The mortified Christian shewing the nature, signes, necessity and difficulty of true mortification Resolving divers cases about secret and bosome sins. With a discovery of sincerity: and speciall helps against mens speciall corruptions. By that faithfull minister of Christ Mr. Christopher Love, late minister of Lawrence Jury, London.
[ I have set before you life and death, blessing and cursing, therefore chuse life, that both thou and thy seed may live ] is the summe and scope of this subject I am now to treat on, a Treatise that may not only invite,
[ I have Set before you life and death, blessing and cursing, Therefore choose life, that both thou and thy seed may live ] is the sum and scope of this Subject I am now to Treat on, a Treatise that may not only invite,
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but crave your serious attention and consideration, for they are matters of great concernment, of life and death: If you live after the Flesh, you shall dye:
but crave your serious attention and consideration, for they Are matters of great concernment, of life and death: If you live After the Flesh, you shall die:
This Chapter out of which my Text is taken, contains in it the great Charter of a Christian, wherein are enrolled the many priviledges of beleevers; and yet amongst them, are here and there mingled and interspersed many fearfull threatnings and comminations:
This Chapter out of which my Text is taken, contains in it the great Charter of a Christian, wherein Are enrolled the many privileges of believers; and yet among them, Are Here and there mingled and interspersed many fearful threatenings and comminations:
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it is one thing for sin to follow after you, and another thing for you to follow after sin: in Gal. 6.1. saies the Apostle there, Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one with the spirit of meeknesse.
it is one thing for since to follow After you, and Another thing for you to follow After since: in Gal. 6.1. Says the Apostle there, Brothers, if any man be overtaken in a fault, you which Are spiritual, restore such a one with the Spirit of meekness.
and the satisfying the desires of the flesh and of the minde: to live after the Flesh, denotes constancy, complacency, and industry in the wayes of sinne.
and the satisfying the Desires of the Flesh and of the mind: to live After the Flesh, denotes constancy, complacency, and industry in the ways of sin.
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2. Because sin is naturally as dear to a man as his own flesh, and hence it is that it is compared to the right eye, and right hand, &c. 3. Because sin is acted by the Flesh, and that being the instrument of acting sin, it is called by the name of it.
2. Because since is naturally as dear to a man as his own Flesh, and hence it is that it is compared to the right eye, and right hand, etc. 3. Because since is acted by the Flesh, and that being the Instrument of acting since, it is called by the name of it.
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Sin was in us as soon as we put on flesh, and will be in us as long as we live in the flesh: as in Psal. 51.5. saies David, I was shapen in iniquity, and in sin did my Mother conceive me, and sin will remain in us as long as we live in this world.
since was in us as soon as we put on Flesh, and will be in us as long as we live in the Flesh: as in Psalm 51.5. Says David, I was shapen in iniquity, and in since did my Mother conceive me, and since will remain in us as long as we live in this world.
that is good newes, it were well for a man that takes his swing in sinfull delights and pleasures that he might die like a beast, that there might be an end of him;
that is good news, it were well for a man that Takes his swing in sinful delights and pleasures that he might die like a beast, that there might be an end of him;
but this must not so be understood as if the soul should die eternally, but you shall dye, that is, you shall incurre damnation, if you live after the Flesh.
but this must not so be understood as if the soul should die eternally, but you shall die, that is, you shall incur damnation, if you live After the Flesh.
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Obj. But here some may aske, how the Apostle could say that they that live after the Flesh shall die, whereas the damned in Hell fire shall live in those torments perpetually, Mark 9.44. Ans. Though the wicked shall live in hell, yet their damnation is called a death for two reasons:
Object But Here Some may ask, how the Apostle could say that they that live After the Flesh shall die, whereas the damned in Hell fire shall live in those torments perpetually, Mark 9.44. Ans. Though the wicked shall live in hell, yet their damnation is called a death for two Reasons:
and this is that indispensable condition upon which God hath entailed salvation, If you through the Spirit mortifie the deeds of the body, you shall live.
and this is that indispensable condition upon which God hath entailed salvation, If you through the Spirit mortify the Deeds of the body, you shall live.
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And now having thus opened the words, I may once more say unto you as Moses to Israel, Behold, I have set before you this day, blessing and cursing, life and death,
And now having thus opened the words, I may once more say unto you as Moses to Israel, Behold, I have Set before you this day, blessing and cursing, life and death,
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though Christ justifies us from the guilt of sin, