the salvation of your souls, 1 Pet. 1. 9.
as the Apostle spoke of faith, the end of your faith the salvation of your Souls, 1 Pet. 1. 9.
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Another is finis operantis, the end of the workman, and that (if the heart be upright) is Gods glory, for of him, and through him,
another is finis operantis, the end of the workman, and that (if the heart be upright) is God's glory, for of him, and through him,
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and to him, are all things, to him be glory for ever, Rom. 11.and to him, Are all things, to him be glory for ever, Rom. 11.
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Yet by your favour this I must suggest by the way, (and perhaps shall handle it more copiously shortly) that in a way of subordination;
Yet by your favour this I must suggest by the Way, (and perhaps shall handle it more copiously shortly) that in a Way of subordination;
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an upright heart may do God good service:
an upright heart may do God good service:
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and his glory no wrong, if with all in its fit place, and order, and measure, it cast an eye also on its own reward, Moses had an eye to it, Heb. 11. SECT. II. Quest. 2. NOw I proceed to a second question why we should strive and aim at (as David here did) and endeavour to be upright.
and his glory no wrong, if with all in its fit place, and order, and measure, it cast an eye also on its own reward, Moses had an eye to it, Hebrew 11. SECT. II Quest. 2. NOw I proceed to a second question why we should strive and aim At (as David Here did) and endeavour to be upright.
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There are abundant reasons thereof, I will deliver a few unto you. First, this uprightnesse is the great thing which God looks for;
There Are abundant Reasons thereof, I will deliver a few unto you. First, this uprightness is the great thing which God looks for;
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Joh. 4. 23. The true worshippers shall worship the Father in Spirit and in truth, for the father seeketh such to worship him. John 4. 23. The true worshippers shall worship the Father in Spirit and in truth, for the father seeks such to worship him.
np1 crd crd dt j n2 vmb vvi dt n1 p-acp n1 cc p-acp n1, p-acp dt n1 vvz d pc-acp vvi pno31.
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Gods seeking, notes either his grace which prevents us, or his pleasure which enjoyns us:
God's seeking, notes either his grace which prevents us, or his pleasure which enjoins us:
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The father seeketh such to worship him (i.) the Lord by all means would have men in his services to come with spirit and truth, to be upright, Prov. 23. 26. My son give me thy heart, q. d.
The father seeks such to worship him (i.) the Lord by all means would have men in his services to come with Spirit and truth, to be upright, Curae 23. 26. My son give me thy heart, q. worser.
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though the body be made by me;
though the body be made by me;
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and every part thereof, and though that whole frame be made for me, as well as by me,
and every part thereof, and though that Whole frame be made for me, as well as by me,
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and thou art to glorifie me in thy body, yet that which I principally enjoyn thee in thy services, is to bring them with thy heart, with affections, intirely and not pretensively.
and thou art to Glorify me in thy body, yet that which I principally enjoin thee in thy services, is to bring them with thy heart, with affections, entirely and not pretensively.
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Nay, secondly, this is it which the Lord looks at: See Jerem. 5. 3. Are not thine eyes upon the truth: q. d.
Nay, secondly, this is it which the Lord looks At: See Jeremiah 5. 3. are not thine eyes upon the truth: q. worser.
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Why? it is not your words which God doth so much regard, nor is it your looks,
Why? it is not your words which God does so much regard, nor is it your looks,
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nor your tears, nor your cries;
nor your tears, nor your cries;
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that which the Lord sets his eye on, is the truth of the heart, in and under all these; uprightnesse there;
that which the Lord sets his eye on, is the truth of the heart, in and under all these; uprightness there;
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Excellent is that place in 1 Chr. 29. 17. I know also my God (said David) that thou triest the heart, and hast pleasure in uprightnesse:
Excellent is that place in 1 Christ 29. 17. I know also my God (said David) that thou Triest the heart, and hast pleasure in uprightness:
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As for me, in the uprightnesse of my heart I have willingly offered all these things. As for me, in the uprightness of my heart I have willingly offered all these things.
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In that place you finde David contributing toward the building of the Temple, and stirring up others to that work;
In that place you find David contributing towards the building of the Temple, and stirring up Others to that work;
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and David for his part gave like a King thereto, even three thousand talents of gold, of gold of Ophir (ver. 4.) And seven thousand talents of refined silver:
and David for his part gave like a King thereto, even three thousand Talents of gold, of gold of Ophir (ver. 4.) And seven thousand Talents of refined silver:
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and the chief of the Fathers, and the Princes gave also five thousand talents of gold,
and the chief of the Father's, and the Princes gave also five thousand Talents of gold,
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and ten thousand d•ammes, and of silver ten thousand talents, and of brass eighteen thousand talents,
and ten thousand d•ammes, and of silver ten thousand Talents, and of brass eighteen thousand Talents,
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and one hundred thousand talents of iron, besides precious stones, v. 6, 7, 8. Now what a goodly gift was all this,
and one hundred thousand Talents of iron, beside precious stones, v. 6, 7, 8. Now what a goodly gift was all this,
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but David presently subjoynes, I know my God that thou triest the heart, and hast pleasure in uprightnesse, q. d.
but David presently subjoins, I know my God that thou Triest the heart, and hast pleasure in uprightness, q. worser.
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O Lord all this is nothing, thou wilt not accept of it, thou wilt not look upon it,
Oh Lord all this is nothing, thou wilt not accept of it, thou wilt not look upon it,
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if uprightness be wanting, O that is it which thou regardest, the heart, the heart thou triest,
if uprightness be wanting, Oh that is it which thou regardest, the heart, the heart thou Triest,
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and if uprightnesse be found there, that is it which thou regardest:
and if uprightness be found there, that is it which thou regardest:
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You read of the Jews, that they made many prayers but God would not hear them, brought many oblations but they were vaine, (i.) is of no account, Esay 1. 11, 12. and 15. They remember the solemne feasts,
You read of the jews, that they made many Prayers but God would not hear them, brought many Oblations but they were vain, (i.) is of no account, Isaiah 1. 11, 12. and 15. They Remember the solemn feasts,
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but prevailed not with God, he did shut his eyes: nay, they were at their solemn fasts too;
but prevailed not with God, he did shut his eyes: nay, they were At their solemn fasts too;
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but God took no knowledge, Esay 58. 3. He gives the reason in both places, in Esay 1. 15. your hands are full of blood, ver. 16. wash ye, &c. and Esay 58. 4. Behold ye fast for strife and debate, to smite with the fist of wickedness, ver. 6. Is not this the fast which I have chosen, to loose the bands of wickednesse. q. d.
but God took no knowledge, Isaiah 58. 3. He gives the reason in both places, in Isaiah 1. 15. your hands Are full of blood, ver. 16. wash you, etc. and Isaiah 58. 4. Behold you fast for strife and debate, to smite with the fist of wickedness, ver. 6. Is not this the fast which I have chosen, to lose the bans of wickedness. q. worser.
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away ye hypocrites, do you commit and allow cruelties, and villanies, and oppressions, and whoredomes,
away you Hypocrites, do you commit and allow cruelties, and villainies, and oppressions, and whoredoms,
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and then bring multitudes of sacrifices and oblations, and cryings, and think that I am taken with these;
and then bring Multitudes of Sacrifices and Oblations, and cryings, and think that I am taken with these;
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go and cleanse your hearts, mend your lives, leave your sins, be plain & upright with me, that is it which I look at more then any thing, that is it which pleaseth me;
go and cleanse your hearts, mend your lives, leave your Sins, be plain & upright with me, that is it which I look At more then any thing, that is it which Pleases me;
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Hence it is that oftimes in Scripture, that the Hebrew word [ Jashar ] which signifies Right, is many times translated NONLATINALPHABET, pleasing,
Hence it is that Oftimes in Scripture, that the Hebrew word [ Jashar ] which signifies Right, is many times translated, pleasing,
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as Numb. 23. 27. perhaps it will seem right in the eyes of the Lord, we translate it, peradventure it will please God: so true is that of Solomon, Prov. 11. 20. Such as are upright in their way, are his delight, yea,
as Numb. 23. 27. perhaps it will seem right in the eyes of the Lord, we translate it, Peradventure it will please God: so true is that of Solomon, Curae 11. 20. Such as Are upright in their Way, Are his delight, yea,
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and so that phrase of walking with God (which is nothing else but the path of the just or upright) is rendred by the Septuagint pleasing of God;
and so that phrase of walking with God (which is nothing Else but the path of the just or upright) is rendered by the septuagint pleasing of God;
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as Gen. 5. 22. 24. holy Enoch walking with God: The seventy renders it, he pleased God.
as Gen. 5. 22. 24. holy Enoch walking with God: The seventy renders it, he pleased God.
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Thirdly, this seemes to be the only thing that God expects, 1 Sam. 12, 24. onely fear the Lord, and serve him in truth with all your heart, Deut. 10. 12. And now Israel what doth the Lord thy God require of thee,
Thirdly, this seems to be the only thing that God expects, 1 Sam. 12, 24. only Fear the Lord, and serve him in truth with all your heart, Deuteronomy 10. 12. And now Israel what does the Lord thy God require of thee,
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but to fear the Lord thy God, and to walk in all his ways, and to love him,
but to Fear the Lord thy God, and to walk in all his ways, and to love him,
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and to serve the Lord thy God with all thy heart, and with all thy soul. and to serve the Lord thy God with all thy heart, and with all thy soul.
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When the Lord did enter into the Covenant with Abraham, Gen. 17. and promised to be an Al-sufficient God unto him:
When the Lord did enter into the Covenant with Abraham, Gen. 17. and promised to be an All-sufficient God unto him:
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what doth he require of Abraham but only this, be thou upright: when he advanced Solomon to the Kingdome,
what does he require of Abraham but only this, be thou upright: when he advanced Solomon to the Kingdom,
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and enricht him with honour, and wealth, and wisdome, above all that ever sat on the Throne, what did he require of him, 1 Kings 3. 14. Walk in my wayes, keep my Statutes as thy father David did;
and enriched him with honour, and wealth, and Wisdom, above all that ever sat on the Throne, what did he require of him, 1 Kings 3. 14. Walk in my ways, keep my Statutes as thy father David did;
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How was that? see back to vers. 6. David my father walked before thee in truth and righteousness, and in uprightnesse of heart.
How was that? see back to vers. 6. David my father walked before thee in truth and righteousness, and in uprightness of heart.
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When Paul had commended many singular things of knowledge and duty to the Corinthians, he closeth up all with, finally, my brethren, be perfect, 2 Cor. 13. 11. q. d. Will you have me to give you all in one word,
When Paul had commended many singular things of knowledge and duty to the Corinthians, he closeth up all with, finally, my brothers, be perfect, 2 Cor. 13. 11. q. worser. Will you have me to give you all in one word,
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why then be perfect, be upright. 4. Uprightness doth bring the whole man unto God; It is that which commands all, and carries all with it:
why then be perfect, be upright. 4. Uprightness does bring the Whole man unto God; It is that which commands all, and carries all with it:
uh-crq av vbb j, vbb j. crd n1 vdz vvi dt j-jn n1 p-acp np1; pn31 vbz cst r-crq vvz d, cc vvz d p-acp pn31:
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the thoughts, these inward and sweet breathings of the minde, Let the meditations of my heart be alwayes acceptable in thy sight, O Lord my strength and my Redeemer, saith upright David in Psalme 19. 14. The words, Let the words of my mouth be acceptable; the thoughts, these inward and sweet breathings of the mind, Let the meditations of my heart be always acceptable in thy sighed, Oh Lord my strength and my Redeemer, Says upright David in Psalm 19. 14. The words, Let the words of my Mouth be acceptable;
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so he there, the mouth of the righteous speaketh wisdom, and his talk is of judgement, Psalm 37. 30. The heart, the Law of his God is in his heart, Psalm 37. 31. my heart is fixed, saith David; again, the conversation, that is ordered aright, Psal. 50. hath a man any gifts, many gifts,
so he there, the Mouth of the righteous speaks Wisdom, and his talk is of judgement, Psalm 37. 30. The heart, the Law of his God is in his heart, Psalm 37. 31. my heart is fixed, Says David; again, the Conversation, that is ordered aright, Psalm 50. hath a man any Gifts, many Gifts,
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why uprightnesse brings in their use and strength to God, hath he any graces, why? uprightness brings in their service to God:
why uprightness brings in their use and strength to God, hath he any graces, why? uprightness brings in their service to God:
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it keeps us in with God, and are one with God, and will not suffer us to deal falsely with God.
it keeps us in with God, and Are one with God, and will not suffer us to deal falsely with God.
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5. God judgeth of a man by his uprightnesse;
5. God Judgeth of a man by his uprightness;
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thou art in his judgement good or bad, according to the presence or absence of uprightnesse;
thou art in his judgement good or bad, according to the presence or absence of uprightness;
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this is that which distinguisheth twixt the precious and the vile, twixt the faithful and the unsound.
this is that which Distinguisheth betwixt the precious and the vile, betwixt the faithful and the unsound.
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In outward appearances, and in the colour of visible services, the good and the bad may go hand in hand, both may hear, both may read, both may pray, both may preach, both may receive the Sacrament, both may give almes,
In outward appearances, and in the colour of visible services, the good and the bad may go hand in hand, both may hear, both may read, both may pray, both may preach, both may receive the Sacrament, both may give alms,
p-acp j n2, cc p-acp dt n1 pp-f j n2, dt j cc dt j vmb vvi n1 p-acp n1, d vmb vvi, d vmb vvi, d vmb vvi, d vmb vvi, d vmb vvi dt n1, d vmb vvi n2,
(8) chapter (DIV2)
867
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3378
but God judgeth not as man iudgeth by outward appearance, he is a spirit, and truth it self, and therefore judgeth of actions by the spirit and as done in truth;
but God Judgeth not as man Judgeth by outward appearance, he is a Spirit, and truth it self, and Therefore Judgeth of actions by the Spirit and as done in truth;
cc-acp np1 vvz xx p-acp n1 vvz p-acp j n1, pns31 vbz dt n1, cc n1 pn31 n1, cc av vvz pp-f n2 p-acp dt n1 cc c-acp vdn p-acp n1;
(8) chapter (DIV2)
867
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he searcheth the heart and reines, and notwithstanding all the outward appearances of the strict and pompous Pharisees,he Searches the heart and reins, and notwithstanding all the outward appearances of the strict and pompous Pharisees,
pns31 vvz dt n1 cc n2, cc p-acp d dt j n2 pp-f dt j cc j np1,
(8) chapter (DIV2)
867
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3380
yet he reputeth them as hypocrites, and so condemns them, Matth. 23. 28. mettals (you know) are not judged and valued to be gold by the guilt put upon them,
yet he reputeth them as Hypocrites, and so condemns them, Matthew 23. 28. metals (you know) Are not judged and valued to be gold by the guilt put upon them,
av pns31 vvz pno32 p-acp n2, cc av vvz pno32, np1 crd crd n2 (pn22 vvb) vbr xx vvn cc vvn pc-acp vbi n1 p-acp dt n1 vvd p-acp pno32,
(8) chapter (DIV2)
867
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3381
but by that power and excellent substance which is in them.
but by that power and excellent substance which is in them.
cc-acp p-acp d n1 cc j n1 r-crq vbz p-acp pno32.
(8) chapter (DIV2)
867
Page 192
3382
And the natural gold, though it look (sometimes pale) if yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces;
And the natural gold, though it look (sometime pale) if yet it hath the true nature of gold is judged and reckoned above all counterfeit and guilted Pieces;
cc dt j n1, cs pn31 vvb (av j) cs av pn31 vhz dt j n1 pp-f n1 vbz vvn cc vvn p-acp d n-jn cc vvn n2;
(8) chapter (DIV2)
867
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3383
so even pompous services, which seem fair and glorious to the eyes of men, may be rejected of God;
so even pompous services, which seem fair and glorious to the eyes of men, may be rejected of God;
av av j n2, r-crq vvb j cc j p-acp dt n2 pp-f n2, vmb vbi vvn pp-f np1;
(8) chapter (DIV2)
867
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3384
and the pretenders severely censured, because their hearts under these, are false and rotten, like a dead man cloathed with a faire robe,
and the pretenders severely censured, Because their hearts under these, Are false and rotten, like a dead man clothed with a fair robe,
cc dt n2 av-j vvn, c-acp po32 n2 p-acp d, vbr j cc j-vvn, av-j dt j n1 vvn p-acp dt j n1,
(8) chapter (DIV2)
867
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3385
or a Sepulchre garnished outwardly, yet within filled with dead and loathsome carcases;
or a Sepulchre garnished outwardly, yet within filled with dead and loathsome carcases;
cc dt n1 vvn av-j, av a-acp vvd p-acp j cc j n2;
(8) chapter (DIV2)
867
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3386
And the upright Christian, whose works are not so specious to the sight, whose prayers may be sparing in words,
And the upright Christian, whose works Are not so specious to the sighed, whose Prayers may be sparing in words,
cc dt j njp, rg-crq n2 vbr xx av j p-acp dt n1, rg-crq n2 vmb vbi vvg p-acp n2,
(8) chapter (DIV2)
867
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3387
yet filled up with sighs and g•oanes, and whose services may be interrupted with many distractions (by him resisted and bewailed) may be graciously accepted and rewarded,
yet filled up with sighs and g•oanes, and whose services may be interrupted with many distractions (by him resisted and bewailed) may be graciously accepted and rewarded,
av vvn a-acp p-acp n2 cc n2, cc rg-crq n2 vmb vbi vvn p-acp d n2 (p-acp pno31 vvd cc vvn) vmb vbi av-j vvn cc vvn,
(8) chapter (DIV2)
867
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3388
because his sincerity is observed by Gods eye.
Because his sincerity is observed by God's eye.
c-acp po31 n1 vbz vvn p-acp npg1 n1.
(8) chapter (DIV2)
867
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3389
The poore widow could cast in but a mite, a very small doit, yet of great account was it, it was more in Christs exposition,
The poor widow could cast in but a mite, a very small doit, yet of great account was it, it was more in Christ exposition,
dt j n1 vmd vvi p-acp p-acp dt n1, dt j j n1, av pp-f j n1 vbds pn31, pn31 vbds av-dc p-acp npg1 n1,
(8) chapter (DIV2)
867
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3390
then the treasure cast in by others, why? because she did it in uprightnesse, her heart laid down the mite,
then the treasure cast in by Others, why? Because she did it in uprightness, her heart laid down the mite,
cs dt n1 vvd p-acp p-acp n2-jn, q-crq? c-acp pns31 vdd pn31 p-acp n1, po31 n1 vvd a-acp dt n1,
(8) chapter (DIV2)
867
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3391
and only their hands put in their gifts; her gift was to succour the poor; the end of their bounty was to flame their own praise.
and only their hands put in their Gifts; her gift was to succour the poor; the end of their bounty was to flame their own praise.
cc av-j po32 n2 vvn p-acp po32 n2; po31 n1 vbds pc-acp vvi dt j; dt n1 pp-f po32 n1 vbds pc-acp vvi po32 d n1.
(8) chapter (DIV2)
867
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3392
The Church of Philadelphia hath more praise then all the other Churches, and yet we read she had but a little strength, Rev. 3. 8. A little strength,
The Church of Philadelphia hath more praise then all the other Churches, and yet we read she had but a little strength, Rev. 3. 8. A little strength,
dt n1 pp-f np1 vhz dc n1 cs d dt j-jn n2, cc av pns12 vvb pns31 vhd p-acp dt j n1, n1 crd crd dt j n1,
(8) chapter (DIV2)
867
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3393
yea, but it was upright for she held fast the truth, and God judged of her by that.
yea, but it was upright for she held fast the truth, and God judged of her by that.
uh, cc-acp pn31 vbds av-j c-acp pns31 vvn av-j dt n1, cc np1 vvn pp-f pno31 p-acp d.
(8) chapter (DIV2)
867
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3394
Thus for the explication of the proposition;
Thus for the explication of the proposition;
av p-acp dt n1 pp-f dt n1;
(8) chapter (DIV2)
868
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3395
now I proceed to the Application of it to our selves, which I shall reduce to these heads. 1. Of Trial and Examination. 2. Of Consolation. 3. Of Caution. 4. Of Exhortation. SECT. III. THe first Use shall be to reflect upon upon our own hearts, and to feel their temper:
now I proceed to the Application of it to our selves, which I shall reduce to these Heads. 1. Of Trial and Examination. 2. Of Consolation. 3. Of Caution. 4. Of Exhortation. SECT. III. THe First Use shall be to reflect upon upon our own hearts, and to feel their temper:
av pns11 vvb p-acp dt n1 pp-f pn31 p-acp po12 n2, r-crq pns11 vmb vvi p-acp d n2. crd pp-f n1 cc n1. crd pp-f n1. crd pp-f n1. crd pp-f n1. n1. np1. dt ord n1 vmb vbi p-acp vvb p-acp p-acp po12 d n2, cc pc-acp vvi po32 n1:
(8) chapter (DIV2)
868
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3396
Beloved, this is it which God looks on, and which gives unto us our denomination;
beloved, this is it which God looks on, and which gives unto us our denomination;
j-vvn, d vbz pn31 r-crq np1 vvz a-acp, cc r-crq vvz p-acp pno12 po12 n1;
(8) chapter (DIV2)
869
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3397
It is not naked action which make us or marres us, our affections are (in a sort) all in all;
It is not naked actium which make us or mars us, our affections Are (in a sort) all in all;
pn31 vbz xx j n1 r-crq vvb pno12 cc vvz pno12, po12 n2 vbr (p-acp dt n1) d p-acp d;
(8) chapter (DIV2)
869
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3398
God complaines many times of the Israelites, that they brought him no incense, no sacrifice, no service,
God complains many times of the Israelites, that they brought him no incense, no sacrifice, no service,
np1 vvz d n2 pp-f dt np2, cst pns32 vvd pno31 dx n1, dx vvi, dx n1,
(8) chapter (DIV2)
869
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3399
why? was there none of these at all! perhaps somtimes many of these, yet God accounts them none;
why? was there none of these At all! perhaps sometimes many of these, yet God accounts them none;
q-crq? vbds a-acp pix pp-f d p-acp d! av av d pp-f d, av np1 vvz pno32 pix;
(8) chapter (DIV2)
869
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3400
It is not what we do, but with what heart, which makes God to reckon of our services.
It is not what we do, but with what heart, which makes God to reckon of our services.
pn31 vbz xx r-crq pns12 vdb, cc-acp p-acp q-crq n1, r-crq vvz np1 pc-acp vvi pp-f po12 n2.
(8) chapter (DIV2)
869
Page 193
3401
They are but as ciphers (which makes no number) without uprightnesse: God you know is truly good, and infinitely wise and searching, and spiritually holy;
They Are but as ciphers (which makes no number) without uprightness: God you know is truly good, and infinitely wise and searching, and spiritually holy;
pns32 vbr p-acp c-acp n2 (r-crq vvz dx n1) p-acp n1: np1 pn22 vvb vbz av-j j, cc av-j j cc j-vvg, cc av-j j;
(8) chapter (DIV2)
869
Page 193
3402
that must be brought to him which is like to him, or else it is not approved.
that must be brought to him which is like to him, or Else it is not approved.
cst vmb vbi vvn p-acp pno31 r-crq vbz av-j p-acp pno31, cc av pn31 vbz xx vvn.
(8) chapter (DIV2)
869
Page 194
3403
Would you be paid with counterfeit gold? doth the shew please you without the substance? will the complements of men satisfie you without a real friendship? will a gaudy rotten house content you, which hath no solidity and goodnesse? would you take the words of your servants,
Would you be paid with counterfeit gold? does the show please you without the substance? will the compliments of men satisfy you without a real friendship? will a gaudy rotten house content you, which hath no solidity and Goodness? would you take the words of your Servants,
vmd pn22 vbi vvn p-acp j-jn n1? vdz dt n1 vvb pn22 p-acp dt n1? vmb dt n2 pp-f n2 vvb pn22 p-acp dt j n1? vmb dt j j-vvn n1 vvi pn22, r-crq vhz dx n1 cc n1? vmd pn22 vvi dt n2 pp-f po22 n2,
(8) chapter (DIV2)
869
Page 194
3404
and their legs as sufficient? while their hearts are false in their callings.
and their legs as sufficient? while their hearts Are false in their callings.
cc po32 n2 p-acp j? cs po32 n2 vbr j p-acp po32 n2.
(8) chapter (DIV2)
869
Page 194
3405
Nay, would you be content that God should make a shew only, a pretence that he would pardon you,
Nay, would you be content that God should make a show only, a pretence that he would pardon you,
uh-x, vmd pn22 vbi j cst np1 vmd vvi dt n1 av-j, dt n1 cst pns31 vmd vvi pn22,
(8) chapter (DIV2)
869
Page 194
3406
and help, and comfort, and save you;
and help, and Comfort, and save you;
cc vvi, cc n1, cc vvb pn22;
(8) chapter (DIV2)
869
Page 194
3407
and yet deny you real love, real mercy, real comfort, real help and salvation, then think how God should take shews from you without uprightnesse of heart.
and yet deny you real love, real mercy, real Comfort, real help and salvation, then think how God should take shows from you without uprightness of heart.
cc av vvb pn22 j n1, j n1, j n1, j n1 cc n1, av vvb c-crq np1 vmd vvi vvz p-acp pn22 p-acp n1 pp-f n1.
(8) chapter (DIV2)
869
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3408
Therefore I pray you take some paines with your hearts, bring them to the ballance of the Sanctuary, weigh them there, reduce them to the rule, try them there,
Therefore I pray you take Some pains with your hearts, bring them to the balance of the Sanctuary, weigh them there, reduce them to the Rule, try them there,
av pns11 vvb pn22 vvb d n2 p-acp po22 n2, vvb pno32 p-acp dt n1 pp-f dt n1, vvb pno32 a-acp, vvb pno32 p-acp dt n1, vvb pno32 a-acp,
(8) chapter (DIV2)
870
Page 194
3409
whether they be upright or no.
whither they be upright or no.
cs pns32 vbb j cc uh-dx.
(8) chapter (DIV2)
870
Page 194
3410
Let me premise a few particulars which may prepare and quicken you to this tryal for uprightnesse of heart. Eight things.
Let me premise a few particulars which may prepare and quicken you to this trial for uprightness of heart. Eight things.
vvb pno11 n1 dt d n2-j r-crq vmb vvi cc vvb pn22 p-acp d n1 p-acp n1 pp-f n1. crd n2.
(8) chapter (DIV2)
871
Page 194
3411
First, There is no deceit or errour in the world, of more dangerous consequence, then for a man to deceive himself,
First, There is no deceit or error in the world, of more dangerous consequence, then for a man to deceive himself,
ord, a-acp vbz dx n1 cc n1 p-acp dt n1, pp-f dc j n1, av p-acp dt n1 pc-acp vvi px31,
(8) chapter (DIV2)
873
Page 194
3412
and to erre about the right temper of his soul. and to err about the right temper of his soul.
cc pc-acp vvi p-acp dt j-jn n1 pp-f po31 n1.
(8) chapter (DIV2)
873
Page 194
3413
A man may mistake himself in the depth of his riches, or the altitude of worldly friendship,
A man may mistake himself in the depth of his riches, or the altitude of worldly friendship,
dt n1 vmb vvi px31 p-acp dt n1 pp-f po31 n2, cc dt n1 pp-f j n1,
(8) chapter (DIV2)
873
Page 194
3414
or latitude of his intellectual qualifications and abilities, he may think himself rich, and favoured, and learned, when perhaps he is not so;
or latitude of his intellectual qualifications and abilities, he may think himself rich, and favoured, and learned, when perhaps he is not so;
cc n1 pp-f po31 j n2 cc n2, pns31 vmb vvi px31 j, cc vvn, cc j, c-crq av pns31 vbz xx av;
(8) chapter (DIV2)
873
Page 194
3415
but these mistakes are about nostra, not about nos, ours, but not our selves, and the danger may be only a tempest, but not a shipwrack:
but these mistakes Are about nostra, not about nos, ours, but not our selves, and the danger may be only a tempest, but not a shipwreck:
cc-acp d n2 vbr p-acp fw-la, xx p-acp fw-la, png12, cc-acp xx po12 n2, cc dt n1 vmb vbi av-j dt n1, cc-acp xx dt n1:
(8) chapter (DIV2)
873
Page 194
3416
But for a man to deceive himself about his heart, about his soule;
But for a man to deceive himself about his heart, about his soul;
cc-acp p-acp dt n1 pc-acp vvi px31 p-acp po31 n1, p-acp po31 n1;
(8) chapter (DIV2)
873
Page 194
3417
why? what hath he more? what hath he like them? they are fundamental errors;
why? what hath he more? what hath he like them? they Are fundamental errors;
q-crq? q-crq vhz pns31 n1? q-crq vhz pns31 av-j pno32? pns32 vbr j n2;
(8) chapter (DIV2)
873
Page 194
3418
if a man lays a rotten foundation instead of a sound, all his building at length sinks to the ground:
if a man lays a rotten Foundation instead of a found, all his building At length sinks to the ground:
cs dt n1 vvz dt j-vvn n1 av pp-f dt n1, d po31 n1 p-acp n1 vvz p-acp dt n1:
(8) chapter (DIV2)
873
Page 194
3419
If a man sets forth in a fair ship, whose bottom is unsound and leaking, he loseth himselfe in the voyage.
If a man sets forth in a fair ship, whose bottom is unsound and leaking, he loses himself in the voyage.
cs dt n1 vvz av p-acp dt j n1, rg-crq n1 vbz j cc j-vvg, pns31 vvz px31 p-acp dt n1.
(8) chapter (DIV2)
873
Page 194
3420
Why? upon the right and solid frame of the soul depends the eternity of our happinesse;
Why? upon the right and solid frame of the soul depends the eternity of our happiness;
q-crq? p-acp dt j-jn cc j n1 pp-f dt n1 vvz dt n1 pp-f po12 n1;
(8) chapter (DIV2)
873
Page 194
3421
and therefore the error here is great and irrecoverable:
and Therefore the error Here is great and irrecoverable:
cc av dt n1 av vbz j cc j:
(8) chapter (DIV2)
873
Page 194
3422
when a man hath past over many years in a form of godlinesse, in an ingenuity of a civil carriage, in a courting of God by some external and naked performances,
when a man hath passed over many Years in a from of godliness, in an ingenuity of a civil carriage, in a courting of God by Some external and naked performances,
c-crq dt n1 vhz vvn p-acp d n2 p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt j n1, p-acp dt j-vvg pp-f np1 p-acp d j cc j n2,
(8) chapter (DIV2)
873
Page 195
3423
and comes to die, and then his conscience riseth up and opens the secrets of his heart and life,
and comes to die, and then his conscience Riseth up and Opens the secrets of his heart and life,
cc vvz pc-acp vvi, cc av po31 n1 vvz a-acp cc vvz dt n2-jn pp-f po31 n1 cc n1,
(8) chapter (DIV2)
873
Page 195
3424
and makes him to know and feel, that notwithstanding all his pretences and conceits that his heart hath continually harboured many known lusts,
and makes him to know and feel, that notwithstanding all his pretences and conceits that his heart hath continually Harboured many known Lustiest,
cc vvz pno31 pc-acp vvi cc vvi, cst p-acp d po31 n2 cc n2 cst po31 n1 vhz av-j vvn d j-vvn n2,
(8) chapter (DIV2)
873
Page 195
3425
and he did not minde God, but hims•lf basely in all that he did;
and he did not mind God, but hims•lf basely in all that he did;
cc pns31 vdd xx n1 np1, cc-acp n1 av-j p-acp d cst pns31 vdd;
(8) chapter (DIV2)
873
Page 195
3426
what a fearful day will this be? ho• will it make the soul to tremble,
what a fearful day will this be? ho• will it make the soul to tremble,
q-crq dt j n1 vmb d vbi? n1 vmb pn31 vvi dt n1 pc-acp vvi,
(8) chapter (DIV2)
873
Page 195
3427
when it hath no more time now but to see, and eternally bewaile its own errours and deceits:
when it hath no more time now but to see, and eternally bewail its own errors and Deceits:
c-crq pn31 vhz dx dc n1 av cc-acp pc-acp vvi, cc av-j vvi po31 d n2 cc n2:
(8) chapter (DIV2)
873
Page 195
3428
O Lord, saith that oppressed man, I have deceived my own soul, I thought my self thus and thus;
Oh Lord, Says that oppressed man, I have deceived my own soul, I Thought my self thus and thus;
uh n1, vvz d j-vvn n1, pns11 vhb vvn po11 d n1, pns11 vvd po11 n1 av cc av;
(8) chapter (DIV2)
873
Page 195
3429
but my heart hath deceived and beguiled me.
but my heart hath deceived and beguiled me.
cc-acp po11 n1 vhz vvn cc vvn pno11.
(8) chapter (DIV2)
873
Page 195
3430
2. Yet secondly consider that Hypocrisie, which is apt to beguile and deceive us, is a very naturall and common thing.
2. Yet secondly Consider that Hypocrisy, which is apt to beguile and deceive us, is a very natural and Common thing.
crd av ord vvi d n1, r-crq vbz j pc-acp vvi cc vvi pno12, vbz dt av j cc j n1.
(8) chapter (DIV2)
874
Page 195
3431
There are three sorts of persons in the world. Openly profane: who faile in the matter and in the manner;
There Are three sorts of Persons in the world. Openly profane: who fail in the matter and in the manner;
pc-acp vbr crd n2 pp-f n2 p-acp dt n1. av-j j: r-crq vvb p-acp dt n1 cc p-acp dt n1;
(8) chapter (DIV2)
875
Page 195
3432
they are neither really good, nor seeme so to be: they are really wicked, and declare themselves so to be;
they Are neither really good, nor seem so to be: they Are really wicked, and declare themselves so to be;
pns32 vbr av-dx av-j j, ccx vvi av pc-acp vbi: pns32 vbr av-j j, cc vvi px32 av p-acp vbb;
(8) chapter (DIV2)
876
Page 195
3433
the plague of their heart breakes out into Carbuncles and Botches. Closely hypocritical, who faile not so ••ch in the matter as in the manner;
the plague of their heart breaks out into Carbuncles and Botches. Closely hypocritical, who fail not so ••ch in the matter as in the manner;
dt n1 pp-f po32 n1 vvz av p-acp n2 cc n2. av-j j, r-crq vvb xx av av-d p-acp dt n1 c-acp p-acp dt n1;
(8) chapter (DIV2)
876
Page 195
3434
who are wicked but see••• good, who act some good, but love more wickednesse. Truly upright, who are so in the matter and manner of Gods worship.
who Are wicked but see••• good, who act Some good, but love more wickedness. Truly upright, who Are so in the matter and manner of God's worship.
r-crq vbr j p-acp n1 j, r-crq n1 d j, cc-acp vvb dc n1. av-j av-j, r-crq vbr av p-acp dt n1 cc n1 pp-f npg1 n1.
(8) chapter (DIV2)
877
Page 195
3435
Now I say that hypocrisie is very natural, it hath been and is a very common sinne, Job 15. 34. speaks of a Congregation of hypocrites; as if there were whole Assemblies of them,
Now I say that hypocrisy is very natural, it hath been and is a very Common sin, Job 15. 34. speaks of a Congregation of Hypocrites; as if there were Whole Assemblies of them,
av pns11 vvb d n1 vbz av j, pn31 vhz vbn cc vbz dt av j n1, n1 crd crd vvz pp-f dt n1 pp-f n2; c-acp cs pc-acp vbdr j-jn n2 pp-f pno32,
(8) chapter (DIV2)
879
Page 195
3436
or at least some of them in every Congregation.
or At least Some of them in every Congregation.
cc p-acp ds d pp-f pno32 p-acp d n1.
(8) chapter (DIV2)
879
Page 195
3437
Esay 9. 17. Complains in his time, that every one is an hypocrite, scarce a man but did dissemble with God;Isaiah 9. 17. Complains in his time, that every one is an hypocrite, scarce a man but did dissemble with God;
np1 crd crd np1 p-acp po31 n1, cst d pi vbz dt n1, av-j dt n1 cc-acp vdd vvi p-acp np1;
(8) chapter (DIV2)
879
Page 195
3438
So Esay 29. 13. with their lips they do honour me, &c. David tells us often of the Israclites, that they did flatter God himself with their mouths: gave him (in their distresse) as mournful,
So Isaiah 29. 13. with their lips they do honour me, etc. David tells us often of the Israelites, that they did flatter God himself with their mouths: gave him (in their distress) as mournful,
av np1 crd crd p-acp po32 n2 pns32 vdb vvi pno11, av np1 vvz pno12 av pp-f dt np2, cst pns32 vdd vvi np1 px31 p-acp po32 n2: vvd pno31 (p-acp po32 n1) p-acp j,
(8) chapter (DIV2)
879
Page 195
3439
and yeelding, and promising language (O what would they be, and what would they do,
and yielding, and promising language (Oh what would they be, and what would they do,
cc vvg, cc j-vvg n1 (uh q-crq vmd pns32 vbb, cc q-crq vmd pns32 vdb,
(8) chapter (DIV2)
879
Page 195
3440
if God would deliver them) and yet their heart was not right in them: Joremiah accuseth those of his time for this very thing too;
if God would deliver them) and yet their heart was not right in them: Jeremiah Accuseth those of his time for this very thing too;
cs np1 vmd vvi pno32) cc av po32 n1 vbds xx j-jn p-acp pno32: np1 vvz d pp-f po31 n1 p-acp d j n1 av;
(8) chapter (DIV2)
879
Page 195
3441
many of them, nay, most of them, Cried, the Temple of the Lord, the Temple of the Lord, and yet committed adultery and lies, &c. when Christ was in the world his greatest contestation was with Scribes, Pharisees, Hypocrites;
many of them, nay, most of them, Cried, the Temple of the Lord, the Temple of the Lord, and yet committed adultery and lies, etc. when christ was in the world his greatest contestation was with Scribes, Pharisees, Hypocrites;
d pp-f pno32, uh-x, av-ds pp-f pno32, vvd, dt n1 pp-f dt n1, dt n1 pp-f dt n1, cc av vvn n1 cc n2, av c-crq np1 vbds p-acp dt n1 po31 js n1 vbds p-acp n2, np2, n2;
(8) chapter (DIV2)
879
Page 196
3442
Paul bitterly dealeth against those, who took on them the forme of godliness, but denied the power thereof: Paul bitterly deals against those, who took on them the Form of godliness, but denied the power thereof:
np1 av-j vvz p-acp d, r-crq vvd p-acp pno32 dt n1 pp-f n1, cc-acp vvd dt n1 av:
(8) chapter (DIV2)
879
Page 196
3443
and in the 2 Tim. 4. 12. He foretels of much lying hypocrisie which should befal in the latter times,
and in the 2 Tim. 4. 12. He foretells of much lying hypocrisy which should befall in the latter times,
cc p-acp dt crd np1 crd crd pns31 vvz pp-f d j-vvg n1 r-crq vmd vvi p-acp dt d n2,
(8) chapter (DIV2)
879
Page 196
3444
and verily we need not go farre from the proof of it;
and verily we need not go Far from the proof of it;
cc av-j pns12 vvb xx vvi av-j p-acp dt n1 pp-f pn31;
(8) chapter (DIV2)
879
Page 196
3445
how many amongst us, with the foolish Virgins carry Lamps without oyle; or with the fig-tree, bear leaves without fruit. Like the Crow which took the feathers, but kept his own nature;
how many among us, with the foolish Virgins carry Lamps without oil; or with the Fig tree, bear leaves without fruit. Like the Crow which took the Feathers, but kept his own nature;
c-crq d p-acp pno12, p-acp dt j n2 vvb n2 p-acp n1; cc p-acp dt n1, vvb n2 p-acp n1. av-j dt n1 r-crq vvd dt n2, cc-acp vvd po31 d n1;
(8) chapter (DIV2)
879
Page 196
3446
or like the Asse, which took the lions skin, but not his body.
or like the Ass, which took the Lions skin, but not his body.
cc av-j dt n1, r-crq vvd dt ng1 n1, cc-acp xx po31 n1.
(8) chapter (DIV2)
879
Page 196
3447
It was Machivels rule, that the shew of virtue was easie and profitable, and therefore he adviseth men to put that on,
It was Devils Rule, that the show of virtue was easy and profitable, and Therefore he adviseth men to put that on,
pn31 vbds np1 n1, cst dt n1 pp-f n1 vbds j cc j, cc av pns31 vvz n2 pc-acp vvi cst a-acp,
(8) chapter (DIV2)
879
Page 196
3448
but the study and habit of vertue was difficult, and therefore he adviseth to let that alone;
but the study and habit of virtue was difficult, and Therefore he adviseth to let that alone;
cc-acp dt n1 cc n1 pp-f n1 vbds j, cc av pns31 vvz pc-acp vvi cst av-j;
(8) chapter (DIV2)
879
Page 196
3449
how abundantly doth this satisfie many, if they can look like good men, though they will not take paines to be so,
how abundantly does this satisfy many, if they can look like good men, though they will not take pains to be so,
c-crq av-j vdz d vvi d, cs pns32 vmb vvi av-j j n2, cs pns32 vmb xx vvi n2 pc-acp vbi av,
(8) chapter (DIV2)
879
Page 196
3450
if they can speak like good Ch•istians, though they will not live so: A trades-man many times when he gets a Minister to Supper, will speak of heaven,
if they can speak like good Ch•istians, though they will not live so: A tradesman many times when he gets a Minister to Supper, will speak of heaven,
cs pns32 vmb vvi av-j j np2, cs pns32 vmb xx vvi av: dt n1 d n2 c-crq pns31 vvz dt n1 p-acp n1, vmb vvi pp-f n1,
(8) chapter (DIV2)
879
Page 196
3451
and such things as if he were upon his death bed, and y•• ••at man doth nothing in the world,
and such things as if he were upon his death Bed, and y•• ••at man does nothing in the world,
cc d n2 c-acp cs pns31 vbdr p-acp po31 n1 n1, cc n1 j n1 vdz pix p-acp dt n1,
(8) chapter (DIV2)
879
Page 196
3452
but scrape for the w〈 … 〉, and tiers out his own soul and body,
but scrape for the w〈 … 〉, and tiers out his own soul and body,
cc-acp vvb p-acp dt n1 … 〉, cc n2 av po31 d n1 cc n1,
(8) chapter (DIV2)
879
Page 196
3453
and his servants in a drudgery for earth, yea, rather then he will not be rich, he will cast himself upon most indirect means.
and his Servants in a drudgery for earth, yea, rather then he will not be rich, he will cast himself upon most indirect means.
cc po31 n2 p-acp dt n1 p-acp n1, uh, av-c cs pns31 vmb xx vbi j, pns31 vmb vvi px31 p-acp ds j n2.
(8) chapter (DIV2)
879
Page 196
3454
How ordinary is it for us to frequent the Church, pe•haps to listen a while (if we cannot sleep quietly) and then to bestow a little holy water upon the Minister, a word or two, that he spake well and home,
How ordinary is it for us to frequent the Church, pe•haps to listen a while (if we cannot sleep quietly) and then to bestow a little holy water upon the Minister, a word or two, that he spoke well and home,
q-crq j vbz pn31 p-acp pno12 pc-acp vvi dt n1, av pc-acp vvi dt n1 (cs pns12 vmbx vvi av-jn) cc av pc-acp vvi dt j j n1 p-acp dt n1, dt n1 cc crd, cst pns31 vvd av cc av-an,
(8) chapter (DIV2)
879
Page 196
3455
and yet we strive not to put any one holy councel into the love of our hearts, or obedience of our lives.
and yet we strive not to put any one holy council into the love of our hearts, or Obedience of our lives.
cc av pns12 vvb xx pc-acp vvi d crd j n1 p-acp dt n1 pp-f po12 n2, cc n1 pp-f po12 n2.
(8) chapter (DIV2)
879
Page 196
3456
Nay, to let these things passe, take us in the general Tenour of our best ways:
Nay, to let these things pass, take us in the general Tenor of our best ways:
uh, pc-acp vvi d n2 vvi, vvb pno12 p-acp dt j n1 pp-f po12 js n2:
(8) chapter (DIV2)
880
Page 196
3457
The good God be merciful to us, what a distance is there many times (when we pretend to serve God) twixt our tongues and our hearts, twixt our eyes and our hearts, twixt our ears and our hearts, twixt our bodies and our hearts.
The good God be merciful to us, what a distance is there many times (when we pretend to serve God) betwixt our tongues and our hearts, betwixt our eyes and our hearts, betwixt our ears and our hearts, betwixt our bodies and our hearts.
dt j np1 vbb j p-acp pno12, r-crq dt n1 vbz a-acp d n2 (c-crq pns12 vvb pc-acp vvi np1) p-acp po12 n2 cc po12 n2, p-acp po12 n2 cc po12 n2, p-acp po12 n2 cc po12 n2, p-acp po12 n2 cc po12 n2.
(8) chapter (DIV2)
880
Page 196
3458
Our ton•ues are praying, and our mouths singing, and our eyes looking on the Minister,
Our ton•ues Are praying, and our mouths singing, and our eyes looking on the Minister,
po12 n2 vbr vvg, cc po12 n2 vvg, cc po12 n2 vvg p-acp dt n1,
(8) chapter (DIV2)
880
Page 196
3459
and our eares as if hearing, and at the same moments our hearts are plotting, projecting, ordering our own domestical affaires,
and our ears as if hearing, and At the same moments our hearts Are plotting, projecting, ordering our own domestical affairs,
cc po12 n2 p-acp cs vvg, cc p-acp dt d n2 po12 n2 vbr vvg, vvg, vvg po12 d j n2,
(8) chapter (DIV2)
880
Page 197
3460
or which is worse basely contemplating, and acting of some abominable lust within us. Now call you this uprightnesse, if this be not hypocrisie, I know not what is:
or which is Worse basely contemplating, and acting of Some abominable lust within us. Now call you this uprightness, if this be not hypocrisy, I know not what is:
cc r-crq vbz jc av-j vvg, cc vvg pp-f d j n1 p-acp pno12. av vvb pn22 d n1, cs d vbb xx n1, pns11 vvb xx r-crq vbz:
(8) chapter (DIV2)
880
Page 197
3461
Nay yet, a little more take us in our most compleat performances, when we bring our thoughts and intentions,
Nay yet, a little more take us in our most complete performances, when we bring our thoughts and intentions,
uh-x av, dt j av-dc vvb pno12 p-acp po12 av-ds j n2, c-crq pns12 vvb po12 n2 cc n2,
(8) chapter (DIV2)
880
Page 197
3462
and some affections, some workings to our work, yet tell me seriously whether in it you are not looking besides God;
and Some affections, Some workings to our work, yet tell me seriously whither in it you Are not looking beside God;
cc d n2, d n2 p-acp po12 n1, av vvb pno11 av-j cs p-acp pn31 pn22 vbr xx vvg p-acp np1;
(8) chapter (DIV2)
880
Page 197
3463
when you many times pray long, and with many affections in company (though when you be alone, a little shall serve the turn) do not you,
when you many times pray long, and with many affections in company (though when you be alone, a little shall serve the turn) do not you,
c-crq pn22 d n2 vvb av-j, cc p-acp d n2 p-acp n1 (c-acp c-crq pn22 vbb j, dt j vmb vvi dt n1) vdb xx pn22,
(8) chapter (DIV2)
880
Page 197
3464
like the Camelion live upon the aire, is not Jehu's pang in you, Come and see my zeal:
like the Chameleon live upon the air, is not Jehu's pang in you, Come and see my zeal:
av-j dt n1 vvb p-acp dt n1, vbz xx npg1 n1 p-acp pn22, vvb cc vvi po11 n1:
(8) chapter (DIV2)
880
Page 197
3465
is not the Pharisees humour of vain-glory highly acting, to be seen of men, and is not this hypocrisie, directly and intentionally to justle God aside, to serve our own praise in a pretence of serving him, that others may admire us, and speak well of us.
is not the Pharisees humour of vainglory highly acting, to be seen of men, and is not this hypocrisy, directly and intentionally to justle God aside, to serve our own praise in a pretence of serving him, that Others may admire us, and speak well of us.
vbz xx dt np1 n1 pp-f n1 av-j vvg, pc-acp vbi vvn pp-f n2, cc vbz xx d n1, av-j cc av-j pc-acp vvi np1 av, pc-acp vvi po12 d n1 p-acp dt n1 pp-f vvg pno31, cst n2-jn vmb vvi pno12, cc vvb av pp-f pno12.
(8) chapter (DIV2)
880
Page 197
3466
Nay, I could adde one thing more (which perhaps may make some of our hearts to tremble) are there not, who explicitely and deliberately with much studious art, snatch unto themselves a robe, a look, a discourse, a garb of holinesse,
Nay, I could add one thing more (which perhaps may make Some of our hearts to tremble) Are there not, who explicitly and deliberately with much studious art, snatch unto themselves a robe, a look, a discourse, a garb of holiness,
uh, pns11 vmd vvi crd n1 av-dc (r-crq av vmb vvi d pp-f po12 n2 pc-acp vvi) vbr pc-acp xx, r-crq av-j cc av-j p-acp d j n1, vvb p-acp px32 dt n1, dt n1, dt n1, dt n1 pp-f n1,
(8) chapter (DIV2)
881
Page 197
3467
for no other end in the world, but to provoke to sin, and to blind their secret actings of sinning from the eyes of the world.
for no other end in the world, but to provoke to since, and to blind their secret actings of sinning from the eyes of the world.
c-acp dx j-jn n1 p-acp dt n1, cc-acp pc-acp vvi p-acp n1, cc pc-acp vvi po32 j-jn n2 pp-f vvg p-acp dt n2 pp-f dt n1.
(8) chapter (DIV2)
881
Page 197
3468
As the souldiers in the field cast up a transverse line to cover their dig•ing enterprises from the enemies observation.
As the Soldiers in the field cast up a transverse line to cover their dig•ing enterprises from the enemies observation.
p-acp dt n2 p-acp dt n1 vvd a-acp dt j n1 pc-acp vvi po32 j-vvg n2 p-acp dt ng1 n1.
(8) chapter (DIV2)
881
Page 197
3469
This is a most execrable kinde and method of hypocrisie, yet as Gehazi used his Masters name to gratifie his covetous desire,
This is a most execrable kind and method of hypocrisy, yet as Gehazi used his Masters name to gratify his covetous desire,
d vbz dt av-ds j n1 cc n1 pp-f n1, av c-acp np1 vvd po31 ng1 n1 pc-acp vvi po31 j n1,
(8) chapter (DIV2)
881
Page 197
3470
so divers abuse the name of Religion, only to satisfie their beastly and damnable lust.
so diverse abuse the name of Religion, only to satisfy their beastly and damnable lust.
av j n1 dt n1 pp-f n1, av-j pc-acp vvi po32 j cc j n1.
(8) chapter (DIV2)
881
Page 197
3471
Thirdly, am Hypocrite may go very farre, and therefore the more reason have we to see that our hearts be upright.
Thirdly, am Hypocrite may go very Far, and Therefore the more reason have we to see that our hearts be upright.
ord, dt n1 vmb vvi av av-j, cc av dt av-dc n1 vhb pns12 pc-acp vvi cst po12 n2 vbb j.
(8) chapter (DIV2)
882
Page 197
3472
In the general• I conceive that there is not any one external part of reli•ion or duty, into which the hypocrite may not only step,
In the general• I conceive that there is not any one external part of reli•ion or duty, into which the hypocrite may not only step,
p-acp dt n1 pns11 vvb cst pc-acp vbz xx d crd j n1 pp-f n1 cc n1, p-acp r-crq dt n1 vmb xx av-j vvi,
(8) chapter (DIV2)
883
Page 197
3473
but perhaps (for shew) exceed the sincerest and most upright Ch•istian: what Paul spake in another case of himself:
but perhaps (for show) exceed the Sincerest and most upright Ch•istian: what Paul spoke in Another case of himself:
cc-acp av (p-acp n1) vvb dt js cc av-ds av-j j: r-crq np1 vvd p-acp j-jn n1 pp-f px31:
(8) chapter (DIV2)
883
Page 197
3474
Are they Hebrews? so am I; are they Israelites? so am I; are they Hebrews? so am I; Are they Israelites? so am I;
vbr pns32 np1? av vbm pns11; vbr pns32 np1? av vbm pns11;
(8) chapter (DIV2)
883
Page 197
3475
are they the seed of Abraham? so am I, 2 Cor. 1. 22. That may the hypocrite say for his part in this case, about the actions and parts of duty, &c. Doth the true Christian hear? so do I; Are they the seed of Abraham? so am I, 2 Cor. 1. 22. That may the hypocrite say for his part in this case, about the actions and parts of duty, etc. Does the true Christian hear? so do I;
vbr pns32 dt n1 pp-f np1? av vbm pns11, crd np1 crd crd cst vmb dt n1 vvb p-acp po31 n1 p-acp d n1, p-acp dt n2 cc n2 pp-f n1, av vdz dt j np1 vvi? av vdb pns11;
(8) chapter (DIV2)
883
Page 198
3476
doth he pray? so do I; doth he shed tears? so do I; doth he fast? so do I;
does he pray? so do I; does he shed tears? so do I; does he fast? so do I;
vdz pns31 vvi? av vdb pns11; vdz pns31 vvi n2? av vdb pns11; vdz pns31 vvi? av vdb pns11;
(8) chapter (DIV2)
883
Page 198
3477
doth he give almes? so do I; doth he shew respect to the Minister by salutes and invites? so do I;
does he give alms? so do I; does he show respect to the Minister by salutes and invites? so do I;
vdz pns31 vvi n2? av vdb pns11; vdz pns31 vvi n1 p-acp dt n1 p-acp vvz cc vvz? av vdb pns11;
(8) chapter (DIV2)
883
Page 198
3478
is he forward? I am zealous; doth he reprove? I do thunder; doth he speak some words in prayer? I speak many;
is he forward? I am zealous; does he reprove? I do thunder; does he speak Some words in prayer? I speak many;
vbz pns31 j? pns11 vbm j; vdz pns31 vvi? pns11 vdb vvi; vdz pns31 vvi d n2 p-acp n1? pns11 vvb d;
(8) chapter (DIV2)
883
Page 198
3479
doth he any good? I do more, in hearings more, in fastings more, in discoursings more, in outward actions, every way more:
does he any good? I do more, in hearings more, in Fastings more, in discoursings more, in outward actions, every Way more:
vdz pns31 d j? pns11 vdb av-dc, p-acp n2-vvg n1, p-acp n2-vvg n1, p-acp n2-vvg n1, p-acp j n2, d n1 av-dc:
(8) chapter (DIV2)
883
Page 198
3480
Cast and order duties every way for object, for place, for time, still the hypocrite keeps up for duties to God (I mean the external parts of his wo•ship) in praying privately, publickly, hearing, reading, preaching,
Cast and order duties every Way for Object, for place, for time, still the hypocrite keeps up for duties to God (I mean the external parts of his wo•ship) in praying privately, publicly, hearing, reading, preaching,
vvb cc n1 n2 d n1 p-acp n1, p-acp n1, p-acp n1, av dt n1 vvz a-acp p-acp n2 p-acp np1 (pns11 vvb dt j n2 pp-f po31 n1) p-acp vvg av-j, av-j, vvg, vvg, vvg,
(8) chapter (DIV2)
883
Page 198
3481
yea, and all these with some transient affections of joy, all this may be in him:
yea, and all these with Some Transient affections of joy, all this may be in him:
uh, cc d d p-acp d j n2 pp-f n1, d d vmb vbi p-acp pno31:
(8) chapter (DIV2)
883
Page 198
3482
For duties to man: why? an hypocrite may be as civil, as just, as faire, ingenuous, affable, bountiful, compassionate as any one that I know:For duties to man: why? an hypocrite may be as civil, as just, as fair, ingenuous, affable, bountiful, compassionate as any one that I know:
p-acp n2 p-acp n1: q-crq? dt n1 vmb vbi a-acp j, c-acp j, c-acp j, j, j, j, j c-acp d pi cst pns11 vvb:
(8) chapter (DIV2)
883
Page 198
3483
The Pharisees (whom yet Christ did condemn for very hypocrites, yea, even those self-same Pharisees) were yet the punctilioes of the times, no person living were more exact, they did tythe the very mint and cummin,
The Pharisees (whom yet christ did condemn for very Hypocrites, yea, even those selfsame Pharisees) were yet the Punctilioes of the times, no person living were more exact, they did tithe the very mint and cummin,
dt np2 (r-crq av np1 vdd vvi p-acp j n2, uh, av d j np1) vbdr av dt n2 pp-f dt n2, dx n1 vvg vbdr av-dc j, pns32 vdd vvi dt j n1 cc n1,
(8) chapter (DIV2)
883
Page 198
3484
as if the would have observed the whole Law to an haire.
as if the would have observed the Whole Law to an hair.
c-acp cs dt vmd vhi vvn dt j-jn n1 p-acp dt n1.
(8) chapter (DIV2)
883
Page 198
3485
Yea, and for privative piety, which consists in exceptions from grosse sinnes, heare one of them for all the rest, blessing and commending himselfe, I am no extortioner, no adulterer,
Yea, and for privative piety, which consists in exceptions from gross Sins, hear one of them for all the rest, blessing and commending himself, I am no extortioner, no adulterer,
uh, cc p-acp j n1, r-crq vvz p-acp n2 p-acp j n2, vvb crd pp-f pno32 p-acp d dt n1, n1 cc vvg px31, pns11 vbm dx n1, dx n1,
(8) chapter (DIV2)
884
Page 198
3486
nor like this Publican, &c. I fast twise in the week, I give almes of all that I possess. nor like this Publican, etc. I fast twice in the Week, I give alms of all that I possess.
ccx av-j d n1, av pns11 av-j av p-acp dt n1, pns11 vvb n2 pp-f d cst pns11 vvb.
(8) chapter (DIV2)
884
Page 198
3487
4. His heart is rotten, and his grounds are rotten, notwithstanding all this.
4. His heart is rotten, and his grounds Are rotten, notwithstanding all this.
crd po31 n1 vbz vvn, cc po31 n2 vbr vvn, c-acp d d.
(8) chapter (DIV2)
885
Page 198
3488
Though man cannot discern him, yet God can, and hath limmed him out for unsoundnesse in his word;
Though man cannot discern him, yet God can, and hath limmed him out for unsoundness in his word;
cs n1 vmbx vvi pno31, av np1 vmb, cc vhz vvn pno31 av p-acp n1 p-acp po31 n1;
(8) chapter (DIV2)
886
Page 198
3489
there is some secret lust which consists, and stands, notwithstanding all this, either Herods sin, or Demas 's sin, filthinesse, or worldliness; the Pharisees were wondrously covetous. And his ends are base:
there is Some secret lust which consists, and Stands, notwithstanding all this, either Herods since, or Demas is since, filthiness, or worldliness; the Pharisees were wondrously covetous. And his ends Are base:
pc-acp vbz d j-jn n1 r-crq vvz, cc vvz, c-acp d d, av-d npg1 n1, cc np1 vbz n1, n1, cc n1; dt np1 vbdr av-j j. cc po31 n2 vbr j:
(8) chapter (DIV2)
886
Page 198
3490
the Pyrate may rigge, and trim, and stear, and order his ship as artificially and exquisitely as any Pilot, who is the Kings most faithful servant:
the Pyrate may rig, and trim, and steer, and order his ship as artificially and exquisitely as any Pilot, who is the Kings most faithful servant:
dt n1 vmb vvi, cc j, cc vvi, cc vvi po31 n1 c-acp av-j cc av-j c-acp d n1, r-crq vbz dt ng1 av-ds j n1:
(8) chapter (DIV2)
887
Page 198
3491
only their hearts and their ends are different, one is disloyal, and the other is true;
only their hearts and their ends Are different, one is disloyal, and the other is true;
av-j po32 n2 cc po32 n2 vbr j, pi vbz j, cc dt n-jn vbz j;
(8) chapter (DIV2)
887
Page 199
3492
one goes out to catch a prey and a bootie, a prize for himself; and the other sailes for his Masters honour and service;
one Goes out to catch a prey and a booty, a prize for himself; and the other sails for his Masters honour and service;
pi vvz av pc-acp vvi dt n1 cc dt n1, dt n1 p-acp px31; cc dt j-jn n2 p-acp po31 ng1 n1 cc n1;
(8) chapter (DIV2)
887
Page 199
3493
The upright heart falls upon dutie with fear, yet with affections, he cannot do so much,
The upright heart falls upon duty with Fear, yet with affections, he cannot do so much,
dt j n1 vvz p-acp n1 p-acp n1, av p-acp n2, pns31 vmbx vdi av av-d,
(8) chapter (DIV2)
887
Page 199
3494
yet it is in truth, and what he doth, as it is by his Masters strength,
yet it is in truth, and what he does, as it is by his Masters strength,
av pn31 vbz p-acp n1, cc r-crq pns31 vdz, c-acp pn31 vbz p-acp po31 ng1 n1,
(8) chapter (DIV2)
887
Page 199
3495
so it is faithfullie intended for his Masters glory. But selfe-love, and pride, and vaine glorie, fill the sailes of the hypocrite;
so it is faithfully intended for his Masters glory. But Self-love, and pride, and vain glory, fill the sails of the hypocrite;
av pn31 vbz av-j vvn p-acp po31 ng1 n1. p-acp n1, cc n1, cc j n1, vvb dt n2 pp-f dt n1;
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If you could paire of those accidental and by-causes, he were no more able to hold on in duties thus,
If you could pair of those accidental and by-causes, he were no more able to hold on in duties thus,
cs pn22 vmd n1 pp-f d j cc n2, pns31 vbdr av-dx av-dc j pc-acp vvi a-acp p-acp n2 av,
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then the bird to flie without her wings, or the ship to run, when the wind drives and fills out the sails.
then the bird to fly without her wings, or the ship to run, when the wind drives and fills out the sails.
cs dt n1 pc-acp vvi p-acp po31 n2, cc dt n1 pc-acp vvi, c-crq dt n1 vvz cc vvz av dt n2.
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Will the Hypocrite pray at all times, said he, in Job, so that all which the Hypocrite doth is with a base heart,Will the Hypocrite pray At all times, said he, in Job, so that all which the Hypocrite does is with a base heart,
vmb dt n1 vvb p-acp d n2, vvd pns31, p-acp np1, av cst d r-crq dt n1 vdz vbz p-acp dt j n1,
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like a slave, and for base ends, like a flatterer. 5. It is a vain and foolish thing to be hypocritical in our services.
like a slave, and for base ends, like a flatterer. 5. It is a vain and foolish thing to be hypocritical in our services.
av-j dt n1, cc p-acp j n2, av-j dt n1. crd pn31 vbz dt j cc j n1 pc-acp vbi j p-acp po12 n2.
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This is certain that a man cannot be an hypocrite, but he must take some pains, he must be very officious in pretences and duties, it must cost him some money to give almes, This is certain that a man cannot be an hypocrite, but he must take Some pains, he must be very officious in pretences and duties, it must cost him Some money to give alms,
d vbz j cst dt n1 vmbx vbi dt n1, cc-acp pns31 vmb vvi d n2, pns31 vmb vbi av j p-acp n2 cc n2, pn31 vmb vvi pno31 d n1 pc-acp vvi n2,
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and much time to pray, &c. And when all is done, nothing comes of it. In respect of God, he hath no reward with him;
and much time to pray, etc. And when all is done, nothing comes of it. In respect of God, he hath no reward with him;
cc d n1 pc-acp vvi, av cc c-crq d vbz vdn, pix vvz pp-f pn31. p-acp n1 pp-f np1, pns31 vhz dx n1 p-acp pno31;
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there is no reason to give him wages, who bestows not his service on us: the hypocrite did serve himself and not God, his owne praise and not Gods glory,
there is no reason to give him wages, who bestows not his service on us: the hypocrite did serve himself and not God, his own praise and not God's glory,
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and therefore he can expect no reward from him:
and Therefore he can expect no reward from him:
cc av pns31 vmb vvi dx n1 p-acp pno31:
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he cannot say, I prayed for grace, that I might honour thee, and for abilities that I might glorifie thee.
he cannot say, I prayed for grace, that I might honour thee, and for abilities that I might Glorify thee.
pns31 vmbx vvi, pns11 vvd p-acp n1, cst pns11 vmd vvi pno21, cc p-acp n2 cst pns11 vmd vvi pno21.
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In respect of man: for if a man be known to be an hypocrite, then he loseth himself on all hands;In respect of man: for if a man be known to be an hypocrite, then he loses himself on all hands;
p-acp n1 pp-f n1: c-acp cs dt n1 vbi vvn pc-acp vbi dt n1, cs pns31 vvz px31 p-acp d n2;
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evil men hate him, for the very shew of goodnesse; and good men scorn him, for his base dissimulation and rottenness.
evil men hate him, for the very show of Goodness; and good men scorn him, for his base dissimulation and rottenness.
j-jn n2 vvb pno31, p-acp dt j n1 pp-f n1; cc j n2 vvb pno31, c-acp po31 j n1 cc n1.
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But suppose he can conceal his hypocrisie, then all the reward ▪ that he hath from men is but an ayrie applause, Matth. 6. 5. When thou prayest, thou shalt not be as the hypocrites are,
But suppose he can conceal his hypocrisy, then all the reward ▪ that he hath from men is but an airy applause, Matthew 6. 5. When thou Prayest, thou shalt not be as the Hypocrites Are,
p-acp vvb pns31 vmb vvi po31 n1, cs d dt n1 ▪ cst pns31 vhz p-acp n2 vbz p-acp dt j n1, np1 crd crd c-crq pns21 vv2, pns21 vm2 xx vbi p-acp dt n2 vbr,
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for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men, verily I say unto you, they have their reward, (i.) They have what they look for, the applause of men ▪ and that's all;for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men, verily I say unto you, they have their reward, (i.) They have what they look for, the applause of men ▪ and that's all;
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let them not expect any other reward: And brethren, this is a sad thing, when a mans reward is only from man:
let them not expect any other reward: And brothers, this is a sad thing, when a men reward is only from man:
vvb pno32 xx vvi d j-jn n1: cc n2, d vbz dt j n1, c-crq dt ng1 n1 vbz av-j p-acp n1:
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when all his reward is in this life, and no rewards reserved for him hereafter.
when all his reward is in this life, and no rewards reserved for him hereafter.
c-crq d po31 n1 vbz p-acp d n1, cc dx n2 vvn p-acp pno31 av.
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Nay, and the hypocrite is not so sure of this reward from man neither, he may misse of it, either for the kinde or measure of it,
Nay, and the hypocrite is not so sure of this reward from man neither, he may miss of it, either for the kind or measure of it,
uh, cc dt n1 vbz xx av j pp-f d n1 p-acp n1 av-dx, pns31 vmb vvi pp-f pn31, av-d p-acp dt n1 cc n1 pp-f pn31,
(8) chapter (DIV2)
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and that will vex his heart:
and that will vex his heart:
cc cst vmb vvi po31 n1:
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like fidlers (that regard eare service) whose whole streine is to please the humours of men;
like fiddlers (that regard ear service) whose Whole strain is to please the humours of men;
av-j n2 (cst vvb n1 n1) r-crq j-jn n1 vbz pc-acp vvi dt n2 pp-f n2;
(8) chapter (DIV2)
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3514
they sometimes get but little, and with that many reproachful words and blowes;
they sometime get but little, and with that many reproachful words and blows;
pns32 av vvb p-acp j, cc p-acp cst d j n2 cc n2;
(8) chapter (DIV2)
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3515
so it may fare with an hypocrite, whose actions are set only to the itch of applause and commendation, &c.
so it may fare with an hypocrite, whose actions Are Set only to the itch of applause and commendation, etc.
av pn31 vmb vvi p-acp dt n1, rg-crq n2 vbr vvn av-j p-acp dt n1 pp-f n1 cc n1, av
(8) chapter (DIV2)
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3516
6. Nay, hypocrisie is a most perillous sinne, you shall receive the greater damnation, said Christ, Damnation! O that is the eternall grave of the soul, it speaks misery enough, everlasting separation from God,
6. Nay, hypocrisy is a most perilous sin, you shall receive the greater damnation, said christ, Damnation! Oh that is the Eternal grave of the soul, it speaks misery enough, everlasting separation from God,
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and everlasting flames of wrath in hell, yet that is the portion of the hypocrite, Esay 33. 14. The sinners in Zion are afraid, fearfulnesse hath surprised the hypocrites, who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
and everlasting flames of wrath in hell, yet that is the portion of the hypocrite, Isaiah 33. 14. The Sinners in Zion Are afraid, fearfulness hath surprised the Hypocrites, who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
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Greater Damnation: An ordinary hell is not all for an hypocrite: As if the furnace were heated seven times more hot:Greater Damnation: an ordinary hell is not all for an hypocrite: As if the furnace were heated seven times more hight:
jc n1: dt j n1 vbz xx d p-acp dt n1: c-acp cs dt n1 vbdr vvn crd n2 av-dc j:
(8) chapter (DIV2)
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3519
the lowest and deepest punishment shall fall on him, who presumes to put on the fairest shew with the foulest heart:
the lowest and Deepest punishment shall fallen on him, who Presumest to put on the Fairest show with the Foulest heart:
dt js cc js-jn n1 vmb vvi p-acp pno31, r-crq vv2 pc-acp vvi p-acp dt js n1 p-acp dt js n1:
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And do not think this strange, for what is hypocrisie but a mocking of God:
And do not think this strange, for what is hypocrisy but a mocking of God:
cc vdb xx vvi d j, p-acp r-crq vbz n1 p-acp dt n-vvg pp-f np1:
(8) chapter (DIV2)
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3521
The hypocrite doth (as it were) put tricks upon him, and thinks to cousen omniscience,
The hypocrite does (as it were) put tricks upon him, and thinks to Cousin omniscience,
dt n1 vdz (c-acp pn31 vbdr) vvd n2 p-acp pno31, cc vvz p-acp n1 n1,
(8) chapter (DIV2)
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and basely esteeme of him, as if meere shews would satisfie him, nay, he doth justle God out of his prime place, by referring all his services to himself,
and basely esteem of him, as if mere shows would satisfy him, nay, he does justle God out of his prime place, by referring all his services to himself,
cc av-j vvi pp-f pno31, c-acp cs j vvz vmd vvi pno31, uh-x, pns31 vdz vvi np1 av pp-f po31 j-jn n1, p-acp vvg d po31 n2 p-acp px31,
(8) chapter (DIV2)
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and not to God, and so doth adore his own name above the Name of God.
and not to God, and so does adore his own name above the Name of God.
cc xx p-acp np1, cc av vdz vvi po31 d n1 p-acp dt n1 pp-f np1.
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3524
Verily my brethren, these are sad things, and if our hearts be not made of rock and stone, they may awaken and startle them, to take heed least we be guilty of this hypocrisie, which is so diametrically opposite to uprightnesse.
Verily my brothers, these Are sad things, and if our hearts be not made of rock and stone, they may awaken and startle them, to take heed lest we be guilty of this hypocrisy, which is so diametrically opposite to uprightness.
av-j po11 n2, d vbr j n2, cc cs po12 n2 vbb xx vvn pp-f n1 cc n1, pns32 vmb vvi cc vvi pno32, pc-acp vvi n1 cs pns12 vbb j pp-f d n1, r-crq vbz av av-j j-jn p-acp n1.
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7. Againe consider, that it is a very difficult thing to be upright:
7. Again Consider, that it is a very difficult thing to be upright:
crd av vvb, cst pn31 vbz dt av j n1 pc-acp vbi j:
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though it be that acceptable frame of spirit so pleasing to God and so comfortable (as we may hear) to us, yet it is not so easie to be upright, whither you consider -
though it be that acceptable frame of Spirit so pleasing to God and so comfortable (as we may hear) to us, yet it is not so easy to be upright, whither you Consider -
c-acp pn31 vbb d j n1 pp-f n1 av j-vvg p-acp np1 cc av j (c-acp pns12 vmb vvi) p-acp pno12, av pn31 vbz xx av j pc-acp vbi j, c-crq pn22 vvb -
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1. That dec••tfulness which is in mans h•art: the heart (Jerem. 17. 9.) is deceitful above all things, q. d.
1. That dec••tfulness which is in men h•art: the heart (Jeremiah 17. 9.) is deceitful above all things, q. worser.
crd cst n1 r-crq vbz p-acp ng1 n1: dt n1 (np1 crd crd) vbz j p-acp d n2, vvd. sy.
(8) chapter (DIV2)
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3528
there is not such a cunning thing as it, not a thing in all the world which can delude us so easily,
there is not such a cunning thing as it, not a thing in all the world which can delude us so Easily,
pc-acp vbz xx d dt j-jn n1 c-acp pn31, xx dt n1 p-acp d dt n1 r-crq vmb vvi pno12 av av-j,
(8) chapter (DIV2)
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3529
so often as our owne hearts:
so often as our own hearts:
av av c-acp po12 d n2:
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3530
O what ado have we with our selves many times to speake a little duty, what disputes of times against it, many reasonings must be answered and silenced,
Oh what ado have we with our selves many times to speak a little duty, what disputes of times against it, many reasonings must be answered and silenced,
uh q-crq n1 vhb pns12 p-acp po12 n2 d n2 pc-acp vvi dt j n1, r-crq vvz pp-f n2 p-acp pn31, d n2-vvg vmb vbi vvn cc vvn,
(8) chapter (DIV2)
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3531
before we will yield to do the very worke, so much as to heare, as to pray by our selves,
before we will yield to do the very work, so much as to hear, as to pray by our selves,
c-acp pns12 vmb vvi pc-acp vdi dt j n1, av av-d c-acp pc-acp vvi, c-acp pc-acp vvi p-acp po12 n2,
(8) chapter (DIV2)
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3532
and with others, and to give almes &c:
and with Others, and to give alms etc.:
cc p-acp n2-jn, cc pc-acp vvi n2 av:
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3533
And then if the worke be extorted from us, yet what pumping before any water comes, what collision,
And then if the work be extorted from us, yet what pumping before any water comes, what collision,
cc av cs dt n1 vbb j-vvn p-acp pno12, av q-crq vvg p-acp d n1 vvz, r-crq n1,
(8) chapter (DIV2)
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3534
and striking before a few sparkes of fire will fly out? my meaning is, much ado to bring our hearts to our tongues, our affections to our services, without which they cannot be upright.
and striking before a few sparks of fire will fly out? my meaning is, much ado to bring our hearts to our tongues, our affections to our services, without which they cannot be upright.
cc vvg p-acp dt d n2 pp-f n1 vmb vvi av? po11 n1 vbz, d n1 pc-acp vvi po12 n2 p-acp po12 n2, po12 n2 p-acp po12 n2, p-acp r-crq pns32 vmbx vbi j.
(8) chapter (DIV2)
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3535
And when this is done, then to set up the right end and scope, and their to settle our intention fast and plaine: O how difficult!
And when this is done, then to Set up the right end and scope, and their to settle our intention fast and plain: Oh how difficult!
cc c-crq d vbz vdn, cs pc-acp vvi a-acp dt j-jn n1 cc n1, cc po32 zz vvi po12 n1 av-j cc j: uh q-crq j!
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3536
many by aimes and indirect ends do often present themselves, that it is with us,
many by aims and indirect ends do often present themselves, that it is with us,
d p-acp n2 cc j n2 vdb av vvi px32, cst pn31 vbz p-acp pno12,
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3537
as with boys in writing, we draw many crooked lines, or as with them in archery, we shoot by hither or beyond, or beside the mark;
as with boys in writing, we draw many crooked lines, or as with them in archery, we shoot by hither or beyond, or beside the mark;
c-acp p-acp n2 p-acp n1, pns12 vvb d j n2, cc c-acp p-acp pno32 p-acp n1, pns12 vvb p-acp av cc a-acp, cc p-acp dt n1;
(8) chapter (DIV2)
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3538
it is not easie to do good because God commands it, or only because he may be glorifled.
it is not easy to do good Because God commands it, or only Because he may be glorifled.
pn31 vbz xx j pc-acp vdi j c-acp np1 vvz pn31, cc av-j c-acp pns31 vmb vbi vvn.
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3539
2. That spritualness which is required in upright motions;
2. That spritualness which is required in upright motions;
crd cst n1 r-crq vbz vvn p-acp j n2;
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I tell you that the very soule must act it selfe, if the heart or way be upright:
I tell you that the very soul must act it self, if the heart or Way be upright:
pns11 vvb pn22 d dt j n1 vmb vvi pn31 n1, cs dt n1 cc n1 vbb av-j:
(8) chapter (DIV2)
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3541
not only his lips but his spirit must pray;
not only his lips but his Spirit must pray;
xx av-j po31 n2 p-acp po31 n1 vmb vvi;
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3542
not only his eare, but his heart must hear? he must not only profess against sin,
not only his ear, but his heart must hear? he must not only profess against since,
xx av-j po31 n1, cc-acp po31 n1 vmb vvi? pns31 vmb xx av-j vvi p-acp n1,
(8) chapter (DIV2)
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3543
but his soule must hate and abhor it, And there is no revealed and known duty to which his very heart doth not strive to obey:
but his soul must hate and abhor it, And there is no revealed and known duty to which his very heart does not strive to obey:
cc-acp po31 n1 vmb vvi cc vvi pn31, cc pc-acp vbz av-dx vvn cc vvn n1 p-acp r-crq po31 j n1 vdz xx vvi pc-acp vvi:
(8) chapter (DIV2)
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3544
yea, and the ground of all this must be spirituall and not carnal, from God and for God.
yea, and the ground of all this must be spiritual and not carnal, from God and for God.
uh, cc dt n1 pp-f d d vmb vbi j cc xx j, p-acp np1 cc p-acp np1.
(8) chapter (DIV2)
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3545
Assuredly, these things are impossible to an evill man, and he who is most good, shall confesse it to be most hard, to be plaine with God,
Assuredly, these things Are impossible to an evil man, and he who is most good, shall confess it to be most hard, to be plain with God,
av-vvn, d n2 vbr j p-acp dt j-jn n1, cc pns31 r-crq vbz av-ds j, vmb vvi pn31 pc-acp vbi av-ds av-j, pc-acp vbi j p-acp np1,
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3546
and to walke evenly before him. 8. Lastly to be upright. is a possible thing, a man may attaine unto it,
and to walk evenly before him. 8. Lastly to be upright. is a possible thing, a man may attain unto it,
cc pc-acp vvi av-j p-acp pno31. crd ord pc-acp vbi j. vbz dt j n1, dt n1 vmb vvi p-acp pn31,
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3547
Nay every good man doth attaine unto it? Noah was upright and walked with God, Abraham was upright before him, David kept him from his sin,
Nay every good man does attain unto it? Noah was upright and walked with God, Abraham was upright before him, David kept him from his since,
uh-x d j n1 vdz vvi p-acp pn31? np1 vbds j cc vvd p-acp np1, np1 vbds av-j p-acp pno31, np1 vvd pno31 p-acp po31 n1,
(8) chapter (DIV2)
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3548
and he did serve the Lord in uprightnesse of heart, Hezekiah did so likewise, Remember Lord that I have walked before thee in truth, and with an upright heart:
and he did serve the Lord in uprightness of heart, Hezekiah did so likewise, remember Lord that I have walked before thee in truth, and with an upright heart:
cc pns31 vdd vvi dt n1 p-acp n1 pp-f n1, np1 vdd av av, vvb n1 cst pns11 vhb vvn p-acp pno21 p-acp n1, cc p-acp dt j n1:
(8) chapter (DIV2)
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3549
Paul served God in all good conscience, willing to live honestly in all things? Though no man can say that he doth all that Gods commands require,Paul served God in all good conscience, willing to live honestly in all things? Though no man can say that he does all that God's commands require,
np1 vvn np1 p-acp d j n1, vvg pc-acp vvi av-j p-acp d n2? cs dx n1 vmb vvi cst pns31 vdz d d ng1 n2 vvb,
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3550
yet he may say he hath respect unto them all;
yet he may say he hath respect unto them all;
av pns31 vmb vvi pns31 vhz n1 p-acp pno32 d;
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3551
and though none can say he hath nothing in him, or nothing is done by him, which the law of God doth forbid,
and though none can say he hath nothing in him, or nothing is done by him, which the law of God does forbid,
cc cs pix vmb vvi pns31 vhz pix p-acp pno31, cc pix vbz vdn p-acp pno31, r-crq dt n1 pp-f np1 vdz vvi,
(8) chapter (DIV2)
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3552
yet he may say, I hate every false way, and search me, O Lord, if there be any way of wickednesse within me: and this is uprightnesse:
yet he may say, I hate every false Way, and search me, Oh Lord, if there be any Way of wickedness within me: and this is uprightness:
av pns31 vmb vvi, pns11 vvb d j n1, cc vvb pno11, uh n1, cs pc-acp vbb d n1 pp-f n1 p-acp pno11: cc d vbz n1:
(8) chapter (DIV2)
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3553
Ob. But you will say if the case be so; how may one know that he is indeed upright?Ob. But you will say if the case be so; how may one know that he is indeed upright?
np1 p-acp pn22 vmb vvi cs dt n1 vbb av; q-crq vmb pi vvi cst pns31 vbz av av-j?
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3554
Sol. There are many discoveries of it, I pray you to observe them, and try your selves by them, let your consciences testify for you before the lord this day. Sol. There Are many discoveries of it, I pray you to observe them, and try your selves by them, let your Consciences testify for you before the lord this day.
np1 pc-acp vbr d n2 pp-f pn31, pns11 vvb pn22 pc-acp vvi pno32, cc vvb po22 n2 p-acp pno32, vvb po22 n2 vvi p-acp pn22 p-acp dt n1 d n1.
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1. If a man be upright, he will mostly strive for an inward reformation of his heart.
1. If a man be upright, he will mostly strive for an inward Reformation of his heart.
crd cs dt n1 vbi j, pns31 vmb av-j vvi p-acp dt j n1 pp-f po31 n1.
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There are two things which the upright person doth most look at, his God, and his heart.
There Are two things which the upright person does most look At, his God, and his heart.
pc-acp vbr crd n2 r-crq dt j n1 vdz ds vvi p-acp, po31 n1, cc po31 n1.
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The Hypocrites (as our saviour testifies) they are for the outside, they wash the platters and the cups,
The Hypocrites (as our Saviour Testifies) they Are for the outside, they wash the platters and the cups,
dt n2 (p-acp po12 n1 vvz) pns32 vbr p-acp dt n1-an, pns32 vvb dt n2 cc dt n2,
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and beautifie the tombes, like an adulteresse whose care is to paint, and to set a faire face upon the matter;
and beautify the tombs, like an adulteress whose care is to paint, and to Set a fair face upon the matter;
cc vvi dt n2, av-j dt n1 rg-crq n1 vbz pc-acp vvi, cc pc-acp vvi dt j n1 p-acp dt n1;
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all their care is to the eye of man:
all their care is to the eye of man:
d po32 n1 vbz p-acp dt n1 pp-f n1:
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how to be seen and hard, how to be well thought on? Now uprightnesse is mostly for the heart and spirit:
how to be seen and hard, how to be well Thought on? Now uprightness is mostly for the heart and Spirit:
c-crq pc-acp vbi vvn cc j, c-crq pc-acp vbi av vvn a-acp? av n1 vbz j p-acp dt n1 cc n1:
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not that an upright person should or doth neglect the wel-ordering his life, O no! as to neglect our hearts, argues hypocrisie;
not that an upright person should or does neglect the well-ordering his life, Oh no! as to neglect our hearts, argues hypocrisy;
xx cst dt j n1 vmd cc vdz vvi dt j po31 n1, uh uh a-acp p-acp vvi po12 n2, vvz n1;
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so to neglect our lives argues profanesse. But the principle care of uprightnesse is the reformation of the heart;
so to neglect our lives argues profaneness. But the principle care of uprightness is the Reformation of the heart;
av pc-acp vvi po12 n2 vvz n1. p-acp dt n1 n1 pp-f n1 vbz dt n1 pp-f dt n1;
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though it lookes to the cleansing of the hand, yet principally of the heart, according to that of the Apostle, Jam. 4. 8. Why brethren, it well knowes that the heart is it which God looks for and lookes at, the heart is it which God delights in,
though it looks to the cleansing of the hand, yet principally of the heart, according to that of the Apostle, Jam. 4. 8. Why brothers, it well knows that the heart is it which God looks for and looks At, the heart is it which God delights in,
cs pn31 vvz p-acp dt vvg pp-f dt n1, av av-jn pp-f dt n1, vvg p-acp d pp-f dt n1, np1 crd crd q-crq n2, pn31 av vvz cst dt n1 vbz pn31 r-crq np1 vvz p-acp cc vvz p-acp, dt n1 vbz pn31 r-crq np1 vvz p-acp,
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if that be right and true he is pleased, thou lovest truth in the inward parts, Psa. 51. the upright in heart are his delight.
if that be right and true he is pleased, thou Lovest truth in the inward parts, Psa. 51. the upright in heart Are his delight.
cs d vbb j-jn cc j pns31 vbz vvn, pns21 vv2 n1 p-acp dt j n2, np1 crd dt j p-acp n1 vbr po31 n1.
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David is full in this concerning his heart, Psal. 119. 10. with my whole heart have I sought thee, v. 11. Thy word have I hid within my heart, that I might not sinne against thee, incline my heart unto thy testimonies, and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit; David is full in this Concerning his heart, Psalm 119. 10. with my Whole heart have I sought thee, v. 11. Thy word have I hid within my heart, that I might not sin against thee, incline my heart unto thy testimonies, and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my Spirit;
np1 vbz j p-acp d vvg po31 n1, np1 crd crd p-acp po11 j-jn n1 vhb pns11 vvn pno21, n1 crd po21 n1 vhb pns11 vvn p-acp po11 n1, cst pns11 vmd xx vvi p-acp pno21, vvb po11 n1 p-acp po21 n2, cc xx p-acp n1 np1 crd crd np1 vbz po11 n1 ro-crq pns11 vvb p-acp po11 n1;
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the heart of man, is the fountaine of life or death, and every thing is strongest in the heart, and most dangerous:
the heart of man, is the fountain of life or death, and every thing is Strongest in the heart, and most dangerous:
dt n1 pp-f n1, vbz dt n1 pp-f n1 cc n1, cc d n1 vbz js p-acp dt n1, cc av-ds j:
(8) chapter (DIV2)
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sinne in the heart is worse then in the life: (i.) when a mans heart is set upon his sin;
sin in the heart is Worse then in the life: (i.) when a men heart is Set upon his since;
n1 p-acp dt n1 vbz jc cs p-acp dt n1: (uh.) c-crq dt ng1 n1 vbz vvn p-acp po31 n1;
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now Try your selves, in this particular:
now Try your selves, in this particular:
av vvb po22 n2, p-acp d j:
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what care have you of your hearts? what paines do you take with them? you many times have humble looks,what care have you of your hearts? what pains do you take with them? you many times have humble looks,
r-crq n1 vhb pn22 pp-f po22 n2? r-crq n2 vdb pn22 vvi p-acp pno32? pn22 d n2 vhb j n2,
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yea but have you not still proud hearts? you have many times contented words,
yea but have you not still proud hearts? you have many times contented words,
uh p-acp vhi pn22 xx av j n2? pn22 vhb d n2 vvn n2,
(8) chapter (DIV2)
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yea but have you not still impatient and discontented hearts? you have many times heavenly discourse? yea but have you not stil earthly and worldly hearts? what doe you with them? doe you not let your hearts still loose? do you not give them way to be filled with wicked contemplations, vaine imaginations, filthy inclinations, with envy, malice, unbeliefe;
yea but have you not still impatient and discontented hearts? you have many times heavenly discourse? yea but have you not still earthly and worldly hearts? what do you with them? do you not let your hearts still lose? do you not give them Way to be filled with wicked contemplations, vain Imaginations, filthy inclinations, with envy, malice, unbelief;
uh p-acp vhi pn22 xx av j cc j-vvn n2? pn22 vhb d n2 j n1? uh cc-acp vhb pn22 xx av j cc j n2? q-crq vdb pn22 p-acp pno32? vdb pn22 xx vvi po22 n2 av j? vdb pn22 xx vvi pno32 n1 pc-acp vbi vvn p-acp j n2, j n2, j n2, p-acp n1, n1, n1;
(8) chapter (DIV2)
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or do you mourne under these, do you strive to cleanse within:
or do you mourn under these, do you strive to cleanse within:
cc vdb pn22 vvi p-acp d, vdb pn22 vvb pc-acp vvi a-acp:
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is it not sufficient that your outward actions look well, unlesse your hearts be made better;
is it not sufficient that your outward actions look well, unless your hearts be made better;
vbz pn31 xx j cst po22 j n2 vvb av, cs po22 n2 vbb vvn av-jc;
(8) chapter (DIV2)
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O if this heart were holy! If this heart were humble! If this heart were heavenly! If the heart were believing!
Oh if this heart were holy! If this heart were humble! If this heart were heavenly! If the heart were believing!
uh cs d n1 vbdr j! cs d n1 vbdr j! cs d n1 vbdr j! cs dt n1 vbdr vvg!
(8) chapter (DIV2)
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The hypocrite cares not though the thread be rotten, if the colour or glosse be faire:
The hypocrite Cares not though the thread be rotten, if the colour or gloss be fair:
dt n1 vvz xx cs dt n1 vbb vvn, cs dt n1 cc n1 vbb j:
(8) chapter (DIV2)
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but the upright person he is more at substance then shew, and hath more to doe with his heart, then any thing:
but the upright person he is more At substance then show, and hath more to do with his heart, then any thing:
cc-acp dt j n1 pns31 vbz av-dc p-acp n1 av vvi, cc vhz dc pc-acp vdi p-acp po31 n1, cs d n1:
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he would have the law written not upon his tongue, but upon his heart cleansed, as well as his life beautified.
he would have the law written not upon his tongue, but upon his heart cleansed, as well as his life beautified.
pns31 vmd vhi dt n1 vvn xx p-acp po31 n1, cc-acp p-acp po31 n1 vvn, c-acp av c-acp po31 n1 vvn.
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2. If a man be upright, then a little holiness will not serve his turne, he is not contented with some measures,
2. If a man be upright, then a little holiness will not serve his turn, he is not contented with Some measures,
crd cs dt n1 vbi j, cs dt j n1 vmb xx vvi po31 n1, pns31 vbz xx vvn p-acp d n2,
(8) chapter (DIV2)
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but strives after perfection, see this clearly delivered by the Apostle, in Phil. 3. 12. Not as though I had already attained,
but strives After perfection, see this clearly Delivered by the Apostle, in Philip 3. 12. Not as though I had already attained,
cc-acp vvz p-acp n1, vvb d av-j vvn p-acp dt n1, p-acp np1 crd crd xx c-acp cs pns11 vhd av vvn,
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or were already perfect, but I follow after, if that I may apprehend, that for which also I am apprehended, of Jesus Christ, v. 13. I count not my self to have apprehended,
or were already perfect, but I follow After, if that I may apprehend, that for which also I am apprehended, of jesus christ, v. 13. I count not my self to have apprehended,
cc vbdr av j, cc-acp pns11 vvb a-acp, cs cst pns11 vmb vvi, cst p-acp r-crq av pns11 vbm vvn, pp-f np1 np1, n1 crd pns11 vvb xx po11 n1 pc-acp vhi vvn,
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but this one thing I doe, forgetting those things which are behind, and reaching forth unto those things which are before; but this one thing I do, forgetting those things which Are behind, and reaching forth unto those things which Are before;
cc-acp d crd n1 pns11 vdb, vvg d n2 r-crq vbr a-acp, cc vvg av p-acp d n2 r-crq vbr a-acp;
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v. 14. I press then toward the mark, for the price of the high calling of God in Christ Jesus:
v. 14. I press then towards the mark, for the price of the high calling of God in christ jesus:
n1 crd pns11 vvb av p-acp dt n1, p-acp dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1:
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v. 15. Let us therefore as many as be perfect be thus minded, q. d.
v. 15. Let us Therefore as many as be perfect be thus minded, q. worser.
n1 crd vvb pno12 av p-acp d c-acp vbb j vbb av vvn, vvd. sy.
(8) chapter (DIV2)
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If you be upright, thus will it be with you, you will not be satisfied with small beginnings, with received measures,
If you be upright, thus will it be with you, you will not be satisfied with small beginnings, with received measures,
cs pn22 vbb j, av vmb pn31 vbi p-acp pn22, pn22 vmb xx vbi vvn p-acp j n2, p-acp j-vvn n2,
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but you will reach on for farther conformity to Christ.
but you will reach on for farther conformity to christ.
cc-acp pn22 vmb vvi p-acp p-acp jc n1 p-acp np1.
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There is a difference twixt desires of holiness, for it selfe and God, and for our selves and ends:
There is a difference betwixt Desires of holiness, for it self and God, and for our selves and ends:
pc-acp vbz dt n1 p-acp n2 pp-f n1, c-acp pn31 n1 cc n1, cc p-acp po12 n2 cc n2:
(8) chapter (DIV2)
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An hypocrite could be content to have as much holinesse, as would serve his turne, his owne turne, his owne ends;
an hypocrite could be content to have as much holiness, as would serve his turn, his own turn, his own ends;
dt n1 vmd vbi j pc-acp vhi p-acp d n1, c-acp vmd vvi po31 n1, po31 d n1, po31 d n2;
(8) chapter (DIV2)
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as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher,
as a Tradesmen is willing to be At cost that his apprentice Learn to writ and cipher,
c-acp dt n2 vbz j pc-acp vbi p-acp n1 cst po31 n1 vvi p-acp n1 cc n1,
(8) chapter (DIV2)
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so much, and so long, as he may be enabled to keep the accounts;
so much, and so long, as he may be enabled to keep the accounts;
av av-d, cc av av-j, c-acp pns31 vmb vbi vvn pc-acp vvi dt n2;
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but he will not be at cost to teach him the excellency of writing or ciphering.
but he will not be At cost to teach him the excellency of writing or ciphering.
cc-acp pns31 vmb xx vbi p-acp n1 pc-acp vvi pno31 dt n1 pp-f n1 cc vvg.
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But now the upright person desires grace, and holiness for God;
But now the upright person Desires grace, and holiness for God;
p-acp av dt j n1 vvz n1, cc n1 p-acp np1;
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that glory may be brought unto him, and out of an intrinsecall love of the beauties of holinesse,
that glory may be brought unto him, and out of an intrinsical love of the beauty's of holiness,
d n1 vmb vbi vvn p-acp pno31, cc av pp-f dt j n1 pp-f dt n2 pp-f n1,
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and for the farther rooting out of sin, And for the better Inabling to holy services:
and for the farther rooting out of since, And for the better Enabling to holy services:
cc p-acp dt jc n-vvg av pp-f n1, cc p-acp dt av-jc vvg p-acp j n2:
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his ends are publike and therefore a little serves not. 3. If a man be upright, then a man will walke by a right rule;
his ends Are public and Therefore a little serves not. 3. If a man be upright, then a man will walk by a right Rule;
po31 n2 vbr j cc av dt j vvz xx. crd cs dt n1 vbi j, av dt n1 vmb vvi p-acp dt j-jn n1;
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he orders his conversation and wayes according to the word of God. he order his Conversation and ways according to the word of God.
pns31 n2 po31 n1 cc n2 vvg p-acp dt n1 pp-f np1.
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A right ordering of all our actions, by a right rule, in a right way, by right persons, out of right principles,
A right ordering of all our actions, by a right Rule, in a right Way, by right Persons, out of right principles,
dt j-jn n-vvg pp-f d po12 n2, p-acp dt j-jn n1, p-acp dt j-jn n1, p-acp j-jn n2, av pp-f j-jn n2,
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for right ends, this is uprightnesse.
for right ends, this is uprightness.
p-acp j-jn n2, d vbz n1.
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3. A person may know whither he be upright or no? by the conscionable disposition of his heart about all sinnes? D•vid speaking of such, who were undefiled, Psal. 119. 1. And sought the Lord with their whole heart, v. 2. he addeth, v. 3. They alsoe do no iniquity, q. d.
3. A person may know whither he be upright or no? by the conscionable disposition of his heart about all Sins? D•vid speaking of such, who were undefiled, Psalm 119. 1. And sought the Lord with their Whole heart, v. 2. he adds, v. 3. They also do no iniquity, q. worser.
crd dt n1 vmb vvi c-crq pns31 vbb j cc dx? p-acp dt j n1 pp-f po31 n1 p-acp d n2? np1 vvg pp-f d, r-crq vbdr j-vvn-u, np1 crd crd cc vvd dt n1 p-acp po32 j-jn n1, n1 crd pns31 vvz, n1 crd pns32 av vdb av-dx n1, vvd. sy.
(8) chapter (DIV2)
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this is not their worke, this is not the thing which they do approve, or allow, in which they live and walke;
this is not their work, this is not the thing which they do approve, or allow, in which they live and walk;
d vbz xx po32 n1, d vbz xx dt n1 r-crq pns32 vdb vvi, cc vvi, p-acp r-crq pns32 vvb cc vvi;
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sinne is not the upri•ht mans worke, it is a strang work, and a stranger work:
sin is not the upri•ht men work, it is a strange work, and a stranger work:
n1 vbz xx dt j ng1 n1, pn31 vbz dt j n1, cc dt jc n1:
(8) chapter (DIV2)
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and David being to manifest his own uprightnesse, saith Psal. 18. 23. I was also upright before him,
and David being to manifest his own uprightness, Says Psalm 18. 23. I was also upright before him,
cc np1 vbg pc-acp vvi po31 d n1, vvz np1 crd crd pns11 vbds av av-j p-acp pno31,
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and I kept my self from iniquity: yea Psal 119. 101. I have refrained my feet from every evill way:
and I kept my self from iniquity: yea Psalm 119. 101. I have refrained my feet from every evil Way:
cc pns11 vvd po11 n1 p-acp n1: uh np1 crd crd pns11 vhb vvn po11 n2 p-acp d j-jn n1:
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Iob was an upright man one that feared God, and •schewed evill, Iob 1. 1. There was never any hypocrite living but his heart was false;Job was an upright man one that feared God, and •schewed evil, Job 1. 1. There was never any hypocrite living but his heart was false;
np1 vbds dt j n1 pi cst vvd np1, cc vvd j-jn, np1 crd crd pc-acp vbds av-x d n1 vvg p-acp po31 n1 vbds j;
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it did never condemn all sin in him:
it did never condemn all since in him:
pn31 vdd av-x vvi d n1 p-acp pno31:
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peruse the scriptures, and you shall read of none of them but they had some one way of wickednesse or other.
peruse the Scriptures, and you shall read of none of them but they had Some one Way of wickedness or other.
vvb dt n2, cc pn22 vmb vvi pp-f pix pp-f pno32 p-acp pns32 vhd d crd n1 pp-f n1 cc n-jn.
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Jehu had his calves, notwithstanding all his zeale for God:Jehu had his calves, notwithstanding all his zeal for God:
np1 vhd po31 n2, c-acp d po31 n1 p-acp np1:
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Herod kept his Herodias, notwithstanding all his forwardnesse and gladnesse, and reverrence to Iohn Baptist: The Pharisees kept their covetousnesse notwithstanding all their formall strictnesse and rigour:Herod kept his Herodias, notwithstanding all his forwardness and gladness, and reverrence to John Baptist: The Pharisees kept their covetousness notwithstanding all their formal strictness and rigour:
np1 vvd po31 np1, a-acp d po31 n1 cc n1, cc n1 p-acp np1 np1: dt np1 vvd po32 n1 p-acp d po32 j n1 cc n1:
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The young man would not sel all, notwithstanding all his profession of former obedience and Questionings, what yet lack I; Soe on the contrary, there was never any person upright,The young man would not sell all, notwithstanding all his profession of former Obedience and Questionings, what yet lack I; So on the contrary, there was never any person upright,
dt j n1 vmd xx vvd d, c-acp d po31 n1 pp-f j n1 cc n2-vvg, r-crq av vvb pns11; av p-acp dt n-jn, pc-acp vbds av-x d n1 av-j,
(8) chapter (DIV2)
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but his heart made conscience of all sin:
but his heart made conscience of all since:
cc-acp po31 n1 vvd n1 pp-f d n1:
(8) chapter (DIV2)
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what is that? that is, he would be rid of all, he would not allow himselfe in any one, he would not keep up the covenant with sinne, by being dispensed with in any one particular.
what is that? that is, he would be rid of all, he would not allow himself in any one, he would not keep up the Covenant with sin, by being dispensed with in any one particular.
r-crq vbz d? d vbz, pns31 vmd vbi vvn pp-f d, pns31 vmd xx vvi px31 p-acp d crd, pns31 vmd xx vvi a-acp dt n1 p-acp n1, p-acp vbg vvn p-acp p-acp d crd j.
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Ob. But you will say, this may be hard, for who can say my heart is cleane,
Ob. But you will say, this may be hard, for who can say my heart is clean,
np1 p-acp pn22 vmb vvi, d vmb vbi j, p-acp r-crq vmb vvi po11 n1 vbz j,
(8) chapter (DIV2)
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even the just man doth sinne seaven times a day. Sol. Beloved you mistake me;
even the just man does sin seaven times a day. Sol. beloved you mistake me;
av dt j n1 vdz vvi crd n2 dt n1. np1 vvn pn22 vvb pno11;
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I do not say that this is a sign of uprightnesse, that a man hath not sin in him,
I do not say that this is a Signen of uprightness, that a man hath not since in him,
pns11 vdb xx vvi cst d vbz dt n1 pp-f n1, cst dt n1 vhz xx n1 p-acp pno31,
(8) chapter (DIV2)
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or that he doth never act sin, Indeed this were hard, No man living should be upright by this!
or that he does never act since, Indeed this were hard, No man living should be upright by this!
cc cst pns31 vdz av vvi n1, av d vbdr j, dx n1 vvg vmd vbi j p-acp d!
(8) chapter (DIV2)
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But I say that the upright person makes conscience of all sin, he sets against all sin, he opposeth, he condemneth, he disalloweth all sin, he will not be in covenant with any sinne.
But I say that the upright person makes conscience of all since, he sets against all since, he Opposeth, he Condemneth, he disalloweth all since, he will not be in Covenant with any sin.
p-acp pns11 vvb cst dt j n1 vvz n1 pp-f d n1, pns31 vvz p-acp d n1, pns31 vvz, pns31 vvz, pns31 vvz d n1, pns31 vmb xx vbi p-acp n1 p-acp d n1.
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Ob. Yet you may object, but how may I know that I make conscience of all sin?
Ob. Yet you may Object, but how may I know that I make conscience of all since?
np1 av pn22 vmb vvi, cc-acp q-crq vmb pns11 vvb cst pns11 vvb n1 pp-f d n1?
(8) chapter (DIV2)
913
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3617
Sol. I will not insist on all which may be spoken, onely take three things, which will shew your uprightnesse in a conscience of all sin. Sol. I will not insist on all which may be spoken, only take three things, which will show your uprightness in a conscience of all since.
np1 pns11 vmb xx vvi p-acp d r-crq vmb vbi vvn, av-j vvb crd n2, r-crq vmb vvi po22 n1 p-acp dt n1 pp-f d n1.
(8) chapter (DIV2)
914
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3618
1. if you be upright, you will make conscience of secret as well as open sins. Why the feare of man? the regard of our own credit, the love of our own advantages, may prevaile with an evi•l man, with an hypocrite, to keep in, to worke crafti•y? Not to sin at noon-day, to hold off in publike,
1. if you be upright, you will make conscience of secret as well as open Sins. Why the Fear of man? the regard of our own credit, the love of our own advantages, may prevail with an evi•l man, with an hypocrite, to keep in, to work crafti•y? Not to since At noonday, to hold off in public,
crd cs pn22 vbb j, pn22 vmb vvi n1 pp-f j-jn c-acp av p-acp j n2. c-crq dt n1 pp-f n1? dt n1 pp-f po12 d n1, dt n1 pp-f po12 d n2, vmb vvi p-acp dt j n1, p-acp dt n1, pc-acp vvi p-acp, pc-acp vvi n1? xx p-acp n1 p-acp n1, pc-acp vvi a-acp p-acp j,
(8) chapter (DIV2)
915
Page 205
3619
and yet the love of sin prevailes upon him with ease, to work wicke•nesse in the dark, in private, in secret,
and yet the love of since prevails upon him with ease, to work wicke•nesse in the dark, in private, in secret,
cc av dt n1 pp-f n1 vvz p-acp pno31 p-acp n1, pc-acp vvi n1 p-acp dt j, p-acp j, p-acp j-jn,
(8) chapter (DIV2)
915
Page 205
3620
for he saith none do•h see me; an hypocrite is a secret sinner, (q.) restraints are then ta•en off.
for he Says none do•h see me; an hypocrite is a secret sinner, (q.) restraints Are then ta•en off.
c-acp pns31 vvz pix av vvb pno11; dt n1 vbz dt j-jn n1, (vvd.) n2 vbr av vvn a-acp.
(8) chapter (DIV2)
915
Page 205
3621
But the upright person, he hates sin because it is s•n, •nd therefore he doth not act it because it is secret,
But the upright person, he hates since Because it is s•n, •nd Therefore he does not act it Because it is secret,
p-acp dt j n1, pns31 vvz n1 c-acp pn31 vbz vvn, vvb av pns31 vdz xx vvi pn31 c-acp pn31 vbz j-jn,
(8) chapter (DIV2)
915
Page 205
3622
or declin• it because it is open, but he shuns both the one and the other,
or declin• it Because it is open, but he shuns both the one and the other,
cc n1 pn31 p-acp pn31 vbz j, cc-acp pns31 vvz d dt crd cc dt n-jn,
(8) chapter (DIV2)
915
Page 205
3623
because they are both sinfull, Jobes heart was not secretly intised Iob. 31. 26, 27. Is David in his family? there will he w•lke with an upright heart, Psal. 101. 2. Is •o•eph alone;
Because they Are both sinful, Jobes heart was not secretly enticed Job 31. 26, 27. Is David in his family? there will he w•lke with an upright heart, Psalm 101. 2. Is •o•eph alone;
c-acp pns32 vbr av-d j, np1 n1 vbds xx av-jn vvn zz crd crd, crd vbz np1 p-acp po31 n1? pc-acp vmb pns31 vvi p-acp dt j n1, np1 crd crd vbz n1 av-j;
(8) chapter (DIV2)
915
Page 205
3624
yet he dares not to do so great a wickedness and sin against God, •en. •9.
yet he dares not to do so great a wickedness and since against God, •en. •9.
av pns31 vvz xx pc-acp vdi av j dt n1 cc n1 p-acp np1, av. n1.
(8) chapter (DIV2)
915
Page 205
3625
Nay, David hates all vain thoughts Psal. 119. And Solomon saith that the thoughts of the righteous are right, Prov. 12. 5. the upright person strives against secret inclinations,
Nay, David hates all vain thoughts Psalm 119. And Solomon Says that the thoughts of the righteous Are right, Curae 12. 5. the upright person strives against secret inclinations,
uh, np1 vvz d j n2 np1 crd cc np1 vvz cst dt n2 pp-f dt j vbr j-jn, np1 crd crd dt j n1 vvz p-acp j-jn n2,
(8) chapter (DIV2)
915
Page 206
3626
and would have even the imaginations cast downe which are seen only by God.
and would have even the Imaginations cast down which Are seen only by God.
cc vmd vhi av dt n2 vvd a-acp r-crq vbr vvn av-j p-acp np1.
(8) chapter (DIV2)
915
Page 206
3627
2. You will make conscience of the least sins, sin, we do usually divide into gross, and foule; and into little, and small;
2. You will make conscience of the least Sins, since, we do usually divide into gross, and foul; and into little, and small;
crd pn22 vmb vvi n1 pp-f dt ds n2, n1, pns12 vdb av-j vvi p-acp j, cc j; cc p-acp j, cc j;
(8) chapter (DIV2)
916
Page 206
3628
not that any sin is small in a relation to the rule;
not that any since is small in a Relation to the Rule;
xx cst d n1 vbz j p-acp dt n1 p-acp dt n1;
(8) chapter (DIV2)
916
Page 206
3629
but that one is not so great and hainous in comparison of one sin with another.
but that one is not so great and heinous in comparison of one since with Another.
cc-acp d pi vbz xx av j cc j p-acp n1 pp-f crd n1 p-acp j-jn.
(8) chapter (DIV2)
916
Page 206
3630
Now where sins are reputed gross, and foule, and palpable, even the civil man, and the formal hypocrite may bevery precise, very conscionable, verytender,
Now where Sins Are reputed gross, and foul, and palpable, even the civil man, and the formal hypocrite may bevery precise, very conscionable, verytender,
av c-crq n2 vbr vvn j, cc j, cc j, av dt j n1, cc dt j n1 vmb n1 j, av j, j,
(8) chapter (DIV2)
916
Page 206
3631
but for lesser oaths, for usual omissions, for triffles, for sinful atires, for sinful associating with lewd and vile persons, &c:
but for lesser Oaths, for usual omissions, for trifles, for sinful atires, for sinful associating with lewd and vile Persons, etc.:
cc-acp p-acp jc n2, p-acp j n2, c-acp n2, p-acp j n2, p-acp j j-vvg p-acp j cc j n2, av:
(8) chapter (DIV2)
916
Page 206
3632
alas these are poor thins, small things!
alas these Are poor thins, small things!
uh d vbr j n2, j n2!
(8) chapter (DIV2)
916
Page 206
3633
why should we stand upon them? Nay be not deceived, God is not mocked, the mote must be plucked out, as well as the beam;
why should we stand upon them? Nay be not deceived, God is not mocked, the mote must be plucked out, as well as the beam;
q-crq vmd pns12 vvi p-acp pno32? uh-x vbb xx vvn, np1 vbz xx vvn, dt n1 vmb vbi vvn av, c-acp av c-acp dt n1;
(8) chapter (DIV2)
916
Page 206
3634
Davids heart smote him for cutting of the lap of Sauls garment, as well as it rose against the vile counsell to cut of Sauls life? he that is not faithful in the least, will not be faithfull in the greatest:Davids heart smote him for cutting of the lap of Saul's garment, as well as it rose against the vile counsel to Cut of Saul's life? he that is not faithful in the least, will not be faithful in the greatest:
np1 n1 vvd pno31 p-acp vvg pp-f dt n1 pp-f np1 n1, c-acp av c-acp pn31 vvd p-acp dt j n1 pc-acp vvi pp-f np1 n1? pns31 cst vbz xx j p-acp dt ds, vmb xx vbi j p-acp dt js:
(8) chapter (DIV2)
916
Page 206
3635
And that man who will dispense with himselfe in small sins, if occasion serve, will likewise give himselfe a commission for great transgressions:
And that man who will dispense with himself in small Sins, if occasion serve, will likewise give himself a commission for great transgressions:
cc cst n1 r-crq vmb vvi p-acp px31 p-acp j n2, cs n1 vvi, vmb av vvi px31 dt n1 p-acp j n2:
(8) chapter (DIV2)
916
Page 206
3636
uprightnesse knows no such distinction (in respect of approbation and allowance) twixt great and small;
uprightness knows no such distinction (in respect of approbation and allowance) betwixt great and small;
n1 vvz dx d n1 (p-acp n1 pp-f n1 cc n1) p-acp j cc j;
(8) chapter (DIV2)
916
Page 206
3637
it is probable that Ananias layd down a great part of his estate, yet herein was the falsenesse of his heart, that he kept back some of the estate;
it is probable that Ananias laid down a great part of his estate, yet herein was the falseness of his heart, that he kept back Some of the estate;
pn31 vbz j cst np1 vvn a-acp dt j n1 pp-f po31 n1, av av vbds dt n1 pp-f po31 n1, cst pns31 vvd av d pp-f dt n1;
(8) chapter (DIV2)
916
Page 206
3638
Hypocrisie doth not consist in this, that a man doth wallow in all sins, but in this, that a man will allow himselfe in some sins:
Hypocrisy does not consist in this, that a man does wallow in all Sins, but in this, that a man will allow himself in Some Sins:
n1 vdz xx vvi p-acp d, cst dt n1 vdz vvi p-acp d n2, cc-acp p-acp d, cst dt n1 vmb vvi px31 p-acp d n2:
(8) chapter (DIV2)
916
Page 206
3639
Now try your selves in this, conscionablenesse about small sins, even lesser sins, (to upright persons) are objects of great hatred, and causes of great trouble.
Now try your selves in this, Constionableness about small Sins, even lesser Sins, (to upright Persons) Are objects of great hatred, and Causes of great trouble.
av vvb po22 n2 p-acp d, n1 p-acp j n2, av jc n2, (p-acp j n2) vbr n2 pp-f j n1, cc n2 pp-f j n1.
(8) chapter (DIV2)
916
Page 206
3640
3. you will make conscience, of sins which are in a sort more connatural.
3. you will make conscience, of Sins which Are in a sort more connatural.
crd pn22 vmb vvi n1, pp-f n2 r-crq vbr p-acp dt n1 av-dc j.
(8) chapter (DIV2)
917
Page 206
3641
Though every sin in respect of the original principle of sin be naturall to man in his corrupt estate,
Though every since in respect of the original principle of since be natural to man in his corrupt estate,
cs d n1 p-acp n1 pp-f dt j-jn n1 pp-f n1 vbb j p-acp n1 p-acp po31 j n1,
(8) chapter (DIV2)
917
Page 206
3642
yet their are special sins, which have in respect of their actings and course, more immediate favour and countenance from a sinner: v. g. Those of particular inclination: and those of custome:
yet their Are special Sins, which have in respect of their actings and course, more immediate favour and countenance from a sinner: v. g. Those of particular inclination: and those of custom:
av po32 vbr j n2, r-crq vhb p-acp n1 pp-f po32 n2 cc n1, av-dc j n1 cc n1 p-acp dt n1: n1 zz. d pp-f j n1: cc d pp-f n1:
(8) chapter (DIV2)
917
Page 206
3643
and frequent practise, and those of a mans particular condition and calling, and those of present profit and pleasure.
and frequent practice, and those of a men particular condition and calling, and those of present profit and pleasure.
cc j n1, cc d pp-f dt ng1 j n1 cc vvg, cc d pp-f j n1 cc n1.
(8) chapter (DIV2)
918
Page 207
3644
I doe conjecture that there is scarce any one man living, unlesse he hath intirely given up himselfe to Satan, who doth cast away himselfe upon the service of every sin whatsoever;
I do conjecture that there is scarce any one man living, unless he hath entirely given up himself to Satan, who does cast away himself upon the service of every since whatsoever;
pns11 vdb vvi cst pc-acp vbz av-j d crd n1 vvg, cs pns31 vhz av-j vvn a-acp px31 p-acp np1, r-crq vdz vvi av px31 p-acp dt n1 pp-f d n1 r-crq;
(8) chapter (DIV2)
919
Page 207
3645
and that their is scarce a person; who is not more haunted with some particular sinful inclination more then another.
and that their is scarce a person; who is not more haunted with Some particular sinful inclination more then Another.
cc cst po32 vbz av-j dt n1; r-crq vbz xx av-dc vvn p-acp d j j n1 av-dc cs j-jn.
(8) chapter (DIV2)
919
Page 207
3646
Now where the heart is Hypocriticall? though it will proclaime defiance against many kindes of sinning,
Now where the heart is Hypocritical? though it will proclaim defiance against many Kinds of sinning,
av c-crq dt n1 vbz j? cs pn31 vmb vvi n1 p-acp d n2 pp-f vvg,
(8) chapter (DIV2)
920
Page 207
3647
yet as Naaman spake in another case;
yet as Naaman spoke in Another case;
av c-acp np1 vvd p-acp j-jn n1;
(8) chapter (DIV2)
920
Page 207
3648
so doth the hypocrite concerning some particular lusts, onely herein the Lord be mercifull unto me, In this I must be spared:
so does the hypocrite Concerning Some particular Lustiest, only herein the Lord be merciful unto me, In this I must be spared:
av vdz dt n1 vvg d j n2, av-j av dt n1 vbb j p-acp pno11, p-acp d pns11 vmb vbi vvn:
(8) chapter (DIV2)
920
Page 207
3649
therefore Zophar speaking of the wicked and the hypocrite, Iob. 20. 5. he saith) that wickednesse is sweet in his mouth, he hides it under his tongue, v. 12. and v. 13. that he spares it,
Therefore Zophar speaking of the wicked and the hypocrite, Job 20. 5. he Says) that wickedness is sweet in his Mouth, he hides it under his tongue, v. 12. and v. 13. that he spares it,
av np1 vvg pp-f dt j cc dt n1, zz crd crd pns31 vvz) d n1 vbz j p-acp po31 n1, pns31 vvz pn31 p-acp po31 n1, n1 crd cc n1 crd cst pns31 vvz pn31,
(8) chapter (DIV2)
920
Page 207
3650
and forsakes it not, but keeps it still with in his mouth;
and forsakes it not, but keeps it still with in his Mouth;
cc vvz pn31 xx, cc-acp vvz pn31 av p-acp p-acp po31 n1;
(8) chapter (DIV2)
920
Page 207
3651
he is besotted and intangled, and sets himselfe unto the power of some pleasant and profitable lust or other,
he is besotted and entangled, and sets himself unto the power of Some pleasant and profitable lust or other,
pns31 vbz vvn cc vvn, cc vvz px31 p-acp dt n1 pp-f d j cc j n1 cc n-jn,
(8) chapter (DIV2)
920
Page 207
3652
and no word of command or threatning, no passage of affliction and trouble, no experience or sense, no inward accusation and rebukes of conscience, will ever be able to draw of his heart from it,
and no word of command or threatening, no passage of affliction and trouble, no experience or sense, no inward accusation and rebukes of conscience, will ever be able to draw of his heart from it,
cc dx n1 pp-f n1 cc j-vvg, dx n1 pp-f n1 cc n1, dx n1 cc n1, dx j n1 cc n2 pp-f n1, vmb av vbi j pc-acp vvi pp-f po31 n1 p-acp pn31,
(8) chapter (DIV2)
920
Page 207
3653
though the Hypocrite may contend against many sinnings, yet he never stands against the sin of his profit or pleasure:
though the Hypocrite may contend against many sinnings, yet he never Stands against the since of his profit or pleasure:
cs dt n1 vmb vvi p-acp d n2, av pns31 av-x vvz p-acp dt n1 pp-f po31 n1 cc n1:
(8) chapter (DIV2)
920
Page 207
3654
like a Fisher he may throw away many of the small fishes, but he keeps those which will make a sale and merchandise.
like a Fisher he may throw away many of the small Fish, but he keeps those which will make a sale and merchandise.
av-j dt n1 pns31 vmb vvi av d pp-f dt j n2, cc-acp pns31 vvz d r-crq vmb vvi dt n1 cc n1.
(8) chapter (DIV2)
920
Page 207
3655
But now if the heart be upright, then a marvellous tendernesse, and conscience will be found in thee,
But now if the heart be upright, then a marvellous tenderness, and conscience will be found in thee,
p-acp av cs dt n1 vbi j, cs dt j n1, cc n1 vmb vbi vvn p-acp pno21,
(8) chapter (DIV2)
920
Page 207
3656
even against those sins which formally thou didst love as dearly as thine one life.
even against those Sins which formally thou didst love as dearly as thine one life.
av p-acp d n2 r-crq av-j pns21 vdd2 vvi a-acp av-jn p-acp po21 crd n1.
(8) chapter (DIV2)
920
Page 207
3657
Thou will set against that profitable sin, of which Demetrius said, that by this craft I get my wealth:
Thou will Set against that profitable since, of which Demetrius said, that by this craft I get my wealth:
pns21 vmb vvi p-acp d j n1, pp-f r-crq np1 vvd, cst p-acp d n1 pns11 vvb po11 n1:
(8) chapter (DIV2)
920
Page 207
3658
And thou will set against that sin, of which Herod spake, that she pleased him greatly, that sin which formerly was to thy affections,
And thou will Set against that since, of which Herod spoke, that she pleased him greatly, that since which formerly was to thy affections,
cc pns21 vmb vvi p-acp d n1, pp-f r-crq np1 vvd, cst pns31 vvd pno31 av-j, d n1 r-crq av-j vbds p-acp po21 n2,
(8) chapter (DIV2)
920
Page 207
3659
as the oyle to the lampe, and as Joseph to Jacob; Now thou wilt strive against it,
as the oil to the lamp, and as Joseph to Jacob; Now thou wilt strive against it,
c-acp dt n1 p-acp dt n1, cc c-acp np1 p-acp np1; av pns21 vm2 vvi p-acp pn31,
(8) chapter (DIV2)
920
Page 207
3660
as thy only choice enemy and betrayer of thy soule and salvation, David (if I mistake not,
as thy only choice enemy and betrayer of thy soul and salvation, David (if I mistake not,
c-acp po21 j n1 n1 cc n1 pp-f po21 n1 cc n1, np1 (cs pns11 vvb xx,
(8) chapter (DIV2)
920
Page 207
3661
and Interpreters deceive me not) made this a testimony of his uprightnesse, in Psal. 18. 23: I was upright before him, and kept my selfe from mine iniquity;
and Interpreters deceive me not) made this a testimony of his uprightness, in Psalm 18. 23: I was upright before him, and kept my self from mine iniquity;
cc n2 vvb pno11 xx) vvd d dt n1 pp-f po31 n1, p-acp np1 crd crd: pns11 vbds av-j p-acp pno31, cc vvd po11 n1 p-acp po11 n1;
(8) chapter (DIV2)
920
Page 207
3662
Iniquity may be called mine, either in respect of approbation and covenant (as a man may say this wife is mine, this Master is mine) or in respect of special inclination, so a man may say, this is mine iniquity (i) that sin to which aboue all other, I finde my self most apt and ready and prone:
Iniquity may be called mine, either in respect of approbation and Covenant (as a man may say this wife is mine, this Master is mine) or in respect of special inclination, so a man may say, this is mine iniquity (i) that since to which above all other, I find my self most apt and ready and prove:
n1 vmb vbi vvn png11, av-d p-acp n1 pp-f n1 cc n1 (c-acp dt n1 vmb vvi d n1 vbz png11, d n1 vbz png11) cc p-acp n1 pp-f j n1, av dt n1 vmb vvi, d vbz po11 n1 (uh) cst n1 p-acp r-crq p-acp d n-jn, pns11 vvb po11 n1 av-ds j cc j cc j:
(8) chapter (DIV2)
920
Page 208
3663
So David here, I kept my self from mine iniquity (i.) from the iniquity into which I am naturally so apt and prone to fall into:
So David Here, I kept my self from mine iniquity (i.) from the iniquity into which I am naturally so apt and prove to fallen into:
av np1 av, pns11 vvd po11 n1 p-acp po11 n1 (uh.) p-acp dt n1 p-acp r-crq pns11 vbm av-j av j cc j pc-acp vvi p-acp:
(8) chapter (DIV2)
920
Page 208
3664
And this he makes as an argument of his uprightnesse, viz. that as he did not hunt after other sins,
And this he makes as an argument of his uprightness, viz. that as he did not hunt After other Sins,
cc d pns31 vvz p-acp dt n1 pp-f po31 n1, n1 cst a-acp pns31 vdd xx vvi p-acp j-jn n2,
(8) chapter (DIV2)
920
Page 208
3665
so when his speciall corruption did incline and tempt, when those did work upon him,
so when his special corruption did incline and tempt, when those did work upon him,
av c-crq po31 j n1 vdd vvi cc vvi, c-crq d vdd vvi p-acp pno31,
(8) chapter (DIV2)
920
Page 208
3666
unto which (if he spake but the least word, and gave the least leave) his naturall inclination would have throughly and easily kindled and thrust out it self,
unto which (if he spoke but the least word, and gave the least leave) his natural inclination would have thoroughly and Easily kindled and thrust out it self,
p-acp r-crq (cs pns31 vvd p-acp dt ds n1, cc vvd dt ds n1) po31 j n1 vmd vhi av-j cc av-j vvn cc vvd av pn31 n1,
(8) chapter (DIV2)
920
Page 208
3667
yet he would not harken, but did oppose, he did more narrowly and punctually watch, and besige his heart in these.
yet he would not harken, but did oppose, he did more narrowly and punctually watch, and besiege his heart in these.
av pns31 vmd xx vvi, cc-acp vdd vvi, pns31 vdd av-dc av-j cc av-j vvi, cc vvi po31 n1 p-acp d.
(8) chapter (DIV2)
920
Page 208
3668
Let me adde, uprightnesse appeares thus about sins? 1. It will endure tryall. Psa. 139. Try me O Lord, and see if their be any wickedness in •e.
Let me add, uprightness appears thus about Sins? 1. It will endure trial. Psa. 139. Try me Oh Lord, and see if their be any wickedness in •e.
vvb pno11 vvi, n1 vvz av p-acp n2? crd pn31 vmb vvi n1. np1 crd vvb pno11 uh n1, cc vvb cs po32 vbi d n1 p-acp n1.
(8) chapter (DIV2)
921
Page 208
3669
2. It will often try it selfe, and examine it selfe, least any sin should settle.
2. It will often try it self, and examine it self, lest any since should settle.
crd pn31 vmb av vvi pn31 n1, cc vvb pn31 n1, cs d n1 vmd vvi.
(8) chapter (DIV2)
923
Page 208
3670
3. It scares it self, and is suspicious, Master it is I, said the Disciple? and Iob offered Sacrifice, least his Sons have sinned.
3. It scares it self, and is suspicious, Master it is I, said the Disciple? and Job offered Sacrifice, lest his Sons have sinned.
crd pn31 n2 pn31 n1, cc vbz j, n1 pn31 vbz pns11, vvd dt n1? cc np1 vvd n1, cs po31 n2 vhb vvn.
(8) chapter (DIV2)
924
Page 208
3671
4. It will blesse God for being kept from sin, as David did for Abigailes counsels.
4. It will bless God for being kept from since, as David did for Abigailes Counsels.
crd pn31 vmb vvi np1 p-acp vbg vvn p-acp n1, c-acp np1 vdd p-acp vvz n2.
(8) chapter (DIV2)
925
Page 208
3672
5. It is most severe against our own sins, an hypocrite is a severe judge of others,
5. It is most severe against our own Sins, an hypocrite is a severe judge of Others,
crd pn31 vbz av-ds j p-acp po12 d n2, dt n1 vbz dt j n1 pp-f n2-jn,
(8) chapter (DIV2)
926
Page 208
3673
as the Pharisees against Christ; but an upright person throwes the first stone at himself.
as the Pharisees against christ; but an upright person throws the First stone At himself.
c-acp dt np1 p-acp np1; p-acp dt j n1 vvz dt ord n1 p-acp px31.
(8) chapter (DIV2)
926
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6. It condemnes sin in all, in parents, as Jonathan did Sauls prejudice against David, and as Jacob did severely judge & condemn sin in Simeon and Levy, and in Rachel; and John the Baptist did in Herod, and Christ in the Pharisees at their own table.
6. It condemns since in all, in Parents, as Johnathan did Saul's prejudice against David, and as Jacob did severely judge & condemn since in Simeon and Levy, and in Rachel; and John the Baptist did in Herod, and christ in the Pharisees At their own table.
crd pn31 vvz n1 p-acp d, p-acp n2, c-acp np1 vdd np1 vvi p-acp np1, cc c-acp np1 vdd av-j vvi cc vvi n1 p-acp np1 cc vvi, cc p-acp n1; cc np1 dt n1 vdd p-acp np1, cc np1 p-acp dt np1 p-acp po32 d n1.
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7. It grieves for its own sins, yea and for the sins of others, David doth not only water his couch with his teares for his owne sins,
7. It grieves for its own Sins, yea and for the Sins of Others, David does not only water his couch with his tears for his own Sins,
crd pn31 vvz p-acp po31 d n2, uh cc p-acp dt n2 pp-f n2-jn, np1 vdz xx av-j vvi po31 n1 p-acp po31 n2 p-acp po31 d n2,
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but also Rivers of teares ran down his eyes, because men kept not Gods Law. 8. It is more moved for sins against God, then injuries done un•o our selves.
but also rivers of tears ran down his eyes, Because men kept not God's Law. 8. It is more moved for Sins against God, then injuries done un•o our selves.
cc-acp av n2 pp-f n2 vvd a-acp po31 n2, c-acp n2 vvd xx npg1 n1. crd pn31 vbz av-dc vvn p-acp n2 p-acp np1, cs n2 vdi n1 po12 n2.
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David cannot bear Goliahs blasphemies and reproaches yet can beare, Shimeis Railings. 9. Abstinence sufficeth not without hatred, hatred sufficeth not without mortification.David cannot bear Goliath's Blasphemies and Reproaches yet can bear, Shimeis Railings. 9. Abstinence Suffices not without hatred, hatred Suffices not without mortification.
np1 vmbx vvi njp2 n2 cc n2 av vmb vvi, npg1 n2-vvg. crd n1 vvz xx p-acp n1, n1 vvz xx p-acp n1.
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4. Tryall of a mans uprightnesse, may be his disposition and temper about holy duties and services? Looke as a mans heart is false when it pretends a respect to God,
4. Trial of a men uprightness, may be his disposition and temper about holy duties and services? Look as a men heart is false when it pretends a respect to God,
crd n1 pp-f dt ng1 n1, vmb vbi po31 n1 cc n1 p-acp j n2 cc n2? vvb p-acp dt ng1 n1 vbz j c-crq pn31 vvz dt n1 p-acp np1,
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and yet will allow it selfe in any sin which offends God, so is it false when notwithstanding all semblances of pious observances, it will not be wrought upon to be truly and intirely obedient to God But I will not digresse:
and yet will allow it self in any since which offends God, so is it false when notwithstanding all semblances of pious observances, it will not be wrought upon to be truly and entirely obedient to God But I will not digress:
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I conceive there are five things about our duties and services which may manifest the uprightness of our hearts, viz.
I conceive there Are five things about our duties and services which may manifest the uprightness of our hearts, viz.
pns11 vvb pc-acp vbr crd n2 p-acp po12 n2 cc n2 r-crq vmb vvi dt n1 pp-f po12 n2, n1
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1. Universality? David did take this for a speciall testimony of his uprightnesse;
1. Universality? David did take this for a special testimony of his uprightness;
crd n1? np1 vdd vvi d p-acp dt j n1 pp-f po31 n1;
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that he had respect unto all Gods commands, Psal. 119. 6. and Paul thought it so, who did exercise himselfe to have alwaies a conscience voyd of offence towards God and man, Act. 24, 16. so Heb. 13. 18. we must trust that we have a good conscience in all things, willing to live honestly: that he had respect unto all God's commands, Psalm 119. 6. and Paul Thought it so, who did exercise himself to have always a conscience void of offence towards God and man, Act. 24, 16. so Hebrew 13. 18. we must trust that we have a good conscience in all things, willing to live honestly:
cst pns31 vhd n1 p-acp d ng1 n2, np1 crd crd cc np1 vvd pn31 av, r-crq vdd vvi px31 pc-acp vhi av dt n1 j pp-f n1 p-acp np1 cc n1, n1 crd, crd av np1 crd crd pns12 vmb vvi cst pns12 vhb dt j n1 p-acp d n2, vvg pc-acp vvi av-j:
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true obedience doth neither dispute nor divide, it is given unto God, upon a bare command,
true Obedience does neither dispute nor divide, it is given unto God, upon a bore command,
j n1 vdz av-dx vvi ccx vvi, pn31 vbz vvn p-acp np1, p-acp dt j n1,
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and it doth not crave a dispensation in part, where Gods commands are more easy, there the upright persons goes on with chearfulnesse,
and it does not crave a Dispensation in part, where God's commands Are more easy, there the upright Persons Goes on with cheerfulness,
cc pn31 vdz xx vvi dt n1 p-acp n1, c-crq npg1 n2 vbr av-dc j, a-acp dt j n2 vvz a-acp p-acp n1,
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and when they seemstrang and more hard, there also he goes on with readinesse:
and when they seemstrang and more hard, there also he Goes on with readiness:
cc c-crq pns32 j cc av-dc j, a-acp av pns31 vvz a-acp p-acp n1:
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Abraham is resolved to obey God in all things, though it be to part with his country, yea with his sonne.
Abraham is resolved to obey God in all things, though it be to part with his country, yea with his son.
np1 vbz vvn pc-acp vvi np1 p-acp d n2, cs pn31 vbb pc-acp vvi p-acp po31 n1, uh p-acp po31 n1.
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The rule is good and true, Quicquid propter deum fit, equaliter fit:
The Rule is good and true, Quicquid propter God fit, equaliter fit:
dt n1 vbz j cc j, fw-la fw-la fw-la n1, fw-la j:
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he who doth serve and obey God, for Gods sake, will equally obey all that God commands him:
he who does serve and obey God, for God's sake, will equally obey all that God commands him:
pns31 r-crq vdz vvi cc vvi np1, p-acp ng1 n1, vmb av-j vvi d cst np1 vvz pno31:
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No one command is unjust or unreasonable to him whose heart is upright in obedience I Question not,
No one command is unjust or unreasonable to him whose heart is upright in Obedience I Question not,
dx crd n1 vbz j cc j p-acp pno31 rg-crq n1 vbz av-j p-acp n1 pns11 vvb xx,
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but that the hypocrite may goe very far, in the visible parts of duties and services, you may finde him forward and stirring and not a little boasting with Jehu, come and see my zeale, and yet if Jehosaphat, had gone a little farther, he might have seen his calves too, contrary to Gods commands.
but that the hypocrite may go very Far, in the visible parts of duties and services, you may find him forward and stirring and not a little boasting with Jehu, come and see my zeal, and yet if Jehoshaphat, had gone a little farther, he might have seen his calves too, contrary to God's commands.
cc-acp cst dt n1 vmb vvi av av-j, p-acp dt j n2 pp-f n2 cc n2, pn22 vmb vvi pno31 av-j cc vvg cc xx dt j n-vvg p-acp np1, vvb cc vvi po11 n1, cc av cs np1, vhd vvn dt j av-jc, pns31 vmd vhi vvn po31 n2 av, j-jn p-acp npg1 n2.
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An Hypocrites obedience cannot be universall, forasmuch as his ground, and moti•es are particular: this is a truth, that no motion exceeds its motive:
an Hypocrites Obedience cannot be universal, forasmuch as his ground, and moti•es Are particular: this is a truth, that no motion exceeds its motive:
dt n2 n1 vmbx vbi j, av c-acp po31 n1, cc n2 vbr j: d vbz dt n1, cst dx n1 vvz po31 n1:
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according to the strength and amplitude or restrictivenesse of it, and a man set to worke.
according to the strength and amplitude or restrictivenesse of it, and a man Set to work.
vvg p-acp dt n1 cc n1 cc n1 pp-f pn31, cc dt n1 vvd pc-acp vvi.
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Now the reasons and Inducements of the hypocrites obedience are partial, and not conjunctive & common, he may come to heare the word,
Now the Reasons and Inducements of the Hypocrites Obedience Are partial, and not conjunctive & Common, he may come to hear the word,
av dt n2 cc n2 pp-f dt n2 n1 vbr j, cc xx j cc j, pns31 vmb vvi pc-acp vvi dt n1,
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and he may receive it with singular joy, he may finde his affections marvellously raised, only the question now is,
and he may receive it with singular joy, he may find his affections marvellously raised, only the question now is,
cc pns31 vmb vvi pn31 p-acp j n1, pns31 vmb vvi po31 n2 av-j vvn, av-j dt n1 av vbz,
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how far, and upon what grounds? verily, only because, and only so far as the word is a pleasing word,
how Far, and upon what grounds? verily, only Because, and only so Far as the word is a pleasing word,
c-crq av-j, cc p-acp r-crq n2? av-j, av-j c-acp, cc av-j av av-j c-acp dt n1 vbz dt j-vvg n1,
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so far as it is cloathed and apparelled with a spruse elegancy of phrase, or with some unusual notions,
so Far as it is clothed and appareled with a spruse elegancy of phrase, or with Some unusual notions,
av av-j c-acp pn31 vbz vvn cc vvn p-acp dt j n1 pp-f n1, cc p-acp d j n2,
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or some delicate elocution, &c. all which do fit his humour, and claw the itch off his minde.
or Some delicate elocution, etc. all which do fit his humour, and claw the itch off his mind.
cc d j n1, av d r-crq vdb vvi po31 n1, cc vvb dt n1 a-acp po31 n1.
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But now he is not equally delighted, this acceptance of the word is not universal:
But now he is not equally delighted, this acceptance of the word is not universal:
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let the same word be delivered as a searching, and dividing, and condemning word, then it is otherwise.
let the same word be Delivered as a searching, and dividing, and condemning word, then it is otherwise.
vvb dt d n1 vbi vvn p-acp dt j-vvg, cc vvg, cc vvg n1, cs pn31 vbz av.
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Now you shall see, that the shaking of the tree will make the rotten fruit at the core (which yet looked red and ripe to the eye) to fall to the ground:
Now you shall see, that the shaking of the tree will make the rotten fruit At the core (which yet looked read and ripe to the eye) to fallen to the ground:
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let the word come close, and lay hold, and search him to the quick;
let the word come close, and lay hold, and search him to the quick;
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Now you shall see the hypocrite like the wounded or crazy part, though cloathed as fair as the sound parts,
Now you shall see the hypocrite like the wounded or crazy part, though clothed as fair as the found parts,
av pn22 vmb vvi dt n1 av-j dt j-vvn cc j n1, cs vvn p-acp j c-acp dt j n2,
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yet if strictly handled, the party cannot endure, he cannot abide it, he grows impatient and unquiet.
yet if strictly handled, the party cannot endure, he cannot abide it, he grows impatient and unquiet.
av cs av-j vvn, dt n1 vmbx vvi, pns31 vmbx vvi pn31, pns31 vvz j cc j.
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Touch an hypocrite upon the maine duty; Go, saith Christ, to the young covetous person, sell all and follow me;
Touch an hypocrite upon the main duty; Go, Says christ, to the young covetous person, fell all and follow me;
n1 dt n1 p-acp dt j n1; vvb, vvz np1, p-acp dt j j n1, vvb d cc vvb pno11;
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what doth he now, who p•etended he had done all before? the text saith, he went away very sorrowful.
what does he now, who p•etended he had done all before? the text Says, he went away very sorrowful.
r-crq vdz pns31 av, r-crq vvd pns31 vhd vdn d p-acp? dt n1 vvz, pns31 vvd av av j.
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Herod heares John Baptist gladly, and did many things, yea, but it is not lawful for thee to have thy brothers wife, said John unto him,Herod hears John Baptist gladly, and did many things, yea, but it is not lawful for thee to have thy Brother's wife, said John unto him,
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how doth this doctrine, this duty go downe with him, John lost his liberty, and then his head for his labour.
how does this Doctrine, this duty go down with him, John lost his liberty, and then his head for his labour.
q-crq vdz d n1, d n1 vvb a-acp p-acp pno31, np1 vvd po31 n1, cc av po31 n1 p-acp po31 n1.
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2. Constancy of obedience: The Physicians do observe a difference twixt the natural and preternatural heate in mens bodies;
2. Constancy of Obedience: The Physicians do observe a difference betwixt the natural and preternatural heat in men's bodies;
crd n1 pp-f n1: dt n2 vdb vvi dt n1 p-acp dt j cc j n1 p-acp ng2 n2;
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the preternatural heat which ariseth from distemper, may be more for the present, but as it exceeds for measure,
the preternatural heat which arises from distemper, may be more for the present, but as it exceeds for measure,
dt j n1 r-crq vvz p-acp n1, vmb vbi av-dc p-acp dt j, cc-acp c-acp pn31 vvz p-acp n1,
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so it abates for time, because the natural heat is a more equal, and moderate, and durable heat, every part hath an equal share;
so it abates for time, Because the natural heat is a more equal, and moderate, and durable heat, every part hath an equal share;
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and it is not extreame, and yet it continues: Thus it is with hypocrites and upright persons in the matter of obedience.
and it is not extreme, and yet it continues: Thus it is with Hypocrites and upright Persons in the matter of Obedience.
cc pn31 vbz xx j-jn, cc av pn31 vvz: av pn31 vbz p-acp n2 cc j n2 p-acp dt n1 pp-f n1.
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The hypocrite may (in a kinde of preternatural heat) he may in a fit, in a present heat fall violently upon duty, upon resolution;
The hypocrite may (in a kind of preternatural heat) he may in a fit, in a present heat fallen violently upon duty, upon resolution;
dt n1 vmb (p-acp dt n1 pp-f j n1) pns31 vmb p-acp dt j, p-acp dt j n1 vvi av-j p-acp n1, p-acp n1;
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O what a man will he become, how shall his family be reformed; and now he will read, and hear, and pray, and he will leave his sinne;
Oh what a man will he become, how shall his family be reformed; and now he will read, and hear, and pray, and he will leave his sin;
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but anon he hath lost his heat, the cold fit takes him, he restraines prayer, he layes aside his resolutions;
but anon he hath lost his heat, the cold fit Takes him, he restrains prayer, he lays aside his resolutions;
cc-acp av pns31 vhz vvn po31 n1, dt j-jn n1 vvz pno31, pns31 vvz n1, pns31 vvz av po31 n2;
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will the hypocrite pray always? will the hypocrite pray always?
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There are three times wherein an hypocrite may expresse great forwardnesse in duties, in services to God.
There Are three times wherein an hypocrite may express great forwardness in duties, in services to God.
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1. One, when straits of conscience are on him, and the fear of death are ready to lay hold on him:
1. One, when straits of conscience Are on him, and the Fear of death Are ready to lay hold on him:
crd pi, c-crq n2 pp-f n1 vbr p-acp pno31, cc dt n1 pp-f n1 vbr j pc-acp vvi n1 p-acp pno31:
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In their affliction they poured out a prayer unto me, Esay 26. 16. Pharaoh and Ahab were much wrought upon in their exigences, Psal. 78. when he slew them, then they ought him. In their affliction they poured out a prayer unto me, Isaiah 26. 16. Pharaoh and Ahab were much wrought upon in their exigences, Psalm 78. when he slew them, then they ought him.
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2. Another, when obedience and duty are not dangerous, but calme and commodious:
2. another, when Obedience and duty Are not dangerous, but Cam and commodious:
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As the Samaritans, when the Jews prospered, &c. Therefore Christ sets out an Hypocrite by that ground which was stony, and had not much earth, upon which the seed fell,
As the Samaritans, when the jews prospered, etc. Therefore christ sets out an Hypocrite by that ground which was stony, and had not much earth, upon which the seed fell,
c-acp dt njp2, c-crq dt np2 vvd, av av np1 vvz av dt n1 p-acp d n1 r-crq vbds j, cc vhd xx d n1, p-acp r-crq dt n1 vvd,
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and forthwith sprang up (without any more ado) Matth. 13. 5. but when the Sunne was up, it was scorched and withered away, ver. 6. He applies it to hypocrites, who hear the word, and receive it with joy, verse 20. And yet this endureth but for a while,
and forthwith sprang up (without any more ado) Matthew 13. 5. but when the Sun was up, it was scorched and withered away, ver. 6. He Applies it to Hypocrites, who hear the word, and receive it with joy, verse 20. And yet this Endureth but for a while,
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for when tribulation, or persecution ariseth because of the Word, by and by he is offended, ver. 21. If Gods service be so hot,for when tribulation, or persecution arises Because of the Word, by and by he is offended, ver. 21. If God's service be so hight,
c-acp c-crq n1, cc n1 vvz p-acp pp-f dt n1, p-acp cc a-acp pns31 vbz vvn, fw-la. crd cs ng1 n1 vbb av j,
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so dangerous, if it must cost him his liberty, his estate, his friends, his ease, his life, then farwel it:
so dangerous, if it must cost him his liberty, his estate, his Friends, his ease, his life, then farewell it:
av j, cs pn31 vmb vvi pno31 po31 n1, po31 n1, po31 n2, po31 n1, po31 n1, cs n1 pn31:
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The house built on the sands, when the wind arose, it fell, Mat. 7. 27. 3. When he hath some props, or in the presence of others.The house built on the sands, when the wind arose, it fell, Mathew 7. 27. 3. When he hath Some props, or in the presence of Others.
dt n1 vvn p-acp dt n2, c-crq dt n1 vvd, pn31 vvd, np1 crd crd crd c-crq pns31 vhz d n2, cc p-acp dt n1 pp-f n2-jn.
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Many do duties while Moses is present, or Jehoiadah lives, or the good judges continue;
Many do duties while Moses is present, or Jehoiada lives, or the good judges continue;
np1 vdb n2 cs np1 vbz j, cc np1 vvz, cc dt j n2 vvi;
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but if Moses be absent, then the Israelites turn Idolaters, and if Jehoiadah dies, then Joash is naught,
but if Moses be absent, then the Israelites turn Idolaters, and if Jehoiada die, then Joash is nought,
cc-acp cs np1 vbi j, cs dt np1 vvb n2, cc cs uh vvz, av n1 vbz pix,
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and if the Judges die, then the Israelites do what is right in their own eyes.
and if the Judges die, then the Israelites do what is right in their own eyes.
cc cs dt n2 vvb, cs dt np1 vdb q-crq vbz j-jn p-acp po32 d n2.
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But where the person is upright, there the obedience is constant, he doth righteousness at all times;
But where the person is upright, there the Obedience is constant, he does righteousness At all times;
cc-acp c-crq dt n1 vbz j, a-acp dt n1 vbz j, pns31 vdz n1 p-acp d n2;
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Paul serves Christ in fasting and prayer, in bonds and affliction, and many temptations:Paul serves christ in fasting and prayer, in bonds and affliction, and many temptations:
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and Job who was an upright person, by Gods own testimony, chap. 1. 1. he followed God continually, v. 5. and though that Satan thought that hard exigences would have turned him off from his obediential course,
and Job who was an upright person, by God's own testimony, chap. 1. 1. he followed God continually, v. 5. and though that Satan Thought that hard exigences would have turned him off from his obediential course,
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yet he did still cleave to God, after the losse of cattel, and estate, and children,
yet he did still cleave to God, After the loss of cattle, and estate, and children,
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yet you may read his constancy, chap. 2. 3. The Lord said unto Satan, h•st thou considered my servant Job, that there is none like him in the earth;
yet you may read his constancy, chap. 2. 3. The Lord said unto Satan, h•st thou considered my servant Job, that there is none like him in the earth;
av pn22 vmb vvi po31 n1, n1 crd crd dt n1 vvd p-acp np1, vd2 pns21 vvn po11 n1 np1, cst pc-acp vbz pix j pno31 p-acp dt n1;
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a perfect and upright man, one that feareth God, and escheweth evil, and still he holds fast his integrity,
a perfect and upright man, one that fears God, and escheweth evil, and still he holds fast his integrity,
dt j cc j n1, pi cst vvz np1, cc vvz j-jn, cc av pns31 vvz av-j po31 n1,
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although thou movest me against him? Yet mistake not the right compasse of constancy in obedience,although thou movest me against him? Yet mistake not the right compass of constancy in Obedience,
cs pns21 vv2 pno11 p-acp pno31? av vvb xx dt j-jn n1 pp-f n1 p-acp n1,
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as if there were no act of disobedience, as if a man were not upright,
as if there were no act of disobedience, as if a man were not upright,
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unlesse there were an inviolable succession of disobedience in every thing, which he doth at every moment;
unless there were an inviolable succession of disobedience in every thing, which he does At every moment;
cs pc-acp vbdr dt j n1 pp-f n1 p-acp d n1, r-crq pns31 vdz p-acp d n1;
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O no! I know no such kinde of constant obedience which is exempted from all interruption,
Oh no! I know no such kind of constant Obedience which is exempted from all interruption,
uh uh pns11 vvb dx d n1 pp-f j n1 r-crq vbz vvn p-acp d n1,
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but the constancy of his obedience lives in an opposition to fits, and starts, and imports the course and bent of his life, which is always to walk with, and to obey God.
but the constancy of his Obedience lives in an opposition to fits, and starts, and imports the course and bent of his life, which is always to walk with, and to obey God.
cc-acp dt n1 pp-f po31 n1 vvz p-acp dt n1 p-acp n2, cc n2, cc vvz dt n1 cc n1 pp-f po31 n1, r-crq vbz av pc-acp vvi p-acp, cc pc-acp vvi np1.
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3. Simplicity of obedience: as Saint Austine distinguisheth of a love of God, that one may love God for God, and a man may love God for himself; the same doth hold in service and obedience, a man may serve God for God, and serve God for himself.
3. Simplicity of Obedience: as Saint Augustine Distinguisheth of a love of God, that one may love God for God, and a man may love God for himself; the same does hold in service and Obedience, a man may serve God for God, and serve God for himself.
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Doth Job serve God for naught? Job 1. that I confesse may be truly a friend of an hypocrite, who hath an eye only to the wages,Does Job serve God for nought? Job 1. that I confess may be truly a friend of an hypocrite, who hath an eye only to the wages,
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like the Germans in their warres, do nothing without pay:
like the Germanes in their wars, do nothing without pay:
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The unsound heart will square out his work according to the pay, his eye is much upon this,
The unsound heart will square out his work according to the pay, his eye is much upon this,
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how will this make for my profit? how will it advance my pleasure, my credit? these things fire and inflame an unsound heart;
how will this make for my profit? how will it advance my pleasure, my credit? these things fire and inflame an unsound heart;
q-crq vmb d vvi p-acp po11 n1? q-crq vmb pn31 vvi po11 n1, po11 n1? d n2 n1 cc vvi dt j n1;
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come to such an heart, and say, such or such a thing is to be done:
come to such an heart, and say, such or such a thing is to be done:
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For it is Gods expresse will, and it will make for his glory: these (alone) are cold motives, and weak induce ments to a false-hearted person.
For it is God's express will, and it will make for his glory: these (alone) Are cold motives, and weak induce ments to a False-hearted person.
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But come and say, God will have you to do it, and if you do it, you shall be highly thought on, you will be esteemed for it, you shall have much applause, you may hap to get well by it,
But come and say, God will have you to do it, and if you do it, you shall be highly Thought on, you will be esteemed for it, you shall have much applause, you may hap to get well by it,
cc-acp vvb cc vvi, np1 vmb vhi pn22 pc-acp vdi pn31, cc cs pn22 vdb pn31, pn22 vmb vbi av-j vvn a-acp, pn22 vmb vbi vvn p-acp pn31, pn22 vmb vhi d n1, pn22 vmb vvi pc-acp vvi av p-acp pn31,
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why? now the unsound heart stirs as the ship, which hath got a right winde to drive it, and carry it on.
why? now the unsound heart stirs as the ship, which hath god a right wind to drive it, and carry it on.
q-crq? av dt j n1 vvz p-acp dt n1, r-crq vhz vvn dt j-jn n1 pc-acp vvi pn31, cc vvi pn31 a-acp.
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But the upright person is simple in his obedience;
But the upright person is simple in his Obedience;
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a naked command is reason enough for him to obey, and Gods glory is a sufficient motive:
a naked command is reason enough for him to obey, and God's glory is a sufficient motive:
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If a servant be faithful in his factoridge:
If a servant be faithful in his factoridge:
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why? it is enough to him in the managing of businesse, if he can set forward his masters stock, his prosperity is all that he looks on:
why? it is enough to him in the managing of business, if he can Set forward his Masters stock, his Prosperity is all that he looks on:
q-crq? pn31 vbz av-d p-acp pno31 p-acp dt n-vvg pp-f n1, cs pns31 vmb vvi av-j po31 ng1 n1, po31 n1 vbz d cst pns31 vvz a-acp:
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And thus is uprightnesse descried in our obedience, when we minde God above our selves, when God alone is cause enough of our obedience unto God.
And thus is uprightness descried in our Obedience, when we mind God above our selves, when God alone is cause enough of our Obedience unto God.
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Quest. How may one know that he looks not at himself, but at Gods commands.Quest. How may one know that he looks not At himself, but At God's commands.
n1. q-crq vmb pi vvi cst pns31 vvz xx p-acp px31, cc-acp p-acp npg1 n2.
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Answ. Thus, 1. By his cordial blessings and rejoycings at the good done by others, whereby God hath glory,Answer Thus, 1. By his cordial blessings and rejoicings At the good done by Others, whereby God hath glory,
np1 av, crd p-acp po31 j n2 cc n2-vvg p-acp dt j vdn p-acp n2-jn, c-crq np1 vhz n1,
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though he be not the instrument, as Paul, Phil. 1. 18. 2. By his acting for God under disgraces and discouragements,
though he be not the Instrument, as Paul, Philip 1. 18. 2. By his acting for God under disgraces and discouragements,
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as David, and the three children.
as David, and the three children.
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Though our services may want encouragement from worldly motives, nay, though they meet with many discouragements and prejudices to us,
Though our services may want encouragement from worldly motives, nay, though they meet with many discouragements and prejudices to us,
cs po12 n2 vmb vvi n1 p-acp j n2, uh-x, cs pns32 vvb p-acp d n2 cc n2 p-acp pno12,
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yet so that by them God may receive glory, and I may expresse my obediential respect to him;
yet so that by them God may receive glory, and I may express my obediential respect to him;
av av cst p-acp pno32 np1 vmb vvi n1, cc pns11 vmb vvi po11 j n1 p-acp pno31;
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here is winde enough to sill my •ailes; I dare not do it, because God forbids;
Here is wind enough to sill my •ailes; I Dare not do it, Because God forbids;
av vbz n1 av-d pc-acp vvi po11 n2; pns11 vvb xx vdi pn31, c-acp np1 vvz;
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I will do it, because God commands;
I will do it, Because God commands;
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I will not cease to do it, though I receive frowns and losse, but will hold on to do it,
I will not cease to do it, though I receive frowns and loss, but will hold on to do it,
pns11 vmb xx vvi pc-acp vdi pn31, cs pns11 vvb n2 cc n1, cc-acp vmb vvi a-acp pc-acp vdi pn31,
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because Gods receives glo•y, this is simplicity of obedience, and this argues the person to be upright:
Because God's receives glo•y, this is simplicity of Obedience, and this argues the person to be upright:
c-acp n2 vvz n1, d vbz n1 pp-f n1, cc d vvz dt n1 pc-acp vbi j:
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Paul speaketh of this simplicity of obedience, for his own part in the exercise of his Ministerial function which he well joynes with Go•ly sincerity, 2 Cor. 1. 12. and verily so it was with him, that the love of Christ was sufficient to constraine him, 2 Cor. 5. 14. And he went through good and through bad report: Paul speaks of this simplicity of Obedience, for his own part in the exercise of his Ministerial function which he well joins with Go•ly sincerity, 2 Cor. 1. 12. and verily so it was with him, that the love of christ was sufficient to constrain him, 2 Cor. 5. 14. And he went through good and through bad report:
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yea, and he was not discouraged by all the bonds which did a tend him, nor counted he his life deare for Christ;
yea, and he was not discouraged by all the bonds which did a tend him, nor counted he his life deer for christ;
uh, cc pns31 vbds xx vvn p-acp d dt n2 r-crq vdd dt vvi pno31, ccx vvn pns31 po31 n1 j-jn p-acp np1;
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it was all one to him so that Christ might be magnified, whether by life, or whether by death.
it was all one to him so that christ might be magnified, whither by life, or whither by death.
pn31 vbds d pi p-acp pno31 av cst np1 vmd vbi vvn, cs p-acp n1, cc cs p-acp n1.
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4. Spiritual•ty of obedience: there is a twofold acting of dutie.
4. Spiritual•ty of Obedience: there is a twofold acting of duty.
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One is carnal, when we do them as ordinary works, as works of course, the meere material acting of them sufficeth us: One is carnal, when we do them as ordinary works, as works of course, the mere material acting of them Suffices us:
crd vbz j, c-crq pns12 vdb pno32 p-acp j n2, c-acp n2 pp-f n1, dt j j-jn vvg pp-f pno32 vvz pno12:
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so that we say some words it makes a prayer, so that we give some money, it makes u• our charity;
so that we say Some words it makes a prayer, so that we give Some money, it makes u• our charity;
av cst pns12 vvb d n2 pn31 vvz dt n1, av cst pns12 vvb d n1, pn31 vvz n1 po12 n1;
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so that we be a Church it makes up our hearing, so that we go over a chapter it makes up our reading ▪ so that we study and speak a Serm•n, it makes up our preaching;
so that we be a Church it makes up our hearing, so that we go over a chapter it makes up our reading ▪ so that we study and speak a Serm•n, it makes up our preaching;
av cst pns12 vbb dt n1 pn31 vvz a-acp po12 n-vvg, av cst pns12 vvb p-acp dt n1 pn31 vvz a-acp po12 n-vvg ▪ av cst pns12 vvb cc vvi dt n1, pn31 vvz a-acp po12 vvg;
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so that we eat no meat, this makes up fasting. It matters not what melody and harmony, so that we touch the strings.
so that we eat no meat, this makes up fasting. It matters not what melody and harmony, so that we touch the strings.
av cst pns12 vvb dx n1, d vvz a-acp vvg. pn31 n2 xx r-crq n1 cc n1, av cst pns12 vvb dt n2.
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Another is spiritual, when duties are performed in an obedience to God, because he commands them,
another is spiritual, when duties Are performed in an Obedience to God, Because he commands them,
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and also the very heart and soul, the spirit and the affections act themselves, they co-operate with our services:
and also the very heart and soul, the Spirit and the affections act themselves, they cooperate with our services:
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the desires of our souls is to the remembrance of thee, or as David, with my whole heart have I sought thee. the Desires of our Souls is to the remembrance of thee, or as David, with my Whole heart have I sought thee.
dt n2 pp-f po12 n2 vbz p-acp dt n1 pp-f pno21, cc c-acp np1, p-acp po11 j-jn n1 vhb pns11 vvn pno21.
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When a man can say as Paul, whom I serve with my spirit, Rom. 1. 9. or as David, my soul praise thou the Lord,
When a man can say as Paul, whom I serve with my Spirit, Rom. 1. 9. or as David, my soul praise thou the Lord,
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and all that is within me praise his holy name; and all that is within me praise his holy name;
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Psal. 103. or with Mary, my soul doth magnifie the Lord, and my spirit doth rejoyce in God my Saviour, Luke 2. or as the Apostle saith, 1 Cor. 14. 15. I will pray with the spirit,
Psalm 103. or with Marry, my soul does magnify the Lord, and my Spirit does rejoice in God my Saviour, Lycia 2. or as the Apostle Says, 1 Cor. 14. 15. I will pray with the Spirit,
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and with the understanding also, I will sing with the spirit, and I will sing with the understanding also, or as Christ saith, thou shalt love the Lord thy God with all thy heart,
and with the understanding also, I will sing with the Spirit, and I will sing with the understanding also, or as christ Says, thou shalt love the Lord thy God with all thy heart,
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and with all thy soul, and with all thy might. and with all thy soul, and with all thy might.
cc p-acp d po21 n1, cc p-acp d po21 n1.
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An hypocrite, he may do so much about duties as may manifest the excellency of his gifts,
an hypocrite, he may do so much about duties as may manifest the excellency of his Gifts,
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but he doth not that about duties ••ich argues the efficacy of grace, he may be high and admirable in the visible parts, in the very works he may hit upon as ample and pertinent phrases in preaching,
but he does not that about duties ••ich argues the efficacy of grace, he may be high and admirable in the visible parts, in the very works he may hit upon as ample and pertinent phrases in preaching,
cc-acp pns31 vdz xx d p-acp n2 j vvz dt n1 pp-f n1, pns31 vmb vbi j cc j p-acp dt j n2, p-acp dt j n2 pns31 vmb vvi p-acp p-acp j cc j n2 p-acp vvg,
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and sweet expressions in praying as another:
and sweet expressions in praying as Another:
cc j n2 p-acp vvg p-acp j-jn:
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his lips may draw neare, but yet his heart is far off, it can suffice him to do service to the eye of man.
his lips may draw near, but yet his heart is Far off, it can suffice him to do service to the eye of man.
po31 n2 vmb vvi av-j, cc-acp av po31 n1 vbz av-j a-acp, pn31 vmb vvi pno31 pc-acp vdi n1 p-acp dt n1 pp-f n1.
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But an upright person, there is fire and incense in his sacrifices: he must present living and reasonable services:
But an upright person, there is fire and incense in his Sacrifices: he must present living and reasonable services:
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why? if he hears, and not with attention, not with reverence, not with fear, not with faith, he is greatly troubled:
why? if he hears, and not with attention, not with Reverence, not with Fear, not with faith, he is greatly troubled:
q-crq? cs pns31 vvz, cc xx p-acp n1, xx p-acp n1, xx p-acp n1, xx p-acp n1, pns31 vbz av-j vvn:
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he knowes that God must be served with godly reverence, and feare:
he knows that God must be served with godly Reverence, and Fear:
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for preaching, let him speak as the Oracles of God, 1 Pet. 4. 11. If I do this willingly, I have a reward, 1 Cor. 9. 17. see, 1 Thes. 2. 4. If he prays,
for preaching, let him speak as the Oracles of God, 1 Pet. 4. 11. If I do this willingly, I have a reward, 1 Cor. 9. 17. see, 1 Thebes 2. 4. If he prays,
c-acp vvg, vvb pno31 vvi p-acp dt n2 pp-f np1, vvn np1 crd crd cs pns11 vdb d av-j, pns11 vhb dt n1, vvn np1 crd crd vvi, crd np1 crd crd cs pns31 vvz,
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and his minde be drawn aside by distractions, and his affections work not with sorrow, hope, with earnest desire,
and his mind be drawn aside by distractions, and his affections work not with sorrow, hope, with earnest desire,
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and some confidence, he accounts that the work is not done, he hath said something, but he thinks he hath not prayed.
and Some confidence, he accounts that the work is not done, he hath said something, but he thinks he hath not prayed.
cc d n1, pns31 vvz cst dt n1 vbz xx vdn, pns31 vhz vvn pi, cc-acp pns31 vvz pns31 vhz xx vvn.
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'Tis true (and he confesseth so much) that the cause of acceptance of all services is in Christ,
It's true (and he Confesses so much) that the cause of acceptance of all services is in christ,
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yea, but he must serve, and strives to serve the Lord with all his heart; he looks to the manner of service on his part:
yea, but he must serve, and strives to serve the Lord with all his heart; he looks to the manner of service on his part:
uh, cc-acp pns31 vmb vvi, cc vvz pc-acp vvi dt n1 p-acp d po31 n1; pns31 vvz p-acp dt n1 pp-f n1 p-acp po31 n1:
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In singlenesse of heart, as unto Christ, not with eye-service, &c. Eph. 6. 5, 6. see Rom. 12. 8. 3 John 5. Thou doest faithfully whatsoever thou doest.In singleness of heart, as unto christ, not with eye-service, etc. Ephesians 6. 5, 6. see Rom. 12. 8. 3 John 5. Thou dost faithfully whatsoever thou dost.
p-acp n1 pp-f n1, c-acp p-acp np1, xx p-acp n1, av np1 crd crd, crd vvi np1 crd crd crd np1 crd pns21 vd2 av-j r-crq pns21 vd2.
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5. Humility of obedience: why? this doth argue the uprightnesse of a person. There is no person more proud of his work then an hypocrite:
5. Humility of Obedience: why? this does argue the uprightness of a person. There is no person more proud of his work then an hypocrite:
crd n1 pp-f n1: q-crq? d vdz vvi dt n1 pp-f dt n1. pc-acp vbz dx n1 av-dc j pp-f po31 n1 av dt n1:
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Christ tells us, that he cannot give an almes, but the trumpet is presently at his mouth.
christ tells us, that he cannot give an alms, but the trumpet is presently At his Mouth.
np1 vvz pno12, cst pns31 vmbx vvi dt n2, cc-acp dt n1 vbz av-j p-acp po31 n1.
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There are two things which may befal a man upon the performance of any holy duties.
There Are two things which may befall a man upon the performance of any holy duties.
pc-acp vbr crd n2 r-crq vmb vvi dt n1 p-acp dt n1 pp-f d j n2.
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One is rejoycing, and this is lawful, when God hath enlarged my heart in prayer;
One is rejoicing, and this is lawful, when God hath enlarged my heart in prayer;
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(8) chapter (DIV2)
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when he hath quickned me in his service, raised my affections, animated my faith, assisted me more then ordinary against my dulnesse, distractions, unbelief, temptations, I may rejoyce, my heart should be raised to blesse the Lord,
when he hath quickened me in his service, raised my affections, animated my faith, assisted me more then ordinary against my dulness, distractions, unbelief, temptations, I may rejoice, my heart should be raised to bless the Lord,
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and (in some cases to speak) of this his goodness to his glory.
and (in Some cases to speak) of this his Goodness to his glory.
cc (p-acp d n2 pc-acp vvi) pp-f d po31 n1 p-acp po31 n1.
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Another is boasting, when a man (like the cock) claps the wing upon his own body:
another is boasting, when a man (like the cock) claps the wing upon his own body:
j-jn vbz vvg, c-crq dt n1 (av-j dt n1) vvz dt n1 p-acp po31 d n1:
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when he sets out himself the more, deales with others more to admire him, to extoll him,
when he sets out himself the more, deals with Others more to admire him, to extol him,
c-crq pns31 vvz av px31 dt av-dc, vvz p-acp ng1-jn n1 pc-acp vvi pno31, pc-acp vvi pno31,
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when he blesseth himself, and bestows the honour of all his performances upon himself.
when he Blesses himself, and bestows the honour of all his performances upon himself.
c-crq pns31 vvz px31, cc vvz dt n1 pp-f d po31 n2 p-acp px31.
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Now this is base, and argues that the heart is not upright, but the upright heart doth all the holy performances by its masters strength, and for it masters glory;
Now this is base, and argues that the heart is not upright, but the upright heart does all the holy performances by its Masters strength, and for it Masters glory;
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when it is to do duty, it begges for Gods grace;
when it is to do duty, it begs for God's grace;
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when it hath done duty, it gives •od the glory: 1 Chron. 29. 13. Now therefore O Lord our God, we thank thee,
when it hath done duty, it gives •od the glory: 1 Chronicles 29. 13. Now Therefore Oh Lord our God, we thank thee,
c-crq pn31 vhz vdn n1, pn31 vvz j dt n1: crd np1 crd crd av av uh n1 po12 n1, pns12 vvb pno21,
(8) chapter (DIV2)
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and praise thy glorious name, ver. 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort,
and praise thy glorious name, ver. 14. But who am I, and what is my people, that we should be able to offer so willingly After this sort,
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(8) chapter (DIV2)
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for all things come of thee, and of thine own have we given thee? Like a faithful servant who craves direction how to sell •nd trade;for all things come of thee, and of thine own have we given thee? Like a faithful servant who craves direction how to fell •nd trade;
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And when that is done, the money which he takes, he puts into his Masters coffer:
And when that is done, the money which he Takes, he puts into his Masters coffer:
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Nay, more then all this, the upright heart doth much feare it selfe, least by any meanes it should finger any part of Gods •lory by well-doing, let any praise from man come near:
Nay, more then all this, the upright heart does much Fear it self, lest by any means it should finger any part of God's •lory by welldoing, let any praise from man come near:
uh-x, av-dc cs d d, dt j n1 vdz d vvi pn31 n1, cs p-acp d n2 pn31 vmd vvi d n1 pp-f npg1 n1 p-acp n1, vvb d n1 p-acp n1 vvb av-j:
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O saith the upright person• what have I which I have nor received? Not I, but the grace of God in me;
Oh Says the upright person• what have I which I have nor received? Not I, but the grace of God in me;
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it is but duty, and that not done so much, or so well as is required:
it is but duty, and that not done so much, or so well as is required:
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so that God will pardon my failings, and accept of me in Christ, it is enough.
so that God will pardon my failings, and accept of me in christ, it is enough.
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Obj. It is true, that upon some extraordinary actings, even an upright heart may feel some secret thoughts of self applause and oftentation.Object It is true, that upon Some extraordinary actings, even an upright heart may feel Some secret thoughts of self applause and ostentation.
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Sol. But these are felt as temptations, as snares, and resisted, yea, and such secret flies cause many tears to be cast after singular performance;Sol. But these Are felt as temptations, as snares, and resisted, yea, and such secret flies cause many tears to be cast After singular performance;
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but the hypocrite he doth seek praise and accept of it, he loves the praise of men,
but the hypocrite he does seek praise and accept of it, he loves the praise of men,
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and knows how to cry up himself: Epam•nondas went weeping because of the vain-glory of yesterdays victory and triumph:
and knows how to cry up himself: Epam•nondas went weeping Because of the vainglory of yesterdays victory and triumph:
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the hypocrite is proud even of his humility.
the hypocrite is proud even of his humility.
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5. A fifth trial, whether a man be upright or no, is, if the bent and purpose of his heart be unto God:
5. A fifth trial, whither a man be upright or no, is, if the bent and purpose of his heart be unto God:
crd dt ord n1, cs dt n1 vbi j cc uh-dx, vbz, cs dt n1 cc n1 pp-f po31 n1 vbb p-acp np1:
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Meer particular actions do not conclude (either way) the estate of the soule:
Mere particular actions do not conclude (either Way) the estate of the soul:
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An hypocrite may do some good act, and an upright person may do some sinful act;
an hypocrite may do Some good act, and an upright person may do Some sinful act;
dt n1 vmb vdi d j n1, cc dt j n1 vmb vdi d j n1;
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But that which even in such Cases, may testifie unto a man his uprightnesse, is the true bent and purpose of the heart:
But that which even in such Cases, may testify unto a man his uprightness, is the true bent and purpose of the heart:
cc-acp cst r-crq av p-acp d n2, vmb vvi p-acp dt n1 po31 n1, vbz dt j n1 cc n1 pp-f dt n1:
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Look which way the heart is set, and purposed in the habitual temper of it, that doth convince either of hypocrisie or of uprightnesse.
Look which Way the heart is Set, and purposed in the habitual temper of it, that does convince either of hypocrisy or of uprightness.
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By the heart of man I mean the soul in its principle faculties: as the mind or understanding, and the will with the affections:
By the heart of man I mean the soul in its principle faculties: as the mind or understanding, and the will with the affections:
p-acp dt n1 pp-f n1 pns11 vvb dt n1 p-acp po31 n1 n2: c-acp dt n1 cc n1, cc dt n1 p-acp dt n2:
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If God hath these, then assuredly the man is upright;
If God hath these, then assuredly the man is upright;
cs np1 vhz d, av av-vvn dt n1 vbz j;
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when a man can say, in respect of his minde, with Paul, Rom. 7. 12. The Law is holy, and the Commandment holy, just and good, ver. 16. I consent unto the Law that it is good:
when a man can say, in respect of his mind, with Paul, Rom. 7. 12. The Law is holy, and the Commandment holy, just and good, ver. 16. I consent unto the Law that it is good:
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or with David, Psal. 119. 1•8. I esteem all thy precepts concerning all things to be upright;
or with David, Psalm 119. 1•8. I esteem all thy Precepts Concerning all things to be upright;
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when he can say in respect of his will and affections, with Paul, willing to live honestly in all things, Heb. 13. with him again, Rom. 7. 18. to will is present with me, ver. 19. the good that I would do, v. 22. I delight in the Law of the Lord after the inward man:
when he can say in respect of his will and affections, with Paul, willing to live honestly in all things, Hebrew 13. with him again, Rom. 7. 18. to will is present with me, ver. 19. the good that I would do, v. 22. I delight in the Law of the Lord After the inward man:
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or with David, I desire to do thy will, O my God, yea, thy Law is within my heart, Psal. 40. 8. And thou art my God;
or with David, I desire to do thy will, Oh my God, yea, thy Law is within my heart, Psalm 40. 8. And thou art my God;
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I have determined to keep thy word, Psal. 119. This in Scripture is sometimes stiled a preparing of the heart to seek God, as Jehoshap•at, 1 Chron. 19. 31. and a cleaning to God with purpose of heart, Act. 11. 23. all which intimated uprightness.I have determined to keep thy word, Psalm 119. This in Scripture is sometime styled a preparing of the heart to seek God, as Jehoshap•at, 1 Chronicles 19. 31. and a cleaning to God with purpose of heart, Act. 11. 23. all which intimated uprightness.
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But you may reply, if uprightnesse may be truly discovered by the bent of the heart,
But you may reply, if uprightness may be truly discovered by the bent of the heart,
p-acp pn22 vmb vvi, cs n1 vmb vbi av-j vvn p-acp dt n1 pp-f dt n1,
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then the vilest person may be upright, for they confidently affirm that they meane no hurt, their desires are good, they would know more, they would believe and repent,
then the Vilest person may be upright, for they confidently affirm that they mean no hurt, their Desires Are good, they would know more, they would believe and Repent,
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and leave their sins, yea, they do strive to enter in at the strait gate. To this I answer.
and leave their Sins, yea, they do strive to enter in At the strait gate. To this I answer.
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First, if any man who hath been wicked, doth now finde the purpose and bent of his heart set for God, that the desires of his soul are unfeignedly to please God, I should not doubt but God had changed this man,
First, if any man who hath been wicked, does now find the purpose and bent of his heart Set for God, that the Desires of his soul Are unfeignedly to please God, I should not doubt but God had changed this man,
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and his heart were now made upright.
and his heart were now made upright.
cc po31 n1 vbdr av vvn av-j.
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But secondly, I conjecture that no wicked man doth, or can have this bent and purpose of heart to please God, to obey God in all things; for it imports these things;
But secondly, I conjecture that no wicked man does, or can have this bent and purpose of heart to please God, to obey God in all things; for it imports these things;
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1. An inward desire joyned with love, Psal. 119. O that my wayes were so directed, that I might keep thy statutes.
1. an inward desire joined with love, Psalm 119. O that my ways were so directed, that I might keep thy statutes.
crd dt j n1 vvn p-acp n1, np1 crd sy cst po11 n2 vbdr av vvn, cst pns11 vmd vvi po21 n2.
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But then afterward, thy Law is my delight.
But then afterwards, thy Law is my delight.
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2. An habitual inclination, not a pang of the soul, not a mood, not a fit of an ague, not a flash of lightning, not as the morning dew:
2. an habitual inclination, not a pang of the soul, not a mood, not a fit of an ague, not a flash of lightning, not as the morning due:
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But my soule breaketh for the longing that it hath unto thy judgements at all times, Psalm 119. 20. Thirdly, an active purpose;
But my soul breaks for the longing that it hath unto thy Judgments At all times, Psalm 119. 20. Thirdly, an active purpose;
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Herein I do exercise or endeavour my self (said Paul) Acts 24. 16. though the purpose in an upright man doth exceed his actions,Herein I do exercise or endeavour my self (said Paul) Acts 24. 16. though the purpose in an upright man does exceed his actions,
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yet there is some active and working ability with his purpose, he will be doing service to all, to God.
yet there is Some active and working ability with his purpose, he will be doing service to all, to God.
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It is with evil men in their purposes, as with Pilate, he was purposed to let Christ go, but yet he gave sentence:
It is with evil men in their Purposes, as with Pilate, he was purposed to let christ go, but yet he gave sentence:
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(8) chapter (DIV2)
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so they pretend a purpose to please God, but still live in their sinnes, and do not stirre up themselves at all, to all the means by which they may get grace and strength.
so they pretend a purpose to please God, but still live in their Sins, and do not stir up themselves At all, to all the means by which they may get grace and strength.
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6. There are many other tryals which I shall but mention unto you, v. g. 1. The upright person will not baulk the greatest duty, nor the least sins.
6. There Are many other trials which I shall but mention unto you, v. g. 1. The upright person will not balk the greatest duty, nor the least Sins.
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2. He will serve God, though alone, Josh. 24. 15. 3. His care is to order his conversation by the word, that's his rule.
2. He will serve God, though alone, Josh. 24. 15. 3. His care is to order his Conversation by the word, that's his Rule.
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4. His motives which sets him to work, are direct: not the breath of the people, praise of man, love of himselfe:
4. His motives which sets him to work, Are Direct: not the breath of the people, praise of man, love of himself:
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It is a great matter to observe what sets the soule on work. 5. His dearest communions are secret. SECT. IV. A Second Use of this point shall be for comfort to such as are upright:
It is a great matter to observe what sets the soul on work. 5. His dearest communions Are secret. SECT. IV. A Second Use of this point shall be for Comfort to such as Are upright:
pn31 vbz dt j n1 pc-acp vvi r-crq vvz dt n1 p-acp n1. crd po31 js-jn n2 vbr j-jn. n1. np1 dt ord n1 pp-f d n1 vmb vbi p-acp vvb p-acp d c-acp vbr j:
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There are many sweet comforts which may greatly revive and chear up such as are upright;
There Are many sweet comforts which may greatly revive and cheer up such as Are upright;
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I will touch some of them at this time. 1. One comfort is this, that there is a gracious acceptance of their weak services:
I will touch Some of them At this time. 1. One Comfort is this, that there is a gracious acceptance of their weak services:
pns11 vmb vvi d pp-f pno32 p-acp d n1. crd crd n1 vbz d, cst pc-acp vbz dt j n1 pp-f po32 j n2:
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The King of Persia did lovingly accept the poor mans handful of water, and put it into a golden vessel, and gave him that vessel of gold. To set this on, Consider,
The King of Persiam did lovingly accept the poor men handful of water, and put it into a golden vessel, and gave him that vessel of gold. To Set this on, Consider,
dt n1 pp-f np1 vdd av-vvg vvi dt j ng1 n1 pp-f n1, cc vvd pn31 p-acp dt j n1, cc vvd pno31 d n1 pp-f n1. p-acp vvi d a-acp, vvb,
(8) chapter (DIV2)
973
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First, that all our holy services, they are the tithes (as it were) of our graces, the rents of our helps, a certain homage, which we bring in to God:
First, that all our holy services, they Are the Tithes (as it were) of our graces, the rends of our helps, a certain homage, which we bring in to God:
ord, cst d po12 j n2, pns32 vbr dt n2 (c-acp pn31 vbdr) pp-f po12 n2, dt n2 pp-f po12 n2, dt j n1, r-crq pns12 vvb p-acp p-acp np1:
(8) chapter (DIV2)
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they are such expressions or actions by which we strive to bring God glory, and to please him.
they Are such expressions or actions by which we strive to bring God glory, and to please him.
pns32 vbr d n2 cc n2 p-acp r-crq pns12 vvb pc-acp vvi np1 n1, cc pc-acp vvi pno31.
(8) chapter (DIV2)
974
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Secondly, that the best services are imperfect: as no man doth so much as he should,
Secondly, that the best services Are imperfect: as no man does so much as he should,
ord, cst dt av-js n2 vbr j: p-acp dx n1 vdz av av-d c-acp pns31 vmd,
(8) chapter (DIV2)
975
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so the best Christian doth not so well as he should:
so the best Christian does not so well as he should:
av dt js np1 vdz xx av av c-acp pns31 vmd:
(8) chapter (DIV2)
975
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Look, as the highest grace is still in defect, so the most solemn duties are still in default.
Look, as the highest grace is still in defect, so the most solemn duties Are still in default.
vvb, c-acp dt js n1 vbz av p-acp n1, av dt av-ds j n2 vbr av p-acp n1.
(8) chapter (DIV2)
975
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It is with the best man in duty, as with the Moon, though it be at the full,
It is with the best man in duty, as with the Moon, though it be At the full,
pn31 vbz p-acp dt js n1 p-acp n1, c-acp p-acp dt n1, cs pn31 vbb p-acp dt j,
(8) chapter (DIV2)
975
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and shineth most clearly, yet even then it hath its spots;
and shines most clearly, yet even then it hath its spots;
cc vvz av-ds av-j, av av av pn31 vhz po31 n2;
(8) chapter (DIV2)
975
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so when the heart is most enlarged with intentions and heavenly affections, there is yet some contrary twange,
so when the heart is most enlarged with intentions and heavenly affections, there is yet Some contrary twang,
av c-crq dt n1 vbz av-ds vvn p-acp n2 cc j n2, pc-acp vbz av d j-jn vvi,
(8) chapter (DIV2)
975
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or some shortnesse, some blemishablenesse notwithstanding.
or Some shortness, Some blemishablenesse notwithstanding.
cc d n1, d n1 a-acp.
(8) chapter (DIV2)
975
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Therefore Aaron was not only to bear the iniquities of the people, but he was also to bear the iniquity of the holy offerings, Exod. 28. 38.
Therefore Aaron was not only to bear the iniquities of the people, but he was also to bear the iniquity of the holy offerings, Exod 28. 38.
av np1 vbds xx av-j pc-acp vvi dt n2 pp-f dt n1, cc-acp pns31 vbds av pc-acp vvi dt n1 pp-f dt j n2, np1 crd crd
(8) chapter (DIV2)
976
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For as it was with Jacob after his earnest strugling with the Angel, he arose with a lame and halting thigh,
For as it was with Jacob After his earnest struggling with the Angel, he arose with a lame and halting thigh,
c-acp c-acp pn31 vbds p-acp np1 p-acp po31 n1 vvg p-acp dt n1, pns31 vvd p-acp dt j cc j-vvg n1,
(8) chapter (DIV2)
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so is it with all of us, both in and after our most affectionate performances, we are weak in our feet:
so is it with all of us, both in and After our most affectionate performances, we Are weak in our feet:
av vbz pn31 p-acp d pp-f pno12, av-d p-acp cc p-acp po12 av-ds j n2, pns12 vbr j p-acp po12 n2:
(8) chapter (DIV2)
977
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that is not good which is done by a good man; and though he doth much which God doth reward, yet he doth nothing so compleatly,
that is not good which is done by a good man; and though he does much which God does reward, yet he does nothing so completely,
d vbz xx j r-crq vbz vdn p-acp dt j n1; cc cs pns31 vdz av-d r-crq np1 vdz vvi, av pns31 vdz pix av av-j,
(8) chapter (DIV2)
977
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but God needs in something or other of it to pardon and cover. Not only our sinnes can accuse us, but some sinfulnesse in our best actions:
but God needs in something or other of it to pardon and cover. Not only our Sins can accuse us, but Some sinfulness in our best actions:
cc-acp np1 vvz p-acp pi cc n-jn pp-f pn31 p-acp n1 cc vvi. xx av-j po12 n2 vmb vvi pno12, cc-acp d n1 p-acp po12 js n2:
(8) chapter (DIV2)
977
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no man prays, or heares, or reades, or acts any service of piety or charity, in that full and ample eminency or integrity of degrees,
no man prays, or hears, or reads, or acts any service of piety or charity, in that full and ample eminency or integrity of Degrees,
uh-dx n1 vvz, cc n2, cc vvz, cc vvz d n1 pp-f n1 cc n1, p-acp cst j cc j n1 cc n1 pp-f n2,
(8) chapter (DIV2)
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but that he may with the Elders in the Revelations, cast these Crowns down to the ground.
but that he may with the Elders in the Revelations, cast these Crowns down to the ground.
cc-acp cst pns31 vmb p-acp dt n2-jn p-acp dt n2, vvd d n2 a-acp p-acp dt n1.
(8) chapter (DIV2)
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Thirdly, that by reason of these imperfections in duties, there is more reason (in a strict way of Justice) that God should reject all,
Thirdly, that by reason of these imperfections in duties, there is more reason (in a strict Way of justice) that God should reject all,
ord, cst p-acp n1 pp-f d n2 p-acp n2, pc-acp vbz dc n1 (p-acp dt j n1 pp-f n1) d np1 vmd vvi d,
(8) chapter (DIV2)
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then that he should accept of any thing. Beloved, it is granted, that God doth not reject the services of his servants;then that he should accept of any thing. beloved, it is granted, that God does not reject the services of his Servants;
av cst pns31 vmd vvi pp-f d n1. vvn, pn31 vbz vvn, cst np1 vdz xx vvi dt n2 pp-f po31 n2;
(8) chapter (DIV2)
978
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nay, as he doth requite them, so he will accept of them, and reward them;
nay, as he does requite them, so he will accept of them, and reward them;
uh-x, c-acp pns31 vdz vvi pno32, av pns31 vmb vvi pp-f pno32, cc vvi pno32;
(8) chapter (DIV2)
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but this is not for the dignity of the servant, but from the graciousnesse of the Master.
but this is not for the dignity of the servant, but from the graciousness of the Master.
cc-acp d vbz xx p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n1 pp-f dt n1.
(8) chapter (DIV2)
979
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For if God should answer any imperfect service (yea, that which hath but a very little,
For if God should answer any imperfect service (yea, that which hath but a very little,
p-acp cs np1 vmd vvi d j n1 (uh, cst r-crq vhz p-acp dt j j,
(8) chapter (DIV2)
979
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and particular imperfection, suppose them to be some contrary transient thoughts, or some thinner indispositions hanging about us in our duties) I say if God should answer them from the court of pure Justice, you should finde that the mixture of a little sin would easily cry down the acceptance of much good:
and particular imperfection, suppose them to be Some contrary Transient thoughts, or Some thinner indispositions hanging about us in our duties) I say if God should answer them from the court of pure justice, you should find that the mixture of a little since would Easily cry down the acceptance of much good:
cc j n1, vvb pno32 pc-acp vbi d j-jn j n2, cc d jc n2 vvg p-acp pno12 p-acp po12 n2) pns11 vvb cs np1 vmd vvi pno32 p-acp dt n1 pp-f j n1, pn22 vmd vvi d dt n1 pp-f dt j n1 vmd av-j vvi a-acp dt n1 pp-f d j:
(8) chapter (DIV2)
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The most good which I bring in my services it is but duty, and the least evil which I bring is besides the duty,
The most good which I bring in my services it is but duty, and the least evil which I bring is beside the duty,
dt av-ds j r-crq pns11 vvb p-acp po11 n2 pn31 vbz p-acp n1, cc dt ds n-jn r-crq pns11 vvb vbz p-acp dt n1,
(8) chapter (DIV2)
979
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and the evil in duty, be not able to make that part which is good to be bad,
and the evil in duty, be not able to make that part which is good to be bad,
cc dt n-jn p-acp n1, vbb xx j pc-acp vvi d n1 r-crq vbz j pc-acp vbi j,
(8) chapter (DIV2)
979
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yet it is able to shut out the service from acceptance, because, by reason of that evil, the service is not so good as God may and doth require,
yet it is able to shut out the service from acceptance, Because, by reason of that evil, the service is not so good as God may and does require,
av pn31 vbz j pc-acp vvi av dt n1 p-acp n1, c-acp, p-acp n1 pp-f d n-jn, dt n1 vbz xx av j c-acp np1 vmb cc vdz vvi,
(8) chapter (DIV2)
979
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if he should stand with us upon tearms of strict Justice. But then fourthly;
if he should stand with us upon terms of strict justice. But then fourthly;
cs pns31 vmd vvi p-acp pno12 p-acp n2 pp-f j n1. p-acp av j;
(8) chapter (DIV2)
979
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though there be many imperfections cleaving to the services of men, yet if they be upright, God will (for all them) graciously accept of their services. though there be many imperfections cleaving to the services of men, yet if they be upright, God will (for all them) graciously accept of their services.
cs pc-acp vbb d n2 vvg p-acp dt n2 pp-f n2, av cs pns32 vbb j, np1 vmb (c-acp d pno32) av-j vvi pp-f po32 n2.
(8) chapter (DIV2)
980
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Though I pray (and with many distractions) and though I heare (and within my interpretations) yet if I be upright in the performances of these (i.) if my heart be for God (indeed) under these that I bring in the truth,
Though I pray (and with many distractions) and though I hear (and within my interpretations) yet if I be upright in the performances of these (i.) if my heart be for God (indeed) under these that I bring in the truth,
cs pns11 vvb (cc p-acp d n2) cc cs pns11 vvb (cc p-acp po11 n2) av cs pns11 vbb j p-acp dt n2 pp-f d (uh.) cs po11 n1 vbb p-acp np1 (av) p-acp d cst pns11 vvb p-acp dt n1,
(8) chapter (DIV2)
980
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and present strength of my spirit, with all humble respect to Gods commands, and unfeigned integrity of aiming at Gods glory, the services are graciously accepted with God.
and present strength of my Spirit, with all humble respect to God's commands, and unfeigned integrity of aiming At God's glory, the services Are graciously accepted with God.
cc j n1 pp-f po11 n1, p-acp d j n1 p-acp npg1 n2, cc j n1 pp-f vvg p-acp npg1 n1, dt n2 vbr av-j vvn p-acp np1.
(8) chapter (DIV2)
980
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Yea, though I cannot alwayes use so many words in prayer, though expressions are not so many at this time as at another;
Yea, though I cannot always use so many words in prayer, though expressions Are not so many At this time as At Another;
uh, cs pns11 vmbx av vvi av d n2 p-acp n1, cs n2 vbr xx av av-d p-acp d n1 c-acp p-acp j-jn;
(8) chapter (DIV2)
981
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nay, though I finde not that livelihood and chearfulness now as heretofore, yet if the heart be upright, the service is done and accepted.
nay, though I find not that livelihood and cheerfulness now as heretofore, yet if the heart be upright, the service is done and accepted.
uh-x, cs pns11 vvb xx d n1 cc n1 av c-acp av, av cs dt n1 vbi j, dt n1 vbz vdn cc vvn.
(8) chapter (DIV2)
981
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There are two things which may assure a good man that his services are accepted. One is faith, when he presents his services in the name of Christ:
There Are two things which may assure a good man that his services Are accepted. One is faith, when he presents his services in the name of christ:
pc-acp vbr crd n2 r-crq vmb vvi dt j n1 cst po31 n2 vbr vvn. crd vbz n1, c-crq pns31 vvz po31 n2 p-acp dt n1 pp-f np1:
(8) chapter (DIV2)
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look, as every sinner needs a Mediatour of redemption, so every good man still needs the same Christ as a Mediatour of intercession for his services:
look, as every sinner needs a Mediator of redemption, so every good man still needs the same christ as a Mediator of Intercession for his services:
vvb, c-acp d n1 vvz dt n1 pp-f n1, av d j n1 av vvz dt d np1 p-acp dt n1 pp-f n1 p-acp po31 n2:
(8) chapter (DIV2)
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And though services (as done by us) can finde no favour, yet as presented by Christ, they are alwayes a sweet savour before the Lord, he is that Angel, who hath a golden Censer, and hath much incense, which he offers with the prayers of all Saints before the Throne, Rev. 8. 3. though our services be but weak testimonies,
And though services (as done by us) can find no favour, yet as presented by christ, they Are always a sweet savour before the Lord, he is that Angel, who hath a golden Censer, and hath much incense, which he offers with the Prayers of all Saints before the Throne, Rev. 8. 3. though our services be but weak testimonies,
cc cs n2 (c-acp vdn p-acp pno12) vmb vvi dx n1, av c-acp vvn p-acp np1, pns32 vbr av dt j n1 p-acp dt n1, pns31 vbz cst n1, r-crq vhz dt j n1, cc vhz d n1, r-crq pns31 vvz p-acp dt n2 pp-f d n2 p-acp dt n1, n1 crd crd c-acp po12 n2 vbb p-acp j n2,
(8) chapter (DIV2)
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yet Christs intercession is a strong and mighty ingratiating both of our persons and actions. Another is uprightnesse; when the heart is true and plain in what it doth:
yet Christ Intercession is a strong and mighty ingratiating both of our Persons and actions. another is uprightness; when the heart is true and plain in what it does:
av npg1 n1 vbz dt j cc j vvg d pp-f po12 n2 cc n2. j-jn vbz n1; c-crq dt n1 vbz j cc j p-acp r-crq pn31 vdz:
(8) chapter (DIV2)
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Beloved, remember this, that as God doth not respect the strongest parts, which are passiue, as I may say, and are idle, so he doth not reject the meanest abilities, if uprightly imployed.
beloved, Remember this, that as God does not respect the Strongest parts, which Are passive, as I may say, and Are idle, so he does not reject the Meanest abilities, if uprightly employed.
j-vvn, vvb d, cst c-acp np1 vdz xx vvi dt js n2, r-crq vbr j, c-acp pns11 vmb vvi, cc vbr j, av pns31 vdz xx vvi dt js n2, cs av-j vvn.
(8) chapter (DIV2)
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No, not the day of small things is despised by him;
No, not the day of small things is despised by him;
uh-dx, xx dt n1 pp-f j n2 vbz vvn p-acp pno31;
(8) chapter (DIV2)
983
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if the flax be smoaking, though it flame not, he will not quench it, that is, he will not only, not slight it,
if the flax be smoking, though it flame not, he will not quench it, that is, he will not only, not slight it,
cs dt n1 vbb vvg, cs pn31 vvb xx, pns31 vmb xx vvi pn31, cst vbz, pns31 vmb xx av-j, xx n1 pn31,
(8) chapter (DIV2)
983
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but cherish and accept of it, 2 Cor. 8. 12. The widows mite, the cup of cold water was accepted.
but cherish and accept of it, 2 Cor. 8. 12. The Widows mite, the cup of cold water was accepted.
cc-acp vvb cc vvi pp-f pn31, crd np1 crd crd dt ng1 n1, dt n1 pp-f j-jn n1 vbds vvn.
(8) chapter (DIV2)
983
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If a man can truly say, Lord, I would believe more stedfastly if I could,
If a man can truly say, Lord, I would believe more steadfastly if I could,
cs dt n1 vmb av-j vvi, n1, pns11 vmd vvi av-dc av-j cs pns11 vmd,
(8) chapter (DIV2)
984
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and I strive to believe, and I would pray better, if I could, yet as well as I can, I now present my supplications before thee, I would serve thee more fully, more intirely, that is the desire of my soul,
and I strive to believe, and I would pray better, if I could, yet as well as I can, I now present my supplications before thee, I would serve thee more Fully, more entirely, that is the desire of my soul,
cc pns11 vvb pc-acp vvi, cc pns11 vmd vvi av-jc, cs pns11 vmd, av c-acp av c-acp pns11 vmb, pns11 av vvb po11 n2 p-acp pno21, pns11 vmd vvi pno21 n1 av-j, av-dc av-j, cst vbz dt n1 pp-f po11 n1,
(8) chapter (DIV2)
984
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and my endeavour, if I had wherewithal, thou shouldst have a better heart, more lively affections, more ample and chearful duties, all should be better,
and my endeavour, if I had wherewithal, thou Shouldst have a better heart, more lively affections, more ample and cheerful duties, all should be better,
cc po11 n1, cs pns11 vhd c-crq, pns21 vmd2 vhi dt jc n1, av-dc j n2, av-dc j cc j n2, d vmd vbi jc,
(8) chapter (DIV2)
984
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if I had a better power:
if I had a better power:
cs pns11 vhd dt jc n1:
(8) chapter (DIV2)
984
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I say that notwithstanding the many imperfections, yet this uprightnesse, this holy frame of a compleat and active will (wherein all the powers of the soul are bent to services according to the present power of the measure of grace •••eived) is a most sweet smelling sacrifice,
I say that notwithstanding the many imperfections, yet this uprightness, this holy frame of a complete and active will (wherein all the Powers of the soul Are bent to services according to the present power of the measure of grace •••eived) is a most sweet smelling sacrifice,
pns11 vvb cst p-acp dt d n2, av d n1, d j n1 pp-f dt j cc j vmb (c-crq d dt n2 pp-f dt n1 vbr vvn p-acp n2 vvg p-acp dt j n1 pp-f dt n1 pp-f n1 vvn) vbz dt av-ds j j-vvg n1,
(8) chapter (DIV2)
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and mounts into the most gracious acceptance of God in Christ.
and mounts into the most gracious acceptance of God in christ.
cc vvz p-acp dt av-ds j n1 pp-f np1 p-acp np1.
(8) chapter (DIV2)
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I pray you remember that of David, like as a father pities his childe, so the Lord pitieth them that feare him, Psal. 103. 13. And that of the Prophet, I will spare them as a man spareth his own sonne that serveth him, Mal. 3. 17. The father commands his childe to lift up the weight,
I pray you Remember that of David, like as a father pities his child, so the Lord Pitieth them that Fear him, Psalm 103. 13. And that of the Prophet, I will spare them as a man spares his own son that serves him, Malachi 3. 17. The father commands his child to lift up the weight,
pns11 vvb pn22 vvb d pp-f np1, av-j c-acp dt n1 vvz po31 n1, av dt n1 vvz pno32 cst vvb pno31, np1 crd crd cc d pp-f dt n1, pns11 vmb vvi pno32 p-acp dt n1 vvz po31 d n1 cst vvz pno31, np1 crd crd dt n1 vvz po31 n1 pc-acp vvi a-acp dt n1,
(8) chapter (DIV2)
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and the childe readily addresseth to the obedience, he lifts, and assayes, and still he gives another ha at it,
and the child readily Addresseth to the Obedience, he lifts, and assays, and still he gives Another would At it,
cc dt n1 av-j vvz p-acp dt n1, pns31 vvz, cc n2, cc av pns31 vvz j-jn uh p-acp pn31,
(8) chapter (DIV2)
984
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but perhaps he cannot get it quite up;
but perhaps he cannot get it quite up;
cc-acp av pns31 vmbx vvi pn31 av a-acp;
(8) chapter (DIV2)
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why? the father likes his childe for this, and though perhaps the weight be where it was,
why? the father likes his child for this, and though perhaps the weight be where it was,
q-crq? dt n1 vvz po31 n1 p-acp d, cc cs av dt n1 vbi c-crq pn31 vbds,
(8) chapter (DIV2)
984
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yet he calls this act of his child true obedience, why? because, though that be not done which the father imposed,
yet he calls this act of his child true Obedience, why? Because, though that be not done which the father imposed,
av pns31 vvz d n1 pp-f po31 n1 j n1, q-crq? c-acp, cs d vbb xx vdn r-crq dt n1 vvn,
(8) chapter (DIV2)
984
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yet it had been done if the child had more strength, and he endeavoured with all his strength for to do it.
yet it had been done if the child had more strength, and he endeavoured with all his strength for to do it.
av pn31 vhd vbn vdn cs dt n1 vhd dc n1, cc pns31 vvd p-acp d po31 n1 c-acp pc-acp vdi pn31.
(8) chapter (DIV2)
984
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Or thus, the father wills the childe to shoot an Arrow, the child draws the Arrow, perhaps but half way,
Or thus, the father wills the child to shoot an Arrow, the child draws the Arrow, perhaps but half Way,
cc av, dt n1 vvz dt n1 pc-acp vvi dt n1, dt n1 vvz dt n1, av p-acp j-jn n1,
(8) chapter (DIV2)
984
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and though his eye were upon the mark, yet his arrow falls short many Bowes length;
and though his eye were upon the mark, yet his arrow falls short many Bows length;
cc cs po31 n1 vbdr p-acp dt n1, av po31 n1 vvz j d n2 n1;
(8) chapter (DIV2)
984
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why? the father will yet commend all this, for though he sees that the Arrow is short,
why? the father will yet commend all this, for though he sees that the Arrow is short,
q-crq? dt n1 vmb av vvi d d, c-acp cs pns31 vvz cst dt n1 vbz j,
(8) chapter (DIV2)
984
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yet he observes that the Bowe was drawn, and although the mark be not hit with the Arrow,
yet he observes that the Bow was drawn, and although the mark be not hit with the Arrow,
av pns31 vvz cst dt n1 vbds vvn, cc cs dt n1 vbb xx vvn p-acp dt n1,
(8) chapter (DIV2)
984
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yet it was aimed at with the eye of the childe: so is it with God our father, who commands such and such duties, to which,
yet it was aimed At with the eye of the child: so is it with God our father, who commands such and such duties, to which,
av pn31 vbds vvn p-acp p-acp dt n1 pp-f dt n1: av vbz pn31 p-acp np1 po12 n1, r-crq vvz d cc d n2, p-acp r-crq,
(8) chapter (DIV2)
984
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if we addresse our selves with uprightness, he will wink and passe by the weakness in action,
if we address our selves with uprightness, he will wink and pass by the weakness in actium,
cs pns12 vvi po12 n2 p-acp n1, pns31 vmb vvi cc vvi p-acp dt n1 p-acp n1,
(8) chapter (DIV2)
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whiles he both observes and accepts the integrity of intention and affection.
while he both observes and accepts the integrity of intention and affection.
cs pns31 av-d vvz cc vvz dt n1 pp-f n1 cc n1.
(8) chapter (DIV2)
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Obj. O saith an upright person, I finde such infinite heaps of other thoughts, such dulnesse and deadnesse of spirit, such untowardlinesse,Object Oh Says an upright person, I find such infinite heaps of other thoughts, such dulness and deadness of Spirit, such untowardliness,
np1 uh vvz dt j n1, pns11 vvb d j n2 pp-f j-jn n2, d n1 cc n1 pp-f n1, d n1,
(8) chapter (DIV2)
985
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3908
so many weaknesses every way, all which are the grief of my soul, and it troubles me much, that I cannot do the good that I would) how will the Lord take such broken services from me.
so many Weaknesses every Way, all which Are the grief of my soul, and it Troubles me much, that I cannot do the good that I would) how will the Lord take such broken services from me.
av d n2 d n1, d r-crq vbr dt n1 pp-f po11 n1, cc pn31 vvz pno11 d, cst pns11 vmbx vdi dt j cst pns11 vmd) uh-crq vmb dt n1 vvb d j-vvn n2 p-acp pno11.
(8) chapter (DIV2)
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Sol. I answer if thy heart be upright in these interrupted services, God hath mercy to pardon the weaknesses,Sol. I answer if thy heart be upright in these interrupted services, God hath mercy to pardon the Weaknesses,
np1 pns11 vvb cs po21 n1 vbi j p-acp d j-vvn n2, np1 vhz n1 pc-acp vvi dt n2,
(8) chapter (DIV2)
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and he hath wisdome to finde out the uprightnesse, and he hath graciousness to accept of the dutifulnesse.
and he hath Wisdom to find out the uprightness, and he hath graciousness to accept of the dutifulness.
cc pns31 vhz n1 pc-acp vvi av dt n1, cc pns31 vhz n1 pc-acp vvi pp-f dt n1.
(8) chapter (DIV2)
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A Goldsmith will not cast away those lesser raies of gold, though mingled, and (to an inexpert person) confounded with various heaps of drosse and ••st:
A Goldsmith will not cast away those lesser rays of gold, though mingled, and (to an inexpert person) confounded with various heaps of dross and ••st:
dt n1 vmb xx vvi av d jc n2 pp-f n1, cs vvn, cc (p-acp dt j n1) vvn p-acp j n2 pp-f n1 cc n1:
(8) chapter (DIV2)
987
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3912
now, he hath an art to find out the little gold, and put side the drosse.
now, he hath an art to find out the little gold, and put side the dross.
av, pns31 vhz dt n1 pc-acp vvi av dt j n1, cc vvd n1 dt n1.
(8) chapter (DIV2)
987
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3913
Though with all our holy actions there be much corruption and weakness commixt, yet there is such a wise art in Gods gracious mercy,
Though with all our holy actions there be much corruption and weakness commixed, yet there is such a wise art in God's gracious mercy,
cs p-acp d po12 j n2 pc-acp vbi d n1 cc n1 vvd, av pc-acp vbz d dt j n1 p-acp npg1 j n1,
(8) chapter (DIV2)
987
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3914
as to finde out uprightnesse, and holinesse of desire and endeavour in a service commanded with many infirmities, 2 Chr. 30, 18. the Lord pardon every one, v. 19. That prepareth his heart to seek the Lord God of his fathers,
as to find out uprightness, and holiness of desire and endeavour in a service commanded with many infirmities, 2 Christ 30, 18. the Lord pardon every one, v. 19. That Prepareth his heart to seek the Lord God of his Father's,
c-acp pc-acp vvi av n1, cc n1 pp-f n1 cc vvi p-acp dt n1 vvd p-acp d n2, crd np1 crd, crd dt n1 vvb d crd, n1 crd cst vvz po31 n1 pc-acp vvi dt n1 np1 pp-f po31 n2,
(8) chapter (DIV2)
987
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though he be not cleansed according to the purification of the Sanctuary, verse 20. And the Lord hearkened to Hezekiah, and healed the people. though he be not cleansed according to the purification of the Sanctuary, verse 20. And the Lord harkened to Hezekiah, and healed the people.
cs pns31 vbb xx vvn vvg p-acp dt n1 pp-f dt n1, n1 crd cc dt n1 vvd p-acp np1, cc vvn dt n1.
(8) chapter (DIV2)
987
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3916
2. A second comfort is this, that if a man be upright, he shall not only finde acceptance for services, but also indulgence for offences.
2. A second Comfort is this, that if a man be upright, he shall not only find acceptance for services, but also indulgence for offences.
crd dt ord n1 vbz d, cst cs dt n1 vbi j, pns31 vmb xx av-j vvi n1 p-acp n2, cc-acp av n1 p-acp n2.
(8) chapter (DIV2)
988
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3917
You must ever distinguish twixt the cause and the subject; You must ever distinguish betwixt the cause and the Subject;
pn22 vmb av vvi p-acp dt n1 cc dt n-jn;
(8) chapter (DIV2)
989
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3918
the cause of all pardoning indulgence, is the free grace of God in the blood of Christ,
the cause of all pardoning indulgence, is the free grace of God in the blood of christ,
dt n1 pp-f d vvg n1, vbz dt j n1 pp-f np1 p-acp dt n1 pp-f np1,
(8) chapter (DIV2)
989
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3919
but the subject of indulgence, is the person to whom God is pleased to give his pardon and release.
but the Subject of indulgence, is the person to whom God is pleased to give his pardon and release.
cc-acp dt n-jn pp-f n1, vbz dt n1 p-acp ro-crq np1 vbz vvn pc-acp vvi po31 n1 cc vvi.
(8) chapter (DIV2)
989
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3920
None comes in under the wings of the mercy-seat so as the upright persons: Uprightnesse in Scripture hath (in a well understood sense) seemed to cover all:
None comes in under the wings of the mercy-seat so as the upright Persons: Uprightness in Scripture hath (in a well understood sense) seemed to cover all:
pi vvz p-acp p-acp dt n2 pp-f dt n1 av p-acp dt j n2: n1 p-acp n1 vhz (p-acp dt av vvd n1) vvd pc-acp vvi d:
(8) chapter (DIV2)
990
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you read of King Asa, and of many passages which did greatly blur him both as a King,
you read of King Asa, and of many passages which did greatly blur him both as a King,
pn22 vvb pp-f n1 np1, cc pp-f d n2 r-crq vdd av-j vvi pno31 d p-acp dt n1,
(8) chapter (DIV2)
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and as a good man, he did not break down the high-places, he sought to the Physicians, he joyned to the King of Syria, he cast the Prophet into prison, who reproved him for it, yet (2 Chron. 15. 17.) the heart of Asa is said to be perfect all his dayes: How? all his dayes: and yet such sinnings sometimes;
and as a good man, he did not break down the High-places, he sought to the Physicians, he joined to the King of Syria, he cast the Prophet into prison, who reproved him for it, yet (2 Chronicles 15. 17.) the heart of Asa is said to be perfect all his days: How? all his days: and yet such sinnings sometime;
cc p-acp dt j n1, pns31 vdd xx vvi a-acp dt n2, pns31 vvd p-acp dt n2, pns31 vvd p-acp dt n1 pp-f np1, pns31 vvd dt n1 p-acp n1, r-crq vvd pno31 p-acp pn31, av (crd np1 crd crd) dt n1 pp-f np1 vbz vvn pc-acp vbi j d po31 n2: q-crq? av-d po31 n2: cc av d n2 av;
(8) chapter (DIV2)
990
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3923
yes, all his dayes, for sinnes stand upon the account, and seeme to be reckoned, not so much when they are done,
yes, all his days, for Sins stand upon the account, and seem to be reckoned, not so much when they Are done,
uh, d po31 n2, c-acp n2 vvb p-acp dt n1, cc vvb pc-acp vbi vvn, xx av av-d c-crq pns32 vbr vdn,
(8) chapter (DIV2)
990
Page 223
3924
as when they are done with a sinful heart.
as when they Are done with a sinful heart.
c-acp c-crq pns32 vbr vdn p-acp dt j n1.
(8) chapter (DIV2)
990
Page 223
3925
And they lose upon the account, they are struck off, God passeth over them, when the bent of their heart is against them:
And they loose upon the account, they Are struck off, God passes over them, when the bent of their heart is against them:
cc pns32 vvb p-acp dt n1, pns32 vbr vvn a-acp, np1 vvz p-acp pno32, c-crq dt n1 pp-f po32 n1 vbz p-acp pno32:
(8) chapter (DIV2)
991
Page 223
3926
see that place and passage of David, Blessed is he whose transgression is forgiven, and whose sin is covered, ver. 2. Blessed is the man to whom the Lord imputeth no iniquity:
see that place and passage of David, Blessed is he whose Transgression is forgiven, and whose since is covered, ver. 2. Blessed is the man to whom the Lord imputeth no iniquity:
vvb d n1 cc n1 pp-f np1, vvn vbz pns31 rg-crq n1 vbz vvn, cc rg-crq n1 vbz vvn, fw-la. crd vvn vbz dt n1 p-acp ro-crq dt n1 vvz dx n1:
(8) chapter (DIV2)
991
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verily brethren, that mans estate is blessed, whose sins are pardoned;
verily brothers, that men estate is blessed, whose Sins Are pardoned;
av-j n2, cst ng1 n1 vbz vvn, rg-crq n2 vbr vvn;
(8) chapter (DIV2)
991
Page 223
3928
O! if the Lord be reconciled to a man, if the Lord covers his sinne, (i.) will not look upon them in a judicial way,
OH! if the Lord be reconciled to a man, if the Lord covers his sin, (i.) will not look upon them in a judicial Way,
uh cs dt n1 vbb vvn p-acp dt n1, cs dt n1 vvz po31 n1, (uh.) vmb xx vvi p-acp pno32 p-acp dt j n1,
(8) chapter (DIV2)
991
Page 223
3929
so as to account and reckon with the sinner for them;
so as to account and reckon with the sinner for them;
av c-acp pc-acp vvi cc vvi p-acp dt n1 p-acp pno32;
(8) chapter (DIV2)
991
Page 223
3930
if the Lord will not impute iniquity to him (i.) though he hath iniquity,
if the Lord will not impute iniquity to him (i.) though he hath iniquity,
cs dt n1 vmb xx vvi n1 p-acp pno31 (uh.) cs pns31 vhz n1,
(8) chapter (DIV2)
991
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3931
yet the Lord will forgive it, it shall not redound unto him in punishment: but it shall be blotted out, and be as if it had never been:
yet the Lord will forgive it, it shall not redound unto him in punishment: but it shall be blotted out, and be as if it had never been:
av dt n1 vmb vvi pn31, pn31 vmb xx vvi p-acp pno31 p-acp n1: cc-acp pn31 vmb vbi vvn av, cc vbi c-acp cs pn31 vhd av-x vbn:
(8) chapter (DIV2)
991
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3932
tell me seriously, is not this a blessed thing;
tell me seriously, is not this a blessed thing;
vvb pno11 av-j, vbz xx d dt j-vvn n1;
(8) chapter (DIV2)
991
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3933
tell me now you whose hearts are ready to break asunder with the sense of guilt, whither pardoning mercy be not a most blessed and desirable thing.
tell me now you whose hearts Are ready to break asunder with the sense of guilt, whither pardoning mercy be not a most blessed and desirable thing.
vvb pno11 av pn22 r-crq n2 vbr j pc-acp vvi av p-acp dt n1 pp-f n1, c-crq vvg n1 vbb xx dt ds j-vvn cc j n1.
(8) chapter (DIV2)
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3934
You will freely confesse it is, but then the question is, who is that man that is so blessed, what is his temper how is he qualified.
You will freely confess it is, but then the question is, who is that man that is so blessed, what is his temper how is he qualified.
pn22 vmb av-j vvi pn31 vbz, cc-acp av dt n1 vbz, r-crq vbz d n1 cst vbz av vvn, r-crq vbz po31 n1 c-crq vbz pns31 vvn.
(8) chapter (DIV2)
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3935
See on (in that ver. 2.) he is one in whose spirit is no guile, what's that? that is, he is the upright person, whose spirit is really and plainly for God, who in truth desires to please him, who in truth hates all sin.
See on (in that for. 2.) he is one in whose Spirit is no guile, what's that? that is, he is the upright person, whose Spirit is really and plainly for God, who in truth Desires to please him, who in truth hates all since.
vvb a-acp (p-acp cst p-acp. crd) pns31 vbz pi p-acp rg-crq n1 vbz dx n1, q-crq|vbz d? d vbz, pns31 vbz dt j n1, rg-crq n1 vbz av-j cc av-j p-acp np1, r-crq p-acp n1 vvz pc-acp vvi pno31, r-crq p-acp n1 vvz d n1.
(8) chapter (DIV2)
992
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3936
This is that blessed man, and in this is a great part of his blessednesse, that the Lord will not impute his iniquities unto him,
This is that blessed man, and in this is a great part of his blessedness, that the Lord will not impute his iniquities unto him,
d vbz d j-vvn n1, cc p-acp d vbz dt j n1 pp-f po31 n1, cst dt n1 vmb xx vvi po31 n2 p-acp pno31,
(8) chapter (DIV2)
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3937
but will forgive and cover them (i.) so forgive them that they shall not rise upon the account any more:
but will forgive and cover them (i.) so forgive them that they shall not rise upon the account any more:
cc-acp vmb vvi cc vvi pno32 (uh.) av vvi pno32 cst pns32 vmb xx vvi p-acp dt n1 d av-dc:
(8) chapter (DIV2)
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3938
Paul did upon this conclude by way of testimony to himself, and for others, that there was no condemnation unto them, Rom. 8. 1. why? what was Paul? what was his temper? verily it was upright.Paul did upon this conclude by Way of testimony to himself, and for Others, that there was no condemnation unto them, Rom. 8. 1. why? what was Paul? what was his temper? verily it was upright.
np1 vdd p-acp d vvb p-acp n1 pp-f n1 p-acp px31, cc p-acp n2-jn, cst a-acp vbds dx n1 p-acp pno32, np1 crd crd uh-crq? q-crq vbds np1? r-crq vbds po31 n1? av-j pn31 vbds j.
(8) chapter (DIV2)
992
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3939
Obj. Upright, why? he complains of sin, that he was sold under it, he complaines of the Law of his members warring against the Law of his mind, he complains that he was brought into captivity; Object Upright, why? he complains of since, that he was sold under it, he complains of the Law of his members warring against the Law of his mind, he complains that he was brought into captivity;
np1 av-j, q-crq? pns31 vvz pp-f n1, cst pns31 vbds vvn p-acp pn31, pns31 vvz pp-f dt n1 pp-f po31 n2 j-vvg p-acp dt n1 pp-f po31 n1, pns31 vvz d pns31 vbds vvn p-acp n1;
(8) chapter (DIV2)
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he complaines that when he would do good, yet evill was present with him.
he complains that when he would do good, yet evil was present with him.
pns31 vvz d c-crq pns31 vmd vdi j, av j-jn vbds j p-acp pno31.
(8) chapter (DIV2)
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3941
How then can be say, that there was no condemnation for him? how was he upright?
How then can be say, that there was no condemnation for him? how was he upright?
c-crq av vmb vbi vvn, cst a-acp vbds dx n1 p-acp pno31? q-crq vbds pns31 j?
(8) chapter (DIV2)
993
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3942
Sol. Thus, his being upright did not consist in this, that he had no sin in him;Sol. Thus, his being upright did not consist in this, that he had no since in him;
np1 av, po31 vbg av-j vdd xx vvi p-acp d, cst pns31 vhd dx n1 p-acp pno31;
(8) chapter (DIV2)
994
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3943
nor in this, that he did no sin; nor in this, that he did all the good which he saw should be done:
nor in this, that he did no since; nor in this, that he did all the good which he saw should be done:
ccx p-acp d, cst pns31 vdd dx n1; ccx p-acp d, cst pns31 vdd d dt j r-crq pns31 vvd vmd vbi vdn:
(8) chapter (DIV2)
994
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3944
But in this, that he hated the sin which dwelt in him, that he resisted the evil working in him;
But in this, that he hated the since which dwelled in him, that he resisted the evil working in him;
cc-acp p-acp d, cst pns31 vvd dt n1 r-crq vvd p-acp pno31, cst pns31 vvd dt n-jn vvg p-acp pno31;
(8) chapter (DIV2)
994
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3945
that his inward man approved the good, and condemned the evil; that his inward man hated the evil, and was delighted in the Law of God.
that his inward man approved the good, and condemned the evil; that his inward man hated the evil, and was delighted in the Law of God.
cst po31 j n1 vvn dt j, cc vvd dt n-jn; cst po31 j n1 vvd dt n-jn, cc vbds vvn p-acp dt n1 pp-f np1.
(8) chapter (DIV2)
994
Page 224
3946
This was his uprightness, and upon this he concludes, that there was no condemnation, (i.) his sinne should not sink his soul to hell, they should not separate him from the love of God in Christ, they should not be imputed to him,
This was his uprightness, and upon this he concludes, that there was no condemnation, (i.) his sin should not sink his soul to hell, they should not separate him from the love of God in christ, they should not be imputed to him,
d vbds po31 n1, cc p-acp d pns31 vvz, cst a-acp vbds dx n1, (uh.) po31 n1 vmd xx vvi po31 n1 p-acp n1, pns32 vmd xx vvi pno31 p-acp dt n1 pp-f np1 p-acp np1, pns32 vmd xx vbi vvn p-acp pno31,
(8) chapter (DIV2)
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3947
but Christ would take them off.
but christ would take them off.
cc-acp np1 vmd vvi pno32 a-acp.
(8) chapter (DIV2)
994
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3948
3. A third comfort to an upright person is this, that the Lord is his God in Covenant. 3. A third Comfort to an upright person is this, that the Lord is his God in Covenant.
crd dt ord n1 p-acp dt j n1 vbz d, cst dt n1 vbz po31 n1 p-acp n1.
(8) chapter (DIV2)
995
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3949
You are not Ignorant of the Covenant which God did stipulate with Abraham, Gen. 17. 1. I am the Almighty (al-sufficient) walk before me and be thou perfect, what is the meaning of that? In a Covenant you know there are two parties,
You Are not Ignorant of the Covenant which God did stipulate with Abraham, Gen. 17. 1. I am the Almighty (All-sufficient) walk before me and be thou perfect, what is the meaning of that? In a Covenant you know there Are two parties,
pn22 vbr xx j pp-f dt n1 r-crq np1 vdd vvi p-acp np1, np1 crd crd pns11 vbm dt j-jn (j) vvb p-acp pno11 cc vbb pns21 j, r-crq vbz dt n1 pp-f d? p-acp dt n1 pn22 vvb pc-acp vbr crd n2,
(8) chapter (DIV2)
996
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3950
and they mutually undertake and agree:
and they mutually undertake and agree:
cc pns32 av-j vvi cc vvi:
(8) chapter (DIV2)
996
Page 224
3951
so, here ▪ is God on the one part, and here is Abraham on the other part,
so, Here ▪ is God on the one part, and Here is Abraham on the other part,
av, av ▪ vbz np1 p-acp dt crd n1, cc av vbz np1 p-acp dt j-jn n1,
(8) chapter (DIV2)
996
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3952
and God promiseth, and Abraham promiseth;
and God promises, and Abraham promises;
cc np1 vvz, cc np1 vvz;
(8) chapter (DIV2)
996
Page 224
3953
God promiseth to be All-sufficient unto him, and engageth himself in an everlasting Covenant to be his God, ver. 7. now Abraham promiseth to walk uprightly before the Lord:
God promises to be All-sufficient unto him, and engageth himself in an everlasting Covenant to be his God, ver. 7. now Abraham promises to walk uprightly before the Lord:
np1 vvz pc-acp vbi j p-acp pno31, cc vvz px31 p-acp dt j n1 pc-acp vbi po31 n1, fw-la. crd av np1 vvz pc-acp vvi av-j p-acp dt n1:
(8) chapter (DIV2)
996
Page 224
3954
and this is all that the Lord agrees with him for (walke before me and be upright) and then I am thy God,
and this is all that the Lord agrees with him for (walk before me and be upright) and then I am thy God,
cc d vbz d cst dt n1 vvz p-acp pno31 p-acp (n1 p-acp pno11 cc vbi j) cc av pns11 vbm po21 np1,
(8) chapter (DIV2)
996
Page 224
3955
and I will be thy All-sufficiency.
and I will be thy All-sufficiency.
cc pns11 vmb vbi po21 n1.
(8) chapter (DIV2)
996
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3956
Obj. Why? you will say, this is granted, it is cleare, that God Covenants to be a God to an upright person,Object Why? you will say, this is granted, it is clear, that God Covenants to be a God to an upright person,
np1 q-crq? pn22 vmb vvi, d vbz vvn, pn31 vbz j, cst np1 n2 pc-acp vbi dt n1 p-acp dt j n1,
(8) chapter (DIV2)
997
Page 224
3957
But what, so great comfort in that?
But what, so great Comfort in that?
cc-acp q-crq, av j n1 p-acp d?
(8) chapter (DIV2)
997
Page 224
3958
Sol. Nay then, I have done, if yet you understand not, If yet you think it so poore,Sol. Nay then, I have done, if yet you understand not, If yet you think it so poor,
np1 uh av, pns11 vhb vdn, cs av pn22 vvb xx, cs av pn22 vvb pn31 av j,
(8) chapter (DIV2)
998
Page 224
3959
so meane a thing for God to be your God in Covenant.
so mean a thing for God to be your God in Covenant.
av j dt n1 p-acp np1 pc-acp vbi po22 n1 p-acp n1.
(8) chapter (DIV2)
998
Page 224
3960
I tell you brethren, when God becomes your God in Covenant, when he saith to a person, I will be a God unto thee;
I tell you brothers, when God becomes your God in Covenant, when he Says to a person, I will be a God unto thee;
pns11 vvb pn22 n2, c-crq np1 vvz po22 n1 p-acp n1, c-crq pns31 vvz p-acp dt n1, pns11 vmb vbi dt n1 p-acp pno21;
(8) chapter (DIV2)
998
Page 224
3961
it is infinitely more then if the Lord should say to a man, I will give unto the all the world:
it is infinitely more then if the Lord should say to a man, I will give unto the all the world:
pn31 vbz av-j av-dc cs cs dt n1 vmd vvi p-acp dt n1, pns11 vmb vvi p-acp dt d dt n1:
(8) chapter (DIV2)
998
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3962
O for God to be my God, what is it but this, I am thine,
Oh for God to be my God, what is it but this, I am thine,
uh p-acp np1 pc-acp vbi po11 np1, r-crq vbz pn31 p-acp d, pns11 vbm png21,
(8) chapter (DIV2)
998
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3963
and all that I am, or have, or can do shall be thine and for thee.
and all that I am, or have, or can do shall be thine and for thee.
cc d cst pns11 vbm, cc vhb, cc vmb vdi vmb vbi png21 cc p-acp pno21.
(8) chapter (DIV2)
998
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3964
I am an holy God and that shall be to make thee holy, I am a mercifull God and that shall be to pardon thy sins, I am a powerfull God and that shal be to help thee, to deliver thee, to conquer for thee;
I am an holy God and that shall be to make thee holy, I am a merciful God and that shall be to pardon thy Sins, I am a powerful God and that shall be to help thee, to deliver thee, to conquer for thee;
pns11 vbm dt j np1 cc cst vmb vbi pc-acp vvi pno21 j, pns11 vbm dt j np1 cc cst vmb vbi pc-acp vvi po21 n2, pns11 vbm dt j np1 cc cst vmb vbi pc-acp vvi pno21, pc-acp vvi pno21, pc-acp vvi p-acp pno21;
(8) chapter (DIV2)
998
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3965
I am a faithfull God and that shall be to make every promise good which I have made unto thee, I am a wise God,
I am a faithful God and that shall be to make every promise good which I have made unto thee, I am a wise God,
pns11 vbm dt j np1 cc cst vmb vbi pc-acp vvi d n1 j r-crq pns11 vhb vvn p-acp pno21, pns11 vbm dt j np1,
(8) chapter (DIV2)
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and that shall be to bring in thy comforts, thy deliverances, thy helps in the most desirable season.
and that shall be to bring in thy comforts, thy Deliverances, thy helps in the most desirable season.
cc cst vmb vbi pc-acp vvi p-acp po21 n2, po21 n2, po21 n2 p-acp dt av-ds j n1.
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When sins trouble thee I will pardon them; when they are too strong for thee, I will subdue them;
When Sins trouble thee I will pardon them; when they Are too strong for thee, I will subdue them;
c-crq n2 vvb pno21 pns11 vmb vvi pno32; c-crq pns32 vbr av j p-acp pno21, pns11 vmb vvi pno32;
(8) chapter (DIV2)
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when thy heart is sorrowful, I will comfort it; when thy graces are weak, I will strengthen them;
when thy heart is sorrowful, I will Comfort it; when thy graces Are weak, I will strengthen them;
c-crq po21 n1 vbz j, pns11 vmb vvi pn31; c-crq po21 n2 vbr j, pns11 vmb vvi pno32;
(8) chapter (DIV2)
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when men disgrace thee I will honour thee, when dangers arise I will preserve thee, what thou needest, that I will give thee;
when men disgrace thee I will honour thee, when dangers arise I will preserve thee, what thou Needest, that I will give thee;
c-crq n2 vvb pno21 pns11 vmb vvi pno21, c-crq n2 vvb pns11 vmb vvi pno21, r-crq pns21 vv2, cst pns11 vmb vvi pno21;
(8) chapter (DIV2)
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what thou hast, that I will blesse to thee;
what thou hast, that I will bless to thee;
q-crq pns21 vh2, cst pns11 vmb vvi p-acp pno21;
(8) chapter (DIV2)
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all this, and far more then this, it is for God to be our God in covenant!
all this, and Far more then this, it is for God to be our God in Covenant!
d d, cc av-j av-dc cs d, pn31 vbz p-acp np1 pc-acp vbi po12 n1 p-acp n1!
(8) chapter (DIV2)
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Nay, and all this is ours by covenant, that is? it is not a faire and empty pretext, it is not a glorious and vaine complement,
Nay, and all this is ours by Covenant, that is? it is not a fair and empty pretext, it is not a glorious and vain compliment,
uh-x, cc d d vbz png12 p-acp n1, cst vbz? pn31 vbz xx dt j cc j n1, pn31 vbz xx dt j cc j n1,
(8) chapter (DIV2)
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but really so, and firmly so; the Lord if he be our God in covenant;
but really so, and firmly so; the Lord if he be our God in Covenant;
cc-acp av-j av, cc av-j av; dt n1 cs pns31 vbb po12 n1 p-acp n1;
(8) chapter (DIV2)
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doth bind himselfe to be all this unto us, by the fidelity of his nature, by the truth of all his promises, by the seale of the blood of the Lord Jesus Christ.
does bind himself to be all this unto us, by the Fidis of his nature, by the truth of all his promises, by the seal of the blood of the Lord jesus christ.
vdz vvi px31 pc-acp vbi d d p-acp pno12, p-acp dt n1 pp-f po31 n1, p-acp dt n1 pp-f d po31 n2, p-acp dt n1 pp-f dt n1 pp-f dt n1 np1 np1.
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Now what think you? do you now not think that the people happy, who are in such a case whose God is the Lord, Psal. 144. 15. I tell you we are not able to Imagine the height and depth:
Now what think you? do you now not think that the people happy, who Are in such a case whose God is the Lord, Psalm 144. 15. I tell you we Are not able to Imagine the height and depth:
av r-crq vvb pn22? vdb pn22 av xx vvi cst dt n1 j, r-crq vbr p-acp d dt n1 rg-crq n1 vbz dt n1, np1 crd crd pns11 vvb pn22 pns12 vbr xx j pc-acp vvi dt n1 cc n1:
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and breadth of this one comfort, that God is my God in covenant, and yet whatsoever you apprehend of it, whatsoever you feel of it; whatsoever it is;
and breadth of this one Comfort, that God is my God in Covenant, and yet whatsoever you apprehend of it, whatsoever you feel of it; whatsoever it is;
cc n1 pp-f d crd n1, cst np1 vbz po11 n1 p-acp n1, cc av r-crq pn22 vvb pp-f pn31, r-crq pn22 vvb pp-f pn31; c-crq pn31 vbz;
(8) chapter (DIV2)
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it is the portion of the upright persons, thou art my portion O Lord for ever said upright David Psal. 119. 4. Uprightnesse intitles the person to all blessings of heaven and of earth, as David spake of Jerusalem, that I may say of the upright person, all my springs are in thee;
it is the portion of the upright Persons, thou art my portion Oh Lord for ever said upright David Psalm 119. 4. Uprightness entitles the person to all blessings of heaven and of earth, as David spoke of Jerusalem, that I may say of the upright person, all my springs Are in thee;
pn31 vbz dt n1 pp-f dt j n2, pns21 vb2r po11 n1 uh n1 c-acp av vvd av-j np1 np1 crd crd n1 vvz dt n1 p-acp d n2 pp-f n1 cc pp-f n1, p-acp np1 vvd pp-f np1, cst pns11 vmb vvi pp-f dt j n1, d po11 n2 vbr p-acp pno21;
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or what Iacob said of Ioseph, that he was A fruitful branch or bough;
or what Iacob said of Ioseph, that he was A fruitful branch or bough;
cc r-crq np1 vvd pp-f np1, cst pns31 vbds dt j n1 cc n1;
(8) chapter (DIV2)
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uprightnesse is like Arons Rod full of blosomes, you know that place, Psal. 84. The Lord God is a sun and shield;
uprightness is like Aaron's Rod full of blosoms, you know that place, Psalm 84. The Lord God is a sun and shield;
n1 vbz j npg1 n1 j pp-f n2, pn22 vvb d n1, np1 crd dt n1 np1 vbz dt n1 cc n1;
(8) chapter (DIV2)
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the Lord will give grace and glory, no good thing will he withhold from them that walke uprightly, what is the sun? but the great and inexhausted fountaine of Light, of life, of heate, of influence, of comfort, that will God be to them that walke uprightly;the Lord will give grace and glory, no good thing will he withhold from them that walk uprightly, what is the sun? but the great and inexhausted fountain of Light, of life, of heat, of influence, of Comfort, that will God be to them that walk uprightly;
dt n1 vmb vvi n1 cc n1, dx j n1 vmb pns31 vvi p-acp pno32 cst vvb av-j, r-crq vbz dt n1? p-acp dt j cc j n1 pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, cst vmb np1 vbb p-acp pno32 cst vvb av-j;
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what is a shield? but the defence and safegard of a person against shots and blowes, that also is God to them, that walke uprightly.
what is a shield? but the defence and safeguard of a person against shots and blows, that also is God to them, that walk uprightly.
q-crq vbz dt n1? p-acp dt n1 cc n1 pp-f dt n1 p-acp n2 cc n2, cst av vbz np1 p-acp pno32, cst vvb av-j.
(8) chapter (DIV2)
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Will grace do their hearts good? will glory do their souls good? is there any good which respects the militant condition? is their any good which respects the triumphant condition? neitheir grace nor glory,
Will grace do their hearts good? will glory do their Souls good? is there any good which respects the militant condition? is their any good which respects the triumphant condition? neither grace nor glory,
vmb n1 vdb po32 n2 j? vmb n1 vdb po32 n2 j? vbz pc-acp d j r-crq vvz dt j n1? vbz po32 d j r-crq vvz dt j n1? av-dx n1 ccx n1,
(8) chapter (DIV2)
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nor any good shall be with-held from them that walke uprightly:
nor any good shall be withheld from them that walk uprightly:
ccx d j vmb vbi vvn p-acp pno32 cst vvb av-j:
(8) chapter (DIV2)
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Noah was upright, and had an Ark, Ebedmelech had his life given him for a prey, Jerem. 39. 18. Amunitions of Rockes for the upright, Esay. 33. 15, 16.Noah was upright, and had an Ark, Ebedmelech had his life given him for a prey, Jeremiah 39. 18. Ammunitions of Rocks for the upright, Isaiah. 33. 15, 16.
np1 vbds j, cc vhd dt n1, np1 vhd po31 n1 vvn pno31 p-acp dt n1, np1 crd crd n2 pp-f n2 p-acp dt av-j, np1. crd crd, crd
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What shall I say brethren? (all the promises which you know) are the treasures of heaven, the cabinets of our comfort, the store-house of our wants, the hand which holds and delivers out all our supplies,
What shall I say brothers? (all the promises which you know) Are the treasures of heaven, the cabinets of our Comfort, the storehouse of our Wants, the hand which holds and delivers out all our supplies,
q-crq vmb pns11 vvi n2? (d dt n2 r-crq pn22 vvb) vbr dt n2 pp-f n1, dt n2 pp-f po12 n1, dt n1 pp-f po12 n2, dt n1 r-crq vvz cc vvz av d po12 n2,
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why? all of them do (as it were) beset and incompasse the upright person, art thou an upright person,
why? all of them do (as it were) beset and encompass the upright person, art thou an upright person,
q-crq? d pp-f pno32 vdb (c-acp pn31 vbdr) vvd cc vvi dt j n1, vb2r pns21 dt j n1,
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and looks upon thy family? Prov. 14. 11. The tabernacle of the upright shall flourish, art thou an upright person,
and looks upon thy family? Curae 14. 11. The tabernacle of the upright shall flourish, art thou an upright person,
cc vvz p-acp po21 n1? np1 crd crd dt n1 pp-f dt av-j vmb vvi, vb2r pns21 dt j n1,
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and castest an eye up to thy posterity? why? Psal. 112. 2. The generation of the upright shall be blessed, Art thou an upright person,
and Chastest an eye up to thy posterity? why? Psalm 112. 2. The generation of the upright shall be blessed, Art thou an upright person,
cc vv2 dt n1 a-acp p-acp po21 n1? q-crq? np1 crd crd dt n1 pp-f dt av-j vmb vbi vvn, vb2r pns21 dt j n1,
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and desirest such or such a necessary outward comfort? why? Psal. 37. 4. Delight thy self in the Lord,
and Desirest such or such a necessary outward Comfort? why? Psalm 37. 4. Delight thy self in the Lord,
cc vv2 d cc d dt j j n1? q-crq? np1 crd crd n1 po21 n1 p-acp dt n1,
(8) chapter (DIV2)
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and he shall give thee the desires of thy heart: Art thou an upright person;and he shall give thee the Desires of thy heart: Art thou an upright person;
cc pns31 vmb vvi pno21 dt n2 pp-f po21 n1: vb2r pns21 dt j n1;
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and suspectest the continuation of thy outward estate? why? Ps. 37. 18. The days of the upright and their inheritance shall be for ever? Art thou an upright person? and thy comforts seem a while to be clowded,
and suspectest the continuation of thy outward estate? why? Ps. 37. 18. The days of the upright and their inheritance shall be for ever? Art thou an upright person? and thy comforts seem a while to be clouded,
cc vv2 dt n1 pp-f po21 j n1? q-crq? np1 crd crd dt n2 pp-f dt j cc po32 n1 vmb vbi p-acp av? vb2r pns21 dt j n1? cc po21 n2 vvb dt n1 pc-acp vbi j-vvn,
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Neither cannest thou espy, any one hopefull crevise or future joy? why? Psa. 112. 4. Unto the upright their ariseth light in the darknesse;
Neither Canst thou espy, any one hopeful crevice or future joy? why? Psa. 112. 4. Unto the upright their arises Light in the darkness;
av-dx vm2 pns21 vvi, d crd j n1 cc j-jn n1? q-crq? np1 crd crd p-acp dt j po32 vvz vvb p-acp dt n1;
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and Psal. 97. 11. Light is sowen for the righteous:
and Psalm 97. 11. Light is sown for the righteous:
cc np1 crd crd n1 vbz vvn p-acp dt j:
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and Joy for the upright in heart? Art thou an upright person, and knowest not how to breake through the manifold fortifications,and Joy for the upright in heart? Art thou an upright person, and Knowest not how to break through the manifold fortifications,
cc n1 p-acp dt j p-acp n1? vb2r pns21 dt j n1, cc vv2 xx c-crq pc-acp vvi p-acp dt j n2,
(8) chapter (DIV2)
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and strengthen of envy or power? why? The Lord will bring forth thy righteousnesse as the light, Psal. 37. 6. what can keep downe the rising of the sun? And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him, 2 Chron. 16. 9.
and strengthen of envy or power? why? The Lord will bring forth thy righteousness as the Light, Psalm 37. 6. what can keep down the rising of the sun? And the eyes of the Lord run to and from through all the Whole earth to show himself strong in the behalf of them whose heart is perfect towards him, 2 Chronicles 16. 9.
cc vvi pp-f n1 cc n1? q-crq? dt n1 vmb vvi av po21 n1 p-acp dt n1, np1 crd crd r-crq vmb vvi a-acp dt n-vvg pp-f dt n1? cc dt n2 pp-f dt n1 vvb p-acp cc av p-acp d dt j-jn n1 pc-acp vvi px31 j p-acp dt n1 pp-f pno32 rg-crq n1 vbz j p-acp pno31, crd np1 crd crd
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Fifthly it will comfortably season all our conditions, you know this life of ours is capable of many changes, (the weather doth not alter so often,
Fifthly it will comfortably season all our conditions, you know this life of ours is capable of many changes, (the weather does not altar so often,
ord pn31 vmb av-j vvi d po12 n2, pn22 vvb d n1 pp-f png12 vbz j pp-f d n2, (dt n1 vdz xx vvi av av,
(8) chapter (DIV2)
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as our temporary conditions do) calmes and tempest, light and darknesse, comforts and discomforts, friendship, and then malicious opposition;
as our temporary conditions do) calms and tempest, Light and darkness, comforts and discomforts, friendship, and then malicious opposition;
c-acp po12 j n2 vdb) vvz cc n1, n1 cc n1, n2 cc n2, n1, cc av j n1;
(8) chapter (DIV2)
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health, and then a painefull fit of sicknesse; Riches;
health, and then a painful fit of sickness; Riches;
n1, cc av dt j n1 pp-f n1; n2;
(8) chapter (DIV2)
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and then a sinking poverty, liberty, and then some hard restraint or exile, one day gaine comes in, another day it is dashed out by the greatness of loss, this day full of joy, the next day all his forgotten by the abundance of sad teares,
and then a sinking poverty, liberty, and then Some hard restraint or exile, one day gain comes in, Another day it is dashed out by the greatness of loss, this day full of joy, the next day all his forgotten by the abundance of sad tears,
cc av dt j-vvg n1, n1, cc av d j n1 cc n1, crd n1 n1 vvz p-acp, j-jn n1 pn31 vbz vvn av p-acp dt n1 pp-f n1, d n1 j pp-f n1, dt ord n1 d po31 j-vvn p-acp dt n1 pp-f j n2,
(8) chapter (DIV2)
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for the death of a parent, of a yoke-fellow, of a child, of a friend, &c: Nay,
for the death of a parent, of a yokefellow, of a child, of a friend, etc.: Nay,
p-acp dt n1 pp-f dt n1, pp-f dt n1, pp-f dt n1, pp-f dt n1, av: uh,
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and the soule hath its changes too: sad conflicts, bitter assaults, strong accusations from Satan and the like:
and the soul hath its changes too: sad conflicts, bitter assaults, strong accusations from Satan and the like:
cc dt n1 vhz po31 n2 av: j n2, j n2, j n2 p-acp np1 cc dt j:
(8) chapter (DIV2)
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What now? is a choicer Arke to beare us up in all these waves;
What now? is a choicer Ark to bear us up in all these waves;
q-crq av? vbz dt jc n1 pc-acp vvi pno12 a-acp p-acp d d n2;
(8) chapter (DIV2)
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what harbour like to this of uprightnesse? why? saith David Psal. 73. 1. Yet, or (however) God is good to Israel even to the upright in heart, and Paul 2. Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world. O Brethren!
what harbour like to this of uprightness? why? Says David Psalm 73. 1. Yet, or (however) God is good to Israel even to the upright in heart, and Paul 2. Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our Conversation in the world. O Brothers!
q-crq vvb av-j p-acp d pp-f n1? q-crq? vvz np1 np1 crd crd av, cc (a-acp) np1 vbz j p-acp np1 av p-acp dt j p-acp n1, cc np1 crd np1 crd crd np1 vvg vbz d, dt n1 pp-f po12 n1, cst p-acp n1 cc j n1, pns12 vhb vhn po12 n1 p-acp dt n1. fw-fr n2!
(8) chapter (DIV2)
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a false and base heart, nothing sets on affliction, a losse, a scandal, an accusation, so close as it:
a false and base heart, nothing sets on affliction, a loss, a scandal, an accusation, so close as it:
dt j cc j n1, pix vvz p-acp n1, dt n1, dt n1, dt n1, av av-j c-acp pn31:
(8) chapter (DIV2)
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when a mans heart can smite him for an hypocrite, for a lover of sin: hypocrisy sinkes the conscience under these burdens:
when a men heart can smite him for an hypocrite, for a lover of since: hypocrisy sinks the conscience under these burdens:
c-crq dt ng1 n1 vmb vvi pno31 p-acp dt n1, p-acp dt n1 pp-f n1: n1 vvz dt n1 p-acp d n2:
(8) chapter (DIV2)
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But uprightnesse can looke an accusation in the face, and beare up the spirit in a storme,
But uprightness can look an accusation in the face, and bear up the Spirit in a storm,
cc-acp n1 vmb vvi dt n1 p-acp dt n1, cc vvi a-acp dt n1 p-acp dt n1,
(8) chapter (DIV2)
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and though uprightnesse may be exposed to many crosses, yet it can comfort a man in the sadest day,
and though uprightness may be exposed to many Crosses, yet it can Comfort a man in the Saddest day,
cc cs n1 vmb vbi vvn p-acp d n2, av pn31 vmb vvi dt n1 p-acp dt js n1,
(8) chapter (DIV2)
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for it hath alwayes a good friend abroad, of God, and within of conscience.
for it hath always a good friend abroad, of God, and within of conscience.
c-acp pn31 vhz av dt j n1 av, pp-f np1, cc p-acp pp-f n1.
(8) chapter (DIV2)
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6. Here is another comfort, uprightnesse will be a good friend in death, Psal. 37. 37. mark the upright man, and behold the perfect,
6. Here is Another Comfort, uprightness will be a good friend in death, Psalm 37. 37. mark the upright man, and behold the perfect,
crd av vbz j-jn n1, n1 vmb vbi dt j n1 p-acp n1, np1 crd crd vvb dt j n1, cc vvb dt j,
(8) chapter (DIV2)
1006
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for the end of that man is peace: The upright person hath most conflicts (ordinarily) in life;for the end of that man is peace: The upright person hath most conflicts (ordinarily) in life;
p-acp dt n1 pp-f d n1 vbz n1: dt j n1 vhz av-ds n2 (av-j) p-acp n1;
(8) chapter (DIV2)
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and most quiet (ordinarily) in death.
and most quiet (ordinarily) in death.
cc av-ds j-jn (av-j) p-acp n1.
(8) chapter (DIV2)
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O When death shall approach the dwellings of the prophane and hypocriticall, and shall say I have a message unto thee from God, he hath commanded me to arrest thy soule,
Oh When death shall approach the dwellings of the profane and hypocritical, and shall say I have a message unto thee from God, he hath commanded me to arrest thy soul,
uh q-crq n1 vmb vvi dt n2 pp-f dt j cc j, cc vmb vvi pns11 vhb dt n1 p-acp pno21 p-acp np1, pns31 vhz vvn pno11 pc-acp vvi po21 n1,
(8) chapter (DIV2)
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and to present it before his judgement seat:
and to present it before his judgement seat:
cc pc-acp vvi pn31 p-acp po31 n1 n1:
(8) chapter (DIV2)
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How doth the heart of a profane wretch gather into feare and horror, yea, and how doth fearefulnesse and confusions fly up in th• brest and countenance of the hypocrite!
How does the heart of a profane wretch gather into Fear and horror, yea, and how does fearfulness and confusions fly up in th• breast and countenance of the hypocrite!
c-crq vdz dt n1 pp-f dt j n1 vvi p-acp n1 cc n1, uh, cc q-crq vdz n1 cc n2 vvb a-acp p-acp n1 n1 cc n1 pp-f dt n1!
(8) chapter (DIV2)
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his conscience delivers up his morsells from which he would not part, and shames and strikes him for his abominable collusions and Glosings in the service of God:
his conscience delivers up his morsels from which he would not part, and shames and strikes him for his abominable collusions and Glossings in the service of God:
po31 n1 vvz a-acp po31 n2 p-acp r-crq pns31 vmd xx vvi, cc n2 cc vvz pno31 p-acp po31 j n2 cc n2-vvg p-acp dt n1 pp-f np1:
(8) chapter (DIV2)
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reports unto him that he must presently stand before a God, who is spirit and truth,
reports unto him that he must presently stand before a God, who is Spirit and truth,
n2 p-acp pno31 cst pns31 vmb av-j vvi p-acp dt np1, r-crq vbz n1 cc n1,
(8) chapter (DIV2)
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and never could abide unsoundnesse, but will be avenged of hypocrisie, good Lord!
and never could abide unsoundness, but will be avenged of hypocrisy, good Lord!
cc av-x vmd vvi n1, cc-acp vmb vbi vvn pp-f n1, j n1!
(8) chapter (DIV2)
1007
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4018
how the heart of this man trembles and sighs, he would thrust out the thoughts of dying,
how the heart of this man trembles and sighs, he would thrust out the thoughts of dying,
q-crq dt n1 pp-f d n1 vvz cc n2, pns31 vmd vvi av dt n2 pp-f vvg,
(8) chapter (DIV2)
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but cannot, he would stay a while longer here below, but may not;
but cannot, he would stay a while longer Here below, but may not;
cc-acp vmbx, pns31 vmd vvi dt n1 av-jc av a-acp, cc-acp vmb xx;
(8) chapter (DIV2)
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O! now he is gasping, trembling, sighing dying, and gives out life and all with heart-breaking despaire:
OH! now he is gasping, trembling, sighing dying, and gives out life and all with Heartbreaking despair:
uh av pns31 vbz vvg, j-vvg, vvg j-vvg, cc vvz av n1 cc d p-acp n-jn n1:
(8) chapter (DIV2)
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But now if the person be upright, even the message of death may be welcome.
But now if the person be upright, even the message of death may be welcome.
cc-acp av cs dt n1 vbi j, av dt n1 pp-f n1 vmb vbi j-jn.
(8) chapter (DIV2)
1007
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If the Lord calls for me, I may answer, here am I, O Lord, look upon me and accept of me in Christ:
If the Lord calls for me, I may answer, Here am I, Oh Lord, look upon me and accept of me in christ:
cs dt n1 vvz p-acp pno11, pns11 vmb vvi, av vbm pns11, uh n1, vvb p-acp pno11 cc vvb pp-f pno11 p-acp np1:
(8) chapter (DIV2)
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4023
and Remember now, O Lord, I beseech thee, how I have walked before thee, in truth and with a perfect heart;
and remember now, Oh Lord, I beseech thee, how I have walked before thee, in truth and with a perfect heart;
cc vvb av, uh n1, pns11 vvb pno21, c-crq pns11 vhb vvn p-acp pno21, p-acp n1 cc p-acp dt j n1;
(8) chapter (DIV2)
1007
Page 228
4024
and have done that which is good in thy sight, I have fought a good fight, I have kept the faith, I have finished my Course, &c. 2. Tim. 4. 6, 7. More particulars might be added. as,and have done that which is good in thy sighed, I have fought a good fight, I have kept the faith, I have finished my Course, etc. 2. Tim. 4. 6, 7. More particulars might be added. as,
cc vhb vdn d r-crq vbz j p-acp po21 n1, pns11 vhb vvn dt j n1, pns11 vhb vvn dt n1, pns11 vhb vvn po11 n1, av crd np1 crd crd, crd av-dc n2-jn vmd vbi vvn. c-acp,
(8) chapter (DIV2)
1007
Page 228
4025
7. uprightnesse begets conscience towards God, the upright hath boldnesse, he may freely make his prayer,
7. uprightness begets conscience towards God, the upright hath boldness, he may freely make his prayer,
crd n1 vvz n1 p-acp np1, dt j vhz n1, pns31 vmb av-j vvi po31 n1,
(8) chapter (DIV2)
1009
Page 228
4026
and be sure to be heard, 1. John. 3. 21, 22.
and be sure to be herd, 1. John. 3. 21, 22.
cc vbi j pc-acp vbi vvn, crd np1 crd crd, crd
(8) chapter (DIV2)
1009
Page 228
4027
8. It will hold out in evill times, Luk. 8. 15. the fourth ground held out,
8. It will hold out in evil times, Luk. 8. 15. the fourth ground held out,
crd pn31 vmb vvi av p-acp j-jn n2, np1 crd crd dt ord n1 vvd av,
(8) chapter (DIV2)
1010
Page 228
4028
even in times of persecution, because the word was received into an honest heart.
even in times of persecution, Because the word was received into an honest heart.
av p-acp n2 pp-f n1, c-acp dt n1 vbds vvn p-acp dt j n1.
(8) chapter (DIV2)
1010
Page 228
4029
9. The upright person is sure of salvation, Psal. 15. 1. Lord who shall dwell in thy holy Hill? v. 2. he that walkes uprightly, Mat. 5. 8. Blessed are the pure in heart, for they shall see God.
9. The upright person is sure of salvation, Psalm 15. 1. Lord who shall dwell in thy holy Hill? v. 2. he that walks uprightly, Mathew 5. 8. Blessed Are the pure in heart, for they shall see God.
crd dt j n1 vbz j pp-f n1, np1 crd crd n1 r-crq vmb vvi p-acp po21 j n1? n1 crd pns31 cst vvz av-j, np1 crd crd vvn vbr dt j p-acp n1, c-acp pns32 vmb vvi np1.
(8) chapter (DIV2)
1011
Page 228
4030
Object. But all this will not strike into some hearts: whiles we suspect our estate, we alwayes deny our comfort:Object. But all this will not strike into Some hearts: while we suspect our estate, we always deny our Comfort:
n1. p-acp d d vmb xx vvi p-acp d n2: cs pns12 vvb po12 n1, pns12 av vvb po12 n1:
(8) chapter (DIV2)
1012
Page 228
4031
O saith a person, I feare I am not upright, therefore all this goodly portion of sweet comfort appertaines not to me.
Oh Says a person, I Fear I am not upright, Therefore all this goodly portion of sweet Comfort appertains not to me.
uh vvz dt n1, pns11 vvb pns11 vbm xx j, av d d j n1 pp-f j n1 vvz xx p-acp pno11.
(8) chapter (DIV2)
1012
Page 228
4032
I Answere to this a word or too in the generall.
I Answer to this a word or too in the general.
pns11 vvb p-acp d dt n1 cc av p-acp dt n1.
(8) chapter (DIV2)
1013
Page 228
4033
1. A man may be upright or hypocriticall in a double respect, either first Really, or secondly in opinion and fancy: 1. A man may be upright or hypocritical in a double respect, either First Really, or secondly in opinion and fancy:
crd dt n1 vmb vbi j cc j p-acp dt j-jn n1, d ord av-j, cc ord p-acp n1 cc n1:
(8) chapter (DIV2)
1014
Page 228
4034
If a man be Really an hypocrite, though in his proud opinion and fancy he will think himselfe to be upright, I say, to such a man that no one portion of that comfort before delivered, belongs unto him:
If a man be Really an hypocrite, though in his proud opinion and fancy he will think himself to be upright, I say, to such a man that no one portion of that Comfort before Delivered, belongs unto him:
cs dt n1 vbb av-j dt n1, c-acp p-acp po31 j n1 cc n1 pns31 vmb vvi px31 pc-acp vbi j, pns11 vvb, p-acp d dt n1 cst dx crd n1 pp-f d n1 a-acp vvn, vvz p-acp pno31:
(8) chapter (DIV2)
1014
Page 229
4035
sound comfort was never (by God) layd up for a false heart.
found Comfort was never (by God) laid up for a false heart.
j n1 vbds av-x (p-acp np1) vvd a-acp p-acp dt j n1.
(8) chapter (DIV2)
1014
Page 229
4036
Again a man may be really upright and yet have a false opinion of himselfe that he is an hypocrite.
Again a man may be really upright and yet have a false opinion of himself that he is an hypocrite.
av dt n1 vmb vbi av-j j cc av vhb dt j n1 pp-f px31 cst pns31 vbz dt n1.
(8) chapter (DIV2)
1015
Page 229
4037
It is thus with the best, that they oftimes both suspect and falsely charge the true estate of their souls:
It is thus with the best, that they Oftimes both suspect and falsely charge the true estate of their Souls:
pn31 vbz av p-acp dt js, cst pns32 av av-d vvi cc av-j vvb dt j n1 pp-f po32 n2:
(8) chapter (DIV2)
1015
Page 229
4038
a child in a distemper may question the inheritance which is intailed on him: yet if the heart be truly upright, all comfort is thy portion:
a child in a distemper may question the inheritance which is intailed on him: yet if the heart be truly upright, all Comfort is thy portion:
dt n1 p-acp dt n1 vmb vvi dt n1 r-crq vbz vvn p-acp pno31: av cs dt n1 vbi av-j j, d n1 vbz po21 n1:
(8) chapter (DIV2)
1015
Page 229
4039
as our distrustful feares do not prejudice the reallity of the estate of grace, so our frequent suspitions, do not cut us off from the title and right of promised comforts.
as our distrustful fears do not prejudice the reality of the estate of grace, so our frequent suspicions, do not Cut us off from the title and right of promised comforts.
c-acp po12 j n2 vdb xx vvi dt n1 pp-f dt n1 pp-f n1, av po12 j n2, vdb xx vvi pno12 a-acp p-acp dt n1 cc n-jn pp-f j-vvn n2.
(8) chapter (DIV2)
1015
Page 229
4040
2. All prevalent disputes about our personall uprightness, they do hold off the application and taste of comforts,
2. All prevalent disputes about our personal uprightness, they do hold off the application and taste of comforts,
crd av-d j vvz p-acp po12 j n1, pns32 vdb vvi a-acp dt n1 cc n1 pp-f n2,
(8) chapter (DIV2)
1016
Page 229
4041
though they do not disanuall the title and right: though they do not disanuall the title and right:
cs pns32 vdb xx j dt n1 cc n-jn:
(8) chapter (DIV2)
1016
Page 229
4042
even the good man will walke uncomfortable, so long as he concludes and strongly feares that his estate is sinful;
even the good man will walk uncomfortable, so long as he concludes and strongly fears that his estate is sinful;
av dt j n1 vmb vvi j, av av-j c-acp pns31 vvz cc av-j vvz cst po31 n1 vbz j;
(8) chapter (DIV2)
1016
Page 229
4043
for sensible comfort riseth or falleth, commeth on or goeth off, according to the strength of our judgement and present apprehensions:
for sensible Comfort Riseth or falls, comes on or Goes off, according to the strength of our judgement and present apprehensions:
p-acp j n1 vvz cc vvz, vvz a-acp cc vvz a-acp, vvg p-acp dt n1 pp-f po12 n1 cc j n2:
(8) chapter (DIV2)
1016
Page 229
4044
It is not what indeed our estate is, but what we judge of it, which breeds in us sensible comfort; or discomfort:
It is not what indeed our estate is, but what we judge of it, which breeds in us sensible Comfort; or discomfort:
pn31 vbz xx r-crq av po12 n1 vbz, cc-acp r-crq pns12 vvb pp-f pn31, r-crq vvz p-acp pno12 j n1; cc n1:
(8) chapter (DIV2)
1016
Page 229
4045
a false heart may (even) break with a timpany of foolish joy, upon an erring perswasion of his estate;
a false heart may (even) break with a Timpany of foolish joy, upon an erring persuasion of his estate;
dt j n1 vmb (av) vvb p-acp dt n1 pp-f j n1, p-acp dt j-vvg n1 pp-f po31 n1;
(8) chapter (DIV2)
1016
Page 229
4046
and so may a sound heart be very heavy and disconsolate, upon an unsound misconstruction and judgeing of its true condition.
and so may a found heart be very heavy and disconsolate, upon an unsound misconstruction and judging of its true condition.
cc av vmb dt j n1 vbi av j cc j, p-acp dt j n1 cc vvg pp-f po31 j n1.
(8) chapter (DIV2)
1016
Page 229
4047
3. there are sometimes, which are very unapt, for an upright person to sit upon his estate and to pass sentence:
3. there Are sometime, which Are very unapt, for an upright person to fit upon his estate and to pass sentence:
crd a-acp vbr av, r-crq vbr av j, p-acp dt j n1 pc-acp vvi p-acp po31 n1 cc pc-acp vvi n1:
(8) chapter (DIV2)
1017
Page 229
4048
the best soul hath divers changes and streits, sometimes it is cleare and free, and able to see things as they are:
the best soul hath diverse changes and streits, sometime it is clear and free, and able to see things as they Are:
dt js n1 vhz j n2 cc n2, av pn31 vbz j cc j, cc j pc-acp vvi n2 c-acp pns32 vbr:
(8) chapter (DIV2)
1017
Page 229
4049
other times it may be boystrous and perplexed, and then it is apt to Judge of it selfe by feelings,
other times it may be boisterous and perplexed, and then it is apt to Judge of it self by feelings,
j-jn n2 pn31 vmb vbi j cc j-vvn, cc av pn31 vbz j pc-acp vvi pp-f pn31 n1 p-acp n2,
(8) chapter (DIV2)
1017
Page 229
4050
and new representations, not according to secret truth and substance;
and new representations, not according to secret truth and substance;
cc j n2, xx vvg p-acp j-jn n1 cc n1;
(8) chapter (DIV2)
1017
Page 229
4051
remember one thing, times of conflict and aflictions and temptation, are best for praying, and worst for •udging:
Remember one thing, times of conflict and afflictions and temptation, Are best for praying, and worst for •udging:
vvb crd n1, n2 pp-f n1 cc n2 cc n1, vbr js p-acp vvg, cc js p-acp vvg:
(8) chapter (DIV2)
1017
Page 229
4052
If a man wi•l (at such times) passe sentence on himselfe or estate as a judge, he will judge uprighteous judgement,
If a man wi•l (At such times) pass sentence on himself or estate as a judge, he will judge uprighteous judgement,
cs dt n1 vmb (p-acp d n2) vvb n1 p-acp px31 cc n1 p-acp dt n1, pns31 vmb vvi j n1,
(8) chapter (DIV2)
1017
Page 229
4053
for then the soul is not it selfe, and is apt to take Satans workes for its owne p•oper accounts? yea,
for then the soul is not it self, and is apt to take Satan works for its own p•oper accounts? yea,
c-acp cs dt n1 vbz xx pn31 n1, cc vbz j pc-acp vvi npg1 n2 p-acp po31 d j n2? uh,
(8) chapter (DIV2)
1017
Page 229
4054
and then usually it will see nothing, but what makes against it selfe. In passions and temptations we neither see God aright nor our selves.
and then usually it will see nothing, but what makes against it self. In passion and temptations we neither see God aright nor our selves.
cc av av-j pn31 vmb vvi pix, cc-acp q-crq vvz p-acp pn31 n1. p-acp n2 cc n2 pns12 dx vvb np1 av ccx po12 n2.
(8) chapter (DIV2)
1017
Page 229
4055
Fourthly, we must never stand to that judgement which we pass upon our inward frame, which is Irrational or without sufficient ground? Look as we may appeale from all the sentence of our judgement, which acts its selfe in time of passion,
Fourthly, we must never stand to that judgement which we pass upon our inward frame, which is Irrational or without sufficient ground? Look as we may appeal from all the sentence of our judgement, which acts its self in time of passion,
ord, pns12 vmb av-x vvb p-acp d n1 r-crq pns12 vvb p-acp po12 j n1, r-crq vbz j cc p-acp j n1? vvb a-acp pns12 vmb vvi p-acp d dt n1 pp-f po12 n1, r-crq vvz po31 n1 p-acp n1 pp-f n1,
(8) chapter (DIV2)
1019
Page 230
4056
as he did from Alexander to, Alexander, &c. so neither must we vainely vex our hearts,
as he did from Alexander to, Alexander, etc. so neither must we vainly vex our hearts,
c-acp pns31 vdd p-acp np1 p-acp, np1, av av dx vmb pns12 av-j vvb po12 n2,
(8) chapter (DIV2)
1019
Page 230
4057
and dash out our uprightnesse, when this sentence is rather of imagination then of reason:
and dash out our uprightness, when this sentence is rather of imagination then of reason:
cc vvb av po12 n1, c-crq d n1 vbz av-c pp-f n1 av pp-f n1:
(8) chapter (DIV2)
1019
Page 230
4058
when a man thinkes, and thinkes that he is not upright, though all the evidences of uprightnesse appeare in him,
when a man thinks, and thinks that he is not upright, though all the evidences of uprightness appear in him,
c-crq dt n1 vvz, cc vvz cst pns31 vbz xx j, cs d dt n2 pp-f n1 vvi p-acp pno31,
(8) chapter (DIV2)
1019
Page 230
4059
and when he cannot produca any one inherently distinguishing ground of an hypocrite in himselfe;
and when he cannot produca any one inherently distinguishing ground of an hypocrite in himself;
cc c-crq pns31 vmbx fw-la d crd av-j vvg n1 pp-f dt n1 p-acp px31;
(8) chapter (DIV2)
1019
Page 230
4060
why? this is but an imaginary judgement, and utterly unreasonable, this is to condemne the innocent without cause.
why? this is but an imaginary judgement, and utterly unreasonable, this is to condemn the innocent without cause.
q-crq? d vbz p-acp dt j n1, cc av-j j, d vbz pc-acp vvi dt j-jn p-acp n1.
(8) chapter (DIV2)
1019
Page 230
4061
That soule will never be settled with comfort which gives way to its one imaginations:
That soul will never be settled with Comfort which gives Way to its one Imaginations:
cst n1 vmb av-x vbi vvn p-acp n1 r-crq vvz n1 p-acp po31 crd n2:
(8) chapter (DIV2)
1020
Page 230
4062
and hath a conceit, that every sinfull thought, or violent temptation, or more durable conflict with an inward corruption,
and hath a conceit, that every sinful Thought, or violent temptation, or more durable conflict with an inward corruption,
cc vhz dt n1, cst d j n1, cc j n1, cc av-dc j n1 p-acp dt j n1,
(8) chapter (DIV2)
1020
Page 230
4063
or frequent distractions in holy duties, cannot stand with uprightnesse:
or frequent distractions in holy duties, cannot stand with uprightness:
cc j n2 p-acp j n2, vmbx vvi p-acp n1:
(8) chapter (DIV2)
1020
Page 230
4064
where a man hath either no grounds at all, or those that he hath are false, he should never settle so on them,
where a man hath either no grounds At all, or those that he hath Are false, he should never settle so on them,
c-crq dt n1 vhz av-d dx n2 p-acp d, cc d cst pns31 vhz vbr j, pns31 vmd av-x vvi av p-acp pno32,
(8) chapter (DIV2)
1020
Page 230
4065
and yield and entertaine them, as to question his estate for them, or for them to shut off himselfe from comfort.
and yield and entertain them, as to question his estate for them, or for them to shut off himself from Comfort.
cc vvi cc vvi pno32, c-acp pc-acp vvi po31 n1 p-acp pno32, cc p-acp pno32 pc-acp vvi a-acp px31 p-acp n1.
(8) chapter (DIV2)
1020
Page 230
4066
5. If ever we would decide our uprightnesse, and so take our parts in promised comforts, we must follow the voyce of the word,
5. If ever we would decide our uprightness, and so take our parts in promised comforts, we must follow the voice of the word,
crd cs av pns12 vmd vvi po12 n1, cc av vvb po12 n2 p-acp j-vvn n2, pns12 vmb vvi dt n1 pp-f dt n1,
(8) chapter (DIV2)
1021
Page 230
4067
and subscribe to the sentence of conscience following that word. Be sure of this, that if the word will allow and warrant thy inward frame;and subscribe to the sentence of conscience following that word. Be sure of this, that if the word will allow and warrant thy inward frame;
cc vvi p-acp dt n1 pp-f n1 vvg d n1. vbb j pp-f d, cst cs dt n1 vmb vvi cc vvb po21 j n1;
(8) chapter (DIV2)
1021
Page 230
4068
If it approves of it as sound, assuredly it is so;
If it approves of it as found, assuredly it is so;
cs pn31 vvz pp-f pn31 p-acp n1, av-vvn pn31 vbz av;
(8) chapter (DIV2)
1022
Page 230
4069
for that Rule cannot erre, nor is divine judgement (which is contained in the word) capable of falsehold or deceit, actively or passively:
for that Rule cannot err, nor is divine judgement (which is contained in the word) capable of falsehold or deceit, actively or passively:
p-acp d n1 vmbx vvi, ccx vbz j-jn n1 (r-crq vbz vvn p-acp dt n1) j pp-f n1 cc n1, av-j cc av-j:
(8) chapter (DIV2)
1022
Page 230
4070
If God saith thy heart is right with him, maintaine it against all disputes whatsoever.
If God Says thy heart is right with him, maintain it against all disputes whatsoever.
cs np1 vvz po21 n1 vbz j-jn p-acp pno31, vvb pn31 p-acp d vvz r-crq.
(8) chapter (DIV2)
1022
Page 230
4071
Yea, and if thy conscience inlightned, rectified and quickned by the word, doth acquit thee for upright, that now standing before the presence of the eternal God and all knowing judge, it can say thus much for thee, that though heretofore thou didst love and allow thy selfe in sins,
Yea, and if thy conscience enlightened, rectified and quickened by the word, does acquit thee for upright, that now standing before the presence of the Eternal God and all knowing judge, it can say thus much for thee, that though heretofore thou didst love and allow thy self in Sins,
uh, cc cs po21 n1 vvn, vvn cc vvn p-acp dt n1, vdz vvi pno21 p-acp av-j, cst av vvg p-acp dt n1 pp-f dt j np1 cc d j-vvg n1, pn31 vmb vvi av av-d p-acp pno21, cst cs av pns21 vdd2 vvi cc vvi po21 n1 p-acp n2,
(8) chapter (DIV2)
1023
Page 231
4072
yet now thou hates all sin, and there is no known way of wickednesse;
yet now thou hates all since, and there is no known Way of wickedness;
av av pns21 n2 d n1, cc pc-acp vbz dx j-vvn n1 pp-f n1;
(8) chapter (DIV2)
1023
Page 231
4073
and that though heretofore thou didest shuffle and cut, dealst falsly in covenant, wouldest not obey in all things,
and that though heretofore thou didst shuffle and Cut, dealest falsely in Covenant, Wouldst not obey in all things,
cc cst cs av pns21 vdd2 vvi cc vvi, vv2 av-j p-acp n1, vmd2 xx vvi p-acp d n2,
(8) chapter (DIV2)
1023
Page 231
4074
but now thou hast respect to all Gods commands, and all out of a respect to Gods glory:
but now thou hast respect to all God's commands, and all out of a respect to God's glory:
cc-acp av pns21 vh2 n1 p-acp d ng1 n2, cc d av pp-f dt n1 p-acp ng1 n1:
(8) chapter (DIV2)
1023
Page 231
4075
I say thou art an upright person, though thy mis-giving fancy or judgement may give up to the contrary.
I say thou art an upright person, though thy misgiving fancy or judgement may give up to the contrary.
pns11 vvb pns21 vb2r dt j n1, cs po21 j n1 cc n1 vmb vvi a-acp p-acp dt n-jn.
(8) chapter (DIV2)
1023
Page 231
4076
But may some troubled and mis-giving heart reply, nay, it is not thus and thus with us;
But may Some troubled and misgiving heart reply, nay, it is not thus and thus with us;
cc-acp vmb d vvn cc j n1 n1, uh-x, pn31 vbz xx av cc av p-acp pno12;
(8) chapter (DIV2)
1024
Page 231
4077
sure we are, that we are not upright, and the grounds which make us thus to conclude, are not imaginary, but real;
sure we Are, that we Are not upright, and the grounds which make us thus to conclude, Are not imaginary, but real;
av-j pns12 vbr, cst pns12 vbr xx j, cc dt n2 r-crq vvb pno12 av pc-acp vvi, vbr xx j, cc-acp j;
(8) chapter (DIV2)
1024
Page 231
4078
true it is we do labour to abstaine from sin, but this is out of a fear to God judgements, and we confesse that we performe some or many duties,
true it is we do labour to abstain from since, but this is out of a Fear to God Judgments, and we confess that we perform Some or many duties,
j pn31 vbz pns12 vdb vvi pc-acp vvi p-acp n1, cc-acp d vbz av pp-f dt n1 p-acp np1 n2, cc pns12 vvb cst pns12 vvb d cc d n2,
(8) chapter (DIV2)
1024
Page 231
4079
but these are done out of a fear of Hell:
but these Are done out of a Fear of Hell:
cc-acp d vbr vdn av pp-f dt n1 pp-f n1:
(8) chapter (DIV2)
1024
Page 231
4080
now none of this can consist with uprightnesss, for asmuch as uprightnesse shuts out all dutie, out of a pure love to God,
now none of this can consist with uprightnesss, for as as uprightness shuts out all duty, out of a pure love to God,
av pix pp-f d vmb vvi p-acp n1, c-acp av c-acp n1 vvz av d n1, av pp-f dt j n1 p-acp np1,
(8) chapter (DIV2)
1024
Page 231
4081
and not out of a base feare, which may befal the vilest person, what think you? can the man be upright whose services depend on fear.
and not out of a base Fear, which may befall the Vilest person, what think you? can the man be upright whose services depend on Fear.
cc xx av pp-f dt j n1, r-crq vmb vvi dt js n1, r-crq vvb pn22? vmb dt n1 vbb j r-crq n2 vvb p-acp n1.
(8) chapter (DIV2)
1024
Page 231
4082
This is a notable case, and craves a solemne resolution, towards which observe two things. 1. Some things that must be granted, v. g.
This is a notable case, and craves a solemn resolution, towards which observe two things. 1. some things that must be granted, v. g.
d vbz dt j n1, cc vvz dt j n1, p-acp r-crq vvb crd n2. crd d n2 cst vmb vbi vvn, n1 zz.
(8) chapter (DIV2)
1025
Page 231
4083
1. That all abstinence from sin is not an infallible testimony of uprightnesse, forasmuch as there may be many arguments which may be sufficient to hold us in from the acting of sin,
1. That all abstinence from since is not an infallible testimony of uprightness, forasmuch as there may be many Arguments which may be sufficient to hold us in from the acting of since,
crd cst d n1 p-acp n1 vbz xx dt j n1 pp-f n1, av c-acp pc-acp vmb vbi d n2 r-crq vmb vbi j pc-acp vvi pno12 p-acp p-acp dt n-vvg pp-f n1,
(8) chapter (DIV2)
1027
Page 231
4084
yet which are not effectuall to strike of the love of sin:
yet which Are not effectual to strike of the love of since:
av r-crq vbr xx j pc-acp vvi pp-f dt n1 pp-f n1:
(8) chapter (DIV2)
1027
Page 231
4085
shame of men, love of estimation, feare of death, the accusation of a stinging conscience, defect of occasions, denial of opportunities;
shame of men, love of estimation, Fear of death, the accusation of a stinging conscience, defect of occasions, denial of opportunities;
n1 pp-f n2, n1 pp-f n1, n1 pp-f n1, dt n1 pp-f dt j-vvg n1, n1 pp-f n2, n1 pp-f n2;
(8) chapter (DIV2)
1027
Page 231
4086
may be cords to binde the hand, and yet not be plaisters to heale the heart:
may be cords to bind the hand, and yet not be plasters to heal the heart:
vmb vbi n2 pc-acp vvi dt n1, cc av xx vbi n2 pc-acp vvi dt n1:
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a man may deeply love that which he doth seldome act:
a man may deeply love that which he does seldom act:
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if his abstinence from sin be grounded only on private respects, and not on a divine command,
if his abstinence from since be grounded only on private respects, and not on a divine command,
cs po31 n1 p-acp n1 vbi vvn av-j p-acp j n2, cc xx p-acp dt j-jn n1,
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and new nature, I say that such an abstinence may befal a man whose heart is so far from uprightnesse, that it may be either grosly profane, or basely hypocriticall:
and new nature, I say that such an abstinence may befall a man whose heart is so Far from uprightness, that it may be either grossly profane, or basely hypocritical:
cc j n1, pns11 vvb cst d dt n1 vmb vvi dt n1 rg-crq n1 vbz av av-j p-acp n1, cst pn31 vmb vbi av-d av-j j, cc av-j j:
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Not so much the naked absence as the grounds and immediate causes thereof, demostrate uprightnesse or hypocrisie.
Not so much the naked absence as the grounds and immediate Causes thereof, demonstrate uprightness or hypocrisy.
xx av av-d dt j n1 p-acp dt n2 cc j n2 av, vvb n1 cc n1.
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2. This also must be granted, that all doing of duty is not a convincing or immediate argument of uprightness.
2. This also must be granted, that all doing of duty is not a convincing or immediate argument of uprightness.
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Uprightness is not so punctually decided by matter as by manner:
Uprightness is not so punctually decided by matter as by manner:
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as he spake of gifts which should be reputed virtuously liberall, Non qua manu, sed qua mente.
as he spoke of Gifts which should be reputed virtuously liberal, Non qua manu, sed qua mente.
c-acp pns31 vvd pp-f n2 r-crq vmd vbi vvn av-j j, fw-fr fw-la fw-la, fw-la fw-la fw-la.
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The quality of the mind consigned them much rather, then the bounty of the hand:
The quality of the mind consigned them much rather, then the bounty of the hand:
dt n1 pp-f dt n1 vvd pno32 d av-c, cs dt n1 pp-f dt n1:
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That may be safely affirmed of all duties, not so much what is done, as how it is done, argues our uprightnesse:
That may be safely affirmed of all duties, not so much what is done, as how it is done, argues our uprightness:
cst vmb vbi av-j vvn pp-f d n2, xx av av-d r-crq vbz vdn, c-acp c-crq pn31 vbz vdn, vvz po12 n1:
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Let never so much be done, out of base and sorded motives and ends, for by and vaine glorious respects,
Let never so much be done, out of base and sorded motives and ends, for by and vain glorious respects,
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or meerly servile reasons, without a voluntary and dutifull affection, all the worke, though much, though great, though frequent, yet it doth not infallibly assure and conclude uprightnesse
or merely servile Reasons, without a voluntary and dutiful affection, all the work, though much, though great, though frequent, yet it does not infallibly assure and conclude uprightness
cc av-j j n2, p-acp dt j-jn cc j n1, d dt n1, cs d, cs j, cs j, av pn31 vdz xx av-j vvi cc vvi n1
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Some things though we must be informed of, v. g. 3. things.
some things though we must be informed of, v. g. 3. things.
d n2 c-acp pns12 vmb vbi vvn pp-f, n1 zz. crd n2.
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1. That all abstainings from sin, out of feare, or performing of duties from it, do not necessarily conclude t•a• a man is not upright? Nay, a man who is upright, may abstaine from the one,
1. That all abstainings from since, out of Fear, or performing of duties from it, do not necessarily conclude t•a• a man is not upright? Nay, a man who is upright, may abstain from the one,
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and performe the other without any checke or prejudice to his uprightness. Which I shall clear by these arguments.
and perform the other without any check or prejudice to his uprightness. Which I shall clear by these Arguments.
cc vvi dt j-jn p-acp d n1 cc vvi p-acp po31 n1. r-crq pns11 vmb vvi p-acp d n2.
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1. If a man may be upright who in duties hath an eye to the reward;
1. If a man may be upright who in duties hath an eye to the reward;
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then by the same argument he may be upright, who in them hath an eye to the punishment:
then by the same argument he may be upright, who in them hath an eye to the punishment:
av p-acp dt d n1 pns31 vmb vbi j, r-crq p-acp pno32 vhz dt n1 p-acp dt n1:
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forasmuch as both these are extrinsecall motives, and alike conclude for a respect to a mans selfe? But a man may, be upright who yet in his duties hath an eye to the reward, v. g. Moses who was faithfull in all the house of God, Heb. 3. 2. (i.) very upright, had yet in his obedience a respect to the recompense of reward, Heb. 11. 26. If persons, reputed in Scripture to be upright, have yet abstained from sin, and performe duty out of feare:
forasmuch as both these Are extrinsical motives, and alike conclude for a respect to a men self? But a man may, be upright who yet in his duties hath an eye to the reward, v. g. Moses who was faithful in all the house of God, Hebrew 3. 2. (i.) very upright, had yet in his Obedience a respect to the recompense of reward, Hebrew 11. 26. If Persons, reputed in Scripture to be upright, have yet abstained from since, and perform duty out of Fear:
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(and these acts of theirs have been approved) then services done out of feare, may consist with uprightnesse.
(and these acts of theirs have been approved) then services done out of Fear, may consist with uprightness.
(cc d n2 pp-f png32 vhb vbn vvn) av n2 vdn av pp-f n1, vmb vvi p-acp n1.
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I confesse that all which hath been done by upright persons, doth not presently testify uprightness,
I confess that all which hath been done by upright Persons, does not presently testify uprightness,
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but that which hath been done by them, and is rewarded by way of approbation, that I say doth not prejudice uprightnesse.
but that which hath been done by them, and is rewarded by Way of approbation, that I say does not prejudice uprightness.
cc-acp cst r-crq vhz vbn vdn p-acp pno32, cc vbz vvn p-acp n1 pp-f n1, cst pns11 vvb vdz xx vvi n1.
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But the upright person in Scripture have abstained from sin and have performed obedience out of feare,
But the upright person in Scripture have abstained from since and have performed Obedience out of Fear,
p-acp dt j n1 p-acp n1 vhb vvn p-acp n1 cc vhb vvn n1 av pp-f n1,
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and this hath been approved of, Ergo,
and this hath been approved of, Ergo,
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Iob was an upright person by Gods owne Testimony, cha. 1. 1. The man was perfect and upright: Job was an upright person by God's own Testimony, cham. 1. 1. The man was perfect and upright:
np1 vbds dt j n1 p-acp n2 d n1, pns11. crd crd dt n1 vbds j cc av-j:
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yet the feare of Gods wrath kept Iob from sinne, see Iob. 31. 1. I made a covenant with mine eyes,
yet the Fear of God's wrath kept Job from sin, see Job 31. 1. I made a Covenant with mine eyes,
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why then should I think upon a maide; he durst not give way to wanton looks, nor uncleane thoughts:why then should I think upon a maid; he durst not give Way to wanton looks, nor unclean thoughts:
uh-crq av vmd pns11 vvi p-acp dt n1; pns31 vvd xx vvi n1 p-acp j-jn n2, ccx j n2:
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why? what with held him!
why? what with held him!
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see v. 3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity: q. d.
see v. 3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity: q. worser.
vvb n1 crd vbz xx n1 p-acp dt j? cc dt j n1 p-acp dt n2 pp-f n1: vvd. sy.
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this were the way to wrath and plagues, to judgement and to Hell:
this were the Way to wrath and plagues, to judgement and to Hell:
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So v. 21. He durst not lift up his hand against the fatherlesse, (i.) wrong, oppresse or defraud them,
So v. 21. He durst not lift up his hand against the fatherless, (i.) wrong, oppress or defraud them,
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why? v. 23. For destruction from God was a terror to me, and by reason of his highnesse I could not endure, Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence towards God and man;
why? v. 23. For destruction from God was a terror to me, and by reason of his highness I could not endure, Paul you will think that he was an upright person who did exercise himself to have a conscience void of offence towards God and man;
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who had the Testimony of his conscience, that in simplicity and godly sincerity, he had his conversation, yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare, see 2. Cor. 4. 11. knowing therefore the terror of the Lord, we perswaded men;
who had the Testimony of his conscience, that in simplicity and godly sincerity, he had his Conversation, yet was he the more diligent and the more conscionable in his ministerial discharges out of Fear, see 2. Cor. 4. 11. knowing Therefore the terror of the Lord, we persuaded men;
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(i.) we know that we must all appeare before the judgement seate of Christ,
(i.) we know that we must all appear before the judgement seat of christ,
(uh.) pns12 vvb cst pns12 vmb d vvi p-acp dt n1 n1 pp-f np1,
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and every one must receive according to that he hath done, whither good or bad? and it will be a terrible day to us:and every one must receive according to that he hath done, whither good or bad? and it will be a terrible day to us:
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if we be found carelesse and negligent, and we knowing this terror therefore we perswade men.
if we be found careless and negligent, and we knowing this terror Therefore we persuade men.
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3. Nay, a man cannot be upright in duties or services if he doth them not out of fear:
3. Nay, a man cannot be upright in duties or services if he does them not out of Fear:
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The feare of God is the inward principle of them: It is that which God requires, with uprightnesse:
The Fear of God is the inward principle of them: It is that which God requires, with uprightness:
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What doth thy Lord thy God require of thee, but to feare him and to serve him with all thy heart and with all thy soul? Deut. 10. 12. Why? What is that feare of God,What does thy Lord thy God require of thee, but to Fear him and to serve him with all thy heart and with all thy soul? Deuteronomy 10. 12. Why? What is that Fear of God,
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but an awefull regard to God, as when Joseph forbore to sin against God out of a regard to his greatnesse, Gen. 39. 9. 4. Yea, Lastly let me adde one thing more, viz. Jesus Christ requires nothing of us which will prejudice uprightnesse, but he hath willed us to feare him, who hath power to cast into hell, Luk. 12. 5. yea, I say unto you feare him.
but an awful regard to God, as when Joseph forbore to sin against God out of a regard to his greatness, Gen. 39. 9. 4. Yea, Lastly let me add one thing more, viz. jesus christ requires nothing of us which will prejudice uprightness, but he hath willed us to Fear him, who hath power to cast into hell, Luk. 12. 5. yea, I say unto you Fear him.
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1. For my part, I know no more reason, why service done through feare, should prejudice uprightnesse,
1. For my part, I know no more reason, why service done through Fear, should prejudice uprightness,
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then the services which are done through love;
then the services which Are done through love;
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for asmuch as the motive of my service in both is God immediately, but then in the second place, observe
for as as the motive of my service in both is God immediately, but then in the second place, observe
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2. That there is a double abstaining from sin, and doing of duty out of feare.
2. That there is a double abstaining from since, and doing of duty out of Fear.
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One is single and absolute, when feare is all the reason or motive, as were there not wrath, were there not punishment, were there not an hell, I would not abstaine from sin, I would not do any one duty,
One is single and absolute, when Fear is all the reason or motive, as were there not wrath, were there not punishment, were there not an hell, I would not abstain from since, I would not do any one duty,
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or act of obedience unto God? Like an unwilling slave, who would break away,
or act of Obedience unto God? Like an unwilling slave, who would break away,
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or would not put forth himself in acts of service, were it not the mere feare of the lash of the whip did force and awe him.
or would not put forth himself in acts of service, were it not the mere Fear of the lash of the whip did force and awe him.
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Another is mixt and compounded: when though a man doth abstaine and act out of feare,
another is mixed and compounded: when though a man does abstain and act out of Fear,
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yet not onely principally out of feare; but also out of love commixt with that feare:
yet not only principally out of Fear; but also out of love commixed with that Fear:
av xx av-j av-j av pp-f n1; cc-acp av av pp-f n1 vvd p-acp d n1:
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as a childe who though he doth forbeare many things out of a respect to his fathers power,
as a child who though he does forbear many things out of a respect to his Father's power,
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and displeasure, yet withall he doth cease them out of a love to his fathers goodnesse, and kinde affection;
and displeasure, yet withal he does cease them out of a love to his Father's Goodness, and kind affection;
cc n1, av av pns31 vdz vvi pno32 av pp-f dt n1 p-acp po31 ng1 n1, cc j n1;
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thus may it be with a person who is upright, he may forbeare sin, out of a feare of Gods power, and justice, and displeasure:
thus may it be with a person who is upright, he may forbear since, out of a Fear of God's power, and Justice, and displeasure:
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and yet withall out of a love to an holy and gracious God and a father,
and yet withal out of a love to an holy and gracious God and a father,
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for both of these may have their work in him without a prejudice one to another,
for both of these may have their work in him without a prejudice one to Another,
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or either to the temper of uprightnesse, Hosea. 3. 5. they shall feare the Lord and his goodnesse.
or either to the temper of uprightness, Hosea. 3. 5. they shall Fear the Lord and his Goodness.
cc d p-acp dt n1 pp-f n1, np1. crd crd pns32 vmb vvi dt n1 cc po31 n1.
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The love of an upright man is so pitched on Gods goodnesse, that withall it gives way to feare, to apprehend his greatnesse,
The love of an upright man is so pitched on God's Goodness, that withal it gives Way to Fear, to apprehend his greatness,
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and yet the feare of his God is not so awed by greatnesse, but withall love may come in to inflame the soule to make it either abstaine,
and yet the Fear of his God is not so awed by greatness, but withal love may come in to inflame the soul to make it either abstain,
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or act out of a respect to Gods goodness. Therefore Paul, though he did perswade men because he knew the terror of the Lord,
or act out of a respect to God's Goodness. Therefore Paul, though he did persuade men Because he knew the terror of the Lord,
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yet was also exceedingly industrious, because the love of Christ did constraine him, 2. Cor. 5. 11 14. Both had an influence upon the Apostle, Terror and love, judgement and mercy,
yet was also exceedingly Industria, Because the love of christ did constrain him, 2. Cor. 5. 11 14. Both had an influence upon the Apostle, Terror and love, judgement and mercy,
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as we read of the woman who departed from the sepulchre, that it was with feare and joy, with the one and with the other:
as we read of the woman who departed from the Sepulchre, that it was with Fear and joy, with the one and with the other:
c-acp pns12 vvb pp-f dt n1 r-crq vvd p-acp dt n1, cst pn31 vbds p-acp n1 cc n1, p-acp dt crd cc p-acp dt n-jn:
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so may our services come out, and our sins be held of both, out of love, and out of feare.
so may our services come out, and our Sins be held of both, out of love, and out of Fear.
av vmb po12 n2 vvb av, cc po12 n2 vbb vvn pp-f d, av pp-f n1, cc av pp-f n1.
(8) chapter (DIV2)
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For these two are not opposite one to another, as grace and sin, but may mingle together,
For these two Are not opposite one to Another, as grace and since, but may mingle together,
p-acp d crd vbr xx j-jn crd p-acp n-jn, c-acp n1 cc n1, cc-acp vmb vvi av,
(8) chapter (DIV2)
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as severall ingredients in the same Physicke. Yet one word more must be added by way of distinction:
as several ingredients in the same Physic. Yet one word more must be added by Way of distinction:
c-acp j n2 p-acp dt d n1. av crd n1 av-dc vmb vbi vvn p-acp n1 pp-f n1:
(8) chapter (DIV2)
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that there is a twofold feare:
that there is a twofold Fear:
cst pc-acp vbz dt j n1:
(8) chapter (DIV2)
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One is servile, which depends intirely on compelling arguments, without any naturall inclination or disposition of the person;
One is servile, which depends entirely on compelling Arguments, without any natural inclination or disposition of the person;
crd vbz j, r-crq vvz av-j p-acp j-vvg n2, p-acp d j n1 cc n1 pp-f dt n1;
(8) chapter (DIV2)
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The acts here are drawen out, not from any aptnesse of the will or private approbation of the judgement,
The acts Here Are drawn out, not from any aptness of the will or private approbation of the judgement,
dt n2 av vbr vvn av, xx p-acp d n1 pp-f dt n1 cc j n1 pp-f dt n1,
(8) chapter (DIV2)
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nay these absolutely considered, sway and incline a man a quite contrary way, contrary to the acts of abstaining o• acting:
nay these absolutely considered, sway and incline a man a quite contrary Way, contrary to the acts of abstaining o• acting:
uh-x d av-j vvn, n1 cc vvi dt n1 dt av j-jn n1, j-jn p-acp dt n2 pp-f vvg n1 vvg:
(8) chapter (DIV2)
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if a man (who workes onely with servil feare) might do what he liked,
if a man (who works only with servile Fear) might do what he liked,
cs dt n1 (r-crq vvz av-j p-acp j n1) vmd vdi r-crq pns31 vvd,
(8) chapter (DIV2)
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and might chose his owne way and service, he had rather A thousand times be at his sins,
and might chosen his own Way and service, he had rather A thousand times be At his Sins,
cc vmd vvi po31 d n1 cc n1, pns31 vhd av-c dt crd n2 vbb p-acp po31 n2,
(8) chapter (DIV2)
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and lay aside his worke of duty.
and lay aside his work of duty.
cc vvd av po31 n1 pp-f n1.
(8) chapter (DIV2)
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Now I said, if a man doth abstaine from sinne, or act duty, meerly out of a servile feare, he is not upright,
Now I said, if a man does abstain from sin, or act duty, merely out of a servile Fear, he is not upright,
av pns11 vvd, cs dt n1 vdz vvi p-acp n1, cc vvi n1, av-j av pp-f dt j n1, pns31 vbz xx j,
(8) chapter (DIV2)
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why? because in uprightnesse, the heart is carried against sin, and the will is inclined to duty, both which are wanting, where feare is only servile.
why? Because in uprightness, the heart is carried against since, and the will is inclined to duty, both which Are wanting, where Fear is only servile.
q-crq? c-acp p-acp n1, dt n1 vbz vvn p-acp n1, cc dt n1 vbz vvn p-acp n1, d r-crq vbr vvg, c-crq n1 vbz av-j j.
(8) chapter (DIV2)
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Another is ingenious & filial, which is an enlarging feare, such a feare as is not only not against the holy bent and inclination of the heart, another is ingenious & filial, which is an enlarging Fear, such a Fear as is not only not against the holy bent and inclination of the heart,
j-jn vbz j cc j, r-crq vbz dt vvg n1, d dt n1 c-acp vbz xx j xx p-acp dt j n1 cc n1 pp-f dt n1,
(8) chapter (DIV2)
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but it is likewise a furtherance an adiument, it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as? This fear doth consist, with uprightnesse,
but it is likewise a furtherance an adjument, it is as it were a farther strength imprinted into the Bowl which is rightly framed to run and draw with a true by as? This Fear does consist, with uprightness,
cc-acp pn31 vbz av dt n1 dt n1, pn31 vbz c-acp pn31 vbdr dt jc n1 vvn p-acp dt n1 r-crq vbz av-jn vvn pc-acp vvi cc vvi p-acp dt j p-acp a-acp? d n1 vdz vvi, p-acp n1,
(8) chapter (DIV2)
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and is necessary to every good Christian, who ought to set up all the arguments which God is pleased to propound to the soul, either to keep it off from sin,
and is necessary to every good Christian, who ought to Set up all the Arguments which God is pleased to propound to the soul, either to keep it off from since,
cc vbz j p-acp d j njp, r-crq vmd pc-acp vvi a-acp d dt n2 r-crq np1 vbz vvn pc-acp vvi p-acp dt n1, av-d pc-acp vvi pn31 a-acp p-acp n1,
(8) chapter (DIV2)
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or to draw it out to duty, yet so as love acts its part too.
or to draw it out to duty, yet so as love acts its part too.
cc pc-acp vvi pn31 av p-acp n1, av av c-acp n1 vvz po31 n1 av.
(8) chapter (DIV2)
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Ob. But now there will fall in one scruple with all this, how may I know whither my abstainings from sin, Ob. But now there will fallen in one scruple with all this, how may I know whither my abstainings from since,
np1 p-acp av pc-acp vmb vvi p-acp crd n1 p-acp d d, c-crq vmb pns11 vvb c-crq po11 n2-vvg p-acp n1,
(8) chapter (DIV2)
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or acting of duty, springs out of naked feare, or else out of a feare commixt with love; or acting of duty, springs out of naked Fear, or Else out of a Fear commixed with love;
cc vvg pp-f n1, vvz av pp-f j n1, cc av av pp-f dt n1 vvd p-acp n1;
(8) chapter (DIV2)
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And rather out of love, then feare.
And rather out of love, then Fear.
cc av-c av pp-f n1, cs n1.
(8) chapter (DIV2)
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Sol. To resolve you in this (and let me tell you) this conduceth much to the discovery of uprightnesse; considerSol. To resolve you in this (and let me tell you) this conduceth much to the discovery of uprightness; Consider
np1 pc-acp vvi pn22 p-acp d (cc vvb pno11 vvi pn22) d vvz d p-acp dt n1 pp-f n1; vvb
(8) chapter (DIV2)
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1. That where they proceed out of naked and meer feare. Two Things.
1. That where they proceed out of naked and mere Fear. Two Things.
crd cst c-crq pns32 vvb av pp-f j cc j n1. crd n2.
(8) chapter (DIV2)
1048
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1. There is a contrary annd full regreeting of the heart against them: the bent of the heart is otherwise set for all acts of meer feare, (I speake of morall acts) are reputed, violent and involuntary:
1. There is a contrary and full regreeting of the heart against them: the bent of the heart is otherwise Set for all acts of mere Fear, (I speak of moral acts) Are reputed, violent and involuntary:
crd a-acp vbz dt j-jn cc j n1 pp-f dt n1 p-acp pno32: dt n1 pp-f dt n1 vbz av vvn p-acp d n2 pp-f j n1, (pns11 vvb pp-f j n2) vbr vvn, j cc j-jn:
(8) chapter (DIV2)
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they arise from a constraint, and all constraints urge out acts, which the nature, (if it were it selfe) would not incline to;
they arise from a constraint, and all constraints urge out acts, which the nature, (if it were it self) would not incline to;
pns32 vvb p-acp dt n1, cc d n2 vvb av n2, r-crq dt n1, (cs pn31 vbdr pn31 n1) vmd xx vvi p-acp;
(8) chapter (DIV2)
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nay, the nature drawes against, what it doth, if it doth do any thing out of meer feare.
nay, the nature draws against, what it does, if it does doe any thing out of mere Fear.
uh-x, dt n1 vvz p-acp, r-crq pn31 vdz, cs pn31 vdz n1 d n1 av pp-f j n1.
(8) chapter (DIV2)
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2. Acts depending upon naked and meer feare doe cease, when the motives or causes of that feare do cease and are still? As the fable hath it of the frogs, that though naturally they are inclined to croke,
2. Acts depending upon naked and mere Fear do cease, when the motives or Causes of that Fear do cease and Are still? As the fable hath it of the frogs, that though naturally they Are inclined to croak,
crd vvz vvg p-acp j cc j n1 vdb vvi, c-crq dt n2 cc n2 pp-f d n1 vdb vvi cc vbr av? p-acp dt n1 vhz pn31 pp-f dt n2, cst cs av-j pns32 vbr vvn pc-acp vvi,
(8) chapter (DIV2)
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yet when Jupiter threw downe the tree amongst them, they were all husht, and silent, yet at length seeing no harme to ensue;
yet when Jupiter threw down the tree among them, they were all hushed, and silent, yet At length seeing no harm to ensue;
av c-crq np1 vvd a-acp dt n1 p-acp pno32, pns32 vbdr d vvn, cc j, av p-acp n1 vvg dx n1 pc-acp vvi;
(8) chapter (DIV2)
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they set up their ugly note againe;
they Set up their ugly note again;
pns32 vvd a-acp po32 j n1 av;
(8) chapter (DIV2)
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so evill men, whose hearts are bent to sin may yet in the time of feare, draw in, hold off from sinning, the beastly drunkard will not call for a cup to carouse,
so evil men, whose hearts Are bent to since may yet in the time of Fear, draw in, hold off from sinning, the beastly drunkard will not call for a cup to carouse,
av j-jn n2, rg-crq n2 vbr vvn p-acp n1 vmb av p-acp dt n1 pp-f n1, vvb p-acp, vvb a-acp p-acp vvg, dt j n1 vmb xx vvi p-acp dt n1 pc-acp vvi,
(8) chapter (DIV2)
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nor the filthy wanton for his Queane to embrace, on his death-bed he feares the flames of hell instantly to claspe him;
nor the filthy wanton for his Quean to embrace, on his deathbed he fears the flames of hell instantly to clasp him;
ccx dt j j-jn p-acp po31 n1 pc-acp vvi, p-acp po31 n1 pns31 vvz dt n2 pp-f n1 av-jn pc-acp vvi pno31;
(8) chapter (DIV2)
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But let the motives of feare cease, why? he is as averse to that reformation which he professed,
But let the motives of Fear cease, why? he is as averse to that Reformation which he professed,
cc-acp vvb dt n2 pp-f n1 vvi, q-crq? pns31 vbz a-acp j p-acp d n1 r-crq pns31 vvd,
(8) chapter (DIV2)
1050
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4175
and he is as facill and forward to that evill which he seemed to defie,
and he is as facill and forward to that evil which he seemed to defy,
cc pns31 vbz a-acp j cc av-j p-acp d n-jn r-crq pns31 vvd pc-acp vvi,
(8) chapter (DIV2)
1050
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4176
as the water is to fly out and run in its course, which hath been for a while violently barred up and stoped,
as the water is to fly out and run in its course, which hath been for a while violently barred up and stopped,
c-acp dt n1 vbz pc-acp vvi av cc vvi p-acp po31 n1, r-crq vhz vbn p-acp dt n1 av-j vvn a-acp cc j-vvn,
(8) chapter (DIV2)
1050
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4177
As the Israelites who came off from sinning, and into obedience, upon the meer call of the stroke either of the sword,
As the Israelites who Come off from sinning, and into Obedience, upon the mere call of the stroke either of the sword,
c-acp dt np1 r-crq vvd a-acp p-acp vvg, cc p-acp n1, p-acp dt j n1 pp-f dt n1 av-d pp-f dt n1,
(8) chapter (DIV2)
1050
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or of the plague they did start aside Like a broken bowe, Psal. 78. 57. they served under the rod, but when that was off;
or of the plague they did start aside Like a broken bow, Psalm 78. 57. they served under the rod, but when that was off;
cc pp-f dt n1 pns32 vdd vvi av av-j dt j-vvn n1, np1 crd crd pns32 vvd p-acp dt n1, cc-acp c-crq d vbds a-acp;
(8) chapter (DIV2)
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they returned to the accustomed bent of sinning presently.
they returned to the accustomed bent of sinning presently.
pns32 vvd p-acp dt j-vvn n1 pp-f vvg av-j.
(8) chapter (DIV2)
1050
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2. That where they proceed out of feare mixt with love, and rather out of love. Foure Things.
2. That where they proceed out of Fear mixed with love, and rather out of love. Foure Things.
crd cst c-crq pns32 vvb av pp-f n1 vvn p-acp n1, cc av av pp-f n1. crd n2.
(8) chapter (DIV2)
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1. If love is mixt with feare in the obedience;
1. If love is mixed with Fear in the Obedience;
crd cs n1 vbz vvn p-acp n1 p-acp dt n1;
(8) chapter (DIV2)
1053
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there a man hath an eye to divine glory, as much if not more, then to his owne safety? Where meer feare prevailes to the worke, there it sati•fies the man,
there a man hath an eye to divine glory, as much if not more, then to his own safety? Where mere Fear prevails to the work, there it sati•fies the man,
pc-acp dt n1 vhz dt n1 p-acp j-jn n1, p-acp av-d cs xx av-dc, av p-acp po31 d n1? c-crq j n1 vvz p-acp dt n1, a-acp pn31 vvz dt n1,
(8) chapter (DIV2)
1053
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4183
if he may after all, sleep in a whole skin if he may be preserved, and be secure, what glory God may have he cares not, nor mindes it directly:
if he may After all, sleep in a Whole skin if he may be preserved, and be secure, what glory God may have he Cares not, nor minds it directly:
cs pns31 vmb p-acp d, vvb p-acp dt j-jn n1 cs pns31 vmb vbi vvn, cc vbi j, q-crq n1 np1 vmb vhi pno31 n2 xx, ccx vvz pn31 av-j:
(8) chapter (DIV2)
1053
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4184
But now, if service spring out of love to God, here my safety, satisfies me not, I do aime at Gods glory,
But now, if service spring out of love to God, Here my safety, Satisfies me not, I do aim At God's glory,
cc-acp av, cs n1 vvb av pp-f n1 p-acp np1, av po11 n1, vvz pno11 xx, pns11 vdb vvi p-acp ng1 n1,
(8) chapter (DIV2)
1053
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4185
for I love him, and love his praise, as on the contrary, where a man abstaines from sin out of meer feare, he doth it not,
for I love him, and love his praise, as on the contrary, where a man abstains from since out of mere Fear, he does it not,
c-acp pns11 vvb pno31, cc vvi po31 n1, c-acp p-acp dt n-jn, c-crq dt n1 vvz p-acp n1 av pp-f j n1, pns31 vdz pn31 xx,
(8) chapter (DIV2)
1053
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4186
because else God shall have dishonor, dishonor to God is not it, which prevailes, but his own quiet and personall exemption from paine,
Because Else God shall have dishonour, dishonour to God is not it, which prevails, but his own quiet and personal exemption from pain,
c-acp av np1 vmb vhi n1, vvb p-acp np1 vbz xx pn31, r-crq vvz, cc-acp po31 d j-jn cc j n1 p-acp n1,
(8) chapter (DIV2)
1053
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4187
and wrath, and infamy, these only sway with him, and.
and wrath, and infamy, these only sway with him, and.
cc n1, cc n1, d j n1 p-acp pno31, cc.
(8) chapter (DIV2)
1053
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2. where love and feare concurres to set out the obedient acts, there acceptance is propounded by the soule as well as recompence;
2. where love and Fear concurs to Set out the obedient acts, there acceptance is propounded by the soul as well as recompense;
crd n1 n1 cc n1 vvz pc-acp vvi av dt j n2, a-acp n1 vbz vvn p-acp dt n1 c-acp av c-acp n1;
(8) chapter (DIV2)
1054
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it will not suffice me that I shall have my pay, but it more affects me that God will be pleased to accept of me.
it will not suffice me that I shall have my pay, but it more affects me that God will be pleased to accept of me.
pn31 vmb xx vvi pno11 cst pns11 vmb vhi po11 n1, cc-acp pn31 n1 vvz pno11 cst np1 vmb vbi vvn pc-acp vvi pp-f pno11.
(8) chapter (DIV2)
1054
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4190
This is a truth that nothing but love will satisfie love:
This is a truth that nothing but love will satisfy love:
d vbz dt n1 cst pix cc-acp n1 vmb vvi n1:
(8) chapter (DIV2)
1054
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the love of acceptance, exceedingly answers all the acts which come from the love of obedience:
the love of acceptance, exceedingly answers all the acts which come from the love of Obedience:
dt n1 pp-f n1, av-vvg vvz d dt n2 r-crq vvb p-acp dt n1 pp-f n1:
(8) chapter (DIV2)
1054
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4192
that I shall decline vengeance by such duties, alas, that is not all, Nay, but I bend and strive to finde acceptance with my God and Father.
that I shall decline vengeance by such duties, alas, that is not all, Nay, but I bend and strive to find acceptance with my God and Father.
cst pns11 vmb vvi n1 p-acp d n2, uh, cst vbz xx d, uh-x, cc-acp pns11 vvb cc vvb pc-acp vvi n1 p-acp po11 n1 cc n1.
(8) chapter (DIV2)
1054
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3. Love is not only commixt with feare: 3. Love is not only commixed with Fear:
crd n1 vbz xx av-j vvd p-acp n1:
(8) chapter (DIV2)
1055
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but is a more predominant cause in abstaining from sins, where the contrariety of the act to God swayes,but is a more predominant cause in abstaining from Sins, where the contrariety of the act to God sways,
cc-acp vbz dt av-dc j n1 p-acp vvg p-acp n2, c-crq dt n1 pp-f dt n1 p-acp np1 vvz,
(8) chapter (DIV2)
1055
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4195
and workes more upon the soule, then the contrariety of the punishment to the man: what's that!
and works more upon the soul, then the contrariety of the punishment to the man: what's that!
cc vvz av-dc p-acp dt n1, cs dt n1 pp-f dt n1 p-acp dt n1: q-crq|vbz d!
(8) chapter (DIV2)
1055
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4196
that is the offence, by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning,
that is the offence, by the vileness of sinning is Far more grievous to my soul then the sense of punishment for sinning,
d vbz dt n1, p-acp dt n1 pp-f vvg vbz av-j av-dc j p-acp po11 n1 cs dt n1 pp-f n1 p-acp vvg,
(8) chapter (DIV2)
1055
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4197
nay, when the soule (in a free and able estate to judge) can utter from a sound conscience, that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin, verily,
nay, when the soul (in a free and able estate to judge) can utter from a found conscience, that were it to make its choices it had rather a thousand times submit to the punishment of since then to the acting of since, verily,
uh-x, c-crq dt n1 (p-acp dt j cc j n1 pc-acp vvi) vmb vvi p-acp dt j n1, cst vbdr pn31 pc-acp vvi po31 n2 pn31 vhd av-c dt crd n2 vvb p-acp dt n1 pp-f n1 av p-acp dt n-vvg pp-f n1, av-j,
(8) chapter (DIV2)
1055
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4198
if such a person abstaine from sin, the abstaining is not out of meer feare, but out of love joyned with feare, nay, rather out of love then feare.
if such a person abstain from since, the abstaining is not out of mere Fear, but out of love joined with Fear, nay, rather out of love then Fear.
cs d dt n1 vvi p-acp n1, dt vvg vbz xx av pp-f j n1, cc-acp av pp-f n1 vvn p-acp n1, uh-x, av-c av pp-f n1 av n1.
(8) chapter (DIV2)
1055
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4199
4. Lastly, much may be guessed by the strong and habitual actings of the soule, in times of security and in times of perplexity;
4. Lastly, much may be guessed by the strong and habitual actings of the soul, in times of security and in times of perplexity;
crd ord, d vmb vbi vvn p-acp dt j cc j n2 pp-f dt n1, p-acp n2 pp-f n1 cc p-acp n2 pp-f n1;
(8) chapter (DIV2)
1056
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4200
when a man dares not yet to breake out to sinne, when all his quiet,
when a man dares not yet to break out to sin, when all his quiet,
c-crq dt n1 vvz xx av pc-acp vvi av p-acp n1, c-crq d po31 j-jn,
(8) chapter (DIV2)
1056
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4201
and full of peace, but desires to keep ever lasting friendship with his God, and communion with his God when a man will not fail in duty,
and full of peace, but Desires to keep ever lasting friendship with his God, and communion with his God when a man will not fail in duty,
cc j pp-f n1, cc-acp n2 pc-acp vvi av j-vvg n1 p-acp po31 n1, cc n1 p-acp po31 n1 c-crq dt n1 vmb xx vvi p-acp n1,
(8) chapter (DIV2)
1056
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4202
though God failes in courtesie (i.) seem to deale hardy and harshly with him,
though God fails in courtesy (i.) seem to deal hardy and harshly with him,
cs np1 vvz p-acp n1 (uh.) vvb pc-acp vvi j cc av-j p-acp pno31,
(8) chapter (DIV2)
1056
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4203
yet he will serve him, this argues a predominancy of love in our obedience that case, in P••l. 44. 18, 19.
yet he will serve him, this argues a predominancy of love in our Obedience that case, in P••l. 44. 18, 19.
av pns31 vmb vvi pno31, d vvz dt n1 pp-f n1 p-acp po12 n1 d n1, p-acp av. crd crd, crd
(8) chapter (DIV2)
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4204
A Second case, in which a man may feare, that he is not upright, may be this, viz. his particular sinnings, the case goes thus, uprightnesse is an even carriage of the heart and life,
A Second case, in which a man may Fear, that he is not upright, may be this, viz. his particular sinnings, the case Goes thus, uprightness is an even carriage of the heart and life,
dt ord n1, p-acp r-crq dt n1 vmb vvi, cst pns31 vbz xx j, vmb vbi d, n1 po31 j n2, dt n1 vvz av, n1 vbz dt j n1 pp-f dt n1 cc n1,
(8) chapter (DIV2)
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4205
and every sin is an unevennesse in motion (it is a wrinesse a crookednesse, a derivation from the right rule and path,) yet this is my condition saith a person,
and every since is an unevenness in motion (it is a wrinesse a crookedness, a derivation from the right Rule and path,) yet this is my condition Says a person,
cc d n1 vbz dt n1 p-acp n1 (pn31 vbz dt n1 dt n1, dt n1 p-acp dt j-jn n1 cc n1,) av d vbz po11 n1 vvz dt n1,
(8) chapter (DIV2)
1057
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4206
and therefore just cause have I to question whither I be upright or no? for the upright do no iniquity: Psal. 119. 2. he walkes according to the rule; he departs from sinne;
and Therefore just cause have I to question whither I be upright or no? for the upright do not iniquity: Psalm 119. 2. he walks according to the Rule; he departs from sin;
cc av j n1 vhb pns11 pc-acp vvi c-crq pns11 vbb j cc dx? p-acp dt av-j vdb xx n1: np1 crd crd pns31 vvz vvg p-acp dt n1; pns31 vvz p-acp n1;
(8) chapter (DIV2)
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though the line may be strait, which hath many blurs, yet it cannot be so, which hath many, or any windings and turnings.
though the line may be strait, which hath many blurs, yet it cannot be so, which hath many, or any windings and turnings.
cs dt n1 vmb vbi j, r-crq vhz d vvz, av pn31 vmbx vbi av, r-crq vhz d, cc d n2-vvg cc n2-vvg.
(8) chapter (DIV2)
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I will speake something to this case; And it is worth the while, to open unto you;
I will speak something to this case; And it is worth the while, to open unto you;
pns11 vmb vvi pi p-acp d n1; cc pn31 vbz j dt n1, pc-acp vvi p-acp pn22;
(8) chapter (DIV2)
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whither and in what respects, any sinnings may consist with, or else contradict the frame of uprightnesse? for the assoyling of which observe the propositions, viz.
whither and in what respects, any sinnings may consist with, or Else contradict the frame of uprightness? for the assoiling of which observe the propositions, viz.
c-crq cc p-acp r-crq vvz, d n2 vmb vvi p-acp, cc av vvi dt n1 pp-f n1? p-acp dt j-vvg pp-f r-crq vvb dt n2, n1
(8) chapter (DIV2)
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1. That particular sinnings are compatible with a gracious frame, though none are with a glorious condition, Though no darkness, no cloudes can be mixt with the sunne in heaven,
1. That particular sinnings Are compatible with a gracious frame, though none Are with a glorious condition, Though no darkness, no Clouds can be mixed with the sun in heaven,
crd cst j n2 vbr j p-acp dt j n1, cs pix vbr p-acp dt j n1, cs dx n1, dx n2 vmb vbi vvn p-acp dt n1 p-acp n1,
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yet both may be in the ayre which is inlightned below; our best estate on earth is mixt, and not absolute:
yet both may be in the air which is enlightened below; our best estate on earth is mixed, and not absolute:
av d vmb vbi p-acp dt n1 r-crq vbz vvn a-acp; po12 js n1 p-acp n1 vbz vvn, cc xx j:
(8) chapter (DIV2)
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glory annihilates all sinfull principles, but grace only weakens them, an upright man, is an imperfect good man,
glory annihilates all sinful principles, but grace only weakens them, an upright man, is an imperfect good man,
n1 vvz d j n2, cc-acp vvb av-j vvz pno32, dt j n1, vbz dt j j n1,
(8) chapter (DIV2)
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and hath reason daily to bewail his failings, as well as cause to bless God for his performances.
and hath reason daily to bewail his failings, as well as cause to bless God for his performances.
cc vhz n1 av-j pc-acp vvi po31 n2-vvg, c-acp av c-acp n1 pc-acp vvi np1 p-acp po31 n2.
(8) chapter (DIV2)
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You never read of any upright person in Scripture, but you finde some scarres on his ways,
You never read of any upright person in Scripture, but you find Some scars on his ways,
pn22 av-x vvn pp-f d j n1 p-acp n1, cc-acp pn22 vvb d n2 p-acp po31 n2,
(8) chapter (DIV2)
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Like Iacob halting one time or other:
Like Iacob halting one time or other:
av-j np1 vvg crd n1 cc n-jn:
(8) chapter (DIV2)
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David, very good, yet not upright in the matter of Uriah, Noah, one that walked with God,David, very good, yet not upright in the matter of Uriah, Noah, one that walked with God,
np1, av j, av xx av-j p-acp dt n1 pp-f np1, np1, pi cst vvd p-acp np1,
(8) chapter (DIV2)
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yet overtaken with excess of wine &c. Such twinklings do, and will accompany the highest and fairest starres,
yet overtaken with excess of wine etc. Such twinklings do, and will accompany the highest and Fairest Stars,
av vvn p-acp n1 pp-f n1 av d n2 vdb, cc vmb vvi dt js cc js n2,
(8) chapter (DIV2)
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as he who footes it best, may be found sometimes all along; so the most even Christian may be surprised with many unevennesses.
as he who foots it best, may be found sometime all along; so the most even Christian may be surprised with many unevennesses.
c-acp pns31 r-crq n2 pn31 av-js, vmb vbi vvn av d a-acp; av dt av-ds j np1 vmb vbi vvn p-acp d n2.
(8) chapter (DIV2)
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2. There are some kindes of sinning which do contradict uprightnesse: give me leave briefly to distinguish. There is a double uprightnesse.
2. There Are Some Kinds of sinning which do contradict uprightness: give me leave briefly to distinguish. There is a double uprightness.
crd pc-acp vbr d n2 pp-f vvg r-crq vdb vvi n1: vvb pno11 vvi av-j pc-acp vvi. pc-acp vbz dt j-jn n1.
(8) chapter (DIV2)
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One is habituall, which is the constant frame of the heart, and the general course of the life, bent,
One is habitual, which is the constant frame of the heart, and the general course of the life, bent,
crd vbz j, r-crq vbz dt j n1 pp-f dt n1, cc dt j n1 pp-f dt n1, vvn,
(8) chapter (DIV2)
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and inclination to God in duty, and for God against all sin.
and inclination to God in duty, and for God against all since.
cc n1 p-acp np1 p-acp n1, cc p-acp np1 p-acp d n1.
(8) chapter (DIV2)
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Another is actuall, which is the even carriage of the heart or life, in respect of this or that particular act or motion.
another is actual, which is the even carriage of the heart or life, in respect of this or that particular act or motion.
j-jn vbz j, r-crq vbz dt j n1 pp-f dt n1 cc n1, p-acp n1 pp-f d cc d j n1 cc n1.
(8) chapter (DIV2)
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There are two sorts of sinning.
There Are two sorts of sinning.
pc-acp vbr crd n2 pp-f vvg.
(8) chapter (DIV2)
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Some are particular, and by way of fact, when this or that fact, is inconsonant to the rule, and by it condemned.
some Are particular, and by Way of fact, when this or that fact, is inconsonant to the Rule, and by it condemned.
d vbr j, cc p-acp n1 pp-f n1, c-crq d cc cst n1, vbz j p-acp dt n1, cc p-acp pn31 vvd.
(8) chapter (DIV2)
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Others are Generall, and by way of course, when the frame and tenor of the life, is either notoriously vile or in some private path of wickednesse constantly drawen out and followed.
Others Are General, and by Way of course, when the frame and tenor of the life, is either notoriously vile or in Some private path of wickedness constantly drawn out and followed.
ng2-jn vbr n1, cc p-acp n1 pp-f n1, c-crq dt n1 cc n1 pp-f dt n1, vbz av-d av-j j cc p-acp d j n1 pp-f n1 av-j vvn av cc vvn.
(8) chapter (DIV2)
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Out of these distinctions, observe these particular conclusions, viz.
Out of these Distinctions, observe these particular conclusions, viz.
av pp-f d n2, vvb d j n2, n1
(8) chapter (DIV2)
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1. That particular sinnings, or sinnings in respect of particular fact, though they cannot stand with actual uprightnesse,
1. That particular sinnings, or sinnings in respect of particular fact, though they cannot stand with actual uprightness,
crd cst j n2, cc n2 p-acp n1 pp-f j n1, cs pns32 vmbx vvi p-acp j n1,
(8) chapter (DIV2)
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yet they may consist with habituall uprightnesse: yet they may consist with habitual uprightness:
av pns32 vmb vvi p-acp j n1:
(8) chapter (DIV2)
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Look as tripping or falling, though they be opposite to standing or moving on, in the particular,
Look as tripping or falling, though they be opposite to standing or moving on, in the particular,
vvb p-acp vvg cc vvg, cs pns32 vbb j-jn p-acp vvg cc vvg a-acp, p-acp dt j,
(8) chapter (DIV2)
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yet they are not so opposite to the course of motion in a journey, that a man by reason of them, should be said not to be going on in his journey.
yet they Are not so opposite to the course of motion in a journey, that a man by reason of them, should be said not to be going on in his journey.
av pns32 vbr xx av j-jn p-acp dt n1 pp-f n1 p-acp dt n1, cst dt n1 p-acp n1 pp-f pno32, vmd vbi vvn xx pc-acp vbi vvg p-acp p-acp po31 n1.
(8) chapter (DIV2)
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Or Looke as every particular staine, doth not blemish the universall finenesse of the cloth,
Or Look as every particular stain, does not blemish the universal fineness of the cloth,
cc vvb p-acp d j n1, vdz xx vvi dt j n1 pp-f dt n1,
(8) chapter (DIV2)
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so neither doth this or that particular fact disprove and deny the generall bent of the heart:
so neither does this or that particular fact disprove and deny the general bent of the heart:
av d vdz d cc d j n1 vvi cc vvi dt j n1 pp-f dt n1:
(8) chapter (DIV2)
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particulars may not decide the estate either way:
particulars may not decide the estate either Way:
n2-jn vmb xx vvi dt n1 d n1:
(8) chapter (DIV2)
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tis true a man by a particular sinning is denominated guilty, but by no one particular, can a mans estate be challenged either for good and bad, Asa in some particulars, was very faulty (as you heard heretofore) yet the scripture saith, he was perfect all his days:
this true a man by a particular sinning is denominated guilty, but by no one particular, can a men estate be challenged either for good and bad, Asa in Some particulars, was very faulty (as you herd heretofore) yet the scripture Says, he was perfect all his days:
pn31|vbz j dt n1 p-acp dt j vvg vbz vvn j, cc-acp p-acp dx crd j, vmb dt ng1 n1 vbi vvn av-d p-acp j cc j, np1 p-acp d n2-j, vbds av j (c-acp pn22 vvd av) av dt n1 vvz, pns31 vbds j d po31 n2:
(8) chapter (DIV2)
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and David? though some grievous sins fell from him which did not stand with actuall uprightnesse (hence that clause, except the matter of Uriah) yet his epitaph is written by God himselfe from the general bent of his heart and course, that he walked before him with an upright heart. and David? though Some grievous Sins fell from him which did not stand with actual uprightness (hence that clause, except the matter of Uriah) yet his epitaph is written by God himself from the general bent of his heart and course, that he walked before him with an upright heart.
cc np1? cs d j n2 vvd p-acp pno31 r-crq vdd xx vvi p-acp j n1 (av d n1, p-acp dt n1 pp-f np1) av po31 n1 vbz vvn p-acp np1 px31 p-acp dt j n1 pp-f po31 n1 cc n1, cst pns31 vvd p-acp pno31 p-acp dt j n1.
(8) chapter (DIV2)
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2. That Courses of sin, knowen and allowed courses, do directly contradict uprightnesse, you must distinguish twixt frequently temptations,
2. That Courses of since, known and allowed courses, do directly contradict uprightness, you must distinguish betwixt frequently temptations,
crd cst vvz pp-f n1, vvn cc vvn n2, vdb av-j vvi n1, pn22 vmb vvi p-acp av-j n2,
(8) chapter (DIV2)
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and dayly inclinations, and twixt courses of sin:
and daily inclinations, and betwixt courses of since:
cc j n2, cc p-acp n2 pp-f n1:
(8) chapter (DIV2)
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even the most upright heart may be frequently assaulted by Satan, and daily molested with inward corruption tempting and entising,
even the most upright heart may be frequently assaulted by Satan, and daily molested with inward corruption tempting and enticing,
av dt av-ds j n1 vmb vbi av-j vvn p-acp np1, cc av-j vvn p-acp j n1 vvg cc j-vvg,
(8) chapter (DIV2)
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but all this may be with resistance, detestation, sorrow and griefe, so that the heart may be very upright, notwithstanding all these disquietments;
but all this may be with resistance, detestation, sorrow and grief, so that the heart may be very upright, notwithstanding all these disquietments;
cc-acp d d vmb vbi p-acp n1, n1, n1 cc n1, av cst dt n1 vmb vbi av av-j, c-acp d d n2;
(8) chapter (DIV2)
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But if the heart hath a way of wickednesse;
But if the heart hath a Way of wickedness;
cc-acp cs dt n1 vhz dt n1 pp-f n1;
(8) chapter (DIV2)
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if it hath a path of sinning, in which it will walke assuredly, such kindes infallibly testifie, that the heart is false and not upright.
if it hath a path of sinning, in which it will walk assuredly, such Kinds infallibly testify, that the heart is false and not upright.
cs pn31 vhz dt n1 pp-f vvg, p-acp r-crq pn31 vmb vvi av-vvn, d n2 av-j vvi, cst dt n1 vbz j cc xx av-j.
(8) chapter (DIV2)
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He who knowes sin, and yet will sin, he that doth sin and allowes himselfe in sinning, whither the kinde of sinning be single,
He who knows since, and yet will sin, he that does sin and allows himself in sinning, whither the kind of sinning be single,
pns31 r-crq vvz n1, cc av vmb vvi, pns31 cst vdz vvi cc vvz px31 p-acp vvg, c-crq dt n1 pp-f vvg vbi j,
(8) chapter (DIV2)
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or multiplied, one or many, as the Prophet spake of the proud man, Hab. 2. that I say of this man, his heart is not upright in him.
or multiplied, one or many, as the Prophet spoke of the proud man, Hab. 2. that I say of this man, his heart is not upright in him.
cc vvn, crd cc d, c-acp dt n1 vvd pp-f dt j n1, np1 crd cst pns11 vvb pp-f d n1, po31 n1 vbz xx av-j p-acp pno31.
(8) chapter (DIV2)
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There be two things which shew great rottennesse of heart. One when any sin hath our warrant sealed with secret allowance.
There be two things which show great rottenness of heart. One when any since hath our warrant sealed with secret allowance.
pc-acp vbi crd n2 r-crq vvb j n1 pp-f n1. crd c-crq d n1 vhz po12 n1 vvn p-acp j-jn n1.
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Another when we drive on the sin with a customary trade and continuances.
another when we drive on the since with a customary trade and continuances.
j-jn c-crq pns12 vvb p-acp dt n1 p-acp dt j n1 cc n2.
(8) chapter (DIV2)
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It may befall the most upright heart, as it doth the pest mettall blade, it may be made to bow and bend,
It may befall the most upright heart, as it does the pest mettle blade, it may be made to bow and bend,
pn31 vmb vvi dt av-ds j n1, c-acp pn31 vdz dt n1 n1 n1, pn31 vmb vbi vvn pc-acp vvi cc vvi,
(8) chapter (DIV2)
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yet there it stands not, but returnes to its straitnesse againe, so even an upright person may step into an uneven path,
yet there it Stands not, but returns to its straitness again, so even an upright person may step into an uneven path,
av a-acp pn31 vvz xx, cc-acp n2 p-acp po31 n1 av, av av dt j n1 vmb vvi p-acp dt j n1,
(8) chapter (DIV2)
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but there he walkes not, he quickly returnes to the Kings high-way, into the wayes of obedience and righteousnesse,
but there he walks not, he quickly returns to the Kings highway, into the ways of Obedience and righteousness,
cc-acp a-acp pns31 vvz xx, pns31 av-j n2 p-acp dt ng1 n1, p-acp dt n2 pp-f n1 cc n1,
(8) chapter (DIV2)
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but it is with a base heart, as it is with base mettall, it will easily bow,
but it is with a base heart, as it is with base mettle, it will Easily bow,
cc-acp pn31 vbz p-acp dt j n1, c-acp pn31 vbz p-acp j n1, pn31 vmb av-j vvi,
(8) chapter (DIV2)
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and stedfastly keep its crooked figure;
and steadfastly keep its crooked figure;
cc av-j vvi po31 j n1;
(8) chapter (DIV2)
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the bias drawes that way, the heart is set on sin and regardes it, doth sin,
the bias draws that Way, the heart is Set on since and regards it, does sin,
dt n1 vvz d n1, dt n1 vbz vvn p-acp n1 cc vvz pn31, vdz vvi,
(8) chapter (DIV2)
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and allowes it, will sin and loves it.
and allows it, will sin and loves it.
cc vvz pn31, vmb vvi cc vvz pn31.
(8) chapter (DIV2)
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Now this is an infallible signe of a false and hypocritical heart, that it regards any known iniquity; as David spake Psal. 66. 28. or that it hath a wickednesse, as he spake Psal. 139. 24.
Now this is an infallible Signen of a false and hypocritical heart, that it regards any known iniquity; as David spoke Psalm 66. 28. or that it hath a wickedness, as he spoke Psalm 139. 24.
av d vbz dt j n1 pp-f dt j cc j n1, cst pn31 vvz d vvn n1; p-acp np1 vvd np1 crd crd cc d pn31 vhz pp-f n1, c-acp pns31 vvd np1 crd crd
(8) chapter (DIV2)
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A third case in which a man may feare his uprightnesse may be some inequalities about holy services, it goes thus, sometimes a man findes his heart much inlarged in duties,
A third case in which a man may Fear his uprightness may be Some inequalities about holy services, it Goes thus, sometime a man finds his heart much enlarged in duties,
dt ord n1 p-acp r-crq dt n1 vmb vvi po31 n1 vmb vbi d n2 p-acp j n2, pn31 vvz av, av dt n1 vvz po31 n1 av-d vvn p-acp n2,
(8) chapter (DIV2)
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yet other times, much contracted and straitned:
yet other times, much contracted and straitened:
av j-jn n2, av-d vvn cc vvn:
(8) chapter (DIV2)
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sometimes he is full of life and quick affections, yet other times, he feeles no active or lively disposition, he can finde no minde or heart almost, insomuch that either he can do little or nothing,
sometime he is full of life and quick affections, yet other times, he feels no active or lively disposition, he can find no mind or heart almost, insomuch that either he can do little or nothing,
av pns31 vbz j pp-f n1 cc j n2, av j-jn n2, pns31 vvz dx j cc j n1, pns31 vmb vvi dx n1 cc n1 av, av cst d pns31 vmb vdi j cc pix,
(8) chapter (DIV2)
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and what is done by him, is but done; all cheerfulnesse and quicknesse seems to fall off, like the green leaves from the tree:
and what is done by him, is but done; all cheerfulness and quickness seems to fallen off, like the green leaves from the tree:
cc r-crq vbz vdn p-acp pno31, vbz cc-acp vdn; d n1 cc n1 vvz pc-acp vvi a-acp, av-j dt j-jn n2 p-acp dt n1:
(8) chapter (DIV2)
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so that nothing, but a meer naked carcase of duty is acted by him.
so that nothing, but a mere naked carcase of duty is acted by him.
av cst pix, cc-acp dt j j n1 pp-f n1 vbz vvn p-acp pno31.
(8) chapter (DIV2)
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Now the case is, whither a man may be reputed upright who many times finds himselfe thus in his services.
Now the case is, whither a man may be reputed upright who many times finds himself thus in his services.
av dt n1 vbz, c-crq dt n1 vmb vbi vvn av-j r-crq d n2 vvz px31 av p-acp po31 n2.
(8) chapter (DIV2)
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This is A case which ordinarily doth perplex many a good heart, how cunning is Satan still to vex the soule if he can prevaile with us to omitt duty,
This is A case which ordinarily does perplex many a good heart, how cunning is Satan still to vex the soul if he can prevail with us to omit duty,
d vbz dt n1 r-crq av-j vdz vvi d dt j n1, c-crq j-jn vbz np1 av pc-acp vvi dt n1 cs pns31 vmb vvi p-acp pno12 pc-acp vvi n1,
(8) chapter (DIV2)
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why? then thou art plainely wicked, if the soule be lesse free and compliant in the duty,
why? then thou art plainly wicked, if the soul be less free and compliant in the duty,
q-crq? cs pns21 vb2r av-j j, cs dt n1 vbb av-dc j cc j p-acp dt n1,
(8) chapter (DIV2)
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why? then it is secretly hypocriticall, thus he insnares us, but to the resolution of the case thus,
why? then it is secretly hypocritical, thus he ensnares us, but to the resolution of the case thus,
q-crq? cs pn31 vbz av-jn j, av pns31 vvz pno12, cc-acp p-acp dt n1 pp-f dt n1 av,
(8) chapter (DIV2)
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First, all inequalities in holy services, do not conclude, that a man is not upright.
First, all inequalities in holy services, do not conclude, that a man is not upright.
ord, d n2 p-acp j n2, vdb xx vvi, cst dt n1 vbz xx j.
(8) chapter (DIV2)
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Looke as the naturall life hath many spaces, and as it were degrees of latitude, a man may be able to run,
Look as the natural life hath many spaces, and as it were Degrees of latitude, a man may be able to run,
vvb p-acp dt j n1 vhz d n2, cc c-acp pn31 vbdr n2 pp-f n1, dt n1 vmb vbi j pc-acp vvi,
(8) chapter (DIV2)
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& yet sometimes be scarse able to go, these motions (you wil say) are unequall, nevertheless the man lives, both under the one and under the other,
& yet sometime be scarce able to go, these motions (you will say) Are unequal, nevertheless the man lives, both under the one and under the other,
cc av av vbi av-j j pc-acp vvi, d n2 (pn22 vmb vvi) vbr j, av dt n1 vvz, av-d p-acp dt crd cc p-acp dt n-jn,
(8) chapter (DIV2)
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so may it be with the spiritual life, for it hath also its different and unequall spaces, sometimes a man may do his services all in Joy, other times all in teares, sometimes his will is great and performances answerable, other times his will is disposed,
so may it be with the spiritual life, for it hath also its different and unequal spaces, sometime a man may do his services all in Joy, other times all in tears, sometime his will is great and performances answerable, other times his will is disposed,
av vmb pn31 vbi p-acp dt j n1, c-acp pn31 vhz av po31 j cc j n2, av dt n1 vmb vdi po31 n2 d p-acp n1, j-jn n2 d p-acp n2, av po31 n1 vbz j cc n2 j, j-jn n2 po31 n1 vbz vvn,
(8) chapter (DIV2)
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but he cannot act in any proportion, yet his heart lives uprightly in either. Neverthelesse we must distinguish of inequalities in holy services, there are two sorts of them.
but he cannot act in any proportion, yet his heart lives uprightly in either. Nevertheless we must distinguish of inequalities in holy services, there Are two sorts of them.
cc-acp pns31 vmbx vvi p-acp d n1, av po31 n1 vvz av-j p-acp d. av pns12 vmb vvi pp-f n2 p-acp j n2, pc-acp vbr crd n2 pp-f pno32.
(8) chapter (DIV2)
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Some arise from weaknesse of strength. Others arise from falsenesse of heart.
some arise from weakness of strength. Others arise from falseness of heart.
d vvb p-acp n1 pp-f n1. ng2-jn vvb p-acp n1 pp-f n1.
(8) chapter (DIV2)
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You see a man sometimes able to move a weight of an hundred pounds, at another time he is scarce able to lift a walk-ingstaffe,
You see a man sometime able to move a weight of an hundred pounds, At Another time he is scarce able to lift a walk-ingstaffe,
pn22 vvb dt n1 av j pc-acp vvi dt n1 pp-f dt crd n2, p-acp j-jn n1 pns31 vbz av-j j pc-acp vvi dt j,
(8) chapter (DIV2)
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why? because his strength is failed, and then no marvell that his actions vary:
why? Because his strength is failed, and then no marvel that his actions vary:
q-crq? c-acp po31 n1 vbz vvn, cc av dx n1 cst po31 n2 vvi:
(8) chapter (DIV2)
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so it may be with an upright man, God is pleased sometimes to afford unto him a strong degree of heavenly assistance, he clears his judgment, inables his faith to apprehend and discerne, quickens his affections, restrains Satan, puts downe the force of the inward contrarieties,
so it may be with an upright man, God is pleased sometime to afford unto him a strong degree of heavenly assistance, he clears his judgement, inables his faith to apprehend and discern, quickens his affections, restrains Satan, puts down the force of the inward contrarieties,
av pn31 vmb vbi p-acp dt j n1, np1 vbz vvn av pc-acp vvi p-acp pno31 dt j n1 pp-f j n1, pns31 vvz po31 n1, vvz po31 n1 pc-acp vvi cc vvi, vvz po31 n2, vvz np1, vvz a-acp dt n1 pp-f dt j n2,
(8) chapter (DIV2)
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why? at such a time the soule is mightily active in the power of received and conferred strength.
why? At such a time the soul is mightily active in the power of received and conferred strength.
q-crq? p-acp d dt n1 dt n1 vbz av-j j p-acp dt n1 pp-f vvn cc vvn n1.
(8) chapter (DIV2)
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At another time the winde slackes, and then no marvell the ship doth not post so fast, the spirit bloweth when,
At Another time the wind slacks, and then no marvel the ship does not post so fast, the Spirit blows when,
p-acp j-jn n1 dt n1 vvz, cc av dx n1 dt n1 vdz xx vvi av av-j, dt n1 vvz c-crq,
(8) chapter (DIV2)
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and where, & how he lists, there is not always such a communication of actual strength,
and where, & how he lists, there is not always such a communication of actual strength,
cc c-crq, cc c-crq pns31 vvz, pc-acp vbz xx av d dt n1 pp-f j n1,
(8) chapter (DIV2)
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and then our desires may be great, but our performances will be unequall:
and then our Desires may be great, but our performances will be unequal:
cc av po12 n2 vmb vbi j, cc-acp po12 n2 vmb vbi j:
(8) chapter (DIV2)
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And this observe by the way, that if the inequality depend only on weaknesse of strength, there the heart still keeps its bent,
And this observe by the Way, that if the inequality depend only on weakness of strength, there the heart still keeps its bent,
cc d vvb p-acp dt n1, cst cs dt n1 vvb av-j p-acp n1 pp-f n1, a-acp dt n1 av vvz po31 n1,
(8) chapter (DIV2)
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nay, is most inwardly stirring in desires and propensions, though it be not able to do the good that it would.
nay, is most inwardly stirring in Desires and propensions, though it be not able to do the good that it would.
uh-x, vbz av-ds av-j vvg p-acp n2 cc n2, cs pn31 vbb xx j pc-acp vdi dt j cst pn31 vmd.
(8) chapter (DIV2)
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But there are also inequalities which arise from falseness of heart; As when a man hath an Ague, which infects his humour or spirits,
But there Are also inequalities which arise from falseness of heart; As when a man hath an Ague, which infects his humour or spirits,
p-acp pc-acp vbr av n2 r-crq vvb p-acp n1 pp-f n1; p-acp c-crq dt n1 vhz dt n1, r-crq vvz po31 n1 cc n2,
(8) chapter (DIV2)
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or both, he hath one good day, and another bad day;
or both, he hath one good day, and Another bad day;
cc d, pns31 vhz crd j n1, cc j-jn j n1;
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or as it is with a land-flood, this hour posting in with such an high speed,
or as it is with a landflood, this hour posting in with such an high speed,
cc c-acp pn31 vbz p-acp dt n1, d n1 vvg p-acp p-acp d dt j n1,
(8) chapter (DIV2)
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as if it would domineer over all the County, and yet by and by it spends away it self, there is no more of it to be seen:
as if it would domineer over all the County, and yet by and by it spends away it self, there is no more of it to be seen:
c-acp cs pn31 vmd vvi p-acp d dt n1, cc av p-acp cc p-acp pn31 vvz av pn31 n1, pc-acp vbz dx dc pp-f pn31 pc-acp vbi vvn:
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so it may be with a man whose heart is false to God:
so it may be with a man whose heart is false to God:
av pn31 vmb vbi p-acp dt n1 rg-crq n1 vbz j p-acp np1:
(8) chapter (DIV2)
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it may be with him thus, he may have his moods, his starts, one while like those, accompanying Christ,
it may be with him thus, he may have his moods, his starts, one while like those, accompanying christ,
pn31 vmb vbi p-acp pno31 av, pns31 vmb vhi po31 n2, po31 n2, crd n1 av-j d, vvg np1,
(8) chapter (DIV2)
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and magnifying him with an Hosanna in the highest; another while quite turned, and crying out, Crucisie, Crucifie him: So here one day,
and magnifying him with an Hosanna in the highest; Another while quite turned, and crying out, Crucify, Crucify him: So Here one day,
cc vvg pno31 p-acp dt n1 p-acp dt js; j-jn n1 av vvn, cc vvg av, vvi, vvi pno31: av av crd n1,
(8) chapter (DIV2)
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or week, who but God, and what but duty, not a Sermon missed, not a prayer neglected;
or Week, who but God, and what but duty, not a Sermon missed, not a prayer neglected;
cc n1, r-crq p-acp np1, cc r-crq p-acp n1, xx dt n1 vvd, xx dt n1 vvn;
(8) chapter (DIV2)
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yet on a sudden slow to hear, careless to pray, indifferent to any holy performance.
yet on a sudden slow to hear, careless to pray, indifferent to any holy performance.
av p-acp dt j j pc-acp vvi, j pc-acp vvi, j p-acp d j n1.
(8) chapter (DIV2)
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Now if the inequality arise from the falseness of heart (and I pray you to observe this) that it is ordinarily in three cases. Now if the inequality arise from the falseness of heart (and I pray you to observe this) that it is ordinarily in three cases.
av cs dt n1 vvb p-acp dt n1 pp-f n1 (cc pns11 vvb pn22 pc-acp vvi d) cst pn31 vbz av-j p-acp crd n2.
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1. When the performance was attempted meerly to compass some outward good;
1. When the performance was attempted merely to compass Some outward good;
crd c-crq dt n1 vbds vvn av-j pc-acp vvi d j j;
(8) chapter (DIV2)
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a very Hypocrite may take much pains for his own ends of honour, profit, pleasure, &c.
a very Hypocrite may take much pains for his own ends of honour, profit, pleasure, etc.
dt j n1 vmb vvi d n2 p-acp po31 d n2 pp-f n1, n1, n1, av
(8) chapter (DIV2)
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2. When the performance was attempted meerly to remove some inward or outward evil, as pangs of conscience within, or shame and censure without.
2. When the performance was attempted merely to remove Some inward or outward evil, as pangs of conscience within, or shame and censure without.
crd c-crq dt n1 vbds vvn av-j pc-acp vvi d j cc j n-jn, c-acp n2 pp-f n1 a-acp, cc n1 cc vvi p-acp.
(8) chapter (DIV2)
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3. When the old lust is returned to new strength, the bitterness of death is off, or the like;
3. When the old lust is returned to new strength, the bitterness of death is off, or the like;
crd c-crq dt j n1 vbz vvn p-acp j n1, dt n1 pp-f n1 vbz a-acp, cc dt j;
(8) chapter (DIV2)
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and now the heart returns to its former haunt and natural bent, to the love and practise of such,
and now the heart returns to its former haunt and natural bent, to the love and practice of such,
cc av dt n1 vvz p-acp po31 j n1 cc j n1, p-acp dt n1 cc n1 pp-f d,
(8) chapter (DIV2)
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or such a sin, which will easily beget and declare an inequality in duties:
or such a since, which will Easily beget and declare an inequality in duties:
cc d dt n1, r-crq vmb av-j vvi cc vvi dt n1 p-acp n2:
(8) chapter (DIV2)
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for love and practise of sin, will either make all duty to cease, or any method of duty to stagger and change.
for love and practice of since, will either make all duty to cease, or any method of duty to stagger and change.
p-acp n1 cc n1 pp-f n1, vmb av-d vvi d n1 pc-acp vvi, cc d n1 pp-f n1 pc-acp vvi cc vvi.
(8) chapter (DIV2)
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2. Observe that there are two sorts of inequalities about holy services.
2. Observe that there Are two sorts of inequalities about holy services.
crd vvb cst a-acp vbr crd n2 pp-f n2 p-acp j n2.
(8) chapter (DIV2)
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Some respect the Will, and Actum elicitum, as the Schoolmen speak, the first springings of it, its secret inclinings and motions.
some respect the Will, and Acts elicitum, as the Schoolmen speak, the First springings of it, its secret inclinings and motions.
d n1 dt vmb, cc fw-la fw-la, p-acp dt n2 vvb, dt ord n2-vvg pp-f pn31, pn31|vbz j-jn n2 cc n2.
(8) chapter (DIV2)
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Others respect the Exercise or Fact, and Actum imperatum, as they call it; from these I infer two conclusions, viz.
Others respect the Exercise or Fact, and Acts imperatum, as they call it; from these I infer two conclusions, viz.
ng2-jn vvb dt vvb cc n1, cc fw-la fw-la, c-acp pns32 vvb pn31; p-acp d pns11 vvb crd n2, n1
(8) chapter (DIV2)
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1. That inequalities of holy services, in respect of the exercise or fact, may consist with uprightness, v. g.
1. That inequalities of holy services, in respect of the exercise or fact, may consist with uprightness, v. g.
crd cst n2 pp-f j n2, p-acp n1 pp-f dt n1 cc n1, vmb vvi p-acp n1, n1 zz.
(8) chapter (DIV2)
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A man one day may be able to find words more readily and abundantly in prayer,
A man one day may be able to find words more readily and abundantly in prayer,
dt n1 crd n1 vmb vbb j pc-acp vvi n2 av-dc av-j cc av-j p-acp n1,
(8) chapter (DIV2)
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and lively-hood in his affections, then at another time, and yet be truly upright:
and livelihood in his affections, then At Another time, and yet be truly upright:
cc n1 p-acp po31 n2, av p-acp j-jn n1, cc av vbi av-j j:
(8) chapter (DIV2)
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Look as a Preacher may be able to study, and to preach one day better then another;
Look as a Preacher may be able to study, and to preach one day better then Another;
vvb p-acp dt n1 vmb vbi j pc-acp vvi, cc pc-acp vvi crd n1 av-jc cs j-jn;
(8) chapter (DIV2)
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and a Tradseman to follow his particular Calling; yet both the one and the other, be truly upright in their particular Calling;
and a Tradesman to follow his particular Calling; yet both the one and the other, be truly upright in their particular Calling;
cc dt n1 pc-acp vvi po31 j vvg; av d dt crd cc dt n-jn, vbb av-j j p-acp po32 j vvg;
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so I say of the expressed and external acts which respect the course of our general Callings, &c
so I say of the expressed and external acts which respect the course of our general Callings, etc.
av pns11 vvb pp-f dt vvn cc j n2 r-crq vvb dt n1 pp-f po12 j n2, av
(8) chapter (DIV2)
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2. That intrinsecal inequalities, those in the will and purposes thereof, argues defect of uprightness;
2. That intrinsical inequalities, those in the will and Purposes thereof, argues defect of uprightness;
crd cst j n2, d p-acp dt n1 cc n2 av, vvz n1 pp-f n1;
(8) chapter (DIV2)
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When a mans will is one while strongly purposed for duty, and by and by it is totally bent and set for sin, here the inequality doth depend upon the division of the heart, which is Hypocrisie and falseness.
When a men will is one while strongly purposed for duty, and by and by it is totally bent and Set for since, Here the inequality does depend upon the division of the heart, which is Hypocrisy and falseness.
c-crq dt ng1 n1 vbz crd n1 av-j vvn p-acp n1, cc p-acp cc p-acp pn31 vbz av-j vvn cc vvn p-acp n1, av dt n1 vdz vvi p-acp dt n1 pp-f dt n1, r-crq vbz n1 cc n1.
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3. Cheerfulness or uncheerfulness in the performance of duties, are not infallible symptoms either way. By Cheerfulness I mean the liberty or freedom of the spirits;
3. Cheerfulness or uncheerfulness in the performance of duties, Are not infallible symptoms either Way. By Cheerfulness I mean the liberty or freedom of the spirits;
crd n1 cc n1 p-acp dt n1 pp-f n2, vbr xx j n2 d n1. p-acp n1 pns11 vvb dt n1 cc n1 pp-f dt n2;
(8) chapter (DIV2)
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and by uncheerfulness the sadness, heaviness or dulness of them. As it may be a day, though the sun shine not;
and by uncheerfulness the sadness, heaviness or dullness of them. As it may be a day, though the sun shine not;
cc p-acp n1 dt n1, n1 cc n1 pp-f pno32. p-acp pn31 vmb vbi dt n1, cs dt n1 vvb xx;
(8) chapter (DIV2)
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nay, as the sun doth keep on its natural course and motion under the Ecliptick line still,
nay, as the sun does keep on its natural course and motion under the Ecliptic line still,
uh-x, c-acp dt n1 vdz vvi p-acp po31 j n1 cc n1 p-acp dt j-jn n1 av,
(8) chapter (DIV2)
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whether you see the cheerfull body of it or no:
whither you see the cheerful body of it or not:
cs pn22 vvb dt j n1 pp-f pn31 cc xx:
(8) chapter (DIV2)
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so a person may pass on from duty to duty with all affectionate uprightness, though there be an habitual cloud of sad spirits still seemingly wrapping up all his performances.
so a person may pass on from duty to duty with all affectionate uprightness, though there be an habitual cloud of sad spirits still seemingly wrapping up all his performances.
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(8) chapter (DIV2)
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I think, that we do not distinguish always aright, and therefore perplex our hearts, there is a difference twixt Affections in Duties, and Cheerfulness in Duties; as much difference as twixt life and lively-hood, twixt burning and flaming.
I think, that we do not distinguish always aright, and Therefore perplex our hearts, there is a difference betwixt Affections in Duties, and Cheerfulness in Duties; as much difference as betwixt life and livelihood, betwixt burning and flaming.
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(8) chapter (DIV2)
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A brand may be red hot, and burn to purpose, and yet not flame at all:
A brand may be read hight, and burn to purpose, and yet not flame At all:
dt n1 vmb vbi vvn j, cc vvi p-acp n1, cc av xx vvi p-acp d:
(8) chapter (DIV2)
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so a man may bring living affections to his services, he may present them, and offer them out of the dearest love to God,
so a man may bring living affections to his services, he may present them, and offer them out of the dearest love to God,
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(8) chapter (DIV2)
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and truest respect to his honour, who yet may not feel any such sparkling and flaming inlargements of his spirits in the times of disgrace of such services.
and Truest respect to his honour, who yet may not feel any such sparkling and flaming enlargements of his spirits in the times of disgrace of such services.
cc js n1 p-acp po31 n1, r-crq av vmb xx vvi d d j-vvg cc j-vvg n2 pp-f po31 n2 p-acp dt n2 pp-f n1 pp-f d n2.
(8) chapter (DIV2)
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Defect of affections is one thing; of lively-hood and cheerfulness, that is another thing: If I serve God without any degree of affection, then I am not upright;
Defect of affections is one thing; of livelihood and cheerfulness, that is Another thing: If I serve God without any degree of affection, then I am not upright;
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(8) chapter (DIV2)
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but I may, and do oft-times serve him without cheerfulness, with much dulness and heaviness resting upon my spirits, and yet may be upright.
but I may, and do ofttimes serve him without cheerfulness, with much dullness and heaviness resting upon my spirits, and yet may be upright.
cc-acp pns11 vmb, cc vdb av vvi pno31 p-acp n1, p-acp d n1 cc n1 vvg p-acp po11 n2, cc av vmb vbi j.
(8) chapter (DIV2)
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For uncheerfulness doth not necessarily, and absolutely, and only arise from want of grace; It may intirely depend upon natural causes:
For uncheerfulness does not necessarily, and absolutely, and only arise from want of grace; It may entirely depend upon natural Causes:
p-acp n1 vdz xx av-j, cc av-j, cc av-j vvi p-acp n1 pp-f n1; pn31 vmb av-j vvi p-acp j n2:
(8) chapter (DIV2)
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A mans natural temper may be sad and melancholike, his body may be sickly, and faint, and crasie.
A men natural temper may be sad and melancholic, his body may be sickly, and faint, and crazy.
dt ng1 j n1 vmb vbi j cc j, po31 n1 vmb vbi j, cc j, cc j.
(8) chapter (DIV2)
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Now as a Musitian may play over his Ditty singularly well, though he doth make every note to reel and tremble with infinite quavers,
Now as a Musician may play over his Ditty singularly well, though he does make every note to reel and tremble with infinite quavers,
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(8) chapter (DIV2)
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so the Christian may do his services with truest uprightness, though not with that lively cheerfulness, as another perhaps may do.
so the Christian may do his services with Truest uprightness, though not with that lively cheerfulness, as Another perhaps may do.
av dt njp vmb vdi po31 n2 p-acp js n1, cs xx p-acp d j n1, c-acp j-jn av vmb vdi.
(8) chapter (DIV2)
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4. Though cheerfulness doth not always accompany our Duties, yet uprightness may he evinced by these things.
4. Though cheerfulness does not always accompany our Duties, yet uprightness may he evinced by these things.
crd cs n1 vdz xx av vvi po12 n2, av n1 vmb pns31 vvd p-acp d n2.
(8) chapter (DIV2)
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By being humbled that we cannot serve with that lively-hood, as we do desire. By being humbled that we cannot serve with that livelihood, as we do desire.
p-acp vbg vvn cst pns12 vmbx vvi p-acp d n1, c-acp pns12 vdb vvi.
(8) chapter (DIV2)
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By mantaining the services even ont of a respect to God, I will yet serve him;By maintaining the services even Onto of a respect to God, I will yet serve him;
p-acp vvg dt n2 av p-acp|pn31 pp-f dt n1 p-acp np1, pns11 vmb av vvi pno31;
(8) chapter (DIV2)
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though I find reasons to humble me, yet I will not, to keep me off from Duties:
though I find Reasons to humble me, yet I will not, to keep me off from Duties:
cs pns11 vvb n2 pc-acp vvi pno11, av pns11 vmb xx, pc-acp vvi pno11 a-acp p-acp n2:
(8) chapter (DIV2)
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though I do want spirit yet I do find an heart to pray, and to read, &c. If I cannot serve God with smiles, yet I will with tears:
though I do want Spirit yet I do find an heart to pray, and to read, etc. If I cannot serve God with smiles, yet I will with tears:
cs pns11 vdb vvi n1 av pns11 vdb vvi dt n1 pc-acp vvi, cc pc-acp vvi, av cs pns11 vmbx vvi np1 p-acp n2, av pns11 vmb p-acp n2:
(8) chapter (DIV2)
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If my body will not carry my soul to duty, yet my soul shall hale my body unto it.
If my body will not carry my soul to duty, yet my soul shall hale my body unto it.
cs po11 n1 vmb xx vvi po11 n1 p-acp n1, av po11 n1 vmb vvi po11 n1 p-acp pn31.
(8) chapter (DIV2)
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By bringing in the present measure of strength: so much as I can do, Lord, I do now unto thee;By bringing in the present measure of strength: so much as I can do, Lord, I do now unto thee;
p-acp vvg p-acp dt j n1 pp-f n1: av av-d c-acp pns11 vmb vdi, n1, pns11 vdb av p-acp pno21;
(8) chapter (DIV2)
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if I were able to utter more, or better, or longer, why, thou shouldst have it.
if I were able to utter more, or better, or longer, why, thou Shouldst have it.
cs pns11 vbdr j pc-acp vvi av-dc, cc av-jc, cc av-jc, q-crq, pns21 vmd2 vhi pn31.
(8) chapter (DIV2)
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When I am humbled that I can do no better, and when I strive to exceed my self,
When I am humbled that I can do no better, and when I strive to exceed my self,
c-crq pns11 vbm vvn cst pns11 vmb vdi av-dx av-jc, cc c-crq pns11 vvb pc-acp vvi po11 n1,
(8) chapter (DIV2)
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when I will serve God for Gods-sake, and do not willingly with-hold my strength, and yet present all in the name of Christ for acceptance, this is uprightness,
when I will serve God for God's sake, and do not willingly withhold my strength, and yet present all in the name of christ for acceptance, this is uprightness,
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(8) chapter (DIV2)
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though the looks and spirits may be heavy and clouded, &c. 4. Whether all self-love doth contradict uprightness;
though the looks and spirits may be heavy and clouded, etc. 4. Whither all Self-love does contradict uprightness;
cs dt n2 cc n2 vmb vbi j cc vvn, av crd cs d n1 vdz vvi n1;
(8) chapter (DIV2)
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As suppose a person doth act his duties out of a regard to himself, whereas uprightness seems rather to set up all work with a single respect to Gods Glory.
As suppose a person does act his duties out of a regard to himself, whereas uprightness seems rather to Set up all work with a single respect to God's Glory.
p-acp vvi dt n1 vdz vvi po31 n2 av pp-f dt n1 p-acp px31, cs n1 vvz av-c pc-acp vvi a-acp d n1 p-acp dt j n1 p-acp ng1 n1.
(8) chapter (DIV2)
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Sol. I will not insist much on this; only observe a few particulars, viz. Sol. I will not insist much on this; only observe a few particulars, viz.
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Answ. 1. Self-love (naturally considered) is an inbred quality by which a man affects his own good and benefit, this God hath implanted in every man, to desire and work for his own safety;Answer 1. Self-love (naturally considered) is an inbred quality by which a man affects his own good and benefit, this God hath implanted in every man, to desire and work for his own safety;
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the first care and respect should be for God, the next for our selves, and the rest for others.
the First care and respect should be for God, the next for our selves, and the rest for Others.
dt ord n1 cc n1 vmd vbi p-acp np1, dt ord p-acp po12 n2, cc dt n1 p-acp n2-jn.
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2. Self-love, as it is natural, (so absolutely considered) it is very lawfull. He that said, Thou shalt love the Lord thy God with all thy heart, said also, Thou shalt love thy neighbour as thy self:
2. Self-love, as it is natural, (so absolutely considered) it is very lawful. He that said, Thou shalt love the Lord thy God with all thy heart, said also, Thou shalt love thy neighbour as thy self:
crd n1, c-acp pn31 vbz j, (av av-j vvn) pn31 vbz av j. pns31 cst vvd, pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1, vvd av, pns21 vm2 vvi po21 n1 p-acp po21 n1:
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if as our selves, then is it lawfull to love our selves;
if as our selves, then is it lawful to love our selves;
cs p-acp po12 n2, av vbz pn31 j pc-acp vvi po12 n2;
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yea, and the Apostle saith, no man ever yet hated his own flesh, and adviseth every man to love his wife even as himself, Ephe. 5. 29, 33. Duties may lawfully be discharged out of a self-love.
yea, and the Apostle Says, no man ever yet hated his own Flesh, and adviseth every man to love his wife even as himself, Ephes 5. 29, 33. Duties may lawfully be discharged out of a Self-love.
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A man may (in their discharge) have a lawful respect unto himself, (i.) he may regard his own comfort,
A man may (in their discharge) have a lawful respect unto himself, (i.) he may regard his own Comfort,
dt n1 vmb (p-acp po32 n1) vhb dt j n1 p-acp px31, (uh.) pns31 vmb vvi po31 d n1,
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and peace, and mercy, and happiness:
and peace, and mercy, and happiness:
cc n1, cc n1, cc n1:
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as thus, now I may lawfully apply my self to the hearing of the word, to reading, to praying, to a very carefull walking with God,
as thus, now I may lawfully apply my self to the hearing of the word, to reading, to praying, to a very careful walking with God,
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because I would preserve the peace of my conscience, because I would keep up my comfortable interviews of Gods loving kindness,
Because I would preserve the peace of my conscience, Because I would keep up my comfortable interviews of God's loving kindness,
c-acp pns11 vmd vvi dt n1 pp-f po11 n1, c-acp pns11 vmd vvi a-acp po11 j n2 pp-f npg1 j-vvg n1,
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because I would be saved and eternally blessed:
Because I would be saved and eternally blessed:
c-acp pns11 vmd vbi vvn cc av-j vvn:
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A man may lawfully aim at comfort and salvation in his duties, this doth no way contradict or disanul uprightness.
A man may lawfully aim At Comfort and salvation in his duties, this does not Way contradict or disannul uprightness.
dt n1 vmb av-j vvi p-acp n1 cc n1 p-acp po31 n2, d vdz xx n1 vvi cc vvi n1.
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Forasmuch as God propounds these things in his Word (which is our rule of doing and working) as motives to set us on to our labour, Be abounding in the work of the Lord (saith the Apostle) forasmuch as ye know that your labour is not in vain in the Lord, 1 Cor. 15. Blessed are the pure in heart for they shall see God;
Forasmuch as God propounds these things in his Word (which is our Rule of doing and working) as motives to Set us on to our labour, Be abounding in the work of the Lord (Says the Apostle) forasmuch as you know that your labour is not in vain in the Lord, 1 Cor. 15. Blessed Are the pure in heart for they shall see God;
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Mat 5. 8. Blessed are you when men speak all manner of evil of you, ver. 11. For great is your reward in heaven.
Mathew 5. 8. Blessed Are you when men speak all manner of evil of you, ver. 11. For great is your reward in heaven.
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Verse 12. He that continues to the end, shall be saved.
Verse 12. He that continues to the end, shall be saved.
n1 crd pns31 cst vvz p-acp dt n1, vmb vbi vvn.
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Repent that your sins may be blotted out, Act. 3. 19. And will render to every man according to his works, to them who by patient continuance in well-doing, seek for glory and honour,
repent that your Sins may be blotted out, Act. 3. 19. And will render to every man according to his works, to them who by patient Continuance in welldoing, seek for glory and honour,
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and immortality, eternal life, Rom. 2. 6. 7. Whatsoever God propounds as a motive to Duty,and immortality, Eternal life, Rom. 2. 6. 7. Whatsoever God propounds as a motive to Duty,
cc n1, j n1, np1 crd crd crd r-crq np1 vvz p-acp dt n1 p-acp n1,
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and whatsoever God promiseth as an encouragement or reward, on that the soul may most lawfully fix the eye.
and whatsoever God promises as an encouragement or reward, on that the soul may most lawfully fix the eye.
cc r-crq np1 vvz p-acp dt n1 cc n1, p-acp cst dt n1 vmb av-ds av-j vvi dt n1.
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What doth the Apostle press the Philippians to mutual love and accord, by the consolations of Christ, by the comfort of the spirit, Phil. 2. Why doth he press the Romans to the service of righteousness, by the assurance of eternal life? Rom. 6. If that to cast an eye on these were unlawfull,
What does the Apostle press the Philippians to mutual love and accord, by the consolations of christ, by the Comfort of the Spirit, Philip 2. Why does he press the Romans to the service of righteousness, by the assurance of Eternal life? Rom. 6. If that to cast an eye on these were unlawful,
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or that a man could not be upright who did so. Nay, Verily not only that which God hath propounded, and that which God hath promised,
or that a man could not be upright who did so. Nay, Verily not only that which God hath propounded, and that which God hath promised,
cc cst dt n1 vmd xx vbi av-j r-crq vdd av. uh, av-j xx av-j d r-crq np1 vhz vvn, cc cst r-crq np1 vhz vvn,
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but that which I may pray for, on that I may cast an eye.
but that which I may pray for, on that I may cast an eye.
cc-acp cst r-crq pns11 vmb vvi p-acp, p-acp cst pns11 vmb vvi dt n1.
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Now may not the upright person pray for peace and quiet of conscience? May he not pray for the joy and comfort of Gods Spirit? May he nor pray for the salvation of his soul? Nay, that which another good man may pray for me, may I not pray for that my self? Now saith Paul, My hearts desire to God for Israel, is that they may be saved.
Now may not the upright person pray for peace and quiet of conscience? May he not pray for the joy and Comfort of God's Spirit? May he nor pray for the salvation of his soul? Nay, that which Another good man may pray for me, may I not pray for that my self? Now Says Paul, My hearts desire to God for Israel, is that they may be saved.
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Why? It is granted by us all, and it is practised by us all, that we desire heaven;
Why? It is granted by us all, and it is practised by us all, that we desire heaven;
q-crq? pn31 vbz vvn p-acp pno12 d, cc pn31 vbz vvn p-acp pno12 d, cst pns12 vvb n1;
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and what is it to desire heaven, but to desire salvation? and whar is it to desire salvation,
and what is it to desire heaven, but to desire salvation? and whar is it to desire salvation,
cc q-crq vbz pn31 pc-acp vvi n1, cc-acp pc-acp vvi n1? cc n1 vbz pn31 pc-acp vvi n1,
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but to desire a real, and glorious, and blessed, and eternal union with God? and what greater good can a man desire to,
but to desire a real, and glorious, and blessed, and Eternal Union with God? and what greater good can a man desire to,
cc-acp pc-acp vvi dt j, cc j, cc j-vvn, cc j n1 p-acp np1? cc q-crq jc j vmb dt n1 n1 p-acp,
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or for himself, then this? 4. But then in the last place, there is a two-fold self-love.
or for himself, then this? 4. But then in the last place, there is a twofold Self-love.
cc p-acp px31, cs d? crd p-acp av p-acp dt ord n1, pc-acp vbz dt n1 n1.
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One Subordination, wherein my aim is first and most to Gods Glory: to my self indeed there is a respect, but not first of all:
One Subordination, wherein my aim is First and most to God's Glory: to my self indeed there is a respect, but not First of all:
crd n1, c-crq po11 n1 vbz ord cc av-ds p-acp npg1 n1: p-acp po11 n1 av pc-acp vbz dt n1, cc-acp xx ord pp-f d:
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not most of all, not only to my self such a self-love in the discharge of Duties, is very lawfull, and the upright have it.
not most of all, not only to my self such a Self-love in the discharge of Duties, is very lawful, and the upright have it.
xx ds pp-f d, xx av-j p-acp po11 n1 d dt n1 p-acp dt n1 pp-f n2, vbz av j, cc dt av-j vhb pn31.
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Another of Competition, wherein I regard not the glory of God; I mind it not, or else I respect my self more then it:
another of Competition, wherein I regard not the glory of God; I mind it not, or Else I respect my self more then it:
j-jn pp-f n1, c-crq pns11 vvb xx dt n1 pp-f np1; pns11 vvb pn31 xx, cc av pns11 vvb po11 n1 av-dc cs pn31:
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so that all may be hushed up, so that I might have joy, and heaven, and escape Hell;
so that all may be hushed up, so that I might have joy, and heaven, and escape Hell;
av cst d vmb vbi vvn a-acp, av cst pns11 vmd vhi n1, cc n1, cc vvi n1;
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I care not for the glory of God, I would not do duty, but to preserve my self:
I care not for the glory of God, I would not do duty, but to preserve my self:
pns11 vvb xx p-acp dt n1 pp-f np1, pns11 vmd xx vdi n1, cc-acp pc-acp vvi po11 n1:
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Such a self love as this, is opposite to uprightness;
Such a self love as this, is opposite to uprightness;
d dt n1 vvb p-acp d, vbz j-jn p-acp n1;
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for though God gives us leave to mind and respect our selves, yet he commands us first,
for though God gives us leave to mind and respect our selves, yet he commands us First,
c-acp cs np1 vvz pno12 vvi p-acp n1 cc vvi po12 n2, av pns31 vvz pno12 ord,
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and most to respect and aim at his glory. Whether all self-applause, and vain glory, be incompatible with uprightness?
and most to respect and aim At his glory. Whither all self-applause, and vain glory, be incompatible with uprightness?
cc av-ds p-acp n1 cc vvi p-acp po31 n1. cs d n1, cc j n1, vbb j p-acp n1?
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Sol. I shall briefly assoyle this Inquiry.Sol. I shall briefly assoil this Inquiry.
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1. Selfe-applause is the magnifying of our selves for duties happily performed; It is a kind of adoration and admiration of our selves by higher opinions of our selves,
1. Self-applause is the magnifying of our selves for duties happily performed; It is a kind of adoration and admiration of our selves by higher opinions of our selves,
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or thoughts also, that no others will highly imagine of us, and admire the eminency of our parts,
or thoughts also, that no Others will highly imagine of us, and admire the eminency of our parts,
cc n2 av, cst dx n2-jn vmb av-j vvi pp-f pno12, cc vvi dt n1 pp-f po12 n2,
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and gifts, and quick abilities, and enlarged affections.
and Gifts, and quick abilities, and enlarged affections.
cc n2, cc j n2, cc vvd n2.
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Now this I say, that though a man may be lawfully enlarged with joy and thankfulness to God, who hath graciously assisted and inlarged him in the performance of duties,
Now this I say, that though a man may be lawfully enlarged with joy and thankfulness to God, who hath graciously assisted and enlarged him in the performance of duties,
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and his spirit thereupon may be the more cleered. Yet self-applause is naught, and opposite to uprightness;
and his Spirit thereupon may be the more cleared. Yet self-applause is nought, and opposite to uprightness;
cc po31 n1 av vmb vbi dt av-dc vvn. av n1 vbz pix, cc j-jn p-acp n1;
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it is nothing else but a forgetfulness of our God, and of his strength, & of his grace, by which we did his service;
it is nothing Else but a forgetfulness of our God, and of his strength, & of his grace, by which we did his service;
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It doth not spring from humble uprightness. but from a proud conceitedness;
It does not spring from humble uprightness. but from a proud conceitedness;
pn31 vdz xx vvi p-acp j n1. cc-acp p-acp dt j n1;
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and is the After-clap of Satan, and our sinfull hearts, which kick down, and undo that work which otherwise had been very well done.
and is the Afterclap of Satan, and our sinful hearts, which kick down, and undo that work which otherwise had been very well done.
cc vbz dt j pp-f np1, cc po12 j n2, r-crq vvb a-acp, cc vvi d n1 r-crq av vhd vbn av av vdn.
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2. Again, Vain glory is the setting forth of our selves in duty, it is the using of our Masters coin for the servants benefit:
2. Again, Vain glory is the setting forth of our selves in duty, it is the using of our Masters coin for the Servants benefit:
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When a man doth hear, or preach, or pray, or give alms, only or principally to be seen, to be esteemed, to be spoken of, his own credit is the end of his work.
When a man does hear, or preach, or pray, or give alms, only or principally to be seen, to be esteemed, to be spoken of, his own credit is the end of his work.
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This is a manifest fruit of Hypocrisie, Christ hath delivered it fully in Mat. 6. Look as he playes the Hypocrite, who doth some good,
This is a manifest fruit of Hypocrisy, christ hath Delivered it Fully in Mathew 6. Look as he plays the Hypocrite, who does Some good,
d vbz dt j n1 pp-f n1, np1 vhz vvn pn31 av-j p-acp np1 crd n1 c-acp pns31 vvz dt n1, r-crq vdz d j,
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but yet will will not do all duty, and who doth much duty, but loves some sin;
but yet will will not do all duty, and who does much duty, but loves Some since;
cc-acp av vmb vmb xx vdi d n1, cc r-crq vdz d n1, cc-acp vvz d n1;
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so likewise he playes the Hypocrite, that doth all duty, meerly to advance and trumpet out his own name, and estimation, and glory.
so likewise he plays the Hypocrite, that does all duty, merely to advance and trumpet out his own name, and estimation, and glory.
av av pns31 vvz dt n1, cst vdz d n1, av-j pc-acp vvi cc vvi av po31 d n1, cc n1, cc n1.
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Self-applause is a subsequent Hypocrisie which follows the work; Vain-glory is an Antecedent Hypocrisie which moves us to the work.
Self-applause is a subsequent Hypocrisy which follows the work; Vainglory is an Antecedent Hypocrisy which moves us to the work.
n1 vbz dt j n1 r-crq vvz dt n1; n1 vbz dt n1 n1 r-crq vvz pno12 p-acp dt n1.
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3. Nevertheless, you must distinguish of self-applause and vain-glory, that they are either, 1. Naked Acts or Motions. 2. Habitual qualities or Dispositions.
3. Nevertheless, you must distinguish of self-applause and vainglory, that they Are either, 1. Naked Acts or Motions. 2. Habitual qualities or Dispositions.
crd av, pn22 vmb vvi pp-f n1 cc n1, cst pns32 vbr av-d, crd j n2 cc n2. crd j n2 cc n2.
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Even the most upright person may find them in respect of motion, but the Hypocrite hath them in respect of disposition.
Even the most upright person may find them in respect of motion, but the Hypocrite hath them in respect of disposition.
av-j dt av-ds j n1 vmb vvi pno32 p-acp n1 pp-f n1, cc-acp dt n1 vhz pno32 p-acp n1 pp-f n1.
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In the one they arise up as temptation, for it is a most difficult thing, totally to be rid of our selves, either before, or in, or after Duties.
In the one they arise up as temptation, for it is a most difficult thing, totally to be rid of our selves, either before, or in, or After Duties.
p-acp dt crd pns32 vvb a-acp p-acp n1, c-acp pn31 vbz dt av-ds j n1, av-j pc-acp vbi vvn pp-f po12 n2, d a-acp, cc p-acp, cc p-acp n2.
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In the other they rise up as natural affections; the one feeds on them as on meat;
In the other they rise up as natural affections; the one feeds on them as on meat;
p-acp dt n-jn pns32 vvb a-acp p-acp j n2; dt pi vvz p-acp pno32 c-acp p-acp n1;
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the other is troubled with them as with poyson:
the other is troubled with them as with poison:
dt n-jn vbz vvn p-acp pno32 c-acp p-acp n1:
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they break the heart of the one with pride, of the other, with sorrow and humbling:
they break the heart of the one with pride, of the other, with sorrow and humbling:
pns32 vvb dt n1 pp-f dt crd p-acp n1, pp-f dt n-jn, p-acp n1 cc vvg:
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In the one, they are approbations; in the the other, they are vexations: In an Hypocrite they are like the wind which fills the sails;
In the one, they Are approbations; in the the other, they Are vexations: In an Hypocrite they Are like the wind which fills the sails;
p-acp dt crd, pns32 vbr n2; p-acp dt dt n-jn, pns32 vbr n2: p-acp dt n1 pns32 vbr av-j dt n1 r-crq vvz dt n2;
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In an upright person they are like the wind which troubles the stomack.
In an upright person they Are like the wind which Troubles the stomach.
p-acp dt j n1 pns32 vbr av-j dt n1 r-crq vvz dt n1.
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The Duties done by an Hypocrite, are like glasses made and blown up, only by breath:
The Duties done by an Hypocrite, Are like glasses made and blown up, only by breath:
dt n2 vdn p-acp dt n1, vbr av-j n2 vvn cc vvn a-acp, av-j p-acp n1:
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the Applause of men breaths strongly upon his affections to set out his services.
the Applause of men breathes strongly upon his affections to Set out his services.
dt n1 pp-f n2 n2 av-j p-acp po31 n2 pc-acp vvi av po31 n2.
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But it is with an uptight person in this case, as with a leaf on a tree, a little breathing of the air makes it to tremble:
But it is with an uptight person in this case, as with a leaf on a tree, a little breathing of the air makes it to tremble:
p-acp pn31 vbz p-acp dt j n1 p-acp d n1, c-acp p-acp dt n1 p-acp dt n1, dt j n-vvg pp-f dt n1 vvz pn31 pc-acp vvi:
(8) chapter (DIV2)
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An upright person is afraid of his own high opinion, or the commendation of others; He can be highly glad when the honour is cast on God;
an upright person is afraid of his own high opinion, or the commendation of Others; He can be highly glad when the honour is cast on God;
dt j n1 vbz j pp-f po31 d j n1, cc dt n1 pp-f n2-jn; pns31 vmb vbi av-j j c-crq dt n1 vbz vvn p-acp np1;
(8) chapter (DIV2)
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and if any after-risings begin to grow for former Duties, he is not well, till he hath cast them down, by after-humblings.
and if any after-risings begin to grow for former Duties, he is not well, till he hath cast them down, by after-humblings.
cc cs d j vvb pc-acp vvi p-acp j n2, pns31 vbz xx av, c-acp pns31 vhz vvn pno32 a-acp, p-acp j.
(8) chapter (DIV2)
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The upright person is much with God before duty, and all for God after it:
The upright person is much with God before duty, and all for God After it:
dt j n1 vbz av-d p-acp np1 p-acp n1, cc d p-acp np1 p-acp pn31:
(8) chapter (DIV2)
1114
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He takes all the strength of Action out of Gods hand, and therefore would not finger the least scruple of praise:
He Takes all the strength of Actium out of God's hand, and Therefore would not finger the least scruple of praise:
pns31 vvz d dt n1 pp-f n1 av pp-f npg1 n1, cc av vmd xx vvi dt ds n1 pp-f n1:
(8) chapter (DIV2)
1114
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He looks on inward applause as a cross, and on publique as a danger: In the one I hate my self, in the other I fear my self.
He looks on inward applause as a cross, and on public as a danger: In the one I hate my self, in the other I Fear my self.
pns31 vvz p-acp j n1 p-acp dt n1, cc p-acp j c-acp dt n1: p-acp dt crd pns11 vvb po11 n1, p-acp dt n-jn pns11 vvb po11 n1.
(8) chapter (DIV2)
1114
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4398
Object. It is lawful (I confess) to know what God hath given us,Object. It is lawful (I confess) to know what God hath given us,
n1. pn31 vbz j (pns11 vvb) pc-acp vvi r-crq np1 vhz vvn pno12,
(8) chapter (DIV2)
1115
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and to acknowledge the good which he hath done in us, or by us, how else can we be thankfull?
and to acknowledge the good which he hath done in us, or by us, how Else can we be thankful?
cc pc-acp vvi dt j r-crq pns31 vhz vdn p-acp pno12, cc p-acp pno12, c-crq av vmb pns12 vbi j?
(8) chapter (DIV2)
1115
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Sol. But then, it is necessary to make him the end, whom we acknowledge to be the cause;Sol. But then, it is necessary to make him the end, whom we acknowledge to be the cause;
np1 p-acp av, pn31 vbz j pc-acp vvi pno31 dt n1, ro-crq pns12 vvb pc-acp vbi dt n1;
(8) chapter (DIV2)
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to give unto God the glory who hath given to us the strength.
to give unto God the glory who hath given to us the strength.
pc-acp vvi p-acp np1 dt n1 r-crq vhz vvn p-acp pno12 dt n1.
(8) chapter (DIV2)
1116
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No more to this case, but this, beg for much grace to do duty, and when you have done it, beg for much strength to give God the glory of it:
No more to this case, but this, beg for much grace to do duty, and when you have done it, beg for much strength to give God the glory of it:
av-dx dc p-acp d n1, cc-acp d, vvb p-acp d n1 pc-acp vdi n1, cc c-crq pn22 vhb vdn pn31, vvb p-acp d n1 pc-acp vvi np1 dt n1 pp-f pn31:
(8) chapter (DIV2)
1117
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An Hypocrite is made up of himself and men; but the upright person is made only by God, and for him. SECT. V. A Third use of the Doctrine shall be to stir us up to get Uprightness, and to keep it, there are two things which here offer themselves, viz. 1. Motives to perswade us. 2. Means to direct and help us.
an Hypocrite is made up of himself and men; but the upright person is made only by God, and for him. SECT. V. A Third use of the Doctrine shall be to stir us up to get Uprightness, and to keep it, there Are two things which Here offer themselves, viz. 1. Motives to persuade us. 2. Means to Direct and help us.
dt n1 vbz vvn a-acp pp-f px31 cc n2; cc-acp dt j n1 vbz vvn av-j p-acp np1, cc p-acp pno31. n1. n1 dt ord n1 pp-f dt n1 vmb vbi pc-acp vvi pno12 a-acp pc-acp vvi n1, cc pc-acp vvi pn31, pc-acp vbr crd n2 r-crq av vvi px32, n1 crd n2 pc-acp vvi pno12. crd np1 pc-acp vvi cc vvb pno12.
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1. For the first of these, what shall I say? how shall I perswade!
1. For the First of these, what shall I say? how shall I persuade!
crd p-acp dt ord pp-f d, r-crq vmb pns11 vvi? q-crq vmb pns11 vvi!
(8) chapter (DIV2)
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If all the Arguments of heaven, or earth, might be available, I have them at hand to present them unto you, to excite your hearts to this labour:
If all the Arguments of heaven, or earth, might be available, I have them At hand to present them unto you, to excite your hearts to this labour:
cs d dt n2 pp-f n1, cc n1, vmd vbi j, pns11 vhb pno32 p-acp n1 pc-acp vvi pno32 p-acp pn22, p-acp vvb po22 n2 p-acp d n1:
(8) chapter (DIV2)
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If there be any regard of a God, of a Christ, of your souls, of your comforts here, of your happiness hereafter,
If there be any regard of a God, of a christ, of your Souls, of your comforts Here, of your happiness hereafter,
cs pc-acp vbb d n1 pp-f dt np1, pp-f dt np1, pp-f po22 n2, pp-f po22 n2 av, pp-f po22 n1 av,
(8) chapter (DIV2)
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then think of Uprightness, content not your selves till you have it, Why? 1. God regards you not, if you be not upright:
then think of Uprightness, content not your selves till you have it, Why? 1. God regards you not, if you be not upright:
av vvb pp-f n1, vvb xx po22 n2 c-acp pn22 vhb pn31, q-crq? crd np1 vvz pn22 xx, cs pn22 vbb xx j:
(8) chapter (DIV2)
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his eyes are upon the truth, and he will be worshipped in spirit and truth; his eyes Are upon the truth, and he will be worshipped in Spirit and truth;
png31 n2 vbr p-acp dt n1, cc pns31 vmb vbi vvn p-acp n1 cc n1;
(8) chapter (DIV2)
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thousands of Rams and rivers of oil, daily oblations, solemn humblings, cryings and callings, he cannot away with them, he hides his face from them,
thousands of Rams and Rivers of oil, daily Oblations, solemn humblings, cryings and callings, he cannot away with them, he hides his face from them,
crd pp-f n2 cc n2 pp-f n1, av-j n2, j n2-vvg, n2-vvg cc n2, pns31 vmbx av p-acp pno32, pns31 vvz po31 n1 p-acp pno32,
(8) chapter (DIV2)
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if the heart under these be false and doubting. The Word of God condemns you; if you be not upright, it will not acquit you;
if the heart under these be false and doubting. The Word of God condemns you; if you be not upright, it will not acquit you;
cs dt n1 p-acp d vbb j cc vvg. dt n1 pp-f np1 vvz pn22; cs pn22 vbb xx j, pn31 vmb xx vvi pn22;
(8) chapter (DIV2)
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if you have Lamps without oyl, a form of godliness without the power thereof, though you make many prayers,
if you have Lamps without oil, a from of godliness without the power thereof, though you make many Prayers,
cs pn22 vhb n2 p-acp n1, dt n1 pp-f n1 p-acp dt n1 av, cs pn22 vvb d n2,
(8) chapter (DIV2)
1121
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though long prayers, though you give much alms, yet if your hearts be not upright in these, the Word will condemn you for Hypocrites,
though long Prayers, though you give much alms, yet if your hearts be not upright in these, the Word will condemn you for Hypocrites,
cs j n2, cs pn22 vvb d n2, av cs po22 n2 vbb xx av-j p-acp d, dt n1 vmb vvi pn22 p-acp n2,
(8) chapter (DIV2)
1121
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and will give you your portion, with them who shall have the greater damnation. Your conscience will secretly reproach and vex you in the day of your calamity;
and will give you your portion, with them who shall have the greater damnation. Your conscience will secretly reproach and vex you in the day of your calamity;
cc vmb vvi pn22 po22 n1, p-acp pno32 r-crq vmb vhi dt jc n1. po22 n1 vmb av-jn vvi cc vvi pn22 p-acp dt n1 pp-f po22 n1;
(8) chapter (DIV2)
1121
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when any judgement hangs over thy head, or any affliction comes near unto thee, then will thy conscience rise up,
when any judgement hangs over thy head, or any affliction comes near unto thee, then will thy conscience rise up,
c-crq d n1 vvz p-acp po21 n1, cc d n1 vvz av-j p-acp pno21, av vmb po21 n1 vvi a-acp,
(8) chapter (DIV2)
1122
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and gall and wound thee for thy close unevennesses and hypocritical practises of sin against thy better profession of holy walking.
and Gall and wound thee for thy close unevennesses and hypocritical practises of since against thy better profession of holy walking.
cc n1 cc vvi pno21 p-acp po21 j n2 cc j n2 pp-f n1 p-acp po21 jc n1 pp-f j n-vvg.
(8) chapter (DIV2)
1122
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What the Prophet spake of the unjust gainer, He getteth riches, and not by right, he shall leave them in the midst of his days,
What the Prophet spoke of the unjust gainer, He gets riches, and not by right, he shall leave them in the midst of his days,
q-crq dt n1 vvd pp-f dt j n1, pns31 vvz n2, cc xx p-acp n-jn, pns31 vmb vvi pno32 p-acp dt n1 pp-f po31 n2,
(8) chapter (DIV2)
1122
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and at the end he shall be a fool: That say I of the Hypocrite, he heaps up duty upon duty, works upon works,and At the end he shall be a fool: That say I of the Hypocrite, he heaps up duty upon duty, works upon works,
cc p-acp dt n1 pns31 vmb vbi dt n1: cst vvb pns11 pp-f dt n1, pns31 vvz a-acp n1 p-acp n1, vvz p-acp n2,
(8) chapter (DIV2)
1122
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but the day of tryal comes, and then he shall appear to be a fool. Ah, vain man!
but the day of trial comes, and then he shall appear to be a fool. Ah, vain man!
cc-acp dt n1 pp-f n1 vvz, cc av pns31 vmb vvi pc-acp vbi dt n1. uh, j n1!
(8) chapter (DIV2)
1122
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to think there is not a day for the discovery of secrets, or that there is not a God who searcheth the hearts and reins, who greedily hunts after the applause and credit of men,
to think there is not a day for the discovery of secrets, or that there is not a God who Searches the hearts and reins, who greedily hunt's After the applause and credit of men,
pc-acp vvi pc-acp vbz xx dt n1 p-acp dt n1 pp-f n2-jn, cc cst pc-acp vbz xx dt n1 r-crq vvz dt n2 cc n2, r-crq av-j vvz p-acp dt n1 cc n1 pp-f n2,
(8) chapter (DIV2)
1122
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and declines the approbation of the great Judge.
and declines the approbation of the great Judge.
cc vvz dt n1 pp-f dt j n1.
(8) chapter (DIV2)
1122
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O when thy accounts are to be presented and given up before the tribunal seat of the holy, and true, and terrible God;
O when thy accounts Are to be presented and given up before the tribunal seat of the holy, and true, and terrible God;
sy c-crq po21 n2 vbr pc-acp vbi vvn cc vvn a-acp p-acp dt n1 n1 pp-f dt j, cc j, cc j np1;
(8) chapter (DIV2)
1122
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and thou shalt then say, O Lord, all the outward good I did, I did it only to get my self a name;
and thou shalt then say, Oh Lord, all the outward good I did, I did it only to get my self a name;
cc pns21 vm2 av vvi, uh n1, d dt j j pns11 vdd, pns11 vdd pn31 av-j pc-acp vvi po11 n1 dt n1;
(8) chapter (DIV2)
1122
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all the services of Religion, I laboured in them only that men might think well of me:
all the services of Religion, I laboured in them only that men might think well of me:
d dt n2 pp-f n1, pns11 vvd p-acp pno32 av-j cst n2 vmd vvi av pp-f pno11:
(8) chapter (DIV2)
1122
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4424
some of thy precepts I did like, but others I did not care for, because they thwarted my ends;
Some of thy Precepts I did like, but Others I did not care for, Because they thwarted my ends;
d pp-f po21 n2 pns11 vdd vvi, cc-acp n2-jn pns11 vdd xx vvi p-acp, c-acp pns32 vvn po11 n2;
(8) chapter (DIV2)
1122
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much good I did, but it was only to cloak and cover the much secret evil which I did love,
much good I did, but it was only to cloak and cover the much secret evil which I did love,
d j pns11 vdd, cc-acp pn31 vbds av-j pc-acp vvi cc vvi dt d j-jn j-jn r-crq pns11 vdd vvi,
(8) chapter (DIV2)
1122
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and in which I did walk:
and in which I did walk:
cc p-acp r-crq pns11 vdd vvi:
(8) chapter (DIV2)
1122
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so many years I lived, and kept company with Christians, against whose powerfull practise of holiness my heart did rise;
so many Years I lived, and kept company with Christians, against whose powerful practice of holiness my heart did rise;
av d n2 pns11 vvd, cc vvd n1 p-acp np1, p-acp rg-crq j n1 pp-f n1 po11 n1 vdd vvi;
(8) chapter (DIV2)
1122
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many a time did their heavenly discourses find out and condemn my private lust, yet I bleared their eyes, I yet wrested with my conscience, I would not yet leave all my sins, and now wo is me!
many a time did their heavenly discourses find out and condemn my private lust, yet I bleared their eyes, I yet wrested with my conscience, I would not yet leave all my Sins, and now woe is me!
d dt n1 vdd po32 j n2 vvb av cc vvb po11 j n1, av pns11 vvd po32 n2, pns11 av vvn p-acp po11 n1, pns11 vmd xx av vvi d po11 n2, cc av n1 vbz pno11!
(8) chapter (DIV2)
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thou dost love truth in the inward parts, this I knew, yet I played the hypocrite.
thou dost love truth in the inward parts, this I knew, yet I played the hypocrite.
pns21 vd2 vvi n1 p-acp dt j n2, d pns11 vvd, av pns11 vvd dt n1.
(8) chapter (DIV2)
1122
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Nay, if more may be added, then take this, the Lord God after death will shut the door against such foolish persons who content themselves with lamps without oyl,
Nay, if more may be added, then take this, the Lord God After death will shut the door against such foolish Persons who content themselves with lamps without oil,
uh-x, cs av-dc vmb vbi vvn, av vvb d, dt n1 np1 p-acp n1 vmb vvi dt n1 p-acp d j n2 r-crq vvb px32 p-acp n2 p-acp n1,
(8) chapter (DIV2)
1122
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and do cry, Lord, Lord, have we not preached, &c. and heard thee in our streets,
and do cry, Lord, Lord, have we not preached, etc. and herd thee in our streets,
cc vdb vvi, n1, n1, vhb pns12 xx vvn, av cc vvd pno21 p-acp po12 n2,
(8) chapter (DIV2)
1122
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and yet were workers of iniquity.
and yet were workers of iniquity.
cc av vbdr n2 pp-f n1.
(8) chapter (DIV2)
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Look as the Lord takes notice of a mans Hypocrisy now, (so this people draws near unto me with their lips,
Look as the Lord Takes notice of a men Hypocrisy now, (so this people draws near unto me with their lips,
n1 p-acp dt n1 vvz n1 pp-f dt ng1 n1 av, (av d n1 vvz av-j p-acp pno11 p-acp po32 n2,
(8) chapter (DIV2)
1122
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but their hearts are far from me) so he will take notice of the Hypocrite hereafter, not only to shut heaven against him,but their hearts Are Far from me) so he will take notice of the Hypocrite hereafter, not only to shut heaven against him,
cc-acp po32 n2 vbr av-j p-acp pno11) av pns31 vmb vvi n1 pp-f dt n1 av, xx av-j pc-acp vvi n1 p-acp pno31,
(8) chapter (DIV2)
1122
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but to cast him into everlasting burnings, Isa. 33. 14. so then, methinks, here were motives enough to stir us up to be upright,
but to cast him into everlasting burnings, Isaiah 33. 14. so then, methinks, Here were motives enough to stir us up to be upright,
cc-acp pc-acp vvi pno31 p-acp j n2, np1 crd crd av av, vvz, av vbdr n2 av-d pc-acp vvi pno12 a-acp pc-acp vbi j,
(8) chapter (DIV2)
1122
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4436
because else the Lord regards us not, neither persons, nor works; yea, his Word condemns us, and our consciences do condemn us;
Because Else the Lord regards us not, neither Persons, nor works; yea, his Word condemns us, and our Consciences do condemn us;
c-acp av dt n1 vvz pno12 xx, dx n2, ccx n2; uh, po31 n1 vvz pno12, cc po12 n2 vdb vvi pno12;
(8) chapter (DIV2)
1122
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we walk under a sentence, and shall die under a curse, and God will be against us too in Judgement, he will not know us,
we walk under a sentence, and shall die under a curse, and God will be against us too in Judgement, he will not know us,
pns12 vvb p-acp dt n1, cc vmb vvi p-acp dt n1, cc np1 vmb vbi p-acp pno12 av p-acp n1, pns31 vmb xx vvi pno12,
(8) chapter (DIV2)
1122
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4438
but abominate us from his presence.
but abominate us from his presence.
cc-acp vvi pno12 p-acp po31 n1.
(8) chapter (DIV2)
1122
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4439
2. But then if you consider on the other side, How acceptable a thing uprightness is to God, what delight he takes in such-persons,
2. But then if you Consider on the other side, How acceptable a thing uprightness is to God, what delight he Takes in such-persons,
crd p-acp av cs pn22 vvb p-acp dt j-jn n1, c-crq j dt n1 n1 vbz p-acp np1, r-crq n1 pns31 vvz p-acp n2,
(8) chapter (DIV2)
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4440
how his Covenant is with them, and what infinite promises are their Treasuries, how God will hear their prayers, accept of their person, pass over their weaknesses, increase their blessings, establish their comforts;
how his Covenant is with them, and what infinite promises Are their Treasuries, how God will hear their Prayers, accept of their person, pass over their Weaknesses, increase their blessings, establish their comforts;
c-crq po31 n1 vbz p-acp pno32, cc r-crq j n2 vbr po32 n2, c-crq np1 vmb vvi po32 n2, vvb pp-f po32 n1, vvb a-acp po32 n2, vvb po32 n2, vvb po32 n2;
(8) chapter (DIV2)
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4441
what defences, and secret, and strong, and comfortable acquittances Uprightness breeds in the conscience! what considence it gives in our accesses to God, what solace under all our crosses!
what defences, and secret, and strong, and comfortable acquittances Uprightness breeds in the conscience! what confidence it gives in our Accesses to God, what solace under all our Crosses!
r-crq n2, cc j-jn, cc j, cc j n2 n1 vvz p-acp dt n1! q-crq n1 pn31 vvz p-acp po12 n2 p-acp np1, r-crq n1 p-acp d po12 n2!
(8) chapter (DIV2)
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4442
what peace, and quietness, and strength, notwithstanding all contrary suggestions!
what peace, and quietness, and strength, notwithstanding all contrary suggestions!
q-crq n1, cc n1, cc n1, c-acp d j-jn n2!
(8) chapter (DIV2)
1123
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4443
what boldness in death, what grounds to Implead with God! what a certainty of acceptance now, and truest Glory hereafter!
what boldness in death, what grounds to Implead with God! what a certainty of acceptance now, and Truest Glory hereafter!
q-crq n1 p-acp n1, r-crq n2 pc-acp vvi p-acp np1 r-crq dt n1 pp-f n1 av, cc js n1 av!
(8) chapter (DIV2)
1123
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4444
O how might these things work upon our hearts, to labour to be upright, &c.
O how might these things work upon our hearts, to labour to be upright, etc.
sy q-crq vmd d n2 vvb p-acp po12 n2, pc-acp vvi pc-acp vbi j, av
(8) chapter (DIV2)
1123
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4445
Object. But you will say now, why, what may we do to get uprightness, and to maintain it?Object. But you will say now, why, what may we do to get uprightness, and to maintain it?
n1. p-acp pn22 vmb vvi av, uh-crq, q-crq vmb pns12 vdi pc-acp vvi n1, cc pc-acp vvi pn31?
(8) chapter (DIV2)
1124
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4446
Sol. Now we come to the means of uprightness, for which take these particulars into your consideration; Sol. Now we come to the means of uprightness, for which take these particulars into your consideration;
np1 av pns12 vvb p-acp dt n2 pp-f n1, p-acp r-crq vvb d n2-j p-acp po22 n1;
(8) chapter (DIV2)
1125
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4447
1. Directions for the getting of it. 2. Directions for the preserving of it. 3. Some other considerations and meditations:
1. Directions for the getting of it. 2. Directions for the preserving of it. 3. some other considerations and meditations:
crd n2 p-acp dt n-vvg pp-f pn31. crd n2 p-acp dt n-vvg pp-f pn31. crd d j-jn n2 cc n2:
(8) chapter (DIV2)
1125
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4448
for the first, I commend these things unto you.
for the First, I commend these things unto you.
c-acp dt ord, pns11 vvb d n2 p-acp pn22.
(8) chapter (DIV2)
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4449
1. If ever you would have upright hearts, you must then go to God for them.
1. If ever you would have upright hearts, you must then go to God for them.
crd cs av pn22 vmd vhi j n2, pn22 vmb av vvi p-acp np1 p-acp pno32.
(8) chapter (DIV2)
1126
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4450
Hypocrisy is a natural weed, we need not go beyond our selves to find a cause of it:
Hypocrisy is a natural weed, we need not go beyond our selves to find a cause of it:
n1 vbz dt j n1, pns12 vvb xx vvi p-acp po12 n2 pc-acp vvi dt n1 pp-f pn31:
(8) chapter (DIV2)
1126
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4451
even a Child is able to frame actions to the eye of others: but uprightness is a flower of heaven:
even a Child is able to frame actions to the eye of Others: but uprightness is a flower of heaven:
av dt n1 vbz j pc-acp vvi n2 p-acp dt n1 pp-f n2-jn: cc-acp n1 vbz dt n1 pp-f n1:
(8) chapter (DIV2)
1126
Page 251
4452
only that God who can make new, is able to make the heart upright.
only that God who can make new, is able to make the heart upright.
av-j cst np1 r-crq vmb vvi j, vbz j pc-acp vvi dt n1 av-j.
(8) chapter (DIV2)
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I pray you to consider that all the holy qualities and tempets of the new Covenant, come from no other spring then Gods grace;
I pray you to Consider that all the holy qualities and tempets of the new Covenant, come from no other spring then God's grace;
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none can bestow them but God, and he can do it.
none can bestow them but God, and he can do it.
pix vmb vvi pno32 p-acp np1, cc pns31 vmb vdi pn31.
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Now the upright heart is a spring of the Covenant, Jer. 31. 39. I will give them one heart,
Now the upright heart is a spring of the Covenant, Jer. 31. 39. I will give them one heart,
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and one way, that they may fear me for ever. and one Way, that they may Fear me for ever.
cc crd n1, cst pns32 vmb vvi pno11 p-acp av.
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Is there here a person this day who is sensible of the guile of his spirit, of the hypocrisie in his heart, that he cannot be so for God as he should, that he is uneven,
Is there Here a person this day who is sensible of the guile of his Spirit, of the hypocrisy in his heart, that he cannot be so for God as he should, that he is uneven,
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and oft-times crooked in his walkings? why? go to God! pray with David, Psalm 51. 1. O create in me a clean heart, O Lord,
and ofttimes crooked in his walkings? why? go to God! pray with David, Psalm 51. 1. Oh create in me a clean heart, Oh Lord,
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and renew a right spirit within me. and renew a right Spirit within me.
cc vvi dt j-jn n1 p-acp pno11.
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But you will say, may an hypocrite come to God, will God regard him though he calls upon him, will he not shut out his prayers;
But you will say, may an hypocrite come to God, will God regard him though he calls upon him, will he not shut out his Prayers;
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will he heare the prayer of him who regards sin in his heart. I Answer. Sol. It matters not how much hypocrisie hath been hatched within thee.
will he hear the prayer of him who regards since in his heart. I Answer. Sol. It matters not how much hypocrisy hath been hatched within thee.
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and acted by thee heretofore, If now thou commest to be sensible of thy hypocrisie and to condemn it,
and acted by thee heretofore, If now thou Comest to be sensible of thy hypocrisy and to condemn it,
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& to bewail it, & to abhor it, if former hypocrisie be now come to hearty conflict,
& to bewail it, & to abhor it, if former hypocrisy be now come to hearty conflict,
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though be giving out into many thoughts of selfe and base ends, yet be not dismayed, go to God, he can subdue it,
though be giving out into many thoughts of self and base ends, yet be not dismayed, go to God, he can subdue it,
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and he can take out that guile of thy spirit, and he can fashion a straitnesse and rightnesse of heavenly frame within thee;
and he can take out that guile of thy Spirit, and he can fashion a straitness and rightness of heavenly frame within thee;
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he is able to make good whatsoever he hath promised.
he is able to make good whatsoever he hath promised.
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Secondly if you would finde uprightnesse in you, then get an exceeding and predominate love of God, and his wayes:
Secondly if you would find uprightness in you, then get an exceeding and predominate love of God, and his ways:
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Love is of great force and influence to a mans ways and actions, it is like the Rudder which doth master the ship in the motion, it can turne and winde it any way;
Love is of great force and influence to a men ways and actions, it is like the Rudder which does master the ship in the motion, it can turn and wind it any Way;
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so doth love prevaile with the soule: it hath a command over it, about a mans ways and actions;
so does love prevail with the soul: it hath a command over it, about a men ways and actions;
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if a man had a strong love of God, if he did heartily, and with great affections, incline and strive for God,
if a man had a strong love of God, if he did heartily, and with great affections, incline and strive for God,
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for his glory, for his truth, this would prevaile with him to be upright, Deut. 10. 12. the love of God is put in as a meanes to walke in all his wayes,
for his glory, for his truth, this would prevail with him to be upright, Deuteronomy 10. 12. the love of God is put in as a means to walk in all his ways,
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and to serve him with all our hearts. The want of uprightnesse, comes from the want of love;
and to serve him with all our hearts. The want of uprightness, comes from the want of love;
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as the falsnesse of a woman to her husband, growes upon want of conjugall love:
as the falseness of a woman to her husband, grows upon want of conjugal love:
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it is the love of the world which draws a man so often aside, which makes him off and on,
it is the love of the world which draws a man so often aside, which makes him off and on,
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and it is the love of sin, which makes a man so hypocriticall.
and it is the love of since, which makes a man so hypocritical.
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If a man could love God above all, he would delight to walk with him, he would be careful to please him, fearful to offend him, ready to obey him, would be kept in for God, he would not make so many strayings, he would minde Gods glory more.
If a man could love God above all, he would delight to walk with him, he would be careful to please him, fearful to offend him, ready to obey him, would be kept in for God, he would not make so many strayings, he would mind God's glory more.
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Thirdly get to hate sin, A secret love of sin (after all restraints and pauses) will draw the soule aside, It will (like a covered disease) break out againe.
Thirdly get to hate since, A secret love of since (After all restraints and pauses) will draw the soul aside, It will (like a covered disease) break out again.
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There are three things in hatred which contribute to uprightnesse. 1. It is an inward aversation: the very heart is drawen off from an object,
There Are three things in hatred which contribute to uprightness. 1. It is an inward aversation: the very heart is drawn off from an Object,
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and the heart is filled with a loathing and a detestation of the evill:
and the heart is filled with a loathing and a detestation of the evil:
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not the tongue and looks onely, but the very inclination of the will is turned aside.
not the tongue and looks only, but the very inclination of the will is turned aside.
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2. It is universall, for hatred is of the kinde:
2. It is universal, for hatred is of the kind:
crd pn31 vbz j, p-acp n1 vbz pp-f dt n1:
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the will in the whole latitude of it, is the object of hatred, I hate every false way, said David, Psal. 119.
the will in the Whole latitude of it, is the Object of hatred, I hate every false Way, said David, Psalm 119.
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3. It is permanent and durable: passion is a storme which will quickly off, but hatred is a setled quality, arguments allay it not, nor doth time remove it:
3. It is permanent and durable: passion is a storm which will quickly off, but hatred is a settled quality, Arguments allay it not, nor does time remove it:
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what have I to do any more with Idols, said Ephraim, Hosea. 14. 8. They shall defile their coverings, what have I to do any more with Idols, said Ephraim, Hosea. 14. 8. They shall defile their coverings,
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and say unto them get thee hence, Esa. 30. 22. So that if a man could get the hatred of sin, he should quickly finde an even uprightnesse.and say unto them get thee hence, Isaiah 30. 22. So that if a man could get the hatred of since, he should quickly find an even uprightness.
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The cause why a man is not even in his walking, is either because,
The cause why a man is not even in his walking, is either Because,
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1. His heart is not bent against sinne, but gives a delightful way unto it, it doth not resist and loath it, but harbours and favours it.
1. His heart is not bent against sin, but gives a delightful Way unto it, it does not resist and loath it, but harbours and favours it.
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2. Some one particular lust winnes and gaines upon the soule;
2. some one particular lust wins and gains upon the soul;
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though some are unacted, yet one speciall lust is retained which hath power to command and rule the life.
though Some Are unacted, yet one special lust is retained which hath power to command and Rule the life.
cs d vbr vvn, av crd j n1 vbz vvn r-crq vhz n1 pc-acp vvi cc vvi dt n1.
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3. He is carried against sin upon mutable, and decaying grounds, which being removed, the heart then returnes to its proper and naturall bent.
3. He is carried against since upon mutable, and decaying grounds, which being removed, the heart then returns to its proper and natural bent.
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But now if spiritual hatred of sinne were implanted, then the combat twixt sin, and the person would be inward, the very heart would loath the nature and inclinations of it,
But now if spiritual hatred of sin were implanted, then the combat betwixt since, and the person would be inward, the very heart would loath the nature and inclinations of it,
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and it would be universall and constant, so that here would arise a generall evennesse in a mans coversation.
and it would be universal and constant, so that Here would arise a general evenness in a men Conversation.
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Unevenness though it appear without, yet it begins within the heart, is the maine wheele of a mans course,
Unevenness though it appear without, yet it begins within the heart, is the main wheel of a men course,
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and therefore if love gets the heart for God, and hatred rules the heart against sin, you may very well believe that these two will yeeld out a very upright endeavour and course of holinesse.
and Therefore if love gets the heart for God, and hatred rules the heart against since, you may very well believe that these two will yield out a very upright endeavour and course of holiness.
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In spirituals, that which keeps the fountaine, doth keep the streame, and that which betters the heart, doth likwise well order the life.
In spirituals, that which keeps the fountain, does keep the stream, and that which betters the heart, does likewise well order the life.
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2. For the second which respect the preserving meanes, take these directions. 1. First if you would preserve uprightnesse, you must preserve an holy feare of God;
2. For the second which respect the preserving means, take these directions. 1. First if you would preserve uprightness, you must preserve an holy Fear of God;
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you know the promise, I will put my feare into their hearts, and they shall not depart from me, Jere. 32.
you know the promise, I will put my Fear into their hearts, and they shall not depart from me, Jere. 32.
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Sinning is the only departing from God, He never leaves us but for sin, our departing is our unevenness,
Sinning is the only departing from God, He never leaves us but for since, our departing is our unevenness,
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and we never leave him but by sinne, and our unupright walkings;
and we never leave him but by sin, and our unupright walkings;
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but that now which keeps us from departing, is feare? The feare of the Lord is a fountaine of life, to depart from the snares of death, Prov. 24. 27. If a man could alwayes keep an awful and powerfull regard to God:
but that now which keeps us from departing, is Fear? The Fear of the Lord is a fountain of life, to depart from the snares of death, Curae 24. 27. If a man could always keep an awful and powerful regard to God:
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that he stood in awe of his attributes, and of his word, he would keep plaine with God, he would not transgresse for a morsel,
that he stood in awe of his attributes, and of his word, he would keep plain with God, he would not transgress for a morsel,
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nor thinke that it may be safe for him to sin. An Holy feare of God hath these two Properties.
nor think that it may be safe for him to sin. an Holy Fear of God hath these two Properties.
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1. It puts the soule and actions, in Gods presence, one saith that God is all eye to see every thing,
1. It puts the soul and actions, in God's presence, one Says that God is all eye to see every thing,
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and all eare to heare every thing, so doth holy feare represent God, as one who is now beholding all that I do,
and all ear to hear every thing, so does holy Fear represent God, as one who is now beholding all that I do,
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and as one who understands my thoughts afar off, from whom no not the whisperings of the minde;
and as one who understands my thoughts afar off, from whom no not the whisperings of the mind;
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nor the imaginations of my heart, nor the closest, and most secret actings can be concealed.
nor the Imaginations of my heart, nor the closest, and most secret actings can be concealed.
ccx dt n2 pp-f po11 n1, ccx dt js, cc av-ds j-jn n2 vmb vbi vvn.
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Its stands in awe of this all discovering God, how can I do this great wickednesse and sinne against God, saide Joseph, when there were none but he and his mistresse and his God together, Gen. 39. 9. I feare his justice, that it will breake out upon me,
Its Stands in awe of this all discovering God, how can I do this great wickedness and sin against God, said Joseph, when there were none but he and his mistress and his God together, Gen. 39. 9. I Fear his Justice, that it will break out upon me,
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if I should dare to sin;
if I should Dare to since;
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and I feare his mercy, that it will draw off, if I presume to offend, Psal. 4. 4. Stand in awe and sinne not, Psal. 119. 161. Princes also have persecuted me without a cause, Why? this might stirre up strange qualities in David, O no) but my heart standeth in awe of thy word, q. d.
and I Fear his mercy, that it will draw off, if I presume to offend, Psalm 4. 4. Stand in awe and sin not, Psalm 119. 161. Princes also have persecuted me without a cause, Why? this might stir up strange qualities in David, Oh no) but my heart Stands in awe of thy word, q. worser.
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I dirst not breake out to sin for all that; thy word which I feared kept me in.
I dirst not break out to since for all that; thy word which I feared kept me in.
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2. Faith breeds and preserves uprightnesse and evennesse, I remember the Apostles caution, Heb. 3. 12. Take heed, brethren, least their be in any of you an evill heart of unbeliefe in departing from the living God:
2. Faith breeds and preserves uprightness and evenness, I Remember the Apostles caution, Hebrew 3. 12. Take heed, brothers, lest their be in any of you an evil heart of unbelief in departing from the living God:
crd n1 vvz cc vvz n1 cc n1, pns11 vvb dt n2 n1, np1 crd crd vvb n1, n2, cs po32 vbi p-acp d pp-f pn22 dt j-jn n1 pp-f n1 p-acp vvg p-acp dt j-vvg n1:
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unbeliefe it is the root of all hypocrisie and appostacy that men are but halfe in duties, it is because they do not (indeed) believe the extent of obedience to God;
unbelief it is the root of all hypocrisy and appostacy that men Are but half in duties, it is Because they do not (indeed) believe the extent of Obedience to God;
n1 pn31 vbz dt n1 pp-f d n1 cc n1 cst n2 vbr p-acp j-jn p-acp n2, pn31 vbz c-acp pns32 vdb xx (av) vvb dt n1 pp-f n1 p-acp np1;
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and that they keep some private lust, it is because they do not (indeed) believe the truth of Gods justice, & power, & wrath. But saith causeth evennesse, forasmuch
and that they keep Some private lust, it is Because they do not (indeed) believe the truth of God's Justice, & power, & wrath. But Says Causes evenness, forasmuch
cc cst pns32 vvb d j n1, pn31 vbz c-acp pns32 vdb xx (av) vvb dt n1 pp-f npg1 n1, cc n1, cc n1. p-acp vvz vvz n1, av
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1. As it sets up prevailing argu•ents, the soul never doubtes in the way, but by the strength of false arguments, either false pleasures,
1. As it sets up prevailing argu•ents, the soul never doubts in the Way, but by the strength of false Arguments, either false pleasures,
crd p-acp pn31 vvz p-acp j-vvg n2, dt n1 av-x n2 p-acp dt n1, cc-acp p-acp dt n1 pp-f j n2, av-d j n2,
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or false profits is forcible with the heart, & insnares it; we step aside alwaies by the cunning of error.
or false profits is forcible with the heart, & ensnares it; we step aside always by the cunning of error.
cc j n2 vbz j p-acp dt n1, cc vvz pn31; pns12 vvb av av p-acp dt n-jn pp-f n1.
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But faith not only discovers false inducements, but also bringes better and stronger motives, it knowes and teacheth where the soule will be at a losse,
But faith not only discovers false inducements, but also brings better and Stronger motives, it knows and Teaches where the soul will be At a loss,
p-acp n1 xx av-j vvz j n2, cc-acp av vvz av-jc cc jc n2, pn31 vvz cc vvz c-crq dt n1 vmb vbi p-acp dt n1,
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and holds it off by the goodnesse, and kindnesse, and loving favour of God:
and holds it off by the Goodness, and kindness, and loving favour of God:
cc vvz pn31 a-acp p-acp dt n1, cc n1, cc j-vvg n1 pp-f np1:
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who would venture his comfortable aspect of God, and sweet communion with Christ, for a morsel of stollen bread,
who would venture his comfortable aspect of God, and sweet communion with christ, for a morsel of stolen bred,
r-crq vmd vvi po31 j n1 pp-f np1, cc j n1 p-acp np1, p-acp dt n1 pp-f vvn n1,
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or for one draught of unlawful pleasure? 2. It constraines the heart to singular love of God and Christ:
or for one draught of unlawful pleasure? 2. It constrains the heart to singular love of God and christ:
cc p-acp crd n1 pp-f j n1? crd pn31 vvz dt n1 p-acp j n1 pp-f np1 cc np1:
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the more faith the more love:
the more faith the more love:
dt av-dc n1 dt av-dc n1:
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all true faith is inflaming, for it sees and feels much love, and therefore kindles much;
all true faith is Inflaming, for it sees and feels much love, and Therefore kindles much;
d j n1 vbz vvg, c-acp pn31 vvz cc vvz d n1, cc av vvz av-d;
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now much love raiseth much evennesse in walking, whiles the love is kept up close to God, the heart and life ordinarily are kept in an upright motion:
now much love Raiseth much evenness in walking, while the love is kept up close to God, the heart and life ordinarily Are kept in an upright motion:
av d n1 vvz d n1 p-acp vvg, cs dt n1 vbz vvn a-acp av-j p-acp np1, dt n1 cc n1 av-jn vbr vvn p-acp dt j n1:
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for all true love is tender and careful, and pleasing.
for all true love is tender and careful, and pleasing.
c-acp d j n1 vbz j cc j, cc j-vvg.
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3. It purifies the heart: Faith is like fire, which hath one quality to ascend and another to burne:
3. It Purifies the heart: Faith is like fire, which hath one quality to ascend and Another to burn:
crd pn31 vvz dt n1: n1 vbz j n1, r-crq vhz crd n1 pc-acp vvi cc j-jn pc-acp vvi:
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so faith it negotiates for us at heaven, and likewise it breeds more intrinsecall renovation of the heart by holinesse:
so faith it negotiates for us At heaven, and likewise it breeds more intrinsical renovation of the heart by holiness:
av n1 pn31 vvz p-acp pno12 p-acp n1, cc av pn31 vvz av-dc j n1 pp-f dt n1 p-acp n1:
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faith is the best friend to our graces, the surest helpe to our affections, the strongest prop to our duties,
faith is the best friend to our graces, the Surest help to our affections, the Strongest prop to our duties,
n1 vbz dt js n1 p-acp po12 n2, dt js n1 p-acp po12 n2, dt js n1 p-acp po12 n2,
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and the sorest enemy to our sinnes:
and the Sorest enemy to our Sins:
cc dt js n1 p-acp po12 n2:
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No grace doth so much for the heart as faith, our assistance for good and our resistance of evil depends most on it, we finde experimentally, that many sinnes then breake out when we loose the sight of God:
No grace does so much for the heart as faith, our assistance for good and our resistance of evil depends most on it, we find experimentally, that many Sins then break out when we lose the sighed of God:
uh-dx n1 vdz av av-d c-acp dt n1 p-acp n1, po12 n1 p-acp j cc po12 n1 pp-f n-jn vvz av-ds p-acp pn31, pns12 vvb av-j, cst d n2 av vvi av c-crq pns12 vvb dt n1 pp-f np1:
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as long as we can eye God, the soule is safe;
as long as we can eye God, the soul is safe;
c-acp av-j c-acp pns12 vmb n1 np1, dt n1 vbz j;
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see God in his promises, see God in his precepts, and see him in his Threatnings,
see God in his promises, see God in his Precepts, and see him in his Threatenings,
vvb np1 p-acp po31 n2, vvb np1 p-acp po31 n2, cc vvi pno31 p-acp po31 n2-vvg,
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and then we hold up and go on:
and then we hold up and go on:
cc av pns12 vvb a-acp cc vvi a-acp:
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but if once we lose him in the sight of his promises, then impatience and murmuring,
but if once we loose him in the sighed of his promises, then impatience and murmuring,
cc-acp cs a-acp pns12 vvb pno31 p-acp dt n1 pp-f po31 n2, cs n1 cc j-vvg,
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and discontents, and unlawfull projects, and wayes appeare in the heart and life, so also if we lose him in the sight of his precepts, which guide and binde,
and discontents, and unlawful projects, and ways appear in the heart and life, so also if we loose him in the sighed of his Precepts, which guide and bind,
cc n2-jn, cc j n2, cc n2 vvb p-acp dt n1 cc n1, av av cs pns12 vvb pno31 p-acp dt n1 pp-f po31 n2, r-crq n1 cc vvi,
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Now loosnesse, and carelesnesse, and indifferency appears:
Now looseness, and carelessness, and indifferency appears:
av n1, cc n1, cc n1 vvz:
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and lose him in the sight of his threatnings, now pride and presumption and other bold adventurings appeare.
and loose him in the sighed of his threatenings, now pride and presumption and other bold adventurings appear.
cc vvb pno31 p-acp dt n1 pp-f po31 n2-vvg, av n1 cc n1 cc j-jn j n2-vvg vvi.
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But if we could by faith see him who is invisible, if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power,
But if we could by faith see him who is invisible, if we could see the Goodness and Fidis and immutability of his promises for all kind of good supplies and if we could see the power,
p-acp cs pns12 vmd p-acp n1 vvi pno31 r-crq vbz j, cs pns12 vmd vvi dt n1 cc n1 cc n1 pp-f po31 n2 p-acp d n1 pp-f j n2 cc cs pns12 vmd vvi dt n1,
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and authority, and equity of all his precepts, respecting our actions and ways, and if one could behold the justice and terror of the Lord by faith in all his threatnings:
and Authority, and equity of all his Precepts, respecting our actions and ways, and if one could behold the Justice and terror of the Lord by faith in all his threatenings:
cc n1, cc n1 pp-f d po31 n2, vvg po12 n2 cc n2, cc cs pi vmd vvi dt n1 cc n1 pp-f dt n1 p-acp n1 p-acp d po31 n2-vvg:
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O how might the soule be bounded and kept!
Oh how might the soul be bounded and kept!
uh q-crq vmd dt n1 vbb vvn cc vvn!
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like a river twixt its banks in a constant and sweet course of even and upright walking.
like a river betwixt its banks in a constant and sweet course of even and upright walking.
av-j dt n1 p-acp po31 n2 p-acp dt j cc j n1 pp-f n1 cc av-j vvg.
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3. If you would preserve uprightnesse, then you must get and pr•serve humblenesse of spirit, Remember this, that the humble Christian receives most good, and lives best.
3. If you would preserve uprightness, then you must get and pr•serve humbleness of Spirit, remember this, that the humble Christian receives most good, and lives best.
crd cs pn22 vmd vvi n1, av pn22 vmb vvi cc vvb n1 pp-f n1, vvb d, cst dt j njp vvz ds j, cc vvz av-js.
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The slow hands writes the fairest copy; and the low valley, of all the parts of the earth is most yearly fruitfull:
The slow hands writes the Fairest copy; and the low valley, of all the parts of the earth is most yearly fruitful:
dt j n2 vvz dt js n1; cc dt j n1, pp-f d dt n2 pp-f dt n1 vbz av-ds j j:
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Highnesse of spirit and much unevennesse, ordinarily keep company. There are three properties in humblenesse, which shew that it much conduceth to uprightnesse.
Highness of Spirit and much unevenness, ordinarily keep company. There Are three properties in humbleness, which show that it much conduceth to uprightness.
n1 pp-f n1 cc d n1, av-j vvb n1. pc-acp vbr crd n2 p-acp n1, r-crq vvb cst pn31 av-d vvz p-acp n1.
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One that it is much with God: hence we read of the cries of the humble, and the desires of the heart;
One that it is much with God: hence we read of the cries of the humble, and the Desires of the heart;
pi cst pn31 vbz av-d p-acp np1: av pns12 vvb pp-f dt n2 pp-f dt j, cc dt n2 pp-f dt n1;
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the humble soule is like the weake Ivie which clinges about the strong oake, so it is much with a mighty God;
the humble soul is like the weak Ivy which clinges about the strong oak, so it is much with a mighty God;
dt j n1 vbz av-j dt j n1 r-crq vvz p-acp dt j n1, av pn31 vbz av-d p-acp dt j np1;
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you shall seldome finde the humble person without a teare in his eye, a complaint in his tongue, a prayer in his heart, either you finde him upon his feet standing, to hear what God will say,
you shall seldom find the humble person without a tear in his eye, a complaint in his tongue, a prayer in his heart, either you find him upon his feet standing, to hear what God will say,
pn22 vmb av vvi dt j n1 p-acp dt n1 p-acp po31 n1, dt n1 p-acp po31 n1, dt n1 p-acp po31 n1, av-d pn22 vvb pno31 p-acp po31 n2 vvg, pc-acp vvi r-crq np1 vmb vvi,
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or upon his knee, craving what God will give. 2. Another, that it ha•h much from God:
or upon his knee, craving what God will give. 2. another, that it ha•h much from God:
cc p-acp po31 n1, vvg r-crq np1 vmb vvi. crd j-jn, cst pn31 vhz av-d p-acp np1:
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There be high mountaines which be above all cloudes;
There be high Mountains which be above all Clouds;
pc-acp vbi j n2 r-crq vbb p-acp d n2;
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the proud heart is most empty, because most lofty, but God gives grace unto the humble, Jam. 4. the poor beggar gets the almes,
the proud heart is most empty, Because most lofty, but God gives grace unto the humble, Jam. 4. the poor beggar gets the alms,
dt j n1 vbz av-ds j, c-acp ds j, cc-acp np1 vvz n1 p-acp dt j, np1 crd dt j n1 vvz dt n2,
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and the low valley gets the showers; and the humble heart the grace of God;
and the low valley gets the showers; and the humble heart the grace of God;
cc dt j n1 vvz dt n2; cc dt j n1 dt n1 pp-f np1;
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and that both preventing grace which makes good an assisting grace with holds on in good, thou hast hard the desire of the humble.
and that both preventing grace which makes good an assisting grace with holds on in good, thou hast hard the desire of the humble.
cc cst d vvg n1 r-crq vvz j dt vvg n1 p-acp n2 p-acp p-acp j, pns21 vh2 av-j dt n1 pp-f dt j.
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3. A third, that it doth all for God: there are two things which the humble person doth most eye.
3. A third, that it does all for God: there Are two things which the humble person does most eye.
crd dt ord, cst pn31 vdz d p-acp np1: a-acp vbr crd n2 r-crq dt j n1 vdz ds n1.
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One is Gods rule, another is Gods glory, as a good servant who takes commandes from his masters mouth,
One is God's Rule, Another is God's glory, as a good servant who Takes commands from his Masters Mouth,
crd vbz n2 vvi, j-jn vbz npg1 n1, p-acp dt j n1 r-crq vvz n2 p-acp po31 ng1 n1,
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and layes out himselfe for his masters advantage:
and lays out himself for his Masters advantage:
cc vvz av px31 p-acp po31 ng1 n1:
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All is from him, and by him, and therefore all must be to him, saith the humble heart.
All is from him, and by him, and Therefore all must be to him, Says the humble heart.
d vbz p-acp pno31, cc p-acp pno31, cc av d vmb vbi p-acp pno31, vvz dt j n1.
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Now all these conduce directly to uprightnesse, he is best in walking with God, who is most in calling up on God;
Now all these conduce directly to uprightness, he is best in walking with God, who is most in calling up on God;
av d d vvi av-j p-acp n1, pns31 vbz js p-acp vvg p-acp np1, r-crq vbz av-ds p-acp n1 a-acp p-acp np1;
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prayer being like the firm and solid ground which enables the feet to stand best. And God is near to the humble:
prayer being like the firm and solid ground which enables the feet to stand best. And God is near to the humble:
n1 vbg av-j dt j cc j n1 r-crq vvz dt n2 pc-acp vvi js. cc np1 vbz av-j p-acp dt j:
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the weak child is preserved from most falls, which is held by the hand of the mother,
the weak child is preserved from most falls, which is held by the hand of the mother,
dt j n1 vbz vvn p-acp ds vvz, r-crq vbz vvn p-acp dt n1 pp-f dt n1,
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or carried in the bosom of the Nurse: Where divine strength is most communicated, there the life is most uniformly ordered:
or carried in the bosom of the Nurse: Where divine strength is most communicated, there the life is most uniformly ordered:
cc vvd p-acp dt n1 pp-f dt n1: c-crq j-jn n1 vbz av-ds vvn, a-acp dt n1 vbz av-ds av-j vvn:
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and then humbleness refers all to Gods glory, it puts the cause of gift upon him,
and then humbleness refers all to God's glory, it puts the cause of gift upon him,
cc av n1 vvz d p-acp ng1 n1, pn31 vvz dt n1 pp-f n1 p-acp pno31,
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and the honor of their use, which is directly opposite to Hypocrisie; therefore labour to be humble, get to be sensible of your selves, both for naturals, and also spirituals;
and the honour of their use, which is directly opposite to Hypocrisy; Therefore labour to be humble, get to be sensible of your selves, both for naturals, and also spirituals;
cc dt n1 pp-f po32 n1, r-crq vbz av-j j-jn p-acp n1; av vvb pc-acp vbi j, vvb pc-acp vbi j pp-f po22 n2, av-d p-acp n2-j, cc av n2;
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in the one, see your vileness; in the other, your emptiness, &c.
in the one, see your vileness; in the other, your emptiness, etc.
p-acp dt pi, vvb po22 n1; p-acp dt n-jn, po22 n1, av
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Fourthly, If you would get and preserve uprightness, then get your hearts to be crucified to the world.
Fourthly, If you would get and preserve uprightness, then get your hearts to be Crucified to the world.
ord, cs pn22 vmd vvi cc vvi n1, av vvb po22 n2 pc-acp vbi vvn p-acp dt n1.
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Hypocrisie and worldliness are seldom far asunder;
Hypocrisy and worldliness Are seldom Far asunder;
n1 cc n1 vbr av av-j av;
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It is rare to find an Hypocrite, but he is one, who is either strongly ambitious of honor, or greedily desirous of Riches:
It is rare to find an Hypocrite, but he is one, who is either strongly ambitious of honour, or greedily desirous of Riches:
pn31 vbz j pc-acp vvi dt n1, cc-acp pns31 vbz pi, r-crq vbz av-d av-j j pp-f n1, cc av-j j pp-f n2:
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search the Scrriptures, and you shall find it so, and very cleerly in the Pharisees. Now when the heart is set upon the world, it is easily drawn aside;
search the Scrriptures, and you shall find it so, and very clearly in the Pharisees. Now when the heart is Set upon the world, it is Easily drawn aside;
vvb dt n2, cc pn22 vmb vvi pn31 av, cc av av-j p-acp dt np2. av c-crq dt n1 vbz vvn p-acp dt n1, pn31 vbz av-j vvn av;
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it will ever & anon be uneven: the bowl which hath a bias cannot run longe in a strait line.
it will ever & anon be uneven: the bowl which hath a bias cannot run long in a strait line.
pn31 vmb av cc av vbi j: dt n1 r-crq vhz dt n1 vmbx vvi av-j p-acp dt j n1.
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They that will be rich fall into temptation and a snare, into many foolish & hurtfull lusts, &c. For the love of mony is the root of all evil, 2 Tim. 6. 9, 10. A thing of naught turns aside the heart which is worldly:They that will be rich fallen into temptation and a snare, into many foolish & hurtful Lustiest, etc. For the love of money is the root of all evil, 2 Tim. 6. 9, 10. A thing of nought turns aside the heart which is worldly:
pns32 d vmb vbi j n1 p-acp n1 cc dt n1, p-acp d j cc j n2, av p-acp dt n1 pp-f n1 vbz dt n1 pp-f d n-jn, crd np1 crd crd, crd dt n1 pp-f pix vvz av dt n1 r-crq vbz j:
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the look of a man, the hope of a nod, a change of garments, a morsel of bread, a meals meat, a few pieces of silver, all of these are to a worldly hearr,
the look of a man, the hope of a nod, a change of garments, a morsel of bred, a meals meat, a few Pieces of silver, all of these Are to a worldly hearr,
dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f n2, dt n1 pp-f n1, dt ng1 n1, dt d n2 pp-f n1, d pp-f d vbr p-acp dt j n1,
(8) chapter (DIV2)
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like the winde to the ship which turned the sails round about. Therefore take heed of the world;
like the wind to the ship which turned the sails round about. Therefore take heed of the world;
av-j dt n1 p-acp dt n1 r-crq vvd dt n2 av-j a-acp. av vvb n1 pp-f dt n1;
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most of our uneven carriages arise from want of faith to exalt God, and from the enthraling of our hearts to the world, we are under either the discouragements of the world,
most of our uneven carriages arise from want of faith to exalt God, and from the enthraling of our hearts to the world, we Are under either the discouragements of the world,
ds pp-f po12 j n2 vvb p-acp n1 pp-f n1 pc-acp vvi np1, cc p-acp dt n-vvg pp-f po12 n2 p-acp dt n1, pns12 vbr p-acp d dt n2 pp-f dt n1,
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and the fear of them make us to step awry, or else the encouragements of it,
and the Fear of them make us to step awry, or Else the encouragements of it,
cc dt n1 pp-f pno32 vvi pno12 pc-acp vvi av, cc av dt n2 pp-f pn31,
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and the hope, and love of them makes us to omit duties, or put out our hearts to wickedness.
and the hope, and love of them makes us to omit duties, or put out our hearts to wickedness.
cc dt n1, cc n1 pp-f pno32 vvz pno12 pc-acp vvi n2, cc vvd av po12 n2 p-acp n1.
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The sear of man, and the too high account of carnal power, and too much love of our selves,
The sear of man, and the too high account of carnal power, and too much love of our selves,
dt n1 pp-f n1, cc dt av j n1 pp-f j n1, cc av d n1 pp-f po12 n2,
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and the world are sore enemies to uprightness of heart or life; he who will know no Lord but Christ, and no safety like that of God,
and the world Are soar enemies to uprightness of heart or life; he who will know no Lord but christ, and no safety like that of God,
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and no good like that which is heavenly, his spirit is sound, and his life will be upright.
and no good like that which is heavenly, his Spirit is found, and his life will be upright.
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3. Now to all that hath been said, let me add a few daily meditations, which may be of great force to keep us in upright walking. Four considerations more.
3. Now to all that hath been said, let me add a few daily meditations, which may be of great force to keep us in upright walking. Four considerations more.
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1. One, that God searcheth my heart, and still looks upon my ways.
1. One, that God Searches my heart, and still looks upon my ways.
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Whether shall I go from thy presence, said David, Psalm 139. And all things are naked,
Whither shall I go from thy presence, said David, Psalm 139. And all things Are naked,
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and open to him, with whom we have to deal, said the Apostle, Heb. 4. There can be no action hid from an all-seeing eye.and open to him, with whom we have to deal, said the Apostle, Hebrew 4. There can be no actium hid from an All-seeing eye.
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Nor can the ground, and motives, and ends of our actions be secret to him who searcheth the heart and reins,
Nor can the ground, and motives, and ends of our actions be secret to him who Searches the heart and reins,
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and understands our thoughts a far off: we may blind the eyes of men, but we cannot delude the eye of God.
and understands our thoughts a Far off: we may blind the eyes of men, but we cannot delude the eye of God.
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The Lord seeth me in the dark, and my private courses are as obvious to him,
The Lord sees me in the dark, and my private courses Are as obvious to him,
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as the mountain to the sun at noon-day;
as the mountain to the sun At noonday;
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what way I take he well observes, and which way my heart runs, what it favours, and what it dislikes;
what Way I take he well observes, and which Way my heart runs, what it favours, and what it dislikes;
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what I do, and what end I have in all my doings, and what principles and rules sway within the chambers of my breast:
what I do, and what end I have in all my doings, and what principles and rules sway within the chambers of my breast:
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This daily meditation may be of force to look both to the matter of our doings, and to the manner;
This daily meditation may be of force to look both to the matter of our doings, and to the manner;
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and so incline us to upright walking.
and so incline us to upright walking.
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2. Another, That I must one day appear before God, and then all secrets shall be disclosed.
2. another, That I must one day appear before God, and then all secrets shall be disclosed.
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The upright man may be shaddowed out by an heart in a clear glass, through which any one may see the pulse and motion of it.
The upright man may be shadowed out by an heart in a clear glass, through which any one may see the pulse and motion of it.
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But this is sure, that however in this life, our actions and wayes may be wrapt up with many devices and hidden conceits of Hypocrisie.
But this is sure, that however in this life, our actions and ways may be wrapped up with many devices and hidden conceits of Hypocrisy.
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Yet at the day of Judgement every man shall be throughly opened, anatomized, as it were, and orderly cut up.
Yet At the day of Judgement every man shall be thoroughly opened, anatomized, as it were, and orderly Cut up.
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What his heart did love or hate, what publick or private wickedness it did act,
What his heart did love or hate, what public or private wickedness it did act,
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and would not forsake, what pretences to cover secret sinnings, what bawlkings and declinings of known duties, what ingenuous or sordid ends in all, and every performance;
and would not forsake, what pretences to cover secret sinnings, what bawlkings and declinings of known duties, what ingenuous or sordid ends in all, and every performance;
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all these, and more then these must be spread open at the day of Judgement, before the eyes of men and Angels.
all these, and more then these must be spread open At the day of Judgement, before the eyes of men and Angels.
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Of which did we believingly consider, probable it is that we would attend to uprightness of heart and life, to present a fair copy of our selves to the eye of God.
Of which did we believingly Consider, probable it is that we would attend to uprightness of heart and life, to present a fair copy of our selves to the eye of God.
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3. A little unevenness will mar the comfort of a great deal of uprightness. There are two sorts of unevenness in walking.
3. A little unevenness will mar the Comfort of a great deal of uprightness. There Are two sorts of unevenness in walking.
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One, is Habitual and allowed, which marres the just hopes and expectations of glory. Forasmuch as that is either gross profaneness, or cunning Hypocrisy, both which are excluding sins.
One, is Habitual and allowed, which mars the just hope's and Expectations of glory. Forasmuch as that is either gross profaneness, or cunning Hypocrisy, both which Are excluding Sins.
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Another, is Actual, which is a trip, a stumble, an out-stripping in the course of a pious walking.
another, is Actual, which is a trip, a Stumble, an outstripping in the course of a pious walking.
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I confess it may befall the best, yet it will imbitter our soules:
I confess it may befall the best, yet it will embitter our Souls:
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All the good course which a man hath led, and actions which he hath sincerely done, cannot so much comfort him,
All the good course which a man hath led, and actions which he hath sincerely done, cannot so much Comfort him,
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as many particular obliquities and unevennesses may sad and perplex him.
as many particular obliquities and unevennesses may sad and perplex him.
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As in a wrinch of the foot, the present pain shuts out the sense of all former strength;
As in a wrinch of the foot, the present pain shuts out the sense of all former strength;
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or as in the sickness of the stomack, the present disease closeth up the sense of all health;
or as in the sickness of the stomach, the present disease closeth up the sense of all health;
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so the particular miscarriages in a Christian course they may fold up, or at least suspend the tast of all the sensible comfort which uprightness formerly yielded and shot forth.
so the particular miscarriages in a Christian course they may fold up, or At least suspend the taste of all the sensible Comfort which uprightness formerly yielded and shot forth.
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They may break the bones of David, Psalm 51, and melt the soul of Peter, and cast us both to darkness of trouble and sorrow,
They may break the bones of David, Psalm 51, and melt the soul of Peter, and cast us both to darkness of trouble and sorrow,
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and the labour of many active endeavours, before we can see God to be our God again,
and the labour of many active endeavours, before we can see God to be our God again,
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and be perswaded that our estate is really right and sound. 4. That God is to be set up above all.
and be persuaded that our estate is really right and found. 4. That God is to be Set up above all.
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It is an hard (yet it is an usefull) thing to ascribe unto God the Original of excellencies, that he is God,
It is an hard (yet it is an useful) thing to ascribe unto God the Original of excellencies, that he is God,
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and that Power, Might, and Glory, and obedience, belongs unto him, that he made us,
and that Power, Might, and Glory, and Obedience, belongs unto him, that he made us,
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and not we our selves, and that our beings as they are depending upon his power,
and not we our selves, and that our beings as they Are depending upon his power,
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so our wayes, upon his Rule;
so our ways, upon his Rule;
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and he is Lord of Lords, all are under him, and being the universal efficient, he ought also to be our universal end.
and he is Lord of lords, all Are under him, and being the universal efficient, he ought also to be our universal end.
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God is set up above all other. 1. When his Rule and Word swayes us against all other. 2. When his Glory is singly or supreamly aimed at above all other things,
God is Set up above all other. 1. When his Rule and Word sways us against all other. 2. When his Glory is singly or supremely aimed At above all other things,
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and both these complear uprightness FINIS.
and both these complear uprightness FINIS.
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THE THRONE of MERCY, AND TRIBUNAL of JUSTICE.
THE THRONE of MERCY, AND TRIBUNAL of JUSTICE.
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MAT. 12. 31. Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men;
MATHEW. 12. 31. Wherefore I say unto you, all manner of since and blasphemy shall be forgiven unto men;
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but the blasphemy against the Holy Ghost shall not be forgiven unto men. THE best of actions are oft-times subject to misconstructions;
but the blasphemy against the Holy Ghost shall not be forgiven unto men. THE best of actions Are ofttimes Subject to misconstructions;
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and a busie malice will either find or fasten spots upon the purest innocency. This Chapter is the Map wherein you may read these truths.
and a busy malice will either find or fasten spots upon the Purest innocency. This Chapter is the Map wherein you may read these truths.
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Christ cannot speak or do, but an envious Pharisee will pry, and censure, and slander. Nothing is more offensive to an ill eye, then the light;
christ cannot speak or do, but an envious Pharisee will pry, and censure, and slander. Nothing is more offensive to an ill eye, then the Light;
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and that which much afflicts an ill heart, is the beauty of that good which it sees in, or done by others.
and that which much afflicts an ill heart, is the beauty of that good which it sees in, or done by Others.
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Let Christs Disciples pluck but some ears of corn, only to make necessary satisfaction to natural hunger, verse 1. the Pharisee will presently pluck at Christ himself,
Let Christ Disciples pluck but Some ears of corn, only to make necessary satisfaction to natural hunger, verse 1. the Pharisee will presently pluck At christ himself,
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and murmur him not to be a pattern of obedience, but a pattern of licentiousness, Behold thy Disciples do that which is not lawfull on the Sabbath day. verse 2.
and murmur him not to be a pattern of Obedience, but a pattern of licentiousness, Behold thy Disciples do that which is not lawful on the Sabbath day. verse 2.
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If Christ doth step from the field into the Synagogue, verse 9. there also shall he have the catching attendance of the Pharisee.
If christ does step from the field into the Synagogue, verse 9. there also shall he have the catching attendance of the Pharisee.
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Malicious hatred is like the shadow which will pursue the body of pious actions.
Malicious hatred is like the shadow which will pursue the body of pious actions.
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Here he no sooner finds a fit object for his mercy, but the Pharisees endeavoured to divert the execution by an ensnaring scruple, Is it lawful to heal on the sabbath daies, verse 10. as though the duties of piety jusled out all offices of charity,
Here he no sooner finds a fit Object for his mercy, but the Pharisees endeavoured to divert the execution by an ensnaring scruple, Is it lawful to heal on the Sabbath days, verse 10. as though the duties of piety justled out all Offices of charity,
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and that God, who commanded sacrifice, had not also preferred mercy.
and that God, who commanded sacrifice, had not also preferred mercy.
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They themselves would reach forth the courtesie of relief to a distressed beast, v. 11. and therefore Christ might justly lend his hand of mercifull Charity to a diseased person, verse 12. In the 22. ver.
They themselves would reach forth the courtesy of relief to a distressed beast, v. 11. and Therefore christ might justly lend his hand of merciful Charity to a diseased person, verse 12. In the 22. ver.
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He heals one possessed of a devil: He heals one possessed of a Devil:
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a miracle that begat amazement amongst the people, and some kind of credence concerning his Divinity;
a miracle that begat amazement among the people, and Some kind of credence Concerning his Divinity;
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but in the Pharisees it vented plain Blasphemy.
but in the Pharisees it vented plain Blasphemy.
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This fellow casts out devils by the prince of devils, verse 24. A bitter and high reproach,This fellow Cast out Devils by the Prince of Devils, verse 24. A bitter and high reproach,
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and such as was for the truth, neither probable nor possible; For, First, Will Satan cast out Satan? He that seeks the constant support, will he willingly overthrow his own Kingdom? Secondly, Can Satan cast out Satan? he that is cast out, must be of lesser power;
and such as was for the truth, neither probable nor possible; For, First, Will Satan cast out Satan? He that seeks the constant support, will he willingly overthrow his own Kingdom? Secondly, Can Satan cast out Satan? he that is cast out, must be of lesser power;
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and he that doth cast out, must be of greater power:
and he that does cast out, must be of greater power:
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but can Satan be greater and lesser then himself? These Arguments could not but convince their judgements,
but can Satan be greater and lesser then himself? These Arguments could not but convince their Judgments,
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yet they did not extingush their malice;
yet they did not extingush their malice;
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they could not deny these to be truths, yet will they pertinaciously deny their affections to them;
they could not deny these to be truths, yet will they pertinaciously deny their affections to them;
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what they could not answer, they would resist; and though they saw sufficient reason and evidence, yet they are resolved not to believe, but to contemn Christ;
what they could not answer, they would resist; and though they saw sufficient reason and evidence, yet they Are resolved not to believe, but to contemn christ;
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Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men, Wherefore I say unto you, all manner of since and blasphemy shall be forgiven unto men,
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but the blasphemy against the Holy Ghost, &c. Which words are like the two mountains of Moses, Mount E•al, and Mount Gorazim, of blessing and of curses:but the blasphemy against the Holy Ghost, etc. Which words Are like the two Mountains of Moses, Mount E•al, and Mount Gorazim, of blessing and of curses:
cc-acp dt n1 p-acp dt j n1, av r-crq n2 vbr av-j dt crd n2 pp-f np1, vvb j, cc n1 np1, pp-f n1 cc pp-f n2:
(9) text (DIV1)
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here is the sweetest mercy, and the purest Justice, or the Throne of Mercy, and the Tribunal of Justice; or here is set out two glorious Attributes of God, Mercy and Justice. I.
Here is the Sweetest mercy, and the Purest justice, or the Throne of Mercy, and the Tribunal of justice; or Here is Set out two glorious Attributes of God, Mercy and justice. I.
av vbz dt js n1, cc dt js n1, cc dt n1 pp-f n1, cc dt n1 pp-f n1; cc av vbz vvn av crd j n2 pp-f np1, n1 cc n1. pns11.
(9) text (DIV1)
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You have the Throne of Mercy erected in these words, All manner of sin and blasphemy shall be forgiven; wherein you have,
You have the Throne of Mercy erected in these words, All manner of since and blasphemy shall be forgiven; wherein you have,
pn22 vhb dt n1 pp-f n1 vvn p-acp d n2, d n1 pp-f n1 cc n1 vmb vbi vvn; c-crq pn22 vhb,
(9) text (DIV1)
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First, The universality of the object; not quoddam, but quodvis peccatum, NONLATINALPHABET, every sin, or all manner of sin;
First, The universality of the Object; not Quoddam, but quodvis peccatum,, every since, or all manner of since;
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(9) text (DIV1)
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which yet must not be taken simply, but restrictively; not all manner of sin in comparison of sin to the rule that forbids it,
which yet must not be taken simply, but restrictively; not all manner of since in comparison of since to the Rule that forbids it,
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for then the sin against the Holy Ghost should be remitted;
for then the since against the Holy Ghost should be remitted;
c-acp cs dt n1 p-acp dt j n1 vmd vbi vvn;
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but all manner of sin in opposition to the sin against the Holy Ghost, i. e. any sin that is pardonable, all manner of sin,
but all manner of since in opposition to the since against the Holy Ghost, i. e. any since that is pardonable, all manner of since,
cc-acp d n1 pp-f n1 p-acp n1 p-acp dt n1 p-acp dt j n1, sy. sy. d n1 cst vbz j, d n1 pp-f n1,
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First, Whether you respect the several species of sin may be remitted, Noah 's drunkenness, Abraham 's lying, David 's Adultery, Manasse 's Idolatry, Peters denial of Christ were remissible.
First, Whither you respect the several species of since may be remitted, Noah is Drunkenness, Abraham is lying, David is Adultery, Manasseh is Idolatry, Peter's denial of christ were remissible.
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(9) text (DIV1)
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Secondly, Whether you respect the many degrees and intentions of sin, either in the multiplied iterations of sinful acts,
Secondly, Whither you respect the many Degrees and intentions of since, either in the multiplied iterations of sinful acts,
ord, cs pn22 vvb dt d n2 cc n2 pp-f n1, d p-acp dt vvn n2 pp-f j n2,
(9) text (DIV1)
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or in the accessory aggravations of them from the force of circumstances in time, place, person, object, end, &c.
or in the accessory aggravations of them from the force of Circumstances in time, place, person, Object, end, etc.
cc p-acp dt j-jn n2 pp-f pno32 p-acp dt n1 pp-f n2 p-acp n1, n1, n1, n1, n1, av
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And that we may not doubt hereof, a special instance is given in a sin of deepest dye and desert, viz. Blasphemy, this also may be remitted.
And that we may not doubt hereof, a special instance is given in a since of Deepest die and desert, viz. Blasphemy, this also may be remitted.
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The schools tells us, it is such a sin as either detracts from God that which belongs unto him of right,
The Schools tells us, it is such a since as either detracts from God that which belongs unto him of right,
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(9) text (DIV1)
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or fastens on God reproachfully and disgracefully that which is not convenient to so pure and sublime Essence and Majesty.
or fastens on God reproachfully and disgracefully that which is not convenient to so pure and sublime Essence and Majesty.
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And the Scripture tells us, that it wounds or strikes through the name of God, Lev. 24. 16. nothing so dear to us as our name and reputation,
And the Scripture tells us, that it wounds or strikes through the name of God, Lev. 24. 16. nothing so dear to us as our name and reputation,
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(9) text (DIV1)
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and therefore we are sensible of the least indignities which touch there; God doth himself profess how tender and jealous he is of his name and glory;
and Therefore we Are sensible of the least indignities which touch there; God does himself profess how tender and jealous he is of his name and glory;
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(9) text (DIV1)
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it goes very near to the quick;
it Goes very near to the quick;
pn31 vvz av av-j p-acp dt j;
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yet such is the Miracle of his gracious disposition, that he hath mercy even for Blasphemy.
yet such is the Miracle of his gracious disposition, that he hath mercy even for Blasphemy.
av d vbz dt n1 pp-f po31 j n1, cst pns31 vhz n1 av p-acp n1.
(9) text (DIV1)
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I was a Blasphemer, (saith Paul, 1 Tim. 1. 13.) but I obtained mercy. Only know, that Blasphemy here pardonable, is not that which springs from malice and hatred after conviction,
I was a Blasphemer, (Says Paul, 1 Tim. 1. 13.) but I obtained mercy. Only know, that Blasphemy Here pardonable, is not that which springs from malice and hatred After conviction,
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(9) text (DIV1)
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but that of ignorance, as Pauls 's, or of infirmitie, as Peter ' s. Secondly, The quality of the act [ shall be forgiven;
but that of ignorance, as Paul's is, or of infirmity, as Peter ' s. Secondly, The quality of the act [ shall be forgiven;
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(9) text (DIV1)
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] No such word as that for a sinner, his life and joy lies in it. Some by these words understand, ] No such word as that for a sinner, his life and joy lies in it. some by these words understand,
] dx d n1 c-acp d c-acp dt n1, po31 n1 cc n1 vvz p-acp pn31. d p-acp d n2 vvb,
(9) text (DIV1)
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1. Certainty of pardon: Thus Theophylact, who holds the event so sure, that there needs no repentance to obtain pardon for sins not committed against rhe Holy Ghost.
1. Certainty of pardon: Thus Theophylact, who holds the event so sure, that there needs no Repentance to obtain pardon for Sins not committed against rhe Holy Ghost.
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(9) text (DIV1)
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This erroneous opinion need the kindness of a large pardon.
This erroneous opinion need the kindness of a large pardon.
d j n1 vvb dt n1 pp-f dt j n1.
(9) text (DIV1)
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2. Desert of pardon: Thus Origen, l. 1. NONLATINALPHABET, c. 3. Qui peccat in filium hominis venia dignus est, quia videtur in ignorantiam decidisse;
2. Desert of pardon: Thus Origen, l. 1., c. 3. Qui peccat in Son hominis Venia Dignus est, quia videtur in ignorantiam decidisse;
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(9) text (DIV1)
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there is some ground of Apology in this: this opinion is not very unsound, but not genuine.
there is Some ground of Apology in this: this opinion is not very unsound, but not genuine.
a-acp vbz d n1 pp-f n1 p-acp d: d n1 vbz xx av j, cc-acp xx j.
(9) text (DIV1)
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3. Facility of pardon, thus Jansenius in Concord. Evang-Remittetur, non quasi cunctis hominibus remittetur, sed quod facile remittetur;
3. Facility of pardon, thus Jansenius in Concord. Evang-Remittetur, non quasi cunctis hominibus remittetur, sed quod facile remittetur;
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(9) text (DIV1)
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there is not so much difficulty to get these, as the other to be pardoned.
there is not so much difficulty to get these, as the other to be pardoned.
a-acp vbz xx av av-d n1 pc-acp vvi d, c-acp dt j-jn pc-acp vbi vvn.
(9) text (DIV1)
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4. Not Eventum infallibilem sed possibilem, shall be forgiven, i. e. they are such as are not excluded from hope and offer of pardon, not that they are certainly remitted to all in the event,
4. Not Eventum infallibilem sed possibilem, shall be forgiven, i. e. they Are such as Are not excluded from hope and offer of pardon, not that they Are Certainly remitted to all in the event,
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(9) text (DIV1)
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or that they deserve pardon, or that they are easily pardoned;
or that they deserve pardon, or that they Are Easily pardoned;
cc cst pns32 vvb n1, cc cst pns32 vbr av-j vvn;
(9) text (DIV1)
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they do not contract a peremptory incapacity of Mercy, but that they may, and if repentance follow, shall certainly be forgiven.
they do not contract a peremptory incapacity of Mercy, but that they may, and if Repentance follow, shall Certainly be forgiven.
pns32 vdb xx vvi dt j n1 pp-f n1, cc-acp cst pns32 vmb, cc cs n1 vvb, vmb av-j vbi vvn.
(9) text (DIV1)
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Thirdly, The indesiniteness of the subject (unto men) not a man guilty of any manner of sin,
Thirdly, The indesiniteness of the Subject (unto men) not a man guilty of any manner of since,
ord, dt n1 pp-f dt n-jn (p-acp n2) xx dt n1 j pp-f d n1 pp-f n1,
(9) text (DIV1)
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except that against the Holy Ghost;
except that against the Holy Ghost;
c-acp cst p-acp dt j n1;
(9) text (DIV1)
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but such is the rich grace of the great Court of Mercy, that he may take out his pardon.
but such is the rich grace of the great Court of Mercy, that he may take out his pardon.
cc-acp d vbz dt j n1 pp-f dt j n1 pp-f n1, cst pns31 vmb vvi av po31 n1.
(9) text (DIV1)
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Christ doth not say, not one sin, but All sin,; not all sin of one kind,
christ does not say, not one since, but All since,; not all since of one kind,
np1 vdz xx vvi, xx crd n1, cc-acp d n1,; xx d n1 pp-f crd n1,
(9) text (DIV1)
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but all manner of sin; all sin of any kind shall be forgiven, not to one man, but to any one;
but all manner of since; all since of any kind shall be forgiven, not to one man, but to any one;
cc-acp d n1 pp-f n1; d n1 pp-f d n1 vmb vbi vvn, xx p-acp crd n1, cc-acp p-acp d pi;
(9) text (DIV1)
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unto men, unto any one of the sons of men: whence we may conclude this comfortable truth.
unto men, unto any one of the Sons of men: whence we may conclude this comfortable truth.
p-acp n2, p-acp d crd pp-f dt n2 pp-f n2: c-crq pns12 vmb vvi d j n1.
(9) text (DIV1)
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DOCTRINE.
DOCTRINE.
n1.
(10) part (DIV2)
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THat there is a possibility of pardon for any Sinner whatsoever, and for any sin whatsoever, to all men for all manner of sin, except the sin against the holy Ghost. THat there is a possibility of pardon for any Sinner whatsoever, and for any since whatsoever, to all men for all manner of since, except the since against the holy Ghost.
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(10) part (DIV2)
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Hence the infiniteness of Divine Mercy is in Mica 7. 19. compared to the depths of the sea: The Ocean is of that vast capacity, that it can swallow up the highest mountains,
Hence the infiniteness of Divine Mercy is in Mica 7. 19. compared to the depths of the sea: The Ocean is of that vast capacity, that it can swallow up the highest Mountains,
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(10) part (DIV2)
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as well as cover the lowest Mole-hill.
as well as cover the lowest Molehill.
c-acp av c-acp vvi dt js n1.
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And Isa. 44. 22. it is compared to the strength of the sun, which can scatter the darkest clouds,
And Isaiah 44. 22. it is compared to the strength of the sun, which can scatter the Darkest Clouds,
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as well as consume the thinnest vapours.
as well as consume the thinnest vapours.
c-acp av c-acp vvi dt js n2.
(10) part (DIV2)
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There is in man a continual fountain of sin, in God a continual fountain of Mercy, Zac. 13. 1. still running;
There is in man a continual fountain of since, in God a continual fountain of Mercy, Zac. 13. 1. still running;
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(10) part (DIV2)
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yea, there is in man multitude of sins which stream from that corrupt fountain; and there is in God Multitudes of Mercies to heal and stop those various currents;
yea, there is in man multitude of Sins which stream from that corrupt fountain; and there is in God Multitudes of mercies to heal and stop those various currents;
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(10) part (DIV2)
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Psalm 51. 1. According to the multitude of thy tender mercies blot out mine offences. In the prosecution of this Truth, I shall speak to three things;Psalm 51. 1. According to the multitude of thy tender Mercies blot out mine offences. In the prosecution of this Truth, I shall speak to three things;
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(10) part (DIV2)
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1. The Explication of the terms. 2. The demonstration of the Truth. 3. The Application. 1. The Explication of the terms.
1. The Explication of the terms. 2. The demonstration of the Truth. 3. The Application. 1. The Explication of the terms.
crd dt n1 pp-f dt n2. crd dt n1 pp-f dt n1. crd dt n1. crd dt n1 pp-f dt n2.
(10) part (DIV2)
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1. Forgiveness of sin is a gracious act of God in and through-Christ, discharging the believing and repenting sinner from the guilt and punishment of sin.
1. Forgiveness of since is a gracious act of God in and through-Christ, discharging the believing and repenting sinner from the guilt and punishment of since.
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(10) part (DIV2)
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It is an Act of God. ] The Donatists hold that man could forgive the sins of men:It is an Act of God. ] The Donatists hold that man could forgive the Sins of men:
pn31 vbz dt n1 pp-f np1. ] dt n2 vvb cst n1 vmd vvi dt n2 pp-f n2:
(10) part (DIV2)
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and St. Austin chalengeth them for so bold an Assertion, that in this they are worse then the Pharisees who maintained this truth;
and Saint Austin challenges them for so bold an Assertion, that in this they Are Worse then the Pharisees who maintained this truth;
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(10) part (DIV2)
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Who can forgive sins, but God? Object. It is true, Christ committed to his Apostles a Ministerial Absolution;Who can forgive Sins, but God? Object. It is true, christ committed to his Apostles a Ministerial Absolution;
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in his Name, and virtute officii, to bind and lose sinnes.
in his Name, and virtute Officii, to bind and loose Sins.
p-acp po31 n1, cc fw-la fw-la, pc-acp vvi cc vvi n2.
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Sol. But if we speak of an Authoritative Right and immediate Power, thus only God forgives.Sol. But if we speak of an Authoritative Right and immediate Power, thus only God forgives.
np1 cc-acp cs pns12 vvb pp-f dt j n-jn cc j n1, av av-j np1 vvz.
(10) part (DIV2)
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Life and death are only in the absolute power of the Supream Lord, and because our sins are directly committed against his Justice,
Life and death Are only in the absolute power of the Supreme Lord, and Because our Sins Are directly committed against his justice,
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therefore it belongs only to his Mercy to forgive. 2. It is a gracious Act. ] No way deserved by the sinner:
Therefore it belongs only to his Mercy to forgive. 2. It is a gracious Act. ] No Way deserved by the sinner:
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(10) part (DIV2)
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Gratia indebita liberata, said St. Austin. Hence in Scripture you find our forgiveness like a stream issuing out of rich Mercy, Great love, and the riches of Grace: Gratia Indebita liberata, said Saint Austin. Hence in Scripture you find our forgiveness like a stream issuing out of rich Mercy, Great love, and the riches of Grace:
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(10) part (DIV2)
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and the Prophet speaking of forgiveness, usually adjoynes, For thy Mercy sake, for thine own sake, intimating that forgiveness is a free Act, not purchased,
and the Prophet speaking of forgiveness, usually adjoins, For thy Mercy sake, for thine own sake, intimating that forgiveness is a free Act, not purchased,
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(10) part (DIV2)
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but given, not merited, but granted. There is I acknowledge, A double graciousness in the discharge of an offendor.
but given, not merited, but granted. There is I acknowledge, A double graciousness in the discharge of an Offender.
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(10) part (DIV2)
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One without any satisfaction at all. I am much mistaken if Socinus and his Atheistical Complices run not this way.
One without any satisfaction At all. I am much mistaken if Socinus and his Atheistical Accomplices run not this Way.
crd p-acp d n1 p-acp d. pns11 vbm av-d vvn cs np1 cc po31 j n2 vvb xx d n1.
(10) part (DIV2)
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Another is, When the satisfaction of a surety is accepted for the principal debt. In this respect is our forgiveness gracious;
another is, When the satisfaction of a surety is accepted for the principal debt. In this respect is our forgiveness gracious;
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(10) part (DIV2)
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not that Justice is not at all satisfied, but that the offendor himself never satisfied it;
not that justice is not At all satisfied, but that the Offender himself never satisfied it;
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he is discharged by the price which a blessed Mediator laid down. 3. Discharging the sinner of guilt and punishment.
he is discharged by the price which a blessed Mediator laid down. 3. Discharging the sinner of guilt and punishment.
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] There are two things in sin. ] There Are two things in since.
] pc-acp vbr crd n2 p-acp n1.
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One is the stain, pollution, or defiling quality of it, and this is the Object of Sanctification, which is to it as a medicine to a disease,
One is the stain, pollution, or defiling quality of it, and this is the Object of Sanctification, which is to it as a medicine to a disease,
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or as water to spots, or as health to sickness, gradually altering, healing, cleansing. Another is the Guilt, which binds over the sinner to punishment, wrath and damnation;
or as water to spots, or as health to sickness, gradually altering, healing, cleansing. another is the Gilded, which binds over the sinner to punishment, wrath and damnation;
cc p-acp n1 p-acp n2, cc p-acp n1 p-acp n1, av-jn vvg, j-vvg, vvg. j-jn vbz dt j-vvn, r-crq vvz p-acp dt n1 p-acp n1, n1 cc n1;
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this is the object of forgiveness; in it sin is not healed, but pardoned: the disposition of the sinner is not altered, but his condition.
this is the Object of forgiveness; in it since is not healed, but pardoned: the disposition of the sinner is not altered, but his condition.
d vbz dt n1 pp-f n1; p-acp pn31 n1 vbz xx vvn, cc-acp vvn: dt n1 pp-f dt n1 vbz xx vvn, cc-acp po31 n1.
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When the King pardons a thief, his theft now shall not prejudice him, so in Gods mercifull forgiveness, sinfull guilt is so effectually removed, that finally and redundantly it shall never prejudice the eternal life and salvation of the person:
When the King Pardons a thief, his theft now shall not prejudice him, so in God's merciful forgiveness, sinful guilt is so effectually removed, that finally and redundantly it shall never prejudice the Eternal life and salvation of the person:
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much more might be said of this subject, but I am unwilling to insist on any more then serves to inlighten the point in hand.
much more might be said of this Subject, but I am unwilling to insist on any more then serves to inlighten the point in hand.
av-d dc vmd vbi vvn pp-f d n-jn, cc-acp pns11 vbm j pc-acp vvi p-acp d dc cs vvz pc-acp vvi dt n1 p-acp n1.
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2. Of this Forgiveness there is a Possibility; you must distingush twixt the
2. Of this Forgiveness there is a Possibility; you must distinguish betwixt the
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Infallibility of forgiveness, which is not to every sin whatsoever, or to any sin whatsoever, without some condition:Infallibility of forgiveness, which is not to every since whatsoever, or to any since whatsoever, without Some condition:
n1 pp-f n1, r-crq vbz xx p-acp d n1 r-crq, cc p-acp d n1 r-crq, p-acp d n1:
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A grant of actual pardon issues not out of the Court of Mercy, unless persons believe and repent.
A grant of actual pardon issues not out of the Court of Mercy, unless Persons believe and Repent.
dt n1 pp-f j n1 vvz xx av pp-f dt n1 pp-f n1, cs n2 vvb cc vvi.
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It is true, there is an infiniteness of Divine mercy considered in it self:
It is true, there is an infiniteness of Divine mercy considered in it self:
pn31 vbz j, pc-acp vbz dt n1 pp-f j-jn n1 vvn p-acp pn31 n1:
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but in the dispensation and exercise of it, it is pleased to bound and confine it self to some sinners only,
but in the Dispensation and exercise of it, it is pleased to bound and confine it self to Some Sinners only,
cc-acp p-acp dt n1 cc n1 pp-f pn31, pn31 vbz vvn pc-acp vvi cc vvi pn31 n1 p-acp d n2 av-j,
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namely to such as forsake their sins.
namely to such as forsake their Sins.
av p-acp d c-acp vvi po32 n2.
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Possibility of forgiveness. Though perhaps the sinner never comes actually to partake of mercy, but perhaps refuseth his pardon,Possibility of forgiveness. Though perhaps the sinner never comes actually to partake of mercy, but perhaps Refuseth his pardon,
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yet is there a possibility, and that in a twofold respect:
yet is there a possibility, and that in a twofold respect:
av vbz pc-acp dt n1, cc cst p-acp dt j n1:
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One, In respect of God, who doth not in his Word shut the door of Mercy against him, nor exclude him;
One, In respect of God, who does not in his Word shut the door of Mercy against him, nor exclude him;
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nay, so far is he from that, as that he offers freely the blood of Christ, which was shed for the Remission of sins.
nay, so Far is he from that, as that he offers freely the blood of christ, which was shed for the Remission of Sins.
uh-x, av av-j vbz pns31 p-acp d, c-acp cst pns31 vvz av-j dt n1 pp-f np1, r-crq vbds vvn p-acp dt n1 pp-f n2.
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Another, In respect of the sinner, there is (except he sin the sin against the Holy Ghost) a Receptivity;
another, In respect of the sinner, there is (except he sin the since against the Holy Ghost) a Receptivity;
j-jn, p-acp n1 pp-f dt n1, a-acp vbz (c-acp pns31 vvb dt n1 p-acp dt j n1) dt n1;
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he is not utterly uncapable, he hath not such absolute contradictions to the Tenor of Divine Mercy,
he is not utterly uncapable, he hath not such absolute contradictions to the Tenor of Divine Mercy,
pns31 vbz xx av-j j, pns31 vhz xx d j n2 p-acp dt n1 pp-f j-jn n1,
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but that God may without violation of his Glory, confirm mercy on him;
but that God may without violation of his Glory, confirm mercy on him;
cc-acp cst np1 vmb p-acp n1 pp-f po31 n1, vvb n1 p-acp pno31;
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my meaning is, his condition is not peremptorily sealed up for wrath, but there is a space and away for mercy,
my meaning is, his condition is not peremptorily sealed up for wrath, but there is a Molle and away for mercy,
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and some pleas may be made for it.
and Some pleasant may be made for it.
cc d n2 vmb vbi vvn p-acp pn31.
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3. Though the sins of a person may be for their nature great, for their kind, gross, vile, abominable,
3. Though the Sins of a person may be for their nature great, for their kind, gross, vile, abominable,
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for their circumstances, high and crying, dyed over with many intensive aggravations, not only surrepstitious, but flagirious enormities as well as infirmities, iterated as well as acted:
for their Circumstances, high and crying, died over with many intensive aggravations, not only surrepstitious, but flagirious enormities as well as infirmities, iterated as well as acted:
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Before Conversion, and after Conversion, all these are capable of pardon.
Before Conversion, and After Conversion, all these Are capable of pardon.
p-acp n1, cc p-acp n1, d d vbr j pp-f n1.
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2. The Demonstration of the truth. The Extent of Mercy, whereupon ariseth the possible pardon of all manner of sin, is most evident to any considerable apprehension, which can or will seriously weigh.
2. The Demonstration of the truth. The Extent of Mercy, whereupon arises the possible pardon of all manner of since, is most evident to any considerable apprehension, which can or will seriously weigh.
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1. The volumns and records of heaven, I mean the sacred Word revealing and testifying this.
1. The Volumes and records of heaven, I mean the sacred Word revealing and testifying this.
crd dt n2 cc n2 pp-f n1, pns11 vvb dt j n1 vvg cc vvg d.
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1. In the commands of the vilest sinners to repent;
1. In the commands of the Vilest Sinners to Repent;
crd p-acp dt n2 pp-f dt js n2 pc-acp vvi;
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They in Esa. 1. who for the fouleness of their wickedness are stiled Rulers of Sodom, and people of Gomorrah, verse 10. and their sins are called scarlet and crimson sins, verse 18. yet, verse 16. are called upon to repent, Wash you, make you clean, put away the evil of you doings from before mine eyes;
They in Isaiah 1. who for the fouleness of their wickedness Are styled Rulers of Sodom, and people of Gomorrah, verse 10. and their Sins Are called scarlet and crimson Sins, verse 18. yet, verse 16. Are called upon to Repent, Wash you, make you clean, put away the evil of you doings from before mine eyes;
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Cease to do evil, learn to do well. Cease to do evil, Learn to do well.
vvb pc-acp vdi j-jn, vvb pc-acp vdi av.
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So in Jer. 3. 1. Though their sin was spiritual Adultery, they had forsaken the true God,
So in Jer. 3. 1. Though their since was spiritual Adultery, they had forsaken the true God,
av p-acp np1 crd crd cs po32 n1 vbds j n1, pns32 vhd vvn dt j np1,
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yet are they called upon to Return: Now this is a truth, that though the Precepts of Repentance do not imply an infallibility of the practise of Repentance,
yet Are they called upon to Return: Now this is a truth, that though the Precepts of Repentance do not imply an infallibility of the practice of Repentance,
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yet they do imply a possibility of it, and consequently of Mercy. 2. In the vastness of pardoning promises:
yet they do imply a possibility of it, and consequently of Mercy. 2. In the vastness of pardoning promises:
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the promise of pardon is equal to Repentance. Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts,
the promise of pardon is equal to Repentance. Isaiah 55. 7. Let the wicked forsake his Way, and the unrighteous man his thoughts,
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and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon. and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon.
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Here he speaks to the wicked and to the unrighteous person, and indefinitely to any, and every one of them:
Here he speaks to the wicked and to the unrighteous person, and indefinitely to any, and every one of them:
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and assures them if they do repent, God will have mercy on them. Object. And whereas they might object, yea, but our sins are many and great.
and assures them if they do Repent, God will have mercy on them. Object. And whereas they might Object, yea, but our Sins Are many and great.
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Sol. He replies, that God will abundantly pardon, he will multiply pardon, as if he had said, do but repent,Sol. He replies, that God will abundantly pardon, he will multiply pardon, as if he had said, do but Repent,
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and fear not Mercy, whatever your former sins have been.
and Fear not Mercy, whatever your former Sins have been.
cc vvb xx n1, r-crq po22 j n2 vhb vbn.
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So in Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed,
So in Ezekiel 18. 21. If the wicked will turn from all his Sins that he hath committed,
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and keep all my statutes — verse 22. All his transgressions which he hath committed they shall not be mentioned unto him: and keep all my statutes — verse 22. All his transgressions which he hath committed they shall not be mentioned unto him:
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Mark that phrase, All the sins which he hath committed. 2. The actual grants of mercy and pardon to the greatest sinners;
Mark that phrase, All the Sins which he hath committed. 2. The actual grants of mercy and pardon to the greatest Sinners;
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to instance only in a few.
to instance only in a few.
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Adam was one of the greatest sinners that ever lived, though not in this respect that he continued long in the practise of sin,Adam was one of the greatest Sinners that ever lived, though not in this respect that he continued long in the practice of since,
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yet in a causal sence, he not only committed a most high sin himself, but was also the cause and occasion of all the horrible sins and dishonours against God that ever was,
yet in a causal sense, he not only committed a most high since himself, but was also the cause and occasion of all the horrible Sins and dishonours against God that ever was,
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or all the sons of men have done, or will commit, yet God pardoned him, when he made a Covenant with him in Christ, Gen. 3. Manasseh seems to be a volumn bound up with all kinds of notorious sins, and with every kind of sinfull aggravation:
or all the Sons of men have done, or will commit, yet God pardoned him, when he made a Covenant with him in christ, Gen. 3. Manasses seems to be a Volume bound up with all Kinds of notorious Sins, and with every kind of sinful aggravation:
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view his description in 2 Chron. 33. 3.
view his description in 2 Chronicles 33. 3.
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3. He reared up Altars for Baalim, and made groves, and worshipped all the hoast of heaven, and served them.
3. He reared up Altars for Baalim, and made groves, and worshipped all the host of heaven, and served them.
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4. Yea, In the house of God he built Altars.
4. Yea, In the house of God he built Altars.
crd uh, p-acp dt n1 pp-f np1 pns31 vvd n2.
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5 For all the hoast of heaven did he build Altars in the courts of the house of God [ A most audacious Idolater who durst provoke God to his very face, in bringing of the Ark and Dagon together. ]
5 For all the host of heaven did he built Altars in the Courts of the house of God [ A most audacious Idolater who durst provoke God to his very face, in bringing of the Ark and Dagon together. ]
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6. And he caused his Children to pass through the fire in the valley of the son of Hinnom.
6. And he caused his Children to pass through the fire in the valley of the son of Hinnom.
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7. He offered his own Children in sacrifice to the devil.
7. He offered his own Children in sacrifice to the Devil.
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8. Also he observed times, and used inchantments, and witchcrafts, and dealt with a familiar spirit,
8. Also he observed times, and used enchantments, and witchcrafts, and dealt with a familiar Spirit,
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and with Wizards, and wrought much evil in the sight of the Lord to provoke to Anger. and with Wizards, and wrought much evil in the sighed of the Lord to provoke to Anger.
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9. He made Judah and Jerusalem to err, and to do worse then the Heathens. 10. And the Lord spake unto Manasseh, but he would not hearken. 9. He made Judah and Jerusalem to err, and to do Worse then the heathens. 10. And the Lord spoke unto Manasses, but he would not harken.
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One would scarcely imagine that the heart of man could be the womb of such hideous villanies,
One would scarcely imagine that the heart of man could be the womb of such hideous villainies,
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or that Mercy would ever respect such a sinner, yet verse 12. He humbled himself greatly before the Lord.
or that Mercy would ever respect such a sinner, yet verse 12. He humbled himself greatly before the Lord.
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verse 13. And prayed unto him, and God was intreated of him, and heard his supplication.
verse 13. And prayed unto him, and God was entreated of him, and herd his supplication.
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Who would have risen so high in sin, but a Manasseh? and what mercy would have so exceedingly condescended to forgive, but that of God?
Who would have risen so high in since, but a Manasses? and what mercy would have so exceedingly condescended to forgive, but that of God?
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Paul, before his Conversion, his sins were very high, so high, that as Theophilact, and others well observe, they had but one ingredient to stave them off from being the sin against the Holy Ghost, viz. Ignorance, 1 Tim. 1. 13. he presents a brief survey of his great transgressions.Paul, before his Conversion, his Sins were very high, so high, that as Theophilact, and Others well observe, they had but one ingredient to stave them off from being the since against the Holy Ghost, viz. Ignorance, 1 Tim. 1. 13. he presents a brief survey of his great transgressions.
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He was a Blasphemer, (i.) one who did cast contumely and reproach on God and Christ, whose nature was Divine,
He was a Blasphemer, (i.) one who did cast contumely and reproach on God and christ, whose nature was Divine,
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and therefore every way venerable, but he scoffed and mocked at Christ and his Truths.
and Therefore every Way venerable, but he scoffed and mocked At christ and his Truths.
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He was a Persecutor too, he did not only deride Ch•ist, but endeavoured to exile and banish him out of the world, to thrust him away from the society of sinners, who in so great mercy came to save sinners.He was a Persecutor too, he did not only deride Ch•ist, but endeavoured to exile and banish him out of the world, to thrust him away from the society of Sinners, who in so great mercy Come to save Sinners.
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Whereupon St. Austin judged well, Nemo acrior Paulo inter Persecutores, nemo ergo pejor inter peccatores; Paul was the quickest persecutor, and therefore the vilest sinner.
Whereupon Saint Austin judged well, Nemo acrior Paul inter Persecutores, nemo ergo pejor inter Peccatores; Paul was the quickest persecutor, and Therefore the Vilest sinner.
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Nay, and he was injurious; he did not only exercise his thoughts and heart, his tongue and invectives against Christ, but his hand and strength;
Nay, and he was injurious; he did not only exercise his thoughts and heart, his tongue and invectives against christ, but his hand and strength;
uh, cc pns31 vbds j; pns31 vdd xx av-j vvi po31 n2 cc n1, po31 n1 cc n2 p-acp np1, cc-acp po31 n1 cc n1;
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he did consent to the death of persons for Christ.
he did consent to the death of Persons for christ.
pns31 vdd vvi p-acp dt n1 pp-f n2 p-acp np1.
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To have a hand in blood is a crying sin, but how heinous is it to have a hand in the blood of Christ!
To have a hand in blood is a crying since, but how heinous is it to have a hand in the blood of christ!
p-acp vhi dt n1 p-acp n1 vbz dt j-vvg n1, cc-acp c-crq j vbz pn31 pc-acp vhi dt n1 p-acp dt n1 pp-f np1!
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to crucifie him afresh in his members, yet saith he, I obtained mercy, A blasphemer, yet I obtained mercy;
to crucify him afresh in his members, yet Says he, I obtained mercy, A blasphemer, yet I obtained mercy;
pc-acp vvi pno31 av p-acp po31 n2, av vvz pns31, pns11 vvd n1, dt n1, av pns11 vvd n1;
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A Persecutor, yet I obtained mercy; Injurious, yet I obtained mercy:
A Persecutor, yet I obtained mercy; Injurious, yet I obtained mercy:
dt n1, av pns11 vvd n1; j, av pns11 vvd n1:
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I will give you but one instance more, out of 1 Cor. 6. 9. Neither fornicators, nor Idolaters,
I will give you but one instance more, out of 1 Cor. 6. 9. Neither fornicators, nor Idolaters,
pns11 vmb vvi pn22 p-acp crd n1 av-dc, av pp-f crd np1 crd crd av-dx n2, ccx n2,
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nor Adulterers, not effeminate, nor Abusers of themselves with mankind. nor Adulterers, not effeminate, nor abusers of themselves with mankind.
ccx n2, xx j, ccx n2 pp-f px32 p-acp n1.
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verse 10. Nor thieves, nor covetous, nor Drunkards, nor Revilers, nor Extortioners shall inherit the kingdom of God.
verse 10. Nor thieves, nor covetous, nor Drunkards, nor Revilers, nor Extortioners shall inherit the Kingdom of God.
n1 crd ccx ng1, ccx j, ccx n2, ccx n2, ccx n2 vmb vvi dt n1 pp-f np1.
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Here are some sinners which have destroyed a whole world, and others which have started up hell on earth to devour sinners,
Here Are Some Sinners which have destroyed a Whole world, and Others which have started up hell on earth to devour Sinners,
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and all of them such as meritoriously shut the gate of happiness, yet mercy hath stretched out the Scepter to some persons guilty of them.
and all of them such as meritoriously shut the gate of happiness, yet mercy hath stretched out the Sceptre to Some Persons guilty of them.
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Verse 11. And such were some of you, but ye are washed, but ye are sanctified,
Verse 11. And such were Some of you, but you Are washed, but you Are sanctified,
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but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. but you Are justified, in the name of the Lord jesus, and by the Spirit of our God.
cc-acp pn22 vbr vvn, p-acp dt n1 pp-f dt n1 np1, cc p-acp dt n1 pp-f po12 n1.
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3. The essential and natural disposition of God.
3. The essential and natural disposition of God.
crd dt j cc j n1 pp-f np1.
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Mercy is not a quality extrinsecally imposed or acquired, but intrinsecal and most natural, and therefore exerciseable with freest facility, and readiest constancy. Mercy is not a quality extrinsically imposed or acquired, but intrinsical and most natural, and Therefore exerciseable with Freest facility, and Readiest constancy.
n1 vbz xx dt n1 av-j vvn cc vvn, cc-acp j cc ds j, cc av j p-acp js n1, cc js n1.
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The eye is not weary with seeing, nor God with pardoning, because that is natural to the eye, and this is to God:
The eye is not weary with seeing, nor God with pardoning, Because that is natural to the eye, and this is to God:
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This you know, the power of any thing is answerable to the nature. The nature of God is infinite, and so is his power:
This you know, the power of any thing is answerable to the nature. The nature of God is infinite, and so is his power:
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Omnipotente Medico nullus insanabilis occurrit languor, saith Isidore Pelusiota. And St. Austin, Grave est quod habeo sed ad Omnipotentem fugio. Omnipotent Medico nullus insanabilis occurrit languor, Says Isidore Pelusiota. And Saint Austin, Grave est quod habeo sed ad Omnipotentem Fugio.
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In Psal. 51. Therefore is it that his Mercies are stiled, Riches of mercies, and multitudes of mercies, and great mercies, and compared to the depths of the sea,, Mic. 7. and to the strength of the sun, Isa. 44. and to the vastness of the heavens in comparison of the earth, Isa 55.
In Psalm 51. Therefore is it that his mercies Are styled, Riches of Mercies, and Multitudes of Mercies, and great Mercies, and compared to the depths of the sea,, Mic. 7. and to the strength of the sun, Isaiah 44. and to the vastness of the heavens in comparison of the earth, Isaiah 55.
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As Mercifulness is natural in him, so is it gracious; The Lord mercifull and gracious, Exod. 34. If mercy were to be bought, there were no hope for any sinner,
As Mercifulness is natural in him, so is it gracious; The Lord merciful and gracious, Exod 34. If mercy were to be bought, there were no hope for any sinner,
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but being free, now there is a possibility for any. A sinner may plead for mercy even out of the goodness of mercy.
but being free, now there is a possibility for any. A sinner may plead for mercy even out of the Goodness of mercy.
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As it is disp•nsed graciously without desert on our part: so likewise delightfully without repining on Gods part.As it is disp•nsed graciously without desert on our part: so likewise delightfully without repining on God's part.
p-acp pn31 vbz vvn av-j p-acp n1 p-acp po12 n1: av av av-j p-acp vvg p-acp ng1 n1.
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He delighteth in Mercy, saith the Prophet, Mic. 7. 18. It is a work that God would do. Two things God delights in, Our Conversion, and our Remission.He delights in Mercy, Says the Prophet, Mic. 7. 18. It is a work that God would do. Two things God delights in, Our Conversion, and our Remission.
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4. The vertue and sufficiency of the blood of Christ which was shed for the remission of sins, Mat. 26. 28. that was one end to procure our pardon:
4. The virtue and sufficiency of the blood of christ which was shed for the remission of Sins, Mathew 26. 28. that was one end to procure our pardon:
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but for what sins, that is not expressed, because no sin is excluded: you cannot say that Christ dyed only for small sins, or only for great sins;
but for what Sins, that is not expressed, Because no since is excluded: you cannot say that christ died only for small Sins, or only for great Sins;
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nay, the offer of Christ to all sinners doth confirm it;
nay, the offer of christ to all Sinners does confirm it;
uh-x, dt n1 pp-f np1 p-acp d n2 vdz vvi pn31;
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How can this offer be indefinite? How can it be said, Whosoever believes shall be saved, unless you grant a possibility of mercy.
How can this offer be indefinite? How can it be said, Whosoever believes shall be saved, unless you grant a possibility of mercy.
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5. The effects of mercy in the Creature, which point to an infinite fulness in the Creator.
5. The effects of mercy in the Creature, which point to an infinite fullness in the Creator.
crd dt n2 pp-f n1 p-acp dt n1, r-crq n1 p-acp dt j n1 p-acp dt n1.
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The vertue in the cause ever exceeds that in the effect;
The virtue in the cause ever exceeds that in the Effect;
dt n1 p-acp dt n1 av vvz cst p-acp dt n1;
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and according to the generality in the cause, is the intention of the vertue in that cause.
and according to the generality in the cause, is the intention of the virtue in that cause.
cc vvg p-acp dt n1 p-acp dt n1, vbz dt n1 pp-f dt n1 p-acp d n1.
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If I discern any light in the beams, I apprehend much more in the Sun:
If I discern any Light in the beams, I apprehend much more in the Sun:
cs pns11 vvb d n1 p-acp dt n2, pns11 vvb av-d av-dc p-acp dt n1:
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If I feel any moisture in smaller drops, I know there is much more in the large ocean.
If I feel any moisture in smaller drops, I know there is much more in the large Ocean.
cs pns11 vvb d n1 p-acp jc n2, pns11 vvb pc-acp vbz d dc p-acp dt j n1.
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All the mercy in the Creature is derivative, and as so many beams and drops lead us to the infinite fulness of mercy in God, the universal and prime fountain of all compassion.
All the mercy in the Creature is derivative, and as so many beams and drops led us to the infinite fullness of mercy in God, the universal and prime fountain of all compassion.
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God himself reasons from the compassion of a mother to her own;
God himself Reasons from the compassion of a mother to her own;
np1 px31 vvz p-acp dt n1 pp-f dt n1 p-acp po31 d;
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and Christ tells us, If we forgive those that trespass against us, our heavenly Father will also forgive us our trespasses.
and christ tells us, If we forgive those that trespass against us, our heavenly Father will also forgive us our Trespasses.
cc np1 vvz pno12, cs pns12 vvb d cst n1 p-acp pno12, po12 j n1 vmb av vvi pno12 po12 n2.
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Surely if we must forgive seventy times, God doth much more multiply forgivenesses.
Surely if we must forgive seventy times, God does much more multiply Forgivenesses.
av-j cs pns12 vmb vvi crd n2, np1 vdz d dc vvb n2.
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6. It is all one to the Lord to forgive great sins as well as small.
6. It is all one to the Lord to forgive great Sins as well as small.
crd pn31 vbz d pi p-acp dt n1 pc-acp vvi j n2 c-acp av c-acp j.
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Luke 7. 41. There was a Creditor which had two Debtors, the one ought him 500. pence, and the other 50. pence, and when they had nothing to pay, he frankly forgave them both. Luke 7. 41. There was a Creditor which had two Debtors, the one ought him 500. pence, and the other 50. pence, and when they had nothing to pay, he frankly forgave them both.
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There was a difference of the debt 50. and 500. one of them many hundred times exceeding the other;
There was a difference of the debt 50. and 500. one of them many hundred times exceeding the other;
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the debts were different, but the forgiveness was equal, and the manner of forgiveness, the easiness was alike, both of them was frankly, (i) freely, readily forgiven.
the debts were different, but the forgiveness was equal, and the manner of forgiveness, the easiness was alike, both of them was frankly, (i) freely, readily forgiven.
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Now I proceed to the application of all this. Is there a possibility for the pardon of any sin.
Now I proceed to the application of all this. Is there a possibility for the pardon of any since.
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1. An impenitent sinner is utterly inexcusable, who will continue in sin where so much grace doth abound. 1. an impenitent sinner is utterly inexcusable, who will continue in since where so much grace does abound.
crd dt j n1 vbz av-j j, r-crq vmb vvi p-acp n1 c-crq av d n1 vdz vvi.
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I do confess, that many turn the grace of God into wantonness, and because of the richness & readiness of divine mercy,
I do confess, that many turn the grace of God into wantonness, and Because of the richness & readiness of divine mercy,
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therefore presume to add drunkenness to thirst, giving the reins to all licentiousness and obduration of Spirit,
Therefore presume to add Drunkenness to thirst, giving the reins to all licentiousness and obduration of Spirit,
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and why? because God is mercifull. But hear what the Apostle saith:
and why? Because God is merciful. But hear what the Apostle Says:
cc q-crq? c-acp np1 vbz j. cc-acp vvb r-crq dt n1 vvz:
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Rom. 2. Knowest thou not, O man, that the mercies of God should lead thee to Repentance; Rom. 2. Knowest thou not, Oh man, that the Mercies of God should led thee to Repentance;
np1 crd vv2 pns21 xx, uh n1, cst dt n2 pp-f np1 vmd vvi pno21 p-acp n1;
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but thou through the hardness and impenitency of thy heart, treasurest unto thy self wrath against the day of wrath. I pray you to remember,but thou through the hardness and impenitency of thy heart, treasurest unto thy self wrath against the day of wrath. I pray you to Remember,
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1. That the end of mercy, is not confirmation in sin, but a Reformation of sin.
1. That the end of mercy, is not confirmation in since, but a Reformation of since.
crd cst dt n1 pp-f n1, vbz xx n1 p-acp n1, cc-acp dt n1 pp-f n1.
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There is mercy with thee, therefore shalt thou be feared, said David. There is mercy with thee, Therefore shalt thou be feared, said David.
pc-acp vbz n1 p-acp pno21, av vm2 pns21 vbi vvn, vvd np1.
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2. That Mercy is the sweetest cord to draw us off from sin. When God might justly doom a sinner,
2. That Mercy is the Sweetest cord to draw us off from since. When God might justly doom a sinner,
crd cst n1 vbz dt js n1 pc-acp vvi pno12 a-acp p-acp n1. c-crq np1 vmd av-j vvi dt n1,
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yet he graciously presents his mercy to pardon him. Loe, yet there is mercy; I beseech thee by the mercies of God, to leave thy sins; this is a melting argument.
yet he graciously presents his mercy to pardon him. Loe, yet there is mercy; I beseech thee by the Mercies of God, to leave thy Sins; this is a melting argument.
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3. That Mercy is the strongest argument to draw men off from Sin. The torments of hell cannot work so much as the mercies of heaven.
3. That Mercy is the Strongest argument to draw men off from Sin. The torments of hell cannot work so much as the Mercies of heaven.
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Nothing in the world will prevail upon a sinner, if mercy doth not.
Nothing in the world will prevail upon a sinner, if mercy does not.
pix p-acp dt n1 vmb vvi p-acp dt n1, cs n1 vdz xx.
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4. If mercy doth not prevail, a mans Damnation befalls him without all Apology. Ah, what a sad appearing will it be for us,
4. If mercy does not prevail, a men Damnation befalls him without all Apology. Ah, what a sad appearing will it be for us,
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when we must die, and stand before God, and the Lord shall in that day object to us before men and Angels.
when we must die, and stand before God, and the Lord shall in that day Object to us before men and Angels.
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This is the person unto whom I freely offered the pardon of all the sins that ever he committed;
This is the person unto whom I freely offered the pardon of all the Sins that ever he committed;
d vbz dt n1 p-acp ro-crq pns11 av-j vvd dt n1 pp-f d dt n2 cst av pns31 vvd;
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and offered him in the word of God, that if he would leave his sins, I would forgive them,
and offered him in the word of God, that if he would leave his Sins, I would forgive them,
cc vvd pno31 p-acp dt n1 pp-f np1, cst cs pns31 vmd vvi po31 n2, pns11 vmd vvi pno32,
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but he preferred his sins before my mercy; For lying vanities he forsook his mercies.
but he preferred his Sins before my mercy; For lying vanities he forsook his Mercies.
cc-acp pns31 vvd po31 n2 p-acp po11 n1; p-acp j-vvg n2 pns31 vvd po31 n2.
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And thy own conscience shall then testifie that thus it was, I had mercy offered again and again,
And thy own conscience shall then testify that thus it was, I had mercy offered again and again,
cc po21 d n1 vmb av vvi cst av pn31 vbds, pns11 vhd n1 vvn av cc av,
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and yet I would continue in my sins.
and yet I would continue in my Sins.
cc av pns11 vmd vvi p-acp po11 n2.
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Judge what blackness of darkness, and degrees of eternal confusion thou shall contract, when so great a door of mercy is opened,
Judge what blackness of darkness, and Degrees of Eternal confusion thou shall contract, when so great a door of mercy is opened,
n1 r-crq n1 pp-f n1, cc n2 pp-f j n1 pns21 vmb vvi, c-crq av j dt n1 pp-f n1 vbz vvn,
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but for a lust sake, thou wilt not enter in, thou wilt not accept of it.
but for a lust sake, thou wilt not enter in, thou wilt not accept of it.
cc-acp p-acp dt n1 n1, pns21 vm2 xx vvi p-acp, pns21 vm2 xx vvi pp-f pn31.
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2. Then no sinner hath cause sufficient to despair.
2. Then no sinner hath cause sufficient to despair.
crd av dx n1 vhz n1 j pc-acp vvi.
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I know full well that before God makes us sensible of sin, we are apt to presume,
I know full well that before God makes us sensible of since, we Are apt to presume,
pns11 vvb av-j av cst p-acp np1 vvz pno12 j pp-f n1, pns12 vbr j p-acp vvb,
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but being once made sensible, we are very apt to despair.
but being once made sensible, we Are very apt to despair.
cc-acp vbg a-acp vvn j, pns12 vbr av j pc-acp vvi.
(10) part (DIV2)
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It is the great art of the devil, either to make us die in a senceless calm,
It is the great art of the Devil, either to make us die in a senseless Cam,
pn31 vbz dt j n1 pp-f dt n1, av-d pc-acp vvi pno12 vvi p-acp dt j n-jn,
(10) part (DIV2)
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4827
or else to perish in an unquiet storm;
or Else to perish in an unquiet storm;
cc av pc-acp vvi p-acp dt j n1;
(10) part (DIV2)
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either to make us undervalew our sins, and so to slay us with security, or else to undervalew mercy,
either to make us undervalue our Sins, and so to slay us with security, or Else to undervalue mercy,
d pc-acp vvi pno12 vvi po12 n2, cc av pc-acp vvi pno12 p-acp n1, cc av pc-acp vvi n1,
(10) part (DIV2)
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and so to sink us with despair:
and so to sink us with despair:
cc av pc-acp vvi pno12 p-acp n1:
(10) part (DIV2)
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4830
Oh, saith the awakened conscience, my sins are so many, and so great, I have continued long in them, gone on in them after knowledge,
O, Says the awakened conscience, my Sins Are so many, and so great, I have continued long in them, gone on in them After knowledge,
uh, vvz dt vvn n1, po11 n2 vbr av d, cc av j, pns11 vhb vvn av-j p-acp pno32, vvn a-acp p-acp pno32 p-acp n1,
(10) part (DIV2)
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after the invitations of mercy, after the strokes of afflictions, after many a secret check, and bitter words from my conscience;
After the invitations of mercy, After the Strokes of afflictions, After many a secret check, and bitter words from my conscience;
p-acp dt n2 pp-f n1, p-acp dt n2 pp-f n2, p-acp d dt j-jn n1, cc j n2 p-acp po11 n1;
(10) part (DIV2)
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now there remains no hope, no, no;
now there remains no hope, no, no;
av a-acp vvz dx n1, uh-dx, uh-dx;
(10) part (DIV2)
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others whose sins are fewer in number, lightet in weight, not edged and raised by such circumstances;
Others whose Sins Are fewer in number, lightet in weight, not edged and raised by such Circumstances;
ng2-jn rg-crq n2 vbr d p-acp n1, fw-la p-acp n1, xx vvn cc vvn p-acp d n2;
(10) part (DIV2)
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they may hope, but I can have no confidence; mercy will never look upon such a one as I am;
they may hope, but I can have no confidence; mercy will never look upon such a one as I am;
pns32 vmb vvi, cc-acp pns11 vmb vhi dx n1; n1 vmb av-x vvi p-acp d dt crd c-acp pns11 vbm;
(10) part (DIV2)
1245
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Nay, but readest thou not the Text, and they are the words of a Saviour, That all manner of sin may find forgiveness:
Nay, but Readest thou not the Text, and they Are the words of a Saviour, That all manner of since may find forgiveness:
uh-x, cc-acp vv2 pns21 xx dt n1, cc pns32 vbr dt n2 pp-f dt n1, cst d n1 pp-f n1 vmb vvi n1:
(10) part (DIV2)
1245
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4836
though there because enough to despair of thy own strength, yet there is no cause to despair of Gods mercy. Two things only remember here.
though there Because enough to despair of thy own strength, yet there is no cause to despair of God's mercy. Two things only Remember Here.
c-acp a-acp c-acp d pc-acp vvi pp-f po21 d n1, av pc-acp vbz dx n1 pc-acp vvi pp-f npg1 n1. crd n2 av-j vvb av.
(10) part (DIV2)
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1. Despair is no remedy to any sinner.
1. Despair is no remedy to any sinner.
crd n1 vbz dx n1 p-acp d n1.
(10) part (DIV2)
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It may bind on his sins the faster, but never heals the soul, nor easeth the conscience, nor pleaseth God.
It may bind on his Sins the faster, but never heals the soul, nor eases the conscience, nor Pleases God.
pn31 vmb vvi p-acp po31 n2 dt av-jc, cc-acp av-x vvz dt n1, ccx vvz dt n1, ccx vvz np1.
(10) part (DIV2)
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2. Whatsoever thy sins have been, if at length thou canst find an heart to repent, God can find mercy to pardon.
2. Whatsoever thy Sins have been, if At length thou Canst find an heart to Repent, God can find mercy to pardon.
crd r-crq po21 n2 vhb vbn, cs p-acp n1 pns21 vm2 vvi dt n1 pc-acp vvi, np1 vmb vvi n1 pc-acp vvi.
(10) part (DIV2)
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4840
I affirm it, no sinner ever perished because God wanted skill to help, but because he wanted a heart to make use of his help.
I affirm it, no sinner ever perished Because God wanted skill to help, but Because he wanted a heart to make use of his help.
pns11 vvb pn31, dx n1 av vvn p-acp np1 vvd n1 pc-acp vvi, cc-acp c-acp pns31 vvd dt n1 pc-acp vvi n1 pp-f po31 n1.
(10) part (DIV2)
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3. But the main use I would make of this point, is To perswade men to make out for this pardon: 3. But the main use I would make of this point, is To persuade men to make out for this pardon:
crd p-acp dt j n1 pns11 vmd vvi pp-f d n1, vbz pc-acp vvi n2 pc-acp vvi av p-acp d n1:
(10) part (DIV2)
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you see here the extent of Mercy, the possibility of pardon.
you see Here the extent of Mercy, the possibility of pardon.
pn22 vvb av dt n1 pp-f n1, dt n1 pp-f n1.
(10) part (DIV2)
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4843
Why do you look one upon another? (said Jacob to his sons) Behold, I have heard there is corn in Egypt, get you down thither, that we may live, and not die: Why do you look one upon Another? (said Jacob to his Sons) Behold, I have herd there is corn in Egypt, get you down thither, that we may live, and not die:
q-crq vdb pn22 vvb pi p-acp n-jn? (vvd np1 p-acp po31 n2) vvb, pns11 vhb vvn a-acp vbz n1 p-acp np1, vvb pn22 a-acp av, cst pns12 vmb vvi, cc xx vvi:
(10) part (DIV2)
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Why stand you amazed and backward, you that are so full of spiritual wants;
Why stand you amazed and backward, you that Are so full of spiritual Wants;
uh-crq vvb pn22 vvd cc av-j, pn22 cst vbr av j pp-f j n2;
(10) part (DIV2)
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why come you not to mercy that you may live and not die? here is a store-house of mercy, Behold, said the servants of Benhadab, We have heard that the King of Israel is a mercifull King, let us go to him, peradventure he will save thy life, 1 King 20. 31. We hear that the King of heaven is mercifull,
why come you not to mercy that you may live and not die? Here is a storehouse of mercy, Behold, said the Servants of Benhadab, We have herd that the King of Israel is a merciful King, let us go to him, Peradventure he will save thy life, 1 King 20. 31. We hear that the King of heaven is merciful,
q-crq vvb pn22 xx p-acp n1 cst pn22 vmb vvi cc xx vvi? av vbz dt n1 pp-f n1, vvb, vvd dt n2 pp-f np1, pns12 vhb vvn d dt n1 pp-f np1 vbz dt j n1, vvb pno12 vvi p-acp pno31, av pns31 vmb vvi po21 n1, crd n1 crd crd pns12 vvb cst dt n1 pp-f n1 vbz j,
(10) part (DIV2)
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and yet we address not our selves unto him; we hear that there is Balm in Gilead, yet we sue not to be healed;
and yet we address not our selves unto him; we hear that there is Balm in Gilead, yet we sue not to be healed;
cc av pns12 vvb xx po12 n2 p-acp pno31; pns12 vvb cst pc-acp vbz n1 p-acp np1, av pns12 vvb xx pc-acp vbi vvn;
(10) part (DIV2)
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4847
we hear that the Arms of Christare yet open, and we run not to be embraced;
we hear that the Arms of Christare yet open, and we run not to be embraced;
pns12 vvb cst dt n2 pp-f n1 av j, cc pns12 vvb xx pc-acp vbi vvn;
(10) part (DIV2)
1249
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4848
Ah! our folly and madness, that being so greatly diseased, we fly our Physick, that being so in deep rebellions, we lay not down our weapons,
Ah! our folly and madness, that being so greatly diseased, we fly our Physic, that being so in deep rebellions, we lay not down our weapons,
uh po12 n1 cc n1, cst vbg av av-j vvn, pns12 vvb po12 n1, cst vbg av p-acp j-jn n2, pns12 vvb xx p-acp po12 n2,
(10) part (DIV2)
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4849
and submit not upon the tender of the freest pardon. As I live, saith the Lord, I delight not in the death of a sinner;
and submit not upon the tender of the Freest pardon. As I live, Says the Lord, I delight not in the death of a sinner;
cc vvb xx p-acp dt j pp-f dt js n1. c-acp pns11 vvb, vvz dt n1, pns11 vvb xx p-acp dt n1 pp-f dt n1;
(10) part (DIV2)
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4850
Why will you die, O house of Israel? Why do we by lying vanities forsake our Mercies? how my soul bleeds at the wretched hardness of our hearts.
Why will you die, Oh house of Israel? Why do we by lying vanities forsake our mercies? how my soul bleeds At the wretched hardness of our hearts.
c-crq vmb pn22 vvi, uh n1 pp-f np1? q-crq vdb pns12 p-acp j-vvg n2 vvb po12 n2? q-crq po11 n1 vvz p-acp dt j n1 pp-f po12 n2.
(10) part (DIV2)
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4851
God is mercifull, and we are sinfull;
God is merciful, and we Are sinful;
np1 vbz j, cc pns12 vbr j;
(10) part (DIV2)
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4852
yea, we are the more bold in sin, because God is the more abundant in mercy, Continue in sin, because Grace doth abound, Rom. 6. 1. Thus do we abuse the grace God to wantonness,
yea, we Are the more bold in since, Because God is the more abundant in mercy, Continue in since, Because Grace does abound, Rom. 6. 1. Thus do we abuse the grace God to wantonness,
uh, pns12 vbr dt av-dc j p-acp n1, c-acp np1 vbz dt av-dc j p-acp n1, vvb p-acp n1, c-acp n1 vdz vvi, np1 crd crd av vdb pns12 vvi dt n1 np1 p-acp n1,
(10) part (DIV2)
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and bane our souls by the sweet Remedy of sin.
and bane our Souls by the sweet Remedy of since.
cc vvb po12 n2 p-acp dt j n1 pp-f n1.
(10) part (DIV2)
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There is mercy with thee, that thou mayest be feared, said David: and he who confesseth and forsaketh his sins, shall have mercy, saith Solomon: and knowest thou not that the mercies of God should lead thee to Repentance, saith Paul: consider,There is mercy with thee, that thou Mayest be feared, said David: and he who Confesses and Forsaketh his Sins, shall have mercy, Says Solomon: and Knowest thou not that the Mercies of God should led thee to Repentance, Says Paul: Consider,
pc-acp vbz n1 p-acp pno21, cst pns21 vm2 vbi vvn, vvd np1: cc pns31 r-crq vvz cc vvz po31 n2, vmb vhi n1, vvz np1: cc vv2 pns21 xx cst dt n2 pp-f np1 vmd vvi pno21 p-acp n1, vvz np1: vvb,
(10) part (DIV2)
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1. The presence of Mercy saves not, but the acceptance: the offer of a pardon delivers not the Malefactor, but the receiving of it:
1. The presence of Mercy saves not, but the acceptance: the offer of a pardon delivers not the Malefactor, but the receiving of it:
crd dt n1 pp-f n1 vvz xx, cc-acp dt n1: dt n1 pp-f dt n1 vvz xx dt n1, cc-acp dt n-vvg pp-f pn31:
(10) part (DIV2)
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only the embracing makes us happy: mercy proves not mercy, but by acceptance; the contempt of it strangly alters it into Justice.
only the embracing makes us happy: mercy Proves not mercy, but by acceptance; the contempt of it strangely alters it into justice.
av-j dt vvg vvz pno12 j: n1 vvz xx n1, cc-acp p-acp n1; dt n1 pp-f pn31 av-j vvz pn31 p-acp n1.
(10) part (DIV2)
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2. The despising of mercy leaves without all excuse;
2. The despising of mercy leaves without all excuse;
crd dt vvg pp-f n1 vvz p-acp d n1;
(10) part (DIV2)
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4858
what hast thou to urge against God, who could not urge and fasten his mercy on thy soul? yes, thou wouldst have a licence but not a pardon. I know thou warmest thy soul with the sound of mercy, not to abate,
what hast thou to urge against God, who could not urge and fasten his mercy on thy soul? yes, thou Wouldst have a licence but not a pardon. I know thou warmest thy soul with the found of mercy, not to abate,
r-crq vh2 pns21 pc-acp vvi p-acp np1, r-crq vmd xx vvi cc vvi po31 n1 p-acp po21 n1? uh, pns21 vmd2 vhi dt n1 cc-acp xx dt vvb. pns11 vvb pns21 js po21 n1 p-acp dt n1 pp-f n1, xx pc-acp vvi,
(10) part (DIV2)
1251
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4859
but to encourage thy sinfull appetite:
but to encourage thy sinful appetite:
cc-acp pc-acp vvi po21 j n1:
(10) part (DIV2)
1251
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4860
Why dost thou not break thy arm, because there is a skilfull Chirurgion, or fall into the strongest diseases,
Why dost thou not break thy arm, Because there is a skilful Chirurgeon, or fallen into the Strongest diseases,
q-crq vd2 pns21 xx vvi po21 n1, c-acp pc-acp vbz dt j n1, cc vvi p-acp dt js n2,
(10) part (DIV2)
1251
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4861
because there is a skilfull Physitian? 3. Continuance in sin, and efficacy of Mercy are inconsistent:
Because there is a skilful physician? 3. Continuance in since, and efficacy of Mercy Are inconsistent:
c-acp pc-acp vbz dt j n1? crd n1 p-acp n1, cc n1 pp-f n1 vbr j:
(10) part (DIV2)
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4862
thou through thy impenitent heart, in stead of mercy, treasurest up unto thy self wrath against the day of wrath, Rom. 2. 5.thou through thy impenitent heart, in stead of mercy, treasurest up unto thy self wrath against the day of wrath, Rom. 2. 5.
pns21 p-acp po21 j n1, p-acp n1 pp-f n1, vv2 a-acp p-acp po21 n1 n1 p-acp dt n1 pp-f n1, np1 crd crd
(10) part (DIV2)
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4863
Now that which I would perswade you too, is to be wise for your souls, and to get your sins to be forgiven and pardoned.
Now that which I would persuade you too, is to be wise for your Souls, and to get your Sins to be forgiven and pardoned.
av cst r-crq pns11 vmd vvi pn22 av, vbz pc-acp vbi j p-acp po22 n2, cc pc-acp vvi po22 n2 pc-acp vbi vvn cc vvn.
(10) part (DIV2)
1253
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4864
If a company of sick men did hear of an able Physitian that could and would heal them, who would not be carried to him? or what Malefactor is there so out-ragiously mad but that would make out to the King,
If a company of sick men did hear of an able physician that could and would heal them, who would not be carried to him? or what Malefactor is there so outrageously mad but that would make out to the King,
cs dt n1 pp-f j n2 vdd vvi pp-f dt j n1 cst vmd cc vmd vvi pno32, r-crq vmd xx vbi vvn p-acp pno31? cc q-crq n1 vbz a-acp av j j p-acp d vmd vvi av p-acp dt n1,
(10) part (DIV2)
1253
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4865
if he were assured that the King would pardon him. Two things only I will propound, Motives and Means.
if he were assured that the King would pardon him. Two things only I will propound, Motives and Means.
cs pns31 vbdr vvn cst dt n1 vmd vvi pno31. crd n2 av-j pns11 vmb vvi, n2 cc n2.
(10) part (DIV2)
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1. The Motives to stir us up to get our sins forgiven, are these; 1. We are in such a case that we need pardon:
1. The Motives to stir us up to get our Sins forgiven, Are these; 1. We Are in such a case that we need pardon:
crd dt n2 pc-acp vvi pno12 a-acp pc-acp vvi po12 n2 vvn, vbr d; crd pns12 vbr p-acp d dt n1 cst pns12 vvb n1:
(10) part (DIV2)
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4867
yea, that pardon should be multiplied unto us.
yea, that pardon should be multiplied unto us.
uh, cst n1 vmd vbi vvn p-acp pno12.
(10) part (DIV2)
1256
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4868
Indeed were we not sinners, then we should need no forgiveness, or could we of our selves make or exact satisfaction to divine Justice,
Indeed were we not Sinners, then we should need no forgiveness, or could we of our selves make or exact satisfaction to divine justice,
np1 vbdr pns12 xx n2, cs pns12 vmd vvi dx n1, cc vmd pns12 pp-f po12 n2 vvi cc j n1 p-acp j-jn n1,
(10) part (DIV2)
1256
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4869
then might we stand off from mercy: but alas! we are sinners by nature and by life;
then might we stand off from mercy: but alas! we Are Sinners by nature and by life;
av vmd pns12 vvb a-acp p-acp n1: cc-acp uh! pns12 vbr n2 p-acp n1 cc p-acp n1;
(10) part (DIV2)
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4870
all our dayes are days of sin;
all our days Are days of since;
d po12 n2 vbr n2 pp-f n1;
(10) part (DIV2)
1256
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4871
the hairs are not more on our heads, then the number of our sins are on our consciences:
the hairs Are not more on our Heads, then the number of our Sins Are on our Consciences:
dt n2 vbr xx n1 p-acp po12 n2, cs dt n1 pp-f po12 n2 vbr p-acp po12 n2:
(10) part (DIV2)
1256
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4872
they are so many that who can tell how often he offendeth; therefore we need mercy to forgive:
they Are so many that who can tell how often he offends; Therefore we need mercy to forgive:
pns32 vbr av d d r-crq vmb vvi c-crq av pns31 vvz; av pns12 vvb n1 pc-acp vvi:
(10) part (DIV2)
1256
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4873
yea, and we are without strength: we can find strength to sin, but who can discharge for those sins:
yea, and we Are without strength: we can find strength to since, but who can discharge for those Sins:
uh, cc pns12 vbr p-acp n1: pns12 vmb vvi n1 p-acp n1, cc-acp q-crq vmb vvi p-acp d n2:
(10) part (DIV2)
1256
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4874
the price and ransom could never yet be found in any sinners hand. 2. How wofull is the unpardoned condition:
the price and ransom could never yet be found in any Sinners hand. 2. How woeful is the unpardoned condition:
dt n1 cc n1 vmd av-x av vbi vvn p-acp d ng1 n1. crd c-crq j vbz dt j n1:
(10) part (DIV2)
1256
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4875
men go on in sin, and make a work of it, but speak slightly of it, but the truth is,
men go on in since, and make a work of it, but speak slightly of it, but the truth is,
n2 vvb a-acp p-acp n1, cc vvi dt n1 pp-f pn31, cc-acp vvb av-j pp-f pn31, cc-acp dt n1 vbz,
(10) part (DIV2)
1257
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4876
1. Sin makes God our enemy, therefote it is called enmity in Ephe. 2. and a provocation,
1. since makes God our enemy, therefote it is called enmity in Ephes 2. and a provocation,
crd n1 vvz np1 po12 n1, av pn31 vbz vvn n1 p-acp np1 crd cc dt n1,
(10) part (DIV2)
1258
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4877
because it stirs up the wrath of God against us, which wrath if it should seize on thy soul, Ah, miserable man then, thou canst neither suffer it, nor decline it.
Because it stirs up the wrath of God against us, which wrath if it should seize on thy soul, Ah, miserable man then, thou Canst neither suffer it, nor decline it.
c-acp pn31 vvz a-acp dt n1 pp-f np1 p-acp pno12, r-crq n1 cs pn31 vmd vvi p-acp po21 n1, uh, j n1 av, pns21 vm2 av-dx vvi pn31, ccx vvi pn31.
(10) part (DIV2)
1258
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4878
Jesus Christ standing in our stead, felt some of it, and it made him sweat drops of blood,
jesus christ standing in our stead, felt Some of it, and it made him sweat drops of blood,
np1 np1 vvg p-acp po12 n1, vvd d pp-f pn31, cc pn31 vvd pno31 vvi n2 pp-f n1,
(10) part (DIV2)
1258
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4879
and to cry out, My God, my God, why hast thou forsaken me? How then shall a poor weak guilty sinner stand under the fierceness of his indignation?
and to cry out, My God, my God, why hast thou forsaken me? How then shall a poor weak guilty sinner stand under the fierceness of his Indignation?
cc pc-acp vvi av, po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? c-crq av vmb dt j j j n1 vvb p-acp dt n1 pp-f po31 n1?
(10) part (DIV2)
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4880
2. Sin unpardoned makes conscience our enemy.
2. since unpardoned makes conscience our enemy.
crd n1 j vvz n1 po12 n1.
(10) part (DIV2)
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4881
As long as the Lord hath a quarrel with us for sin, conscience may not speak any peace unto us.
As long as the Lord hath a quarrel with us for since, conscience may not speak any peace unto us.
p-acp j c-acp dt n1 vhz dt n1 p-acp pno12 p-acp n1, n1 vmb xx vvi d n1 p-acp pno12.
(10) part (DIV2)
1259
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4882
Now the Lord be mercifull unto us, if the Lord should awaken thy conscience, and set thy sins in order, who knows what would become of thee? Knowest thou the power of conscience when it is opened to behold a God angry, and sin unpardoned.
Now the Lord be merciful unto us, if the Lord should awaken thy conscience, and Set thy Sins in order, who knows what would become of thee? Knowest thou the power of conscience when it is opened to behold a God angry, and since unpardoned.
av dt n1 vbb j p-acp pno12, cs dt n1 vmd vvi po21 n1, cc vvb po21 n2 p-acp n1, r-crq vvz r-crq vmd vvi pp-f pno21? vv2 pns21 dt n1 pp-f n1 c-crq pn31 vbz vvn pc-acp vvi dt n1 j, cc n1 j.
(10) part (DIV2)
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4883
Read the vigor of it in Cain, and the terror of it in Judas, how it crached their spirits,
Read the vigor of it in Cain, and the terror of it in Judas, how it crached their spirits,
np1 dt n1 pp-f pn31 p-acp np1, cc dt n1 pp-f pn31 p-acp np1, c-crq pn31 vvd po32 n2,
(10) part (DIV2)
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4884
and brought the one to the utmost desperation, and the other to the grave and hell in despite of all former advantages.
and brought the one to the utmost desperation, and the other to the grave and hell in despite of all former advantages.
cc vvd dt crd p-acp dt j n1, cc dt n-jn p-acp dt n1 cc n1 p-acp n1 pp-f d j n2.
(10) part (DIV2)
1259
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4885
3. And who can tell how soon he may die. Go and listen sometimes at a dying bed, the person quakes, and the bed trembles, and the heart sighs!
3. And who can tell how soon he may die. Go and listen sometime At a dying Bed, the person quakes, and the Bed trembles, and the heart sighs!
crd cc r-crq vmb vvi c-crq av pns31 vmb vvi. vvb cc vvi av p-acp dt j-vvg n1, dt n1 vvz, cc dt n1 vvz, cc dt n1 n2!
(10) part (DIV2)
1260
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4886
what is it that the man speaks so to himself? Ah, Lord, saith he, I would not die!
what is it that the man speaks so to himself? Ah, Lord, Says he, I would not die!
q-crq vbz pn31 cst dt n1 vvz av p-acp px31? uh, n1, vvz pns31, pns11 vmd xx vvi!
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and then tears trickle down his cheeks, and his heart is ready to flie in pieces.
and then tears trickle down his cheeks, and his heart is ready to fly in Pieces.
cc av n2 vvi a-acp po31 n2, cc po31 n1 vbz j p-acp vvb p-acp n2.
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But why wouldst thou not die;
But why Wouldst thou not die;
p-acp q-crq vmd2 pns21 xx vvi;
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O no, my sins are many, I now see them, and feel the bitter wrath of God for them;
Oh no, my Sins Are many, I now see them, and feel the bitter wrath of God for them;
uh uh-dx, po11 n2 vbr d, pns11 av vvb pno32, cc vvb dt j n1 pp-f np1 p-acp pno32;
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Oh! my sins they are not pardonable, and who can dwell with everlasting burnings, or stand before the holy and just God.
Oh! my Sins they Are not pardonable, and who can dwell with everlasting burnings, or stand before the holy and just God.
uh po11 n2 pns32 vbr xx j, cc r-crq vmb vvi p-acp j n2, cc vvb p-acp dt j cc j np1.
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3. What unspeakable comfort is it to have our sins forgiven. Son said Christ, Mat. 9. 4. Be of good comfort, thy sins are forgiven thee.
3. What unspeakable Comfort is it to have our Sins forgiven. Son said christ, Mathew 9. 4. Be of good Comfort, thy Sins Are forgiven thee.
crd q-crq j n1 vbz pn31 pc-acp vhi po12 n2 vvn. n1 vvd np1, np1 crd crd vbb pp-f j n1, po21 n2 vbr vvn pno21.
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When the Israelites got through the red sea, and looked back, and saw their enemies all drowned, what reviving was this;
When the Israelites god through the read sea, and looked back, and saw their enemies all drowned, what reviving was this;
c-crq dt np1 vvn p-acp dt j-jn n1, cc vvd av, cc vvd po32 n2 d vvn, r-crq vvg vbds d;
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if the drowning of corporal enemies be such a cause of joy, who could but kill our bodies;
if the drowning of corporal enemies be such a cause of joy, who could but kill our bodies;
cs dt n-vvg pp-f j n2 vbb d dt n1 pp-f n1, r-crq vmd cc-acp vvi po12 n2;
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what cause of exultation for the drowning of spiritual enemies, of sins in the depths of mercy, which else would have destroyed oursouls.
what cause of exultation for the drowning of spiritual enemies, of Sins in the depths of mercy, which Else would have destroyed oursouls.
r-crq n1 pp-f n1 p-acp dt n-vvg pp-f j n2, pp-f n2 p-acp dt n2 pp-f n1, r-crq av vmd vhi vvn n2.
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How shall I express the comfort of it? David saith all in one word, The man is blessed whose iniquities are forgiven.
How shall I express the Comfort of it? David Says all in one word, The man is blessed whose iniquities Are forgiven.
q-crq vmb pns11 vvi dt n1 pp-f pn31? np1 vvz d p-acp crd n1, dt n1 vbz vvn r-crq n2 vbr vvn.
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Now blessedness is the center of all joy and comfort. Tell me brethren what think you?
Now blessedness is the centre of all joy and Comfort. Tell me brothers what think you?
av n1 vbz dt n1 pp-f d n1 cc n1. vvb pno11 n2 r-crq vvb pn22?
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1. Of freedom from hell, that you shall never see the place of the damned;
1. Of freedom from hell, that you shall never see the place of the damned;
crd pp-f n1 p-acp n1, cst pn22 vmb av-x vvi dt n1 pp-f dt j-vvn;
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Is that a matter of comfort? why? If sin be pardoned, hell is discharged.
Is that a matter of Comfort? why? If since be pardoned, hell is discharged.
vbz d dt n1 pp-f n1? q-crq? cs n1 vbb vvn, n1 vbz vvn.
(10) part (DIV2)
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There is no condemnation, if Remission. 2. Of Gods loving kindness. David said, it was life, nay, better then life:
There is no condemnation, if Remission. 2. Of God's loving kindness. David said, it was life, nay, better then life:
pc-acp vbz dx n1, cs n1. crd pp-f npg1 j-vvg n1. np1 vvd, pn31 vbds n1, uh-x, av-jc cs n1:
(10) part (DIV2)
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Oh, what is this? God is reconciled unto me in Christ:
O, what is this? God is reconciled unto me in christ:
uh, q-crq vbz d? np1 vbz vvn p-acp pno11 p-acp np1:
(10) part (DIV2)
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he looks on me not as a Judge, but as a fathet with ardent affections and compassions;
he looks on me not as a Judge, but as a Father with Ardent affections and compassions;
pns31 vvz p-acp pno11 xx p-acp dt n1, cc-acp c-acp dt n1 p-acp j n2 cc n2;
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why? if sin be pardoned, God is reconciled, enmity slain, all differences twixt you and God are taken off.
why? if since be pardoned, God is reconciled, enmity slave, all differences betwixt you and God Are taken off.
q-crq? cs n1 vbb vvn, np1 vbz vvn, n1 vvn, d n2 p-acp pn22 cc np1 vbr vvn a-acp.
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3. Of the blood of Christ. Is it worth the having, or of interest in Christ, it is worth the enjoying;
3. Of the blood of christ. Is it worth the having, or of Interest in christ, it is worth the enjoying;
crd pp-f dt n1 pp-f np1. vbz pn31 j dt vhg, cc pp-f n1 p-acp np1, pn31 vbz j dt n-vvg;
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why? if pardoned, then doubtless united to Christ; and how many and great are the benefits that result and follow upon union.
why? if pardoned, then doubtless united to christ; and how many and great Are the benefits that result and follow upon Union.
q-crq? cs vvn, av av-j vvn p-acp np1; cc c-crq d cc j vbr dt n2 cst n1 cc vvi p-acp n1.
(10) part (DIV2)
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4 ▪ Of Peace of conscience. It is a mercy that Conscience can and may speak peace, chear us up, assure us, stand for us against men and devils:
4 ▪ Of Peace of conscience. It is a mercy that Conscience can and may speak peace, cheer us up, assure us, stand for us against men and Devils:
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(10) part (DIV2)
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Why? when sin is pardoned, conscience may not accuse;
Why? when since is pardoned, conscience may not accuse;
q-crq? q-crq n1 vbz vvn, n1 vmb xx vvi;
(10) part (DIV2)
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it hath nothing to do, but direct us in good ways, and to comfort us with the testimonies of our pardon and Reconciliation with God.
it hath nothing to do, but Direct us in good ways, and to Comfort us with the testimonies of our pardon and Reconciliation with God.
pn31 vhz pix pc-acp vdi, cc-acp vvb pno12 p-acp j n2, cc pc-acp vvi pno12 p-acp dt n2 pp-f po12 n1 cc n1 p-acp np1.
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5. Of all outward mercies: Oh! what a life doth a pardoned sinner live. If he looks up to heaven, all is peace;
5. Of all outward Mercies: Oh! what a life does a pardoned sinner live. If he looks up to heaven, all is peace;
crd pp-f d j n2: uh q-crq dt n1 vdz dt j-vvn n1 vvi. cs pns31 vvz a-acp p-acp n1, d vbz n1;
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if he looks down to earth, all is comfort:
if he looks down to earth, all is Comfort:
cs pns31 vvz a-acp p-acp n1, d vbz n1:
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he hath lands, and sins pardoned too, wife, children, honours, friends, yea, and his sins are pardoned too.
he hath Lands, and Sins pardoned too, wife, children, honours, Friends, yea, and his Sins Are pardoned too.
pns31 vhz n2, cc n2 vvn av, n1, n2, n2, n2, uh, cc po31 n2 vbr vvn av.
(10) part (DIV2)
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6. Lastly, What think you of confidence in death.
6. Lastly, What think you of confidence in death.
crd ord, q-crq vvb pn22 pp-f n1 p-acp n1.
(10) part (DIV2)
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When you are leaving the earth, then to be assured, your next journey is to heaven. After grace to find glory:
When you Are leaving the earth, then to be assured, your next journey is to heaven. After grace to find glory:
c-crq pn22 vbr vvg dt n1, cs pc-acp vbi vvn, po22 ord n1 vbz p-acp n1. p-acp n1 pc-acp vvi n1:
(10) part (DIV2)
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would you ever be willing to die;
would you ever be willing to die;
vmd pn22 av vbi j pc-acp vvi;
(10) part (DIV2)
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be confident in death, live in death, live after death, O then get your sins, whatsoevet they are to be pardoned.
be confident in death, live in death, live After death, Oh then get your Sins, whatsoevet they Are to be pardoned.
vbb j p-acp n1, vvb p-acp n1, vvb p-acp n1, uh av vvb po22 n2, vvb pns32 vbr pc-acp vbi vvn.
(10) part (DIV2)
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11. The Means: if you ask what may we do to get our sins forgiven, I shall answer briefly.
11. The Means: if you ask what may we do to get our Sins forgiven, I shall answer briefly.
crd dt n2: cs pn22 vvb r-crq vmb pns12 vdi pc-acp vvi po12 n2 vvn, pns11 vmb vvi av-j.
(10) part (DIV2)
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1. Find out your sins, and know them:
1. Find out your Sins, and know them:
crd vvb av po22 n2, cc vvb pno32:
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and that is done by the study of the Law which gives us the knowledge of sin.
and that is done by the study of the Law which gives us the knowledge of since.
cc cst vbz vdn p-acp dt n1 pp-f dt n1 r-crq vvz pno12 dt n1 pp-f n1.
(10) part (DIV2)
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2. Beg of God for a contrite heart, so as to be sensible of sin, and weary of it, and broken for it.
2. Beg of God for a contrite heart, so as to be sensible of since, and weary of it, and broken for it.
crd vvb pp-f np1 p-acp dt j n1, av c-acp pc-acp vbi j pp-f n1, cc j pp-f pn31, cc vvn p-acp pn31.
(10) part (DIV2)
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The weeping woman was forgiven, Luke 7. 44, 47.
The weeping woman was forgiven, Lycia 7. 44, 47.
dt j-vvg n1 vbds vvn, av crd crd, crd
(10) part (DIV2)
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3. And also for a penitential heart. Repent, saith Peter, that your sins may be blotted out, Act. 3. 19. See Isa. 55. 7. 4. And for a Believing heart in the Lord Jesus.
3. And also for a penitential heart. repent, Says Peter, that your Sins may be blotted out, Act. 3. 19. See Isaiah 55. 7. 4. And for a Believing heart in the Lord jesus.
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(10) part (DIV2)
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In whose blood, and for whose sake we obtain Remission of our sins, 2 Cor. 5. 20. God was in Christ reconciling the world, — not imputing our sins.
In whose blood, and for whose sake we obtain Remission of our Sins, 2 Cor. 5. 20. God was in christ reconciling the world, — not imputing our Sins.
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(10) part (DIV2)
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5. And for a forgiving heart: see Mat. 6. 14, 15. 6. Make it a daily and vehement petition for Repentance and forgiveness, as did David, Psalm 51. and sue all out in the name of Christ.
5. And for a forgiving heart: see Mathew 6. 14, 15. 6. Make it a daily and vehement petition for Repentance and forgiveness, as did David, Psalm 51. and sue all out in the name of christ.
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(10) part (DIV2)
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Object. But these things are hard and laborious. Sol. But they are for mercy.Object. But these things Are hard and laborious. Sol. But they Are for mercy.
n1. p-acp d n2 vbr j cc j. np1 p-acp pns32 vbr p-acp n1.
(10) part (DIV2)
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O Mercy, I perish without thee, and therefore I will not live without thee, sleep without thee, die withou thee.
O Mercy, I perish without thee, and Therefore I will not live without thee, sleep without thee, die without thee.
sy n1, pns11 vvb p-acp pno21, cc av pns11 vmb xx vvi p-acp pno21, vvb p-acp pno21, vvb p-acp pno21.
(10) part (DIV2)
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I will pray for mercy, I will go to Christ for mercy;
I will pray for mercy, I will go to christ for mercy;
pns11 vmb vvi p-acp n1, pns11 vmb vvi p-acp np1 p-acp n1;
(10) part (DIV2)
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and shall it seem so grievous to me, to leave a sin which will damn me, to get mercy which will save me.
and shall it seem so grievous to me, to leave a since which will damn me, to get mercy which will save me.
cc vmb pn31 vvi av j p-acp pno11, pc-acp vvi dt n1 r-crq vmb vvi pno11, pc-acp vvi n1 r-crq vmb vvi pno11.
(10) part (DIV2)
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II. The Tribunal of Justice erected in these words, But the Blasphemy against the holy Ghost shall not be forgiven.
II The Tribunal of justice erected in these words, But the Blasphemy against the holy Ghost shall not be forgiven.
crd dt n1 pp-f n1 vvn p-acp d n2, p-acp dt n1 p-acp dt j n1 vmb xx vbi vvn.
(10) part (DIV2)
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These words are the saddest expressions of purest Justice that ever were uttered.
These words Are the Saddest expressions of Purest justice that ever were uttered.
d n2 vbr dt js n2 pp-f js n1 cst av vbdr vvn.
(10) part (DIV2)
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Oh, what is the height, what the depth of this, for a sinner to rise to such a peculiar degree and form of sinning,
O, what is the height, what the depth of this, for a sinner to rise to such a peculiar degree and from of sinning,
uh, q-crq vbz dt n1, r-crq dt n1 pp-f d, c-acp dt n1 pc-acp vvi p-acp d dt j n1 cc n1 pp-f vvg,
(10) part (DIV2)
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as for ever to distinguish himself from all hope of mercy, never, never, never to he pardoned.
as for ever to distinguish himself from all hope of mercy, never, never, never to he pardoned.
c-acp p-acp av pc-acp vvi px31 p-acp d n1 pp-f n1, av-x, av-x, av-x p-acp pns31 vvd.
(10) part (DIV2)
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In this there are two things to be inquired into, 1. What this Blasphemy against the holy Ghost is.
In this there Are two things to be inquired into, 1. What this Blasphemy against the holy Ghost is.
p-acp d a-acp vbr crd n2 pc-acp vbi vvn p-acp, crd q-crq d n1 p-acp dt j n1 vbz.
(10) part (DIV2)
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2. The irremissibleness of this Blasphemy. Touching the first of these, there are several opinions, and no marvel; 2. The Irremissableness of this Blasphemy. Touching the First of these, there Are several opinions, and no marvel;
crd dt n1 pp-f d n1. vvg dt ord pp-f d, pc-acp vbr j n2, cc dx n1;
(10) part (DIV2)
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for to find the right nature of this sin is a work not of the least difficulty;
for to find the right nature of this since is a work not of the least difficulty;
c-acp pc-acp vvi dt j-jn n1 pp-f d n1 vbz dt n1 xx pp-f dt ds n1;
(10) part (DIV2)
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In Scripturis sanctis nulla major questio, nulla difficilior invenitur, saith Austin. In Scriptures sanctis nulla Major Question, nulla difficilior Invenitur, Says Austin.
p-acp n2 fw-la fw-la j fw-la, fw-la fw-la fw-la, vvz np1.
(10) part (DIV2)
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1. The Novations thought every sin after Baptism, especially denial of Christ in time of perfection, to be the sin against the Holy Ghost.
1. The Novations Thought every since After Baptism, especially denial of christ in time of perfection, to be the since against the Holy Ghost.
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(10) part (DIV2)
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I deny not, but each sin that a Christian commits, may in some sence be called a sin,
I deny not, but each since that a Christian commits, may in Some sense be called a since,
pns11 vvb xx, cc-acp d n1 cst dt njp vvz, vmb p-acp d n1 vbi vvn dt n1,
(10) part (DIV2)
1281
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4937
but strictly it is not the sin against the holy Ghost.
but strictly it is not the since against the holy Ghost.
cc-acp av-j pn31 vbz xx dt n1 p-acp dt j n1.
(10) part (DIV2)
1281
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4938
This error is abundantly refuted by Cyprian, Hiero•, Austin, &c. and is repugnant to all religious reason; because,
This error is abundantly refuted by Cyprian, Hiero•, Austin, etc. and is repugnant to all religious reason; Because,
d n1 vbz av-j vvn p-acp jp, np1, np1, av cc vbz j p-acp d j n1; c-acp,
(10) part (DIV2)
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First, Thus there should be no opposition twixt all manner of sin, and the sin against the Holy Ghost in the Text.
First, Thus there should be no opposition betwixt all manner of since, and the since against the Holy Ghost in the Text.
ord, av pc-acp vmd vbi dx n1 p-acp d n1 pp-f n1, cc dt n1 p-acp dt j n1 p-acp dt np1
(10) part (DIV2)
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Secondly, Thus no man should ever be saved, or have sin pardoned.
Secondly, Thus no man should ever be saved, or have since pardoned.
ord, av dx n1 vmd av vbi vvn, cc vhb n1 vvn.
(10) part (DIV2)
1283
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And for the Denial of Christ in time of persecution, though indeed it be a very great sin,
And for the Denial of christ in time of persecution, though indeed it be a very great since,
cc p-acp dt n1 pp-f np1 p-acp n1 pp-f n1, cs av pn31 vbb dt av j n1,
(10) part (DIV2)
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yet because it may arise not out of the strength of hatred against Christ, but out of the strength of fear,
yet Because it may arise not out of the strength of hatred against christ, but out of the strength of Fear,
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(10) part (DIV2)
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and from humane weakness, it is without doubt an act, though sinfull, yet pardonable, yet it hath been pardoned, as we read in Peter.
and from humane weakness, it is without doubt an act, though sinful, yet pardonable, yet it hath been pardoned, as we read in Peter.
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(10) part (DIV2)
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2. Origen thinks, that the Defection from participation of the Holy Ghost, is this Blasphemy, and so he placeth the nature of it in Apostacy.
2. Origen thinks, that the Defection from participation of the Holy Ghost, is this Blasphemy, and so he places the nature of it in Apostasy.
crd np1 vvz, cst dt n1 p-acp n1 pp-f dt j n1, vbz d n1, cc av pns31 vvz dt n1 pp-f pn31 p-acp n1.
(10) part (DIV2)
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Qui dignus habitus est spiritus sancti participatione, & retro conversus fuerit, hic reipsa & opere blasphemasse dicitur in Spiritum sanctum. This is in part true;Qui Dignus habitus est spiritus sancti participation, & retro Conversus fuerit, hic Reipsa & Opere blasphemasse dicitur in Spiritum sanctum. This is in part true;
fw-la fw-la fw-la fw-la fw-la fw-la n1, cc fw-la fw-la fw-la, fw-la fw-la cc fw-la uh fw-la p-acp fw-la fw-la. d vbz p-acp n1 j;
(10) part (DIV2)
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for Apostacy is a necessary concomitant of this Blasphemy: but yet it expresseth not the full, and compleat, and certain nature of this sin, because,
for Apostasy is a necessary concomitant of this Blasphemy: but yet it Expresses not the full, and complete, and certain nature of this since, Because,
p-acp n1 vbz dt j n1 pp-f d n1: cc-acp av pn31 vvz xx dt j, cc j, cc j n1 pp-f d n1, c-acp,
(10) part (DIV2)
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4947
First, Every defection from the truth, or defection alone, is not sin. One may be an Apostate,
First, Every defection from the truth, or defection alone, is not since. One may be an Apostate,
ord, d n1 p-acp dt n1, cc n1 av-j, vbz xx n1. crd vmb vbi dt n1,
(10) part (DIV2)
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4948
and yet not sin the sin against the Holy Ghost;
and yet not sin the since against the Holy Ghost;
cc av xx vvi dt n1 p-acp dt j n1;
(10) part (DIV2)
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4949
he may recedere a fide, and yet not in fidem irruere, and therefore St. Hierom upon this very agreement to Marcella, saith well, Aliud est Christianum se negare, aliud Christum Diabolum dicere: and to that purpose likewise St. Cyprian, Epist. 53.
he may recedere a fide, and yet not in fidem irruere, and Therefore Saint Hieronymus upon this very agreement to Marcella, Says well, Aliud est Christian se negare, Aliud Christ Diabolum dicere: and to that purpose likewise Saint Cyprian, Epistle 53.
pns31 vmb fw-la dt fw-la, cc av xx p-acp fw-la j, cc av n1 np1 p-acp d j n1 p-acp np1, vvz av, vvn fw-la np1 fw-la fw-la, vvn np1 fw-la fw-la: cc p-acp d n1 av n1 jp, np1 crd
(10) part (DIV2)
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Secondly much more is required to the constitution of this sin then a defection; yet we deny not, but that an universal apostacy is necessary hereunto.
Secondly much more is required to the constitution of this since then a defection; yet we deny not, but that an universal apostasy is necessary hereunto.
ord d n1 vbz vvn p-acp dt n1 pp-f d n1 av dt n1; av pns12 vvb xx, cc-acp cst dt j n1 vbz j av.
(10) part (DIV2)
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Thirdly, Austin delivers his opinion by divers phrases in divers places, but most fairly in Epist. 50, which is ad Bonifacium comitem, It is Duritia cordis usque ad finem hujus vitae, qua homo recusat accipere remissionem peccatorum:
Thirdly, Austin delivers his opinion by diverse phrases in diverse places, but most fairly in Epistle 50, which is and Boniface comitem, It is Duritia Cordis usque ad finem hujus vitae, qua homo recusat accipere remissionem peccatorum:
ord, np1 vvz po31 n1 p-acp j n2 p-acp j n2, cc-acp av-ds av-j p-acp np1 crd, r-crq vbz cc np1 fw-la, pn31 vbz np1 fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la:
(10) part (DIV2)
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where you may apprehend, according to his Judgement, three acts in this sin;
where you may apprehend, according to his Judgement, three acts in this since;
c-crq pn22 vmb vvi, vvg p-acp po31 n1, crd n2 p-acp d n1;
(10) part (DIV2)
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First, Hardness of heart. Secondly, Perseverance in this hardness. Thirdly, Refusal of remission, which is through malicious obstinacy.
First, Hardness of heart. Secondly, Perseverance in this hardness. Thirdly, Refusal of remission, which is through malicious obstinacy.
ord, n1 pp-f n1. ord, n1 p-acp d n1. ord, n1 pp-f n1, r-crq vbz a-acp j n1.
(10) part (DIV2)
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This opinion, though it be true in part, yet it is not compleat and punctual, because,
This opinion, though it be true in part, yet it is not complete and punctual, Because,
d n1, cs pn31 vbb j p-acp n1, av pn31 vbz xx j cc j, c-acp,
(10) part (DIV2)
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First, All this may be without blasphemy.
First, All this may be without blasphemy.
ord, d d vmb vbi p-acp n1.
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Secondly, All this cannot be till the last gasp, and yet so may the sin against the holy Ghost be.
Secondly, All this cannot be till the last gasp, and yet so may the since against the holy Ghost be.
ord, d d vmbx vbi p-acp dt ord n1, cc av av vmb dt n1 p-acp dt j n1 vbi.
(10) part (DIV2)
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Fourthly, The Schoolmen generally run one after another, and place the nature of it in obstinacy or malice: so that to sin against the Holy Ghost, is with them to sin out of a resolved or determined malice:
Fourthly, The Schoolmen generally run one After Another, and place the nature of it in obstinacy or malice: so that to since against the Holy Ghost, is with them to sin out of a resolved or determined malice:
ord, dt n2 av-j vvi pi p-acp n-jn, cc vvi dt n1 pp-f pn31 p-acp n1 cc n1: av cst p-acp n1 p-acp dt j n1, vbz p-acp pno32 pc-acp vvi av pp-f dt vvn cc j-vvn n1:
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this you may see more fully deliveted by Aquinas and Alexander Ales; which sinning of malice, is not barely a vitious and habitual inclination,
this you may see more Fully deliveted by Aquinas and Alexander Ales; which sinning of malice, is not barely a vicious and habitual inclination,
d pn22 vmb vvi av-dc av-j vvn p-acp np1 cc np1 n2; r-crq vvg pp-f n1, vbz xx av-j dt j cc j n1,
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but further it hath the access of contemptuous rejecting of those things, which might remove this malicious sinning.
but further it hath the access of contemptuous rejecting of those things, which might remove this malicious sinning.
cc-acp av-jc pn31 vhz dt n1 pp-f j vvg pp-f d n2, r-crq vmd vvi d j vvg.
(10) part (DIV2)
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Hence it is, that they break this general into many particulars, as First, Of Desperation, whereby the malicious offendor casts away the anchor of hope, wilfully perishing in the gulf of sin.
Hence it is, that they break this general into many particulars, as First, Of Desperation, whereby the malicious Offender Cast away the anchor of hope, wilfully perishing in the gulf of since.
av pn31 vbz, cst pns32 vvb d n1 p-acp d n2-j, c-acp ord, pp-f n1, c-crq dt j n1 vvz av dt n1 pp-f n1, av-j vvg p-acp dt n1 pp-f n1.
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Secondly, Of Presumption, whereby he wilfully rejects all fear of God.
Secondly, Of Presumption, whereby he wilfully rejects all Fear of God.
ord, pp-f n1, c-crq pns31 av-j vvz d n1 pp-f np1.
(10) part (DIV2)
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Thirdly, Of Impenitency. Fourthly, Of Obstinacy. Fifthly, Of Impugning known truth. Sixthly, And envying and maligning of Grace in our brethren.
Thirdly, Of Impenitency. Fourthly, Of Obstinacy. Fifthly, Of Impugning known truth. Sixthly, And envying and maligning of Grace in our brothers.
ord, pp-f n1. ord, pp-f n1. ord, pp-f vvg j-vvn n1. j, cc vvg cc vvg pp-f n1 p-acp po12 n2.
(10) part (DIV2)
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But to omit diversity of opinions in this argument, I shall as fully as I can touch the nature of this blasphemy against the holy Ghost in this brief description.
But to omit diversity of opinions in this argument, I shall as Fully as I can touch the nature of this blasphemy against the holy Ghost in this brief description.
p-acp pc-acp vvi n1 pp-f n2 p-acp d n1, pns11 vmb a-acp av-j c-acp pns11 vmb vvi dt n1 pp-f d n1 p-acp dt j n1 p-acp d j n1.
(10) part (DIV2)
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It is an extraordinary sin wherein the apostatizing Blasphemer despitefully rejects, and maliciously persecutes the Gospel and Truth of Christ after a manifest conviction by the holy Ghost, let us take this description assunder, and consider these parts.
It is an extraordinary since wherein the apostatizing Blasphemer despitefully rejects, and maliciously persecutes the Gospel and Truth of christ After a manifest conviction by the holy Ghost, let us take this description asunder, and Consider these parts.
pn31 vbz dt j n1 c-crq dt vvg n1 av-j vvz, cc av-j vvz dt n1 cc n1 pp-f np1 p-acp dt j n1 p-acp dt j n1, vvb pno12 vvi d n1 av, cc vvb d n2.
(10) part (DIV2)
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First, It is an extraordinary sin ] both for subject, and for degree.
First, It is an extraordinary since ] both for Subject, and for degree.
ord, pn31 vbz dt j n1 ] av-d p-acp n-jn, cc p-acp n1.
(10) part (DIV2)
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For Subject because it is a sin (in comparison with other sins) nothing so frequent, it is not so common in practise. For Subject Because it is a since (in comparison with other Sins) nothing so frequent, it is not so Common in practice.
p-acp j-jn c-acp pn31 vbz dt n1 (p-acp n1 p-acp j-jn n2) pix av j, pn31 vbz xx av j p-acp n1.
(10) part (DIV2)
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And also for Degree, it is a sin made of the very cream and spirits, as it were of the vilest and most condemning forms of transgressing;
And also for Degree, it is a since made of the very cream and spirits, as it were of the Vilest and most condemning forms of transgressing;
cc av p-acp n1, pn31 vbz dt n1 vvd pp-f dt j n1 cc n2, c-acp pn31 vbdr pp-f dt js cc av-ds vvg n2 pp-f vvg;
(10) part (DIV2)
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but to let that go as being only general. Secondly, The subject of this sin, An Apostatizing Blasphemer.
but to let that go as being only general. Secondly, The Subject of this since, an Apostatizing Blasphemer.
cc-acp pc-acp vvi cst vvb p-acp vbg av-j j. ord, dt n-jn pp-f d n1, dt vvg n1.
(10) part (DIV2)
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1. An Apostate, and therefore in Heb. 6. 6. where this sin is described, the persons guilty of it are said to fall away: not only to fall (for so may the faithfullest servant of truth do, he may fall in the way) but to fall away, to turn the heart, 1. an Apostate, and Therefore in Hebrew 6. 6. where this since is described, the Persons guilty of it Are said to fallen away: not only to fallen (for so may the Faithfullest servant of truth do, he may fallen in the Way) but to fallen away, to turn the heart,
crd dt n1, cc av p-acp np1 crd crd n1 d n1 vbz vvn, dt n2 j pp-f pn31 vbr vvn p-acp vvb av: xx av-j pc-acp vvi (c-acp av vmb dt js n1 pp-f n1 vdb, pns31 vmb vvi p-acp dt n1) cc-acp pc-acp vvi av, pc-acp vvi dt n1,
(10) part (DIV2)
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and to turn the back upon truth, to renounce our colours, it is an uniuersal Apostacy.
and to turn the back upon truth, to renounce our colours, it is an universal Apostasy.
cc pc-acp vvi dt n1 p-acp n1, pc-acp vvi po12 n2, pn31 vbz dt j n1.
(10) part (DIV2)
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4971
The School-men well observe two things in a Apostacy!
The Schoolmen well observe two things in a Apostasy!
dt n2 av vvb crd n2 p-acp dt n1!
(10) part (DIV2)
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4972
One is Recessio a fi•e: the other is, Accessio a• sectam, and I think there was never any branded with the sin against the Holy Ghost, but proved guilty of both;
One is Recessio a fi•e: the other is, Accessio a• sectam, and I think there was never any branded with the since against the Holy Ghost, but proved guilty of both;
pi vbz np1 dt n1: dt n-jn vbz, fw-la n1 fw-la, cc pns11 vvb a-acp vbds av-x d vvn p-acp dt n1 p-acp dt j n1, cc-acp vvd j pp-f d;
(10) part (DIV2)
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as Julian forsook the truth, and turned Pagan: Hence that conclusion ariseth amongst them, Omnis Apostata est Hereticus.
as Julian forsook the truth, and turned Pagan: Hence that conclusion arises among them, Omnis Apostata est Hereticus.
c-acp np1 vvd dt n1, cc vvd j-jn: av d n1 vvz p-acp pno32, fw-la fw-la fw-la np1.
(10) part (DIV2)
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2. A Blesphemer. What a Blasphemer is, you may collect from the description already given of Blasphemy, he is one who is contumelious or opprobrious to God and Christ, either in Nature, Name or Doctrine;
2. A Blesphemer. What a Blasphemer is, you may collect from the description already given of Blasphemy, he is one who is contumelious or opprobrious to God and christ, either in Nature, Name or Doctrine;
crd dt n1. q-crq dt n1 vbz, pn22 vmb vvi p-acp dt n1 av vvn pp-f n1, pns31 vbz pi r-crq vbz j cc j p-acp np1 cc np1, av-d p-acp n1, n1 cc n1;
(10) part (DIV2)
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4975
such as the Pharisees here, who fastened on Christ the most reproachfull obloquies, of a Samaritan, Devil, companion and friend to Publicans;
such as the Pharisees Here, who fastened on christ the most reproachful Obloquies, of a Samaritan, devil, Companion and friend to Publicans;
d c-acp dt np1 av, r-crq vvd p-acp np1 dt av-ds j n2, pp-f dt np1, n1, n1 cc n1 p-acp np1;
(10) part (DIV2)
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4976
or as Julian stiling Christ in derision, the Galilean and the Carpenters son. To understand this more clearly, know that Blasphemy is sometime taken,
or as Julian styling christ in derision, the Galilean and the Carpenters son. To understand this more clearly, know that Blasphemy is sometime taken,
cc c-acp np1 vvg np1 p-acp n1, dt j cc dt n2 n1. pc-acp vvi d dc av-j, vvb d n1 vbz av vvn,
(10) part (DIV2)
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4977
First, Most generally, and so it may be terminated in man as the Object. Tit. 3. 2. Blaspheme no man, NONLATINALPHABET;
First, Most generally, and so it may be terminated in man as the Object. Tit. 3. 2. Blaspheme no man,;
ord, av-ds av-j, cc av pn31 vmb vbi vvn p-acp n1 p-acp dt n1. np1 crd crd vvb dx n1,;
(10) part (DIV2)
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4978
Thus he is a Blasphemer, who assumes any disgracefull terme, which may blemish the credit of a man.
Thus he is a Blasphemer, who assumes any disgraceful term, which may blemish the credit of a man.
av pns31 vbz dt n1, r-crq vvz d j n1, r-crq vmb vvi dt n1 pp-f dt n1.
(10) part (DIV2)
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4979
Secondly, Less generally, and so it is appliable to any word uttered in the reproach of God,
Secondly, Less generally, and so it is appliable to any word uttered in the reproach of God,
ord, av-dc av-j, cc av pn31 vbz j p-acp d n1 vvd p-acp dt n1 pp-f np1,
(10) part (DIV2)
1298
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4980
or Christ, or the Gospel of Christ, whether deliberately or unadvisedly:
or christ, or the Gospel of christ, whither deliberately or unadvisedly:
cc np1, cc dt n1 pp-f np1, cs av-j cc av-j:
(10) part (DIV2)
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4981
in which respect it may be verified in some cases of the best Saints, who affix that unto God in their hast of spiritual trouble, which unbeseems his purity and truth.
in which respect it may be verified in Some cases of the best Saints, who affix that unto God in their haste of spiritual trouble, which unbeseems his purity and truth.
p-acp r-crq n1 pn31 vmb vbi vvn p-acp d n2 pp-f dt js n2, r-crq n1 cst p-acp np1 p-acp po32 n1 pp-f j n1, r-crq vvz po31 n1 cc n1.
(10) part (DIV2)
1298
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4982
Thirdly, Strictly, and so it is a malicious reproachfull word against the known Doctrine of Christ:
Thirdly, Strictly, and so it is a malicious reproachful word against the known Doctrine of christ:
ord, av-j, cc av pn31 vbz dt j j n1 p-acp dt j-vvn n1 pp-f np1:
(10) part (DIV2)
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4983
so that the Blasphemer, who is the true subject of this sin, is not he that speaks evil of other men,
so that the Blasphemer, who is the true Subject of this since, is not he that speaks evil of other men,
av cst dt n1, r-crq vbz dt j n-jn pp-f d n1, vbz xx pns31 cst vvz j-jn pp-f j-jn n2,
(10) part (DIV2)
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4984
nor he, who through inconsideration, or violence, or vehement distemper of passion, or any extrinsecal pressure, lets fall some unbefitting speeches of God,
nor he, who through inconsideration, or violence, or vehement distemper of passion, or any extrinsical pressure, lets fallen Some unbefitting Speeches of God,
ccx pns31, r-crq p-acp n1, cc n1, cc j n1 pp-f n1, cc d j n1, vvb|pno12 vvi d j n2 pp-f np1,
(10) part (DIV2)
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4985
or Christ, or his Gospel, but he that doth this out of a resolvedness and wilfulness.
or christ, or his Gospel, but he that does this out of a resolvedness and wilfulness.
cc np1, cc po31 n1, cc-acp pns31 cst vdz d av pp-f dt n1 cc n1.
(10) part (DIV2)
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4986
A man may blaspheme two wayes, either Enunciative, as to affirm that Christ is a Devil,
A man may Blaspheme two ways, either Enunciative, as to affirm that christ is a devil,
dt n1 vmb vvi crd n2, d j-jn, p-acp pc-acp vvi cst np1 vbz dt n1,
(10) part (DIV2)
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4987
or God is unjust, or the Scriptures are a lye;
or God is unjust, or the Scriptures Are a lie;
cc np1 vbz j, cc dt n2 vbr dt n1;
(10) part (DIV2)
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4988
or Imperative or Optative, by wishing any unglorious thing on God, or Christ and his Truths;
or Imperative or Optative, by wishing any unglorious thing on God, or christ and his Truths;
cc j cc j, p-acp vvg d j n1 p-acp np1, cc np1 cc po31 n2;
(10) part (DIV2)
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4989
both of which may be in actu signato, when the person doth express out in words all this:
both of which may be in Acts Signato, when the person does express out in words all this:
d pp-f r-crq vmb vbi p-acp fw-la fw-la, c-crq dt n1 vdz vvi av p-acp n2 d d:
(10) part (DIV2)
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or in actu exercito, when all this is in conceptu mentis & proposito. Though perhaps he doth speak what is true,
or in Acts exercito, when all this is in conceptu mentis & Purpose. Though perhaps he does speak what is true,
cc p-acp fw-la fw-la, c-crq d d vbz p-acp fw-la fw-la cc fw-la. cs av pns31 vdz vvi q-crq vbz j,
(10) part (DIV2)
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and honourable of God and Christ, yet it is modo irrisorio & contemptivo, (as Cajetan observes) after a disgracing and despicable manner.
and honourable of God and christ, yet it is modo irrisorio & contemptivo, (as Cajetan observes) After a disgracing and despicable manner.
cc j pp-f np1 cc np1, av pn31 vbz fw-la fw-la cc fw-la, (c-acp jp vvz) p-acp dt n-vvg cc j n1.
(10) part (DIV2)
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Now then the subject of the sin against the holy Ghost is such a Blasphemy, who doth most unworthily think of Christ,
Now then the Subject of the since against the holy Ghost is such a Blasphemy, who does most unworthily think of christ,
av av dt n-jn pp-f dt n1 p-acp dt j n1 vbz d dt n1, r-crq vdz ds av-j vvi pp-f np1,
(10) part (DIV2)
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4993
and this is verbum mentis, inward Blasphemy in conceptu, and who doth basely deride and scoffe at him and his Trurhs, jearing at his holiness;
and this is verbum mentis, inward Blasphemy in conceptu, and who does basely deride and scoff At him and his Trurhs, jeering At his holiness;
cc d vbz fw-la fw-la, j n1 p-acp fw-la, cc r-crq vdz av-j vvi cc n1 p-acp pno31 cc po31 n2, vvg p-acp po31 n1;
(10) part (DIV2)
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4994
and the excellency, and purity of his wayes, and this is verbum vocis outward Blasphemy.
and the excellency, and purity of his ways, and this is verbum Vocis outward Blasphemy.
cc dt n1, cc n1 pp-f po31 n2, cc d vbz fw-la fw-la av-j n1.
(10) part (DIV2)
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The which is not occasioned by coaction of Tyranny, as some through torment may speak with their lips that which their heart abhors;
The which is not occasioned by coaction of Tyranny, as Some through torment may speak with their lips that which their heart abhors;
dt r-crq vbz xx vvn p-acp n1 pp-f n1, c-acp d p-acp n1 vmb vvi p-acp po32 n2 cst r-crq po32 n1 vvz;
(10) part (DIV2)
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nor by the phrensy of the disease, when a person not mentis compos, talks idly he knows not what,
nor by the frenzy of the disease, when a person not mentis compos, talks idly he knows not what,
ccx p-acp dt n1 pp-f dt n1, c-crq dt n1 xx fw-la fw-la, vvz av-j pns31 vvz xx r-crq,
(10) part (DIV2)
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but it is a set Blasphemy and deliberate;
but it is a Set Blasphemy and deliberate;
cc-acp pn31 vbz dt j-vvn n1 cc j;
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formal Blasphemie arising from a direct intention to eclipse, and despise, and diminish and disgrace the glory of Christ in himself, truths, wayes, servants:
formal Blasphemy arising from a Direct intention to eclipse, and despise, and diminish and disgrace the glory of christ in himself, truths, ways, Servants:
j n1 vvg p-acp dt j n1 pc-acp vvi, cc vvi, cc vvi cc vvi dt n1 pp-f np1 p-acp px31, n2, n2, n2:
(10) part (DIV2)
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and it may be that even in this sense those that thus sin, are said to put Christ to an open shame, Heb. 6. 6. 3. The object of this, the Gospel of Christ.
and it may be that even in this sense those that thus since, Are said to put christ to an open shame, Hebrew 6. 6. 3. The Object of this, the Gospel of christ.
cc pn31 vmb vbi cst av p-acp d n1 d cst av n1, vbr vvn pc-acp vvi np1 p-acp dt j n1, np1 crd crd crd dt n1 pp-f d, dt n1 pp-f np1.
(10) part (DIV2)
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The common Object of Blasphemy is God considered in Essence and Revelation, and man: The Object of Blasphemy less generally taken, goes not lower then God and his Truths;
The Common Object of Blasphemy is God considered in Essence and Revelation, and man: The Object of Blasphemy less generally taken, Goes not lower then God and his Truths;
dt j n1 pp-f n1 vbz np1 vvn p-acp n1 cc n1, cc n1: dt n1 pp-f n1 av-dc av-j vvn, vvz xx vvi av np1 cc po31 n2;
(10) part (DIV2)
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but the special Object of Blasphemy against the Holy Ghost, is the saving part of the Word, It is tht Gospel of Christ:
but the special Object of Blasphemy against the Holy Ghost, is the Saving part of the Word, It is that Gospel of christ:
cc-acp dt j n1 pp-f n1 p-acp dt j n1, vbz dt j-vvg n1 pp-f dt n1, pn31 vbz d n1 pp-f np1:
(10) part (DIV2)
1301
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5002
Heb, 10. 29. The Son of God, and the blood of the Covenant, are the Objects of this impiety.Hebrew, 10. 29. The Son of God, and the blood of the Covenant, Are the Objects of this impiety.
n1, crd crd dt n1 pp-f np1, cc dt n1 pp-f dt n1, vbr dt n2 pp-f d n1.
(10) part (DIV2)
1301
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5003
O how this raises this reproachfull sin:
O how this raises this reproachful since:
sy q-crq d vvz d j n1:
(10) part (DIV2)
1301
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5004
It is a high sin to reproach any Attribute of God, to reproach any part of the Truth of God;
It is a high since to reproach any Attribute of God, to reproach any part of the Truth of God;
pn31 vbz dt j n1 pc-acp vvi d n1 pp-f np1, pc-acp vvi d n1 pp-f dt n1 pp-f np1;
(10) part (DIV2)
1301
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5005
but to fasten disgrace on the mercy of God, to poure contempt on the Gospel of God, there where his compassions yearn to sinners, there where his freest grace calls upon sinners, there where the Sun of Righteousness and salvation shines to sinners, this is the highest Injury;
but to fasten disgrace on the mercy of God, to pour contempt on the Gospel of God, there where his compassions yearn to Sinners, there where his Freest grace calls upon Sinners, there where the Sun of Righteousness and salvation shines to Sinners, this is the highest Injury;
cc-acp pc-acp vvi n1 p-acp dt n1 pp-f np1, pc-acp vvi n1 p-acp dt n1 pp-f np1, a-acp c-crq po31 n2 vvi p-acp n2, a-acp c-crq po31 js n1 vvz p-acp n2, a-acp c-crq dt n1 pp-f n1 cc n1 vvz p-acp n2, d vbz dt js n1;
(10) part (DIV2)
1301
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5006
yet on this most amiable countenance and tenderest affections of Heaven, doth this blasphemer cast his most impure,
yet on this most amiable countenance and Tenderest affections of Heaven, does this blasphemer cast his most impure,
av p-acp d av-ds j n1 cc vv2 n2 pp-f n1, vdz d n1 vvd po31 av-ds j,
(10) part (DIV2)
1301
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5007
and foulest indignities, which appears in the Acts incident to this Subject. Thirdly, The Acts, they are two.
and Foulest indignities, which appears in the Acts incident to this Subject. Thirdly, The Acts, they Are two.
cc js n2, r-crq vvz p-acp dt n2 j p-acp d j-jn. ord, dt n2, pns32 vbr crd.
(10) part (DIV2)
1301
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5008
1. A malicious rejecting of the Gospel, both in the Truth and in the Goodness of it. 1. A malicious rejecting of the Gospel, both in the Truth and in the goodness of it.
crd dt j vvg pp-f dt n1, d p-acp dt n1 cc p-acp dt n1 pp-f pn31.
(10) part (DIV2)
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5009
The Gospel may be not hearkened to Where it is represented, and yet the person not guilty of this sin;
The Gospel may be not harkened to Where it is represented, and yet the person not guilty of this since;
dt n1 vmb vbi xx vvn p-acp c-crq pn31 vbz vvn, cc av dt n1 xx j pp-f d n1;
(10) part (DIV2)
1303
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It may be refused, though it be hearkened to, and yet we guiltless of the same:
It may be refused, though it be harkened to, and yet we guiltless of the same:
pn31 vmb vbi vvn, cs pn31 vbb vvn p-acp, cc av pns12 j pp-f dt d:
(10) part (DIV2)
1303
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5011
All Refusal, all Disobedience unto it, doth not necessarily infer this sin, but there must be a malicious Rejecting which notes two things.
All Refusal, all Disobedience unto it, does not necessarily infer this since, but there must be a malicious Rejecting which notes two things.
d n1, d n1 p-acp pn31, vdz xx av-j vvi d n1, cc-acp a-acp vmb vbi dt j vvg r-crq vvz crd n2.
(10) part (DIV2)
1303
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First A compleat and free disposition of the Will: he sins NONLATINALPHABET, non per ignorantiam, non per violentiam, sed motu spontaneo;
First A complete and free disposition of the Will: he Sins, non per ignorantiam, non per violentiam, sed motu spontaneo;
ord dt j cc j n1 pp-f dt n1: pns31 vvz, fw-fr fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la;
(10) part (DIV2)
1304
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for there be some actions which arise parrly from the will, and partly from externally impulsive Causes.
for there be Some actions which arise parrly from the will, and partly from externally impulsive Causes.
p-acp pc-acp vbi d n2 r-crq vvb av-j p-acp dt n1, cc av p-acp av-j j n2.
(10) part (DIV2)
1304
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Secondly, Which arise immediately and totally from the Will:
Secondly, Which arise immediately and totally from the Will:
ord, r-crq vvb av-j cc av-j p-acp dt n1:
(10) part (DIV2)
1304
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5015
such is this rejection, it is not caused through the darkness or mistake of the understanding,
such is this rejection, it is not caused through the darkness or mistake of the understanding,
d vbz d n1, pn31 vbz xx vvn p-acp dt n1 cc n1 pp-f dt n1,
(10) part (DIV2)
1304
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5016
nor through the powerfull impression of persecution, nor through any violent distemper or sudden motion of the affections,
nor through the powerful impression of persecution, nor through any violent distemper or sudden motion of the affections,
ccx p-acp dt j n1 pp-f n1, ccx p-acp d j n1 cc j n1 pp-f dt n2,
(10) part (DIV2)
1304
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5017
nor through the importunity of temptation, nor through any phrenetical disease, but through the natural and internal inclination of perverseness in the Will,
nor through the importunity of temptation, nor through any phrenetical disease, but through the natural and internal inclination of perverseness in the Will,
ccx p-acp dt n1 pp-f n1, ccx p-acp d j n1, cc-acp p-acp dt j cc j n1 pp-f n1 p-acp dt n1,
(10) part (DIV2)
1304
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5018
when the person is set in the fairest of Circumstances and conditions, not blinded, not agitated,
when the person is Set in the Fairest of circumstances and conditions, not blinded, not agitated,
c-crq dt n1 vbz vvn p-acp dt js pp-f n2 cc n2, xx vvn, xx vvn,
(10) part (DIV2)
1304
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5019
but voluntarily and wilfully rejects the Gospel of Christ.
but voluntarily and wilfully rejects the Gospel of christ.
cc-acp av-jn cc av-j vvz dt n1 pp-f np1.
(10) part (DIV2)
1304
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5020
II. Access of deepest malice, and constant hatred in the Will; Therefore Alexander Ales saith well, that the Motus hujus peecati habet originem a certa malitia, i. e.
II Access of Deepest malice, and constant hatred in the Will; Therefore Alexander Ales Says well, that the Motus hujus peecati habet originem a Certa malitia, i. e.
crd n1 pp-f js-jn n1, cc j n1 p-acp dt n1; av np1 n2 vvz av, cst dt fw-la fw-la fw-la fw-la fw-la dt fw-la fw-la, sy. sy.
(10) part (DIV2)
1305
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ex malignitate animi cum conscientia peccati, & ex quadam mentis perversitate, when the person doth it of set purpose,ex malignitate animi cum conscientia peccati, & ex Quadam mentis perversitate, when the person does it of Set purpose,
fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la n1 fw-la n1, c-crq dt n1 vdz pn31 a-acp vvn n1,
(10) part (DIV2)
1305
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and with a sectet complacence, he is gladded that he can despite and injure Christ and his Gospel.
and with a sectet complacence, he is gladded that he can despite and injure christ and his Gospel.
cc p-acp dt jc n1, pns31 vbz vvn cst pns31 vmb vvi cc vvi np1 cc po31 n1.
(10) part (DIV2)
1305
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5023
This despitefull rejecting is expressed in Heb. 10. 29. By, First, Treading under foot the Son of God, the most base esteem of Christ, respecting him no more then the impurest dirt in the streets,
This despiteful rejecting is expressed in Hebrew 10. 29. By, First, Treading under foot the Son of God, the most base esteem of christ, respecting him no more then the impurest dirt in the streets,
d j vvg vbz vvn p-acp np1 crd crd p-acp, ord, vvg p-acp n1 dt n1 pp-f np1, dt av-ds j n1 pp-f np1, vvg pno31 av-dx av-dc cs dt js n1 p-acp dt n2,
(10) part (DIV2)
1305
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or the most vile thing, as Ambrose expounds it.
or the most vile thing, as Ambrose expounds it.
cc dt av-ds j n1, c-acp np1 vvz pn31.
(10) part (DIV2)
1305
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5025
It were fault sufficient not to accept of Christ, it is a deeper treason to scorn and reject Christ and Mercy;
It were fault sufficient not to accept of christ, it is a Deeper treason to scorn and reject christ and Mercy;
pn31 vbdr n1 j xx pc-acp vvi pp-f np1, pn31 vbz dt jc-jn n1 pc-acp vvi cc vvi np1 cc n1;
(10) part (DIV2)
1305
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5026
but how infinitely vile is it to do this with a disdain, and with a despitefull humour, with a purpose to vex and dishonour Christ and the Gospel.
but how infinitely vile is it to do this with a disdain, and with a despiteful humour, with a purpose to vex and dishonour christ and the Gospel.
cc-acp q-crq av-j j vbz pn31 pc-acp vdi d p-acp dt n1, cc p-acp dt j n1, p-acp dt n1 pc-acp vvi cc vvi np1 cc dt n1.
(10) part (DIV2)
1305
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Secondly, Counting the blood of the Covenant an unholy thing: The blood of Christ is the blood of the new Covenant;
Secondly, Counting the blood of the Covenant an unholy thing: The blood of christ is the blood of the new Covenant;
ord, vvg dt n1 pp-f dt n1 dt j n1: dt n1 pp-f np1 vbz dt n1 pp-f dt j n1;
(10) part (DIV2)
1305
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5028
it is it wherein Promises of life are made, it is it whereby reconciliation with God is effectually made, it is it by which we obtain salvation,
it is it wherein Promises of life Are made, it is it whereby reconciliation with God is effectually made, it is it by which we obtain salvation,
pn31 vbz pn31 c-crq vvz pp-f n1 vbr vvn, pn31 vbz pn31 c-crq n1 p-acp np1 vbz av-j vvn, pn31 vbz pn31 p-acp r-crq pns12 vvb n1,
(10) part (DIV2)
1305
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5029
and this blood it is called Precious in Scripture:
and this blood it is called Precious in Scripture:
cc d n1 pn31 vbz vvn j p-acp n1:
(10) part (DIV2)
1305
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5030
but he that sins against the Holy Ghost, vilipends this blood, he doth no more accompt of it,
but he that Sins against the Holy Ghost, vilipends this blood, he does no more account of it,
cc-acp pns31 cst vvz p-acp dt j n1, vvz d n1, pns31 vdz av-dx av-dc n1 pp-f pn31,
(10) part (DIV2)
1305
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then the blood of a most common thief and unhallowed person.
then the blood of a most Common thief and unhallowed person.
cs dt n1 pp-f dt av-ds j n1 cc j n1.
(10) part (DIV2)
1305
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5032
2. ly, A despitefull persecuting of the Gospel ] as it is evident here in the Pharisees, who hated the light, and bitterly persecuted the light:
2. lie, A despiteful persecuting of the Gospel ] as it is evident Here in the Pharisees, who hated the Light, and bitterly persecuted the Light:
crd vvb, dt j vvg pp-f dt n1 ] c-acp pn31 vbz j av p-acp dt np2, r-crq vvd dt n1, cc av-j vvn dt n1:
(10) part (DIV2)
1306
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5033
and thus was it with Julian, Lucianus, Porphirius, and other odious Apostates, who were so hellishly incensed against the Gospel of Christ, that if it had been possible, they would have plucked this Sun out of the Firmament, they would have rooted out the very Name and naming of Christ;
and thus was it with Julian, Lucianus, Porphyrius, and other odious Apostates, who were so hellishly incensed against the Gospel of christ, that if it had been possible, they would have plucked this Sun out of the Firmament, they would have rooted out the very Name and naming of christ;
cc av vbds pn31 p-acp np1, np1, np1, cc j-jn j n2, r-crq vbdr av av-j vvn p-acp dt n1 pp-f np1, cst cs pn31 vhd vbn j, pns32 vmd vhi vvn d n1 av pp-f dt n1, pns32 vmd vhi vvn av dt j n1 cc n-vvg pp-f np1;
(10) part (DIV2)
1306
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5034
the reasons whereof I conceive may be th•se.
the Reasons whereof I conceive may be th•se.
dt n2 c-crq pns11 vvb vmb vbi j.
(10) part (DIV2)
1306
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5035
First, The strong possession of their hearts by Satan, who communicates unto them this eternal malevolence and hatred of Christ.
First, The strong possession of their hearts by Satan, who communicates unto them this Eternal malevolence and hatred of christ.
ord, dt j n1 pp-f po32 n2 p-acp np1, r-crq n2 p-acp pno32 d j n1 cc n1 pp-f np1.
(10) part (DIV2)
1307
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5036
Secondly, The inward perswasion in their own consciences, that they shall never have part in Christ, whereupon in the fury of despair.
Secondly, The inward persuasion in their own Consciences, that they shall never have part in christ, whereupon in the fury of despair.
ord, dt j n1 p-acp po32 d n2, cst pns32 vmb av-x vhi n1 p-acp np1, c-crq p-acp dt n1 pp-f n1.
(10) part (DIV2)
1308
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5037
For themselves they are maliciously bent against the possible benefit that any other may draw from Christ.
For themselves they Are maliciously bent against the possible benefit that any other may draw from christ.
p-acp px32 pns32 vbr av-j vvn p-acp dt j n1 cst d n-jn vmb vvi p-acp np1.
(10) part (DIV2)
1308
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5038
The Formal Aggravation of these Acts, after manifest conviction by the holy Ghost.
The Formal Aggravation of these Acts, After manifest conviction by the holy Ghost.
dt j n1 pp-f d n2, p-acp j n1 p-acp dt j n1.
(10) part (DIV2)
1309
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5039
A man may reject the Gospel, a man may persecute the Gospel, and do it with his very soul and heart as Paul, who breathed out persecutions,
A man may reject the Gospel, a man may persecute the Gospel, and do it with his very soul and heart as Paul, who breathed out persecutions,
dt n1 vmb vvi dt n1, dt n1 vmb vvi dt n1, cc vdb pn31 p-acp po31 j n1 cc n1 p-acp np1, r-crq vvd av n2,
(10) part (DIV2)
1309
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5040
and destroyed them that called upon the name of Jesus, and compelled many to blaspheme, and waxed mad against the Saints, yet not sin against the Holy •host;
and destroyed them that called upon the name of jesus, and compelled many to Blaspheme, and waxed mad against the Saints, yet not sin against the Holy •host;
cc vvd pno32 cst vvd p-acp dt n1 pp-f np1, cc vvd d pc-acp vvi, cc vvd j p-acp dt n2, av xx vvi p-acp dt j n1;
(10) part (DIV2)
1309
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5041
for all this may be through ignorance, the Understanding not knowing, the Conscience being not yet convinced,
for all this may be through ignorance, the Understanding not knowing, the Conscience being not yet convinced,
p-acp d d vmb vbi p-acp n1, dt n1 xx vvg, dt n1 vbg xx av vvn,
(10) part (DIV2)
1309
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5042
nay, it being perswaded of the contrary as fit and lawfull, Acts 26. 9. The thing therefore that formerly contains the nature of this sin, is the doing of all this after and against Conviction by the Holy Ghost.
nay, it being persuaded of the contrary as fit and lawful, Acts 26. 9. The thing Therefore that formerly contains the nature of this since, is the doing of all this After and against Conviction by the Holy Ghost.
uh-x, pn31 vbg vvn pp-f dt j-jn c-acp j cc j, n2 crd crd dt n1 av cst av-j vvz dt n1 pp-f d n1, vbz dt vdg pp-f d d a-acp cc p-acp n1 p-acp dt j n1.
(10) part (DIV2)
1309
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5043
Hence doth this sin borrow its denomination against the Holy Ghost. Now here I shall briefly open,
Hence does this since borrow its denomination against the Holy Ghost. Now Here I shall briefly open,
av vdz d n1 vvi po31 n1 p-acp dt j n1. av av pns11 vmb av-j vvi,
(10) part (DIV2)
1309
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5044
First, How the Holy Ghost is taken. Secondly, What the Conviction by the Holy Ghost is.
First, How the Holy Ghost is taken. Secondly, What the Conviction by the Holy Ghost is.
ord, c-crq dt j n1 vbz vvn. ord, q-crq dt n1 p-acp dt j n1 vbz.
(10) part (DIV2)
1310
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5045
1. The Holy Ghost is sometime taken; First, Essentially, for that one infinite, indivisible, independent Deity.
1. The Holy Ghost is sometime taken; First, Essentially, for that one infinite, indivisible, independent Deity.
crd dt j n1 vbz av vvn; ord, av-j, p-acp d crd j, j, j-jn n1.
(10) part (DIV2)
1312
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5046
Secondly, Personally, as the third person in Trinity proceeding from the Father and the Son. Thirdly, Virtually, In respect of Energy or operation,
Secondly, Personally, as the third person in Trinity proceeding from the Father and the Son. Thirdly, Virtually, In respect of Energy or operation,
ord, av-j, p-acp dt ord n1 p-acp np1 vvg p-acp dt n1 cc dt n1 ord, av-j, p-acp n1 pp-f n1 cc n1,
(10) part (DIV2)
1312
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5047
and this Origen calls, Proprietatem gratiae, & Aquinas bonum spirito appropriatum:
and this Origen calls, Proprietatem Gratiae, & Aquinas bonum spirito appropriatum:
cc d np1 vvz, fw-la fw-la, cc np1 fw-la fw-la fw-la:
(10) part (DIV2)
1312
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5048
for though external operations be common to the Trinity, yet the immediate manner of working is more common to one person then another,
for though external operations be Common to the Trinity, yet the immediate manner of working is more Common to one person then Another,
c-acp cs j n2 vbb j p-acp dt np1, av dt j n1 pp-f n-vvg vbz av-dc j p-acp crd n1 av j-jn,
(10) part (DIV2)
1312
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5049
as the work of Creation to the Father, Redemption to the Son, Illumination and Sanctification to the Holy Ghost. Thus is the holy Ghost here considered in his proper operation, viz. Conviction.
as the work of Creation to the Father, Redemption to the Son, Illumination and Sanctification to the Holy Ghost. Thus is the holy Ghost Here considered in his proper operation, viz. Conviction.
c-acp dt n1 pp-f n1 p-acp dt n1, n1 p-acp dt n1, n1 cc n1 p-acp dt j n1. av vbz dt j n1 av vvn p-acp po31 j n1, n1 n1.
(10) part (DIV2)
1312
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5050
Secondly, The operation or conviction of this person by the Holy Ghost, consists in these particulars.
Secondly, The operation or conviction of this person by the Holy Ghost, consists in these particulars.
ord, dt n1 cc n1 pp-f d n1 p-acp dt j n1, vvz p-acp d n2-j.
(10) part (DIV2)
1313
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5051
First, The clear Revelation of Jesus Christ in the Gospel, both in respect of Truth and Goodness; of Truth, that he is the true and only Son of God; First, The clear Revelation of jesus christ in the Gospel, both in respect of Truth and goodness; of Truth, that he is the true and only Son of God;
ord, dt j n1 pp-f np1 np1 p-acp dt n1, d p-acp n1 pp-f n1 cc n1; pp-f n1, cst pns31 vbz dt j cc j n1 pp-f np1;
(10) part (DIV2)
1314
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5052
of Goodness, that he is the Redeemer of the world, and assured Saviour to Believers.
of goodness, that he is the Redeemer of the world, and assured Saviour to Believers.
pp-f n1, cst pns31 vbz dt n1 pp-f dt n1, cc j-vvn n1 p-acp n2.
(10) part (DIV2)
1314
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5053
Secondly, There is by the Holy Ghost wrought in them an Apprehension of all this by a supernatural illumination, as in Heb. 6. 4. They were once inlightned, not naturali lumine, for by that of conscience every one is inlightned,
Secondly, There is by the Holy Ghost wrought in them an Apprehension of all this by a supernatural illumination, as in Hebrew 6. 4. They were once enlightened, not naturali lumine, for by that of conscience every one is enlightened,
ord, pc-acp vbz p-acp dt j n1 vvn p-acp pno32 dt n1 pp-f d d p-acp dt j n1, a-acp p-acp np1 crd crd pns32 vbdr a-acp vvn, xx fw-la fw-la, p-acp p-acp d pp-f n1 d pi vbz vvn,
(10) part (DIV2)
1315
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5054
but lumine supernaturali, by that of the Spirit. Thirdly, Not a sleighter apprehension, but a more determinate Conviction;
but lumine supernaturali, by that of the Spirit. Thirdly, Not a sleighter apprehension, but a more determinate Conviction;
cc-acp fw-la fw-la, p-acp d pp-f dt n1. ord, xx dt jc n1, cc-acp dt av-dc j n1;
(10) part (DIV2)
1315
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5055
so that they cannot deny the truth; the light whereof shines with such clear beams upon the understanding.
so that they cannot deny the truth; the Light whereof shines with such clear beams upon the understanding.
av cst pns32 vmbx vvi dt n1; dt n1 c-crq vvz p-acp d j n2 p-acp dt n1.
(10) part (DIV2)
1316
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The testimony of the conscience determinately assents with the testimony of the Spirit, that this Revealed Gospel, is indeed the Gospel of Christ and of salvation.
The testimony of the conscience determinately assents with the testimony of the Spirit, that this Revealed Gospel, is indeed the Gospel of christ and of salvation.
dt n1 pp-f dt n1 av-j vvz p-acp dt n1 pp-f dt n1, cst d vvd n1, vbz av dt n1 pp-f np1 cc pp-f n1.
(10) part (DIV2)
1316
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5057
You know who I am, and whence I come, saith Christ to the Pharisees; yea, themselves professed so much, because ye say we see, You know who I am, and whence I come, Says christ to the Pharisees; yea, themselves professed so much, Because you say we see,
pn22 vvb r-crq pns11 vbm, cc c-crq pns11 vvb, vvz np1 p-acp dt np2; uh, px32 vvd av av-d, c-acp pn22 vvb pns12 vvb,
(10) part (DIV2)
1316
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5058
therefore your sins remain, John 9.Therefore your Sins remain, John 9.
av po22 n2 vvi, np1 crd
(10) part (DIV2)
1316
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5059
Fourthly, Nay, yet undeniable Conviction is not all, there is also some kind of approbation of those truths, which the Apostle calls A tasting of the heavenly gift,
Fourthly, Nay, yet undeniable Conviction is not all, there is also Some kind of approbation of those truths, which the Apostle calls A tasting of the heavenly gift,
ord, uh-x, av j n1 vbz xx d, a-acp vbz av d n1 pp-f n1 pp-f d n2, r-crq dt n1 vvz dt n-vvg pp-f dt j n1,
(10) part (DIV2)
1317
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5060
and a tasting of the good word of God, and of the powers of the world to come. and a tasting of the good word of God, and of the Powers of the world to come.
cc dt n-vvg pp-f dt j n1 pp-f np1, cc pp-f dt n2 pp-f dt n1 pc-acp vvi.
(10) part (DIV2)
1317
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5061
A man may have a little taste of Honey, so that he can say, I know it is sweet;
A man may have a little taste of Honey, so that he can say, I know it is sweet;
dt n1 vmb vhi dt j n1 pp-f n1, av cst pns31 vmb vvi, pns11 vvb pn31 vbz j;
(10) part (DIV2)
1317
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5062
and of wine, that he can say, it is comfortable:
and of wine, that he can say, it is comfortable:
cc pp-f n1, cst pns31 vmb vvi, pn31 vbz j:
(10) part (DIV2)
1317
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5063
In like manner, they who sin this sin against the Holy Ghost may feel his operation, not only in an objective revelation, not only in a subjective apprehension, not only in an undeniable conviction,
In like manner, they who since this since against the Holy Ghost may feel his operation, not only in an objective Revelation, not only in a subjective apprehension, not only in an undeniable conviction,
p-acp j n1, pns32 r-crq n1 d n1 p-acp dt j n1 vmb vvi po31 n1, xx av-j p-acp dt n1 n1, xx av-j p-acp dt n1 n1, xx av-j p-acp dt j n1,
(10) part (DIV2)
1317
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5064
but also in some degree of approbation.
but also in Some degree of approbation.
cc-acp av p-acp d n1 pp-f n1.
(10) part (DIV2)
1317
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There may drop some effects from the truth imprinted upon the affections that the Conscience may be perswaded,
There may drop Some effects from the truth imprinted upon the affections that the Conscience may be persuaded,
pc-acp vmb vvi d n2 p-acp dt n1 vvn p-acp dt n2 cst dt n1 vmb vbi vvn,
(10) part (DIV2)
1317
Page 287
5066
and give testimonie assuredly that these are the very truths of Christ.
and give testimony assuredly that these Are the very truths of christ.
cc vvb n1 av-vvn cst d vbr dt j n2 pp-f np1.
(10) part (DIV2)
1317
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5067
All which is very evident in some of the Pharisees, who had Christ revealed to them, who did know,
All which is very evident in Some of the Pharisees, who had christ revealed to them, who did know,
av-d r-crq vbz av j p-acp d pp-f dt np2, r-crq vhd np1 vvn p-acp pno32, r-crq vdd vvi,
(10) part (DIV2)
1317
Page 287
5068
and were convinced in their own hearts who Christ was, and what his Doctrine was,
and were convinced in their own hearts who christ was, and what his Doctrine was,
cc vbdr vvn p-acp po32 d n2 r-crq np1 vbds, cc q-crq po31 n1 vbds,
(10) part (DIV2)
1317
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5069
yet did they with inward malice break out against him, and his Doctrine, and in words poured the basest contumelies and blasphemies upon him;
yet did they with inward malice break out against him, and his Doctrine, and in words poured the Basest Contumelies and Blasphemies upon him;
av vdd pns32 p-acp j n1 vvi av p-acp pno31, cc po31 n1, cc p-acp n2 vvd dt js n2 cc n2 p-acp pno31;
(10) part (DIV2)
1317
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5070
and in their pertinacious workings did constantly persecute him, even to the most reproachfull death of the Cross,
and in their pertinacious workings did constantly persecute him, even to the most reproachful death of the Cross,
cc p-acp po32 j n2 vdd av-j vvi pno31, av p-acp dt av-ds j n1 pp-f dt n1,
(10) part (DIV2)
1317
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5071
and all this against the clearest Convictions of the Holy Ghost in their own Consciences. Thus for the nature of the Sin. Consider the Irremissibleness of it.
and all this against the Clearest Convictions of the Holy Ghost in their own Consciences. Thus for the nature of the Sin. Consider the Irremissableness of it.
cc d d p-acp dt js n2 pp-f dt j n1 p-acp po32 d n2. av p-acp dt n1 pp-f dt np1 vvb dt n1 pp-f pn31.
(10) part (DIV2)
1317
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5072
It shall not be forgiven unto men. It shall not be forgiven unto men.
pn31 vmb xx vbi vvn p-acp n2.
(10) part (DIV2)
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The Arrians, Eunomians, Macedonians, and other Hereticks said, the Holy Ghost was a Creature, and the Photinians denied to him a real substance, i. e. a Personality, as Erasmus interprets it;
The Arians, Eunomians, Macedonians, and other Heretics said, the Holy Ghost was a Creature, and the Photinians denied to him a real substance, i. e. a Personality, as Erasmus interprets it;
dt n2-jn, njp2, njp2, cc j-jn n2 vvd, dt j n1 vbds dt n1, cc dt njp2 vvd p-acp pno31 dt j n1, sy. sy. dt n1, p-acp np1 vvz pn31;
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yet many of these repented, (if we believe Saint Austin) and obtained pardon.
yet many of these repented, (if we believe Saint Austin) and obtained pardon.
av d pp-f d vvn, (cs pns12 vvb n1 np1) cc vvd n1.
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The same Father fitly removes this scruple, by distinguishing between erroneous opinions concerning the Holy Ghost,
The same Father fitly removes this scruple, by distinguishing between erroneous opinions Concerning the Holy Ghost,
dt d n1 av-j vvz d n1, p-acp vvg p-acp j n2 vvg dt j n1,
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and this unpardonable blasphemy against the Holy Ghost.
and this unpardonable blasphemy against the Holy Ghost.
cc d j n1 p-acp dt j n1.
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It is one thing to mis-apprehend the Essence, or personal subsistence, and hereupon to pronounce according to the dark misconceits of the holy Ghost.
It is one thing to misapprehend the Essence, or personal subsistence, and hereupon to pronounce according to the dark misconceits of the holy Ghost.
pn31 vbz crd n1 p-acp j dt n1, cc j n1, cc av pc-acp vvi vvg p-acp dt j n2 pp-f dt j n1.
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It is another thing to blaspheme Christ and his Gospel after clear conviction by the Holy Ghost, this is the sin which shall not be forgiven.
It is Another thing to Blaspheme christ and his Gospel After clear conviction by the Holy Ghost, this is the since which shall not be forgiven.
pn31 vbz j-jn n1 pc-acp vvi np1 cc po31 n1 p-acp j n1 p-acp dt j n1, d vbz dt n1 r-crq vmb xx vbi vvn.
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Hence it is, that this sin is called, 1 John 5. 16. A sin unto death. And H. b. 6. 4, 6. A sin that casts a man into an impossibility of renewing. And Heb. 10. 26. All sacrifice for this sin is taken away.
Hence it is, that this since is called, 1 John 5. 16. A since unto death. And H. b. 6. 4, 6. A since that Cast a man into an impossibility of renewing. And Hebrew 10. 26. All sacrifice for this since is taken away.
av pn31 vbz, cst d n1 vbz vvn, crd np1 crd crd dt n1 p-acp n1. cc np1 sy. crd crd, crd dt n1 cst vvz dt n1 p-acp dt n1 pp-f vvg. cc np1 crd crd d n1 p-acp d n1 vbz vvn av.
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Which places strongly refell the errors of Jansenius; and Bellarmine, and other Papists, who interpret this of the difficulty and the ra•ity only of this remission, not of the impossibility. Quest.
Which places strongly refel the errors of Jansenius; and Bellarmine, and other Papists, who interpret this of the difficulty and the ra•ity only of this remission, not of the impossibility. Quest.
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Why is it that this sin shall never be forgiven? Answ. 1. It is not because the Holy Ghost is greater then the Son; Why is it that this since shall never be forgiven? Answer 1. It is not Because the Holy Ghost is greater then the Son;
q-crq vbz pn31 cst d n1 vmb av-x vbi vvn? np1 crd pn31 vbz xx c-acp dt j n1 vbz jc av dt n1;
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for there is not Major and Minor, where every one is equal in Nature and Dignity.
for there is not Major and Minor, where every one is equal in Nature and Dignity.
c-acp pc-acp vbz xx j cc j, c-crq d pi vbz j-jn p-acp n1 cc n1.
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2. Nor is it because this sin is so intensively great, that exceeds the absolute power of God to forgive it,
2. Nor is it Because this since is so intensively great, that exceeds the absolute power of God to forgive it,
crd ccx vbz pn31 c-acp d n1 vbz av av-j j, cst vvz dt j n1 pp-f np1 pc-acp vvi pn31,
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or the infinite Merits of Christ. Omnipotenti Medico nullus insanabilis occurrit languor; Isidore. But the Reasons given are these.
or the infinite Merits of christ. Omnipotenti Medico nullus insanabilis occurrit languor; Isidore. But the Reasons given Are these.
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First, Because it is Repugnant to the immutable Statute and Decree of the Divine Will.
First, Because it is Repugnant to the immutable Statute and decree of the Divine Will.
ord, c-acp pn31 vbz j p-acp dt j n1 cc n1 pp-f dt j-jn n1.
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It is Gods absolute pleasure, who of himself sets the extent of his Mercy, and the bounds of his Justice.
It is God's absolute pleasure, who of himself sets the extent of his Mercy, and the bounds of his justice.
pn31 vbz ng1 j n1, r-crq pp-f px31 vvz dt n1 pp-f po31 n1, cc dt n2 pp-f po31 n1.
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Though he will be pleased to allow a possibility of Mercy to other sinners; yet as a King for some facts will not allow an Offender his book;
Though he will be pleased to allow a possibility of Mercy to other Sinners; yet as a King for Some facts will not allow an Offender his book;
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so God is pleased here to deny Mercy. This Reason is true, but because it is of common equity to some other sins,
so God is pleased Here to deny Mercy. This Reason is true, but Because it is of Common equity to Some other Sins,
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therefore further satisfaction may be sought.
Therefore further satisfaction may be sought.
av av-jc n1 vmb vbi vvn.
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Secondly, It directly resists, and repudiats the matter of pardon and remission, viz. The blood of Christ. If a Patient could be healed only by one Medicine,
Secondly, It directly resists, and repudiats the matter of pardon and remission, viz. The blood of christ. If a Patient could be healed only by one Medicine,
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and he did wilfully reject that, it is impossible he should recover, not that the medicine is not of vertue,
and he did wilfully reject that, it is impossible he should recover, not that the medicine is not of virtue,
cc pns31 vdd av-j vvi d, pn31 vbz j pns31 vmd vvi, xx cst dt n1 vbz xx pp-f n1,
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but that he wilfully rejects this virtual Medicine: so here, there is no other name under heaven by which we can be saved,
but that he wilfully rejects this virtual Medicine: so Here, there is no other name under heaven by which we can be saved,
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but only the name of Jesus Christ; no plaister but the blood of Christ, which yet this sinner despitefully rejects, &c. but only the name of jesus christ; no plaster but the blood of christ, which yet this sinner despitefully rejects, etc.
cc-acp av-j dt n1 pp-f np1 np1; dx n1 p-acp dt n1 pp-f np1, r-crq av d n1 av-j vvz, av
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Thirdly, It contemptuously, and with a wilfull obstinacy resists that spirit which should apply this pardon and Remission.
Thirdly, It contemptuously, and with a wilful obstinacy resists that Spirit which should apply this pardon and Remission.
ord, pn31 av-j, cc p-acp dt j n1 vvz d n1 r-crq vmd vvi d n1 cc n1.
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Pardon cannot be obtained, unless the Spirit apply it, but here the sinner fights against the Spirit of God, Pardon cannot be obtained, unless the Spirit apply it, but Here the sinner fights against the Spirit of God,
n1 vmbx vbi vvn, cs dt n1 vvb pn31, cc-acp av dt n1 vvz p-acp dt n1 pp-f np1,
(10) part (DIV2)
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and despites the Spirit of Grace, and will not permit any operation, any saving operation of the Spirit to fasten on the soul, all fitness and disposition for pardon is from the Spirit, who is here rejected.
and despites the Spirit of Grace, and will not permit any operation, any Saving operation of the Spirit to fasten on the soul, all fitness and disposition for pardon is from the Spirit, who is Here rejected.
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Fourthly, The constant order of operation in the Trinity suggests unto us the reason of the irremissibleness of this sin;
Fourthly, The constant order of operation in the Trinity suggests unto us the reason of the Irremissableness of this since;
ord, dt j n1 pp-f n1 p-acp dt np1 vvz p-acp pno12 dt n1 pp-f dt n1 pp-f d n1;
(10) part (DIV2)
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5098
which order is alwaies by descent, and not by regression. If a man sin against the Father, the Son hath an operation for the sinner;
which order is always by descent, and not by regression. If a man since against the Father, the Son hath an operation for the sinner;
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if a man sin against the Son, the Spirit hath an operation for the sinner in working upon his conscience, and offering of Christ;
if a man since against the Son, the Spirit hath an operation for the sinner in working upon his conscience, and offering of christ;
cs dt n1 n1 p-acp dt n1, dt n1 vhz dt n1 p-acp dt n1 p-acp vvg p-acp po31 n1, cc vvg pp-f np1;
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but if a man sin against this Spirit, whether should he go? or who is to present pardon? To the Father he cannot go withour the Spirit, to the Son he cannot go without the Spirit,
but if a man since against this Spirit, whither should he go? or who is to present pardon? To the Father he cannot go withour the Spirit, to the Son he cannot go without the Spirit,
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but the Spirit is by him rejected and despitefully scorned.
but the Spirit is by him rejected and despitefully scorned.
cc-acp dt n1 vbz p-acp pno31 vvd cc av-j vvn.
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He that sins against the Holy Ghost, sins against the whole Trinity, the Fathers love, the Sons death, and the Spirits operation.
He that Sins against the Holy Ghost, Sins against the Whole Trinity, the Father's love, the Sons death, and the Spirits operation.
pns31 cst vvz p-acp dt j n1, n2 p-acp dt j-jn np1, dt ng1 n1, dt ng1 n1, cc dt ng1 n1.
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I know that Hierome saith, this sin shall not be forgiven Propter blasphemiam, & Augustine, propter perseverantissiman cordis duritiem; and the Schols, Propter defectum excusabilitatis & indignitatem;
I know that Jerome Says, this since shall not be forgiven Propter blasphemiam, & Augustine, propter perseverantissimam Cordis duritiem; and the Schols, Propter defectum excusabilitatis & indignitatem;
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and others, quod qui sic peccant traduntur in reprobum sensum, thus Hilary, Athanasius, and some of our modern Writers. Use I.
and Others, quod qui sic peccant traduntur in reprobum sensum, thus Hilary, Athanasius, and Some of our modern Writers. Use I.
cc n2-jn, fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la, av np1, np1, cc d pp-f po12 j n2. n1 pns11.
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THE Uses from the explication of this high sin shall serve us both for, first, Information: And secondly, Caution: Thirdly, Direction.
THE Uses from the explication of this high since shall serve us both for, First, Information: And secondly, Caution: Thirdly, Direction.
dt n2 p-acp dt n1 pp-f d j n1 vmb vvi pno12 d p-acp, ord, n1: cc ord, n1: ord, n1.
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First That the greatest illuminations in the understanding, and determinate convictions in the Conscience, are not able of themselvs to save a man:
First That the greatest illuminations in the understanding, and determinate convictions in the Conscience, Are not able of themselves to save a man:
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A person may have a deep insight in the Misteries of Heaven, an ample apprehension of supernatural truths, a large acquaintance with the Rules of Grace and life, a yielding in his conscience to the revealed testimonies of the spirit concerning Christ and his Doctrine,
A person may have a deep insight in the Mysteres of Heaven, an ample apprehension of supernatural truths, a large acquaintance with the Rules of Grace and life, a yielding in his conscience to the revealed testimonies of the Spirit Concerning christ and his Doctrine,
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yet be so far from the assurance and possession of glory, that he may be reprobated to the lowest gulf of misery and damnation,
yet be so Far from the assurance and possession of glory, that he may be reprobated to the lowest gulf of misery and damnation,
av vbb av av-j p-acp dt n1 cc n1 pp-f n1, cst pns31 vmb vbi vvn p-acp dt js n1 pp-f n1 cc n1,
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for the damned Devils are invested with most general extent of objective knowledge;
for the damned Devils Are invested with most general extent of objective knowledge;
p-acp dt j-vvn n2 vbr vvn p-acp ds j n1 pp-f n1 n1;
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and these here who sin against the Holy Ghost do participate of divine illumination, even to the measure of approbation in the conscience touching the truth,
and these Here who since against the Holy Ghost do participate of divine illumination, even to the measure of approbation in the conscience touching the truth,
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yet you see that their condition is utterly incompatible with the just hopes or expectation of happiness, it is not capable of remission,
yet you see that their condition is utterly incompatible with the just hope's or expectation of happiness, it is not capable of remission,
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and therefore eternally desperate of salvation: all which must be so understood by you, not that spiritual illumination is not necessary,
and Therefore eternally desperate of salvation: all which must be so understood by you, not that spiritual illumination is not necessary,
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but that it is not alone sufficient to save.
but that it is not alone sufficient to save.
cc-acp cst pn31 vbz xx av-j j pc-acp vvi.
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The strongest abilities of knowledge may only serve to purchase us a more learned and full damnation.
The Strongest abilities of knowledge may only serve to purchase us a more learned and full damnation.
dt js n2 pp-f n1 vmb av-j vvi pc-acp vvi pno12 dt av-dc j cc j n1.
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Secondly, That greatest knowledge may be in a subject both deprived of the inexistence of sanctifying grace,
Secondly, That greatest knowledge may be in a Subject both deprived of the inexistence of sanctifying grace,
ord, cst js n1 vmb vbi p-acp dt j-jn d vvn pp-f dt n1 pp-f j-vvg n1,
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and also filled with bitterest enmity and malice against the truth of Grace. and also filled with Bitterest enmity and malice against the truth of Grace.
cc av vvn p-acp js n1 cc n1 p-acp dt n1 pp-f n1.
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I justly question, whether any persons uncapable of Glory are convinced with more supernatural light then these who sin against the Holy Ghost;
I justly question, whither any Persons uncapable of Glory Are convinced with more supernatural Light then these who since against the Holy Ghost;
pns11 av-j vvb, cs d n2 j pp-f n1 vbr vvn p-acp av-dc j n1 av d r-crq n1 p-acp dt j n1;
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yet sure I am, none are more enraged Lyons against the innocency and simplicity of Holiness, and true Grace then these.
yet sure I am, none Are more enraged Lyons against the innocency and simplicity of Holiness, and true Grace then these.
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A person may put on NONLATINALPHABET, as the Apostle speaks, and yet his heart be void of the inward power of Godliness.
A person may put on, as the Apostle speaks, and yet his heart be void of the inward power of Godliness.
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A dead man may be clothed with beautifull Garments;
A dead man may be clothed with beautiful Garments;
dt j n1 vmb vbi vvn p-acp j n2;
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and a heart utterly void of the life and quicknings of Holiness, may yet be adorned with the fair robes and endowments of knowledge.
and a heart utterly void of the life and quickenings of Holiness, may yet be adorned with the fair robes and endowments of knowledge.
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Nay, Do but consult with the Records of the spirit in the Scripture, and the examples of persons,
Nay, Do but consult with the Records of the Spirit in the Scripture, and the Examples of Persons,
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and attempts in all Ecclesiastical History, you shall not only find knowledge divided from grace, but oft-times makeing strongest oppositions against it.
and attempts in all Ecclesiastical History, you shall not only find knowledge divided from grace, but ofttimes making Strongest oppositions against it.
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None with-stood Christ more then the learned Scribes and Pharisees; none withstood Paul more, then the learned Athenians: Whom have we in our age more eager against the Doctrine of faith,
None withstood christ more then the learned Scribes and Pharisees; none withstood Paul more, then the learned Athenians: Whom have we in our age more eager against the Doctrine of faith,
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then the subtile Jesuite? and against the independency and immobility of grace, then the Arminian. Dull and blind apprehensions are not so serviceable Engines for the execution of Diabolical malice:
then the subtle Jesuit? and against the independency and immobility of grace, then the Arminian. Dull and blind apprehensions Are not so serviceable Engines for the execution of Diabolical malice:
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the most advantagious servant that ever Satan had, was a learned head and a graceless heart:
the most advantageous servant that ever Satan had, was a learned head and a graceless heart:
dt av-ds j n1 cst av np1 vhd, vbds dt j n1 cc dt j n1:
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Abstract knowledge will easily blow up pride, and pride will easily fire our malice, and contempt,
Abstract knowledge will Easily blow up pride, and pride will Easily fire our malice, and contempt,
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and these will suddenly break out into our tongues with derision and persecution of Grace.
and these will suddenly break out into our tongues with derision and persecution of Grace.
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Thirdly, That our greater knowledge (without sanctifying Grace) adds to our greater ruine and judgement.
Thirdly, That our greater knowledge (without sanctifying Grace) adds to our greater ruin and judgement.
ord, cst po12 jc n1 (p-acp j-vvg n1) vvz p-acp po12 jc n1 cc n1.
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This illation is most conspicuous in the subjects of this sin, whose Judgement becomes the more heinous and inevitable,
This illation is most conspicuous in the subject's of this since, whose Judgement becomes the more heinous and inevitable,
d n1 vbz av-ds j p-acp dt n2-jn pp-f d n1, rg-crq n1 vvz dt av-dc j cc j,
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because of the greatness of their illumination and conviction.
Because of the greatness of their illumination and conviction.
c-acp pp-f dt n1 pp-f po32 n1 cc n1.
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I know the schools deliver unto us several circumstances whereby a sin common with another in identity of nature, is yet by the access of them variously altered:
I know the Schools deliver unto us several Circumstances whereby a since Common with Another in identity of nature, is yet by the access of them variously altered:
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but amongst all the intensive perfections of sinfull guilt this addition of knowledge is one excessively aggravating.
but among all the intensive perfections of sinful guilt this addition of knowledge is one excessively aggravating.
cc-acp p-acp d dt j n2 pp-f j n1 d n1 pp-f n1 vbz pi av-j vvg.
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5134
If ye were blind, (saith Christ, Iohn 9. 41.) ye should have no sin (comparatively for measure) but now you say, we see, therefore your sin remaineth.If you were blind, (Says christ, John 9. 41.) you should have no since (comparatively for measure) but now you say, we see, Therefore your since remains.
cs pn22 vbdr j, (vvz np1, np1 crd crd) pn22 vmd vhi dx n1 (av-j p-acp n1) cc-acp av pn22 vvb, pns12 vvb, av po22 n1 vvz.
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An ignorant Offendor may have some plea and excuse, but a willfull sinner is without all Pretext.
an ignorant Offender may have Some plea and excuse, but a wilful sinner is without all Pretext.
dt j n1 vmb vhi d n1 cc n1, cc-acp dt j n1 vbz p-acp d n1.
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None shall find greater stripes then he who knows and doth not, or he who sees to do, but will not.
None shall find greater stripes then he who knows and does not, or he who sees to do, but will not.
pix vmb vvi jc n2 cs pns31 r-crq vvz cc vdz xx, cc pns31 r-crq vvz pc-acp vdi, cc-acp vmb xx.
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As the most practical Christian shall rise to the highest seat and Throne of happiness in heaven,
As the most practical Christian shall rise to the highest seat and Throne of happiness in heaven,
p-acp dt av-ds j np1 vmb vvi p-acp dt js n1 cc n1 pp-f n1 p-acp n1,
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so the most illuminated sinner shall sink into the deepest dungeon of misery in hell. Use II. NOW I come to Caution: you have heard what this sin is, and you have heard the sad condition of this sinner, that he may for ever despair to see the face of God! I dare not fasten the compleat guilt of this sin on any who hears me this day:
so the most illuminated sinner shall sink into the Deepest dungeon of misery in hell. Use II NOW I come to Caution: you have herd what this since is, and you have herd the sad condition of this sinner, that he may for ever despair to see the face of God! I Dare not fasten the complete guilt of this since on any who hears me this day:
av dt av-ds vvn n1 vmb vvi p-acp dt js-jn n1 pp-f n1 p-acp n1. n1 crd av pns11 vvb p-acp n1: pn22 vhb vvn r-crq d n1 vbz, cc pn22 vhb vvn dt j n1 pp-f d n1, cst pns31 vmb p-acp av vvi pc-acp vvi dt n1 pp-f np1 pns11 vvb xx vvi dt j n1 pp-f d n1 p-acp d r-crq vvz pno11 d n1:
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Only remember that of the Apostle, Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God.
Only Remember that of the Apostle, Hebrew 3. 12. Take heed brothers lest there be in any of you an evil heart of unbelief in departing from the living God.
av-j vvb d pp-f dt n1, np1 crd crd vvb n1 n2 cs pc-acp vbi p-acp d pp-f pn22 dt j-jn n1 pp-f n1 p-acp vvg p-acp dt j-vvg np1.
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Yet because this sin is possibly incident unto us, who take upon us the profession of the Gospel: Yet Because this since is possibly incident unto us, who take upon us the profession of the Gospel:
av p-acp d n1 vbz av-j j p-acp pno12, r-crq vvb p-acp pno12 dt n1 pp-f dt n1:
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it shall not prove I trust an unseasonable endeavour, if I describe unto you some few steps by which the soul gradually descends unto the bottom of this damned impiety.
it shall not prove I trust an unseasonable endeavour, if I describe unto you Some few steps by which the soul gradually descends unto the bottom of this damned impiety.
pn31 vmb xx vvi pns11 vvb dt j n1, cs pns11 vvb p-acp pn22 d d n2 p-acp r-crq dt n1 av-jn vvz p-acp dt n1 pp-f d j-vvn n1.
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First, Regardless receiving of the Gospel of Christ, which is done three wayes.
First, Regardless receiving of the Gospel of christ, which is done three ways.
ord, av vvg pp-f dt n1 pp-f np1, r-crq vbz vdn crd n2.
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1. When the Judgement hath no reverent estimations of God in Christ, and of the Promises made in the blood of Christ, or of the necessary conditions of the Covenant of Grace to be performed by us.
1. When the Judgement hath no reverend estimations of God in christ, and of the Promises made in the blood of christ, or of the necessary conditions of the Covenant of Grace to be performed by us.
crd c-crq dt n1 vhz dx j n2 pp-f np1 p-acp np1, cc pp-f dt vvz vvn p-acp dt n1 pp-f np1, cc pp-f dt j n2 pp-f dt n1 pp-f n1 pc-acp vbi vvn p-acp pno12.
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Secondly, When the heart either in hearing or reading is without life and affections, so that the Gospel draws not our love,
Secondly, When the heart either in hearing or reading is without life and affections, so that the Gospel draws not our love,
ord, c-crq dt n1 av-d p-acp vvg cc vvg vbz p-acp n1 cc n2, av cst dt n1 vvz xx po12 n1,
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and joy, and delight, or any adhesion of the mind.
and joy, and delight, or any adhesion of the mind.
cc n1, cc n1, cc d n1 pp-f dt n1.
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Paul tells us, 2 Thes. 2. 12. of some to be damned. And verse 10. They were such who received not the truth in the love of it. Paul tells us, 2 Thebes 2. 12. of Some to be damned. And verse 10. They were such who received not the truth in the love of it.
np1 vvz pno12, crd np1 crd crd pp-f d pc-acp vbi vvn. cc n1 crd pns32 vbdr d r-crq vvd xx dt n1 p-acp dt n1 pp-f pn31.
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Thirdly, When there is no conformity to the Gospel-rules of life.
Thirdly, When there is no conformity to the Gospel-rules of life.
ord, c-crq pc-acp vbz dx n1 p-acp dt n2 pp-f n1.
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Now what shall I say of our selves? what accounts have we of this pearl? what affections have we to this Doctrine of Grace? Have we any impressions of Reverence, any impressions of love unto the Ministry of the Spirit? Alas!
Now what shall I say of our selves? what accounts have we of this pearl? what affections have we to this Doctrine of Grace? Have we any impressions of reverence, any impressions of love unto the Ministry of the Spirit? Alas!
av q-crq vmb pns11 vvi pp-f po12 n2? q-crq n2 vhb pns12 pp-f d n1? q-crq n2 vhb pns12 p-acp d n1 pp-f n1? vhb pns12 d n2 pp-f n1, d n2 pp-f n1 p-acp dt n1 pp-f dt n1? np1!
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our stomacks begin to loath the hony comb, and we are almost as weary of this Gospel,
our stomachs begin to loath the honey comb, and we Are almost as weary of this Gospel,
po12 n2 vvb pc-acp vvi dt n1 n1, cc pns12 vbr av p-acp j pp-f d n1,
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as the Israelites were of their Manna.
as the Israelites were of their Manna.
c-acp dt np1 vbdr pp-f po32 n1.
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Why else those many neglects of this word of grace, why else our slight entertainment of it? why else our very scorn and contempt of it? Shall I speak the truth? the heavenly strains of the Holy Ghost in the Gospel fall too low,
Why Else those many neglects of this word of grace, why Else our slight entertainment of it? why Else our very scorn and contempt of it? Shall I speak the truth? the heavenly strains of the Holy Ghost in the Gospel fallen too low,
uh-crq av d d vvz pp-f d n1 pp-f n1, q-crq av po12 j n1 pp-f pn31? uh-crq av po12 j n1 cc n1 pp-f pn31? vmb pns11 vvi dt n1? dt j n2 pp-f dt j n1 p-acp dt n1 vvb av j,
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and sound too flat in our curious ears.
and found too flat in our curious ears.
cc vvb av av-j p-acp po12 j n2.
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The sharp inventions of some Poet, or the brain-Raptures of a Comedian, shall relish our Palats with more pleasure then the sweerest principles and lessons that ever the wisedome of Heaven hath dedicated.
The sharp Inventions of Some Poet, or the brain-Raptures of a Comedian, shall relish our Palates with more pleasure then the sweerest principles and Lessons that ever the Wisdom of Heaven hath dedicated.
dt j n2 pp-f d n1, cc dt n2 pp-f dt n1, vmb vvi po12 n2 p-acp dc n1 cs dt js-jn n2 cc n2 cst av dt n1 pp-f n1 vhz vvn.
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5154
The plain tune of Scripture striks us not, unless there be also smart descantin•s of humane wit.
The plain tune of Scripture striks us not, unless there be also smart descantin•s of humane wit.
dt j n1 pp-f n1 vvz pno12 xx, cs pc-acp vbi av j n2 pp-f j n1.
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Mistake me not, I speak not this to banish the convenient use of fitting expressions in our delivery of the Gospel of Christ, by condemning our inaffectionate attentions to the simplicity of Christ.
Mistake me not, I speak not this to banish the convenient use of fitting expressions in our delivery of the Gospel of christ, by condemning our inaffectionate attentions to the simplicity of christ.
n1 pno11 xx, pns11 vvb xx d pc-acp vvi dt j n1 pp-f j-vvg n2 p-acp po12 n1 pp-f dt n1 pp-f np1, p-acp vvg po12 j n2 p-acp dt n1 pp-f np1.
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I do not hereby apologize for the language of rudeness; (no, I would not have the highness of the word to be made offensive by my Barbarisms) only let me tell you, that where the Word of life, coming in the strength and beauty of its own elegant plainness, findeth not only coldness of respect and love,
I do not hereby apologise for the language of rudeness; (no, I would not have the highness of the word to be made offensive by my Barbarisms) only let me tell you, that where the Word of life, coming in the strength and beauty of its own elegant plainness, finds not only coldness of respect and love,
pns11 vdb xx av vvb p-acp dt n1 pp-f n1; (av-dx, pns11 vmd xx vhi dt n1 pp-f dt n1 pc-acp vbi vvn j p-acp po11 n2) av-j vvb pno11 vvi pn22, cst c-crq dt n1 pp-f n1, vvg p-acp dt n1 cc n1 pp-f po31 d j n1, vvz xx av-j n1 pp-f n1 cc n1,
(10) part (DIV2)
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but the lashes also of ignorant censure and scorn, we are mounted upon an high step of prophaneness,
but the Lashes also of ignorant censure and scorn, we Are mounted upon an high step of profaneness,
cc-acp dt n2 av pp-f j n1 cc n1, pns12 vbr vvn p-acp dt j n1 pp-f n1,
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and are descending to that unpardonable sin against the Holy Ghost. Secondly, Private or publick scorning of holiness.
and Are descending to that unpardonable since against the Holy Ghost. Secondly, Private or public scorning of holiness.
cc vbr vvg p-acp d j n1 p-acp dt j n1. ord, j cc j vvg pp-f n1.
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Holiness it is the Glory of God, and in a sort the rectitude of all his attributes.
Holiness it is the Glory of God, and in a sort the rectitude of all his attributes.
n1 pn31 vbz dt n1 pp-f np1, cc p-acp dt n1 dt n1 pp-f d po31 n2.
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God delights to reveal himself in this holiness, and tells us, that without holiness none shall see his face.
God delights to reveal himself in this holiness, and tells us, that without holiness none shall see his face.
np1 vvz pc-acp vvi px31 p-acp d n1, cc vvz pno12, cst p-acp n1 pix vmb vvi po31 n1.
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It is the most distinguishing effect of the Spirit of God, and that which is both an assurance of divine Election,
It is the most distinguishing Effect of the Spirit of God, and that which is both an assurance of divine Election,
pn31 vbz dt av-ds j-vvg n1 pp-f dt n1 pp-f np1, cc cst r-crq vbz d dt n1 pp-f j-jn n1,
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as also the secular zeal of our salvation.
as also the secular zeal of our salvation.
c-acp av dt j n1 pp-f po12 n1.
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5163
Yet may not I confidently affirm to you, that nothing is more fallen into the base derisions of witless sinners then this glorious image of heaven.
Yet may not I confidently affirm to you, that nothing is more fallen into the base derisions of witless Sinners then this glorious image of heaven.
av vmb xx pns11 av-j vvb p-acp pn22, cst pix vbz av-dc vvn p-acp dt j n2 pp-f j n2 av d j n1 pp-f n1.
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Strip me a person of the well-spoken complements of dignity, wealth, conceited projects, and deportments for the itch of the times,
Strip me a person of the well-spoken compliments of dignity, wealth, conceited projects, and deportments for the itch of the times,
vvi pno11 dt n1 pp-f dt j n2 pp-f n1, n1, j-vvn n2, cc ng1 p-acp dt n1 pp-f dt n2,
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and suppose him only cloathed with the endowments of true grace and holiness;
and suppose him only clothed with the endowments of true grace and holiness;
cc vvb pno31 av-j vvn p-acp dt n2 pp-f j n1 cc n1;
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who is there that is set forth with more disdain, and derision, and jeering, then such a person;
who is there that is Set forth with more disdain, and derision, and jeering, then such a person;
r-crq vbz a-acp cst vbz vvn av p-acp dc n1, cc n1, cc j-vvg, cs d dt n1;
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this is the only reason of our scornings that he is aperson of purity, one of the Spirit;
this is the only reason of our scornings that he is aperson of purity, one of the Spirit;
d vbz dt j n1 pp-f po12 n2-vvg cst pns31 vbz n1 pp-f n1, crd pp-f dt n1;
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A religious David is the song of Drunkards, and the Innocent, Objects of mockings, reproaches, scorns and jestings, Bonus vir, perhaps,
A religious David is the song of Drunkards, and the Innocent, Objects of mockings, Reproaches, scorns and jestings, Bonus vir, perhaps,
dt j np1 vbz dt n1 pp-f n2, cc dt j-jn, n2 pp-f n2, n2, n2 cc n2-vvg, fw-la fw-la, av,
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but Christianus, so now bonus vir sed Religiosus; Lord, What think we of God, or his Spirit, or Heaven!
but Christian, so now bonus vir sed Religious; Lord, What think we of God, or his Spirit, or Heaven!
cc-acp np1, av av fw-la fw-la fw-la np1; n1, q-crq vvb pns12 pp-f np1, cc po31 n1, cc n1!
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5170
is holiness beautifull in God, admirable in the Spirit of God, lovely in the Word of God? and yet contemptible effectively considered in the servants of God.
is holiness beautiful in God, admirable in the Spirit of God, lovely in the Word of God? and yet contemptible effectively considered in the Servants of God.
vbz n1 j p-acp np1, j p-acp dt n1 pp-f np1, j p-acp dt n1 pp-f np1? cc av j av-j vvn p-acp dt n2 pp-f np1.
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5171
As sure as the Lord liveth, if the bounds of publick Authoity did not awe,
As sure as the Lord lives, if the bounds of public Authority did not awe,
p-acp j c-acp dt n1 vvz, cs dt n2 pp-f j n1 vdd xx vvi,
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and the sectet suspitions of publick shame did not bank these enemies of Grace, their private Sarcasms,
and the sectet suspicions of public shame did not bank these enemies of Grace, their private Sarcasms,
cc dt jc n2 pp-f j n1 vdd xx n1 d n2 pp-f n1, po32 j n2,
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and blemishes of Grace would break forth into publick fury against all real power and practise of Grace.
and blemishes of Grace would break forth into public fury against all real power and practice of Grace.
cc n2 pp-f n1 vmd vvi av p-acp j n1 p-acp d j n1 cc n1 pp-f n1.
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Who but an Ishmael will scoff at an Isaae? and who but a Cain will hate his brother,
Who but an Ishmael will scoff At an Isaiah? and who but a Cain will hate his brother,
r-crq p-acp dt np1 vmb n1 p-acp dt np1? cc r-crq p-acp dt np1 vmb vvi po31 n1,
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because his works are good? and who but an ignorant wretch agitated by the Spirit of darkness and perverseness, will flie out with hellish invectives against holiness in heart,Because his works Are good? and who but an ignorant wretch agitated by the Spirit of darkness and perverseness, will fly out with hellish invectives against holiness in heart,
c-acp po31 n2 vbr j? cc zz p-acp dt j n1 vvn p-acp dt n1 pp-f n1 cc n1, vmb vvi av p-acp j n2 p-acp n1 p-acp n1,
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and practise, which is the Glory of God, the perfection of Angels;
and practise, which is the Glory of God, the perfection of Angels;
cc vvi, r-crq vbz dt n1 pp-f np1, dt n1 pp-f n2;
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the sacred work of the Spirit, and the pledge of our immortal inheritance in the heavens.
the sacred work of the Spirit, and the pledge of our immortal inheritance in the heavens.
dt j n1 pp-f dt n1, cc dt n1 pp-f po12 j n1 p-acp dt n2.
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My brethren, be cautioned to sorrow for this, and reform in offering violence to holiness in man, thou fastnest indignity upon the very image of God,
My brothers, be cautioned to sorrow for this, and reform in offering violence to holiness in man, thou fastnest indignity upon the very image of God,
po11 n2, vbb vvn p-acp n1 p-acp d, cc vvi p-acp vvg n1 p-acp n1 p-acp n1, pns21 vv2 n1 p-acp dt j n1 pp-f np1,
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and despite upon the Holy Ghost, who is the immediate efficient of Holiness in the Creature.
and despite upon the Holy Ghost, who is the immediate efficient of Holiness in the Creature.
cc n1 p-acp dt j n1, r-crq vbz dt j j pp-f n1 p-acp dt n1.
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Thirdly, Sleighting the checks of conscience.
Thirdly, Slighting the Checks of conscience.
ord, vvg dt n2 pp-f n1.
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Conscience especially inlightned, it is our Angel-Guardian, the private Register of our courses, and the faithfull Monitor within our own breasts:
Conscience especially enlightened, it is our Angel-guardian, the private Register of our courses, and the faithful Monitor within our own breasts:
n1 av-j vvn, pn31 vbz po12 n1, dt j n1 pp-f po12 n2, cc dt j np1 p-acp po12 d n2:
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it is the eye of the soul to oversee the whole occasions of heart and life,
it is the eye of the soul to oversee the Whole occasions of heart and life,
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi dt j-jn n2 pp-f n1 cc n1,
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and it is the tongue, that reports to us the rectitude or aberration of our wayes.
and it is the tongue, that reports to us the rectitude or aberration of our ways.
cc pn31 vbz dt n1, cst vvz p-acp pno12 dt n1 cc n1 pp-f po12 n2.
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5184
The Law testifies de jure, and this de facto.
The Law Testifies de jure, and this de facto.
dt n1 vvz fw-fr fw-la, cc d fw-la fw-la.
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5185
There is not I believe a sinner partaking of any illumination general or particular under the powerfull presence of a sound Ministry,
There is not I believe a sinner partaking of any illumination general or particular under the powerful presence of a found Ministry,
pc-acp vbz xx pns11 vvi dt n1 vvg pp-f d n1 j cc j p-acp dt j n1 pp-f dt j n1,
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but his Conscience sometimes in the hearing of threatnings from the Pulpit, sometimes in his retired secessions or withdrawings from company, doth lay unto him the guilt of his sins,
but his Conscience sometime in the hearing of threatenings from the Pulpit, sometime in his retired secessions or withdrawings from company, does lay unto him the guilt of his Sins,
cc-acp po31 n1 av p-acp dt n-vvg pp-f n2-vvg p-acp dt n1, av p-acp po31 j-vvn n2 cc n2-vvg p-acp n1, vdz vvi p-acp pno31 dt n1 pp-f po31 n2,
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and perhaps stings him with unquestionable convictions and horrors, it tells him that his heart is yet desperately foul,
and perhaps stings him with unquestionable convictions and horrors, it tells him that his heart is yet desperately foul,
cc av vvz pno31 p-acp j n2 cc n2, pn31 vvz pno31 cst po31 n1 vbz av av-j j,
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5188
and that his wayes are not the wayes of life and comfort. But now for this person to stop his ears at this faithful voice of conscience,
and that his ways Are not the ways of life and Comfort. But now for this person to stop his ears At this faithful voice of conscience,
cc cst po31 n2 vbr xx dt n2 pp-f n1 cc n1. p-acp av p-acp d n1 pc-acp vvi po31 n2 p-acp d j n1 pp-f n1,
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for him to deal with this, as Felix did with Paul discoursing of Judgement to come, go thy way for this time, wh•n I have convenient season I will call for thee, or else to quench and drown their private clamors by the untimeliness of other discourses and fouler actions;
for him to deal with this, as Felix did with Paul discoursing of Judgement to come, go thy Way for this time, wh•n I have convenient season I will call for thee, or Else to quench and drown their private clamours by the untimeliness of other discourses and Fowler actions;
p-acp pno31 pc-acp vvi p-acp d, c-acp np1 vdd p-acp np1 vvg pp-f n1 pc-acp vvi, vvb po21 n1 p-acp d n1, av pns11 vhb j n1 pns11 vmb vvb p-acp pno21, cc av pc-acp vvi cc vvi po32 j n2 p-acp dt n1 pp-f j-jn n2 cc jc n2;
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O what direct injury do we hereby offer to the workings of Gods Spirit, and what stronger power do we add hereby to the workings of our heart.
Oh what Direct injury do we hereby offer to the workings of God's Spirit, and what Stronger power do we add hereby to the workings of our heart.
uh q-crq j n1 vdb pns12 av vvb p-acp dt n2 pp-f npg1 n1, cc q-crq jc n1 vdb pns12 vvi av p-acp dt n2 pp-f po12 n1.
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A tender conscience is like a tender eye or stomack: but neglect of motions in the conscience prepares for hardness of heart.
A tender conscience is like a tender eye or stomach: but neglect of motions in the conscience prepares for hardness of heart.
dt j n1 vbz av-j dt j n1 cc n1: cc-acp vvb pp-f n2 p-acp dt n1 vvz p-acp n1 pp-f n1.
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It will be with us in sinning, as it is with the iron, which becomes the more hardened after the fire,
It will be with us in sinning, as it is with the iron, which becomes the more hardened After the fire,
pn31 vmb vbi p-acp pno12 p-acp vvg, c-acp pn31 vbz p-acp dt n1, r-crq vvz dt av-dc vvn p-acp dt n1,
(10) part (DIV2)
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and the sinner more sinfull, after the slighting of the checks of conscience;
and the sinner more sinful, After the slighting of the Checks of conscience;
cc dt n1 av-dc j, p-acp dt n-vvg pp-f dt n2 pp-f n1;
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or as with a disease which growes incurable by neglect, yet might have been cured and healed by observance;
or as with a disease which grows incurable by neglect, yet might have been cured and healed by observance;
cc c-acp p-acp dt n1 r-crq vvz j p-acp n1, av vmd vhi vbn vvn cc vvn p-acp n1;
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or as a tree which after many shakeings takes deeper root, and hold in the earth.
or as a tree which After many shakings Takes Deeper root, and hold in the earth.
cc c-acp dt n1 r-crq p-acp d n2 vvz avc-jn n1, cc vvb p-acp dt n1.
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It is a fearfull Judgement to sin against Conscience, this will breed custome and delight, and defence, and at length hatred of that Truth, which shall present light for Reformation.
It is a fearful Judgement to sin against Conscience, this will breed custom and delight, and defence, and At length hatred of that Truth, which shall present Light for Reformation.
pn31 vbz dt j n1 pc-acp vvi p-acp n1, d vmb vvi n1 cc n1, cc n1, cc p-acp n1 n1 pp-f d n1, r-crq vmb vvi n1 p-acp n1.
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Hereby we grieve the Holy Spirit, and quench him, and cauterize, or sear our consciences with senselesness, whence ariseth a greediness to sin, Ephesians 4. 18.
Hereby we grieve the Holy Spirit, and quench him, and cauterize, or sear our Consciences with senselessness, whence arises a greediness to since, Ephesians 4. 18.
av pns12 vvb dt j n1, cc vvi pno31, cc n1, cc vvb po12 n2 p-acp n1, q-crq vvz dt n1 p-acp n1, np1 crd crd
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Fourthly, Be not peremptory for worldly ends:
Fourthly, Be not peremptory for worldly ends:
ord, vbb xx j p-acp j n2:
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he who sets up his resolution, that he will be some body in the world, he will have his covetous ends,
he who sets up his resolution, that he will be Some body in the world, he will have his covetous ends,
pns31 r-crq vvz a-acp po31 n1, cst pns31 vmb vbi d n1 p-acp dt n1, pns31 vmb vhi po31 j n2,
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or ambitious projects, no marvel, if such a person sleights the checks of Conscience, and derides the beauty of holiness,
or ambitious projects, no marvel, if such a person sleights the Checks of Conscience, and derides the beauty of holiness,
cc j n2, dx n1, cs d dt n1 n2 dt n2 pp-f n1, cc vvz dt n1 pp-f n1,
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and looks on the Word of Grace without all esteem or affection. Let God say what he will, he will do what he please.
and looks on the Word of Grace without all esteem or affection. Let God say what he will, he will do what he please.
cc vvz p-acp dt n1 pp-f n1 p-acp d n1 cc n1. vvb np1 vvi r-crq pns31 vmb, pns31 vmb vdi r-crq pns31 vvb.
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The Pharisees guilty of this great sin would not, could not believe Christ;
The Pharisees guilty of this great since would not, could not believe christ;
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what was the reason? See John 5. 44. How can ye believe, which receive honour one of another? Balam for gain will ride to curse the Israel of God, and Judas betray his Master;
what was the reason? See John 5. 44. How can you believe, which receive honour one of Another? Balaam for gain will ride to curse the Israel of God, and Judas betray his Master;
r-crq vbds dt n1? n1 np1 crd crd q-crq vmb pn22 vvi, r-crq vvb vvi crd pp-f n-jn? np1 p-acp n1 vmb vvi pc-acp vvi dt np1 pp-f np1, cc np1 vvi po31 n1;
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and ambitious Haman, rather then his proud humour shall be neglected, he will endeavour the ruine of all the Jews.
and ambitious Haman, rather then his proud humour shall be neglected, he will endeavour the ruin of all the jews.
cc j np1, av-c cs po31 j n1 vmb vbi vvn, pns31 vmb vvi dt n1 pp-f d dt np2.
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What was the reason of Demas 's Apostacy? The embracing of this present world, 2 Tim. 4. 10. O! when the heart is resolved for carnal courses, it will easily part with,
What was the reason of Demas is Apostasy? The embracing of this present world, 2 Tim. 4. 10. OH! when the heart is resolved for carnal courses, it will Easily part with,
q-crq vbds dt n1 pp-f np1 vbz n1? dt n-vvg pp-f d j n1, crd np1 crd crd uh c-crq dt n1 vbz vvn p-acp j n2, pn31 vmb av-j vvi p-acp,
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nay, rather then it will be crossed or disappointed, it will fall foul upon the very Truths of God.
nay, rather then it will be crossed or disappointed, it will fallen foul upon the very Truths of God.
uh-x, av-c cs pn31 vmb vbi vvn cc vvn, pn31 vmb vvi j p-acp dt j n2 pp-f np1.
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The greatest enemies and opposers of Truth have been a covetous Demetrius, Acts 19. or a proud Diotrephes, 3 John, verse 9. Be therefore submissive in your worldly resolutions;
The greatest enemies and opposers of Truth have been a covetous Demetrius, Acts 19. or a proud Diotrephes, 3 John, verse 9. Be Therefore submissive in your worldly resolutions;
dt js n2 cc n2 pp-f n1 vhb vbn dt j np1, n2 crd cc dt j np1, crd np1, n1 crd vbb av j p-acp po22 j n2;
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and to bend the mind hereunto, weigh Christ, and the whole world in the same ballance:
and to bend the mind hereunto, weigh christ, and the Whole world in the same balance:
cc pc-acp vvi dt n1 av, vvb np1, cc dt j-jn n1 p-acp dt d n1:
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see whether Christ be not more advantagious every way; weigh you souls, and the world in the same ballance:
see whither christ be not more advantageous every Way; weigh you Souls, and the world in the same balance:
vvb cs np1 vbb xx av-dc j d n1; vvb pn22 n2, cc dt n1 p-acp dt d n1:
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see whether the saving of the soul, be not better then the winning of the world. Use III.
see whither the Saving of the soul, be not better then the winning of the world. Use III.
vvb cs dt n-vvg pp-f dt n1, vbb xx jc cs dt n-vvg pp-f dt n1. n1 np1.
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THE last use shall be to exhort us, to use all the means we can to prevent it,
THE last use shall be to exhort us, to use all the means we can to prevent it,
dt ord n1 vmb vbi pc-acp vvi pno12, pc-acp vvi d dt n2 pns12 vmb p-acp vvi pn31,
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and to this end I will commend these Advises. 1. Let divine Truths reform as well as inform:
and to this end I will commend these Advises. 1. Let divine Truths reform as well as inform:
cc p-acp d n1 pns11 vmb vvi d vvz. crd vvb j-jn n2 vvi c-acp av c-acp vvi:
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a naked sword may do much hurt, and a bare knowledge may prove dangerous:
a naked sword may do much hurt, and a bore knowledge may prove dangerous:
dt j n1 vmb vdi d n1, cc dt j n1 vmb vvi j:
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but where knowledge hath heat as well as light, it is Medicum utile: he is right whose knowledge doth not make him more cunning to sin,
but where knowledge hath heat as well as Light, it is Physician's utile: he is right whose knowledge does not make him more cunning to since,
cc-acp q-crq n1 vhz n1 p-acp av c-acp n1, pn31 vbz np1 n1: pns31 vbz j-jn r-crq n1 vdz xx vvi pno31 av-dc j-jn p-acp n1,
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but more carefull to avoid it, and forsake it. 2. Strive to love the truth and holiness.
but more careful to avoid it, and forsake it. 2. Strive to love the truth and holiness.
cc-acp av-dc j pc-acp vvi pn31, cc vvi pn31. crd vvb pc-acp vvi dt n1 cc n1.
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Pauls temper was excellent, We can do nothing against the truth, but for the Truth; Paul's temper was excellent, We can do nothing against the truth, but for the Truth;
npg1 vvb vbds j, pns12 vmb vdi pix p-acp dt n1, cc-acp p-acp dt n1;
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Why? What was the reason? surely his great love to Christ and his Truth.
Why? What was the reason? surely his great love to christ and his Truth.
c-crq? q-crq vbds dt n1? av-j po31 j n1 p-acp np1 cc po31 n1.
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Love, intire love to Christ will disarm us of all malice, and opposition against him.
Love, entire love to christ will disarm us of all malice, and opposition against him.
n1, j n1 p-acp np1 vmb vvi pno12 pp-f d n1, cc n1 p-acp pno31.
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Yea, and get love to the Gospel, wherein lies our life, our hope, our stay, our comfort, our all.
Yea, and get love to the Gospel, wherein lies our life, our hope, our stay, our Comfort, our all.
uh, cc vvi n1 p-acp dt n1, q-crq vvz po12 n1, po12 n1, po12 n1, po12 n1, po12 d.
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3. Get faith, beg it of God, and the Father of our Lord Jesus Christ to give thee faith:
3. Get faith, beg it of God, and the Father of our Lord jesus christ to give thee faith:
crd vvb n1, vvb pn31 pp-f np1, cc dt n1 pp-f po12 n1 np1 np1 pc-acp vvi pno21 n1:
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Faith would not only see a Christ, but prize him too. Two vertues there are in a true faith, Singular estimations, and Inseparable affections. Faith subjects the heart to Christ,
Faith would not only see a christ, but prize him too. Two Virtues there Are in a true faith, Singular estimations, and Inseparable affections. Faith subject's the heart to christ,
n1 vmd xx av-j vvi dt np1, cc-acp vvb pno31 av. crd n2 a-acp vbr p-acp dt j n1, j n2, cc j n2. n1 n2-jn dt n1 p-acp np1,
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and gives it unto him, having none in heaven or earth in comparison of him.
and gives it unto him, having none in heaven or earth in comparison of him.
cc vvz pn31 p-acp pno31, vhg pix p-acp n1 cc n1 p-acp n1 pp-f pno31.
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Should I oppose him or his Truths, who is the best of all good, and my Saviour, he came to save me.
Should I oppose him or his Truths, who is the best of all good, and my Saviour, he Come to save me.
vmd pns11 vvi pno31 cc po31 n2, r-crq vbz dt js pp-f d j, cc po11 n1, pns31 vvd pc-acp vvi pno11.
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4. Repent in time: often sinning, weakens truth in the mind, and raiseth ill dispositions in the will.
4. repent in time: often sinning, weakens truth in the mind, and Raiseth ill dispositions in the will.
crd vvb p-acp n1: av vvg, vvz n1 p-acp dt n1, cc vvz j-jn n2 p-acp dt n1.
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By much sinning a man becomes a very slave to sin, and a strong adversary to truth.
By much sinning a man becomes a very slave to since, and a strong adversary to truth.
p-acp d vvg dt n1 vvz dt j n1 p-acp n1, cc dt j n1 p-acp n1.
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But speedy Repentance draws off the heart, and being often renewed, keeps it tender and fearfull to offend.
But speedy Repentance draws off the heart, and being often renewed, keeps it tender and fearful to offend.
p-acp j n1 vvz a-acp dt n1, cc vbg av vvn, vvz pn31 j cc j pc-acp vvi.
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Divine Truths make easie and ruling impressions upon an heart graciously turned and mollified.
Divine Truths make easy and ruling impressions upon an heart graciously turned and mollified.
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To close up all, Let the Word of God really affect us, let holiness in the power and beauty of it affect us, let the fair and living checks of Conscience seasonably affect us;
To close up all, Let the Word of God really affect us, let holiness in the power and beauty of it affect us, let the fair and living Checks of Conscience seasonably affect us;
pc-acp vvi a-acp d, vvb dt n1 pp-f np1 av-j vvb pno12, vvb n1 p-acp dt n1 cc n1 pp-f pn31 vvi pno12, vvb dt j cc j-vvg n2 pp-f n1 av-j vvb pno12;
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let the blood of Christ, the eternal salvation of our souls affect us, so shall we not be guilty of that blasphemy against the Holy Ghost which shall never be forgiven.
let the blood of christ, the Eternal salvation of our Souls affect us, so shall we not be guilty of that blasphemy against the Holy Ghost which shall never be forgiven.
vvb dt n1 pp-f np1, dt j n1 pp-f po12 n2 vvb pno12, av vmb pns12 xx vbi j pp-f d n1 p-acp dt j n1 r-crq vmb av-x vbi vvn.
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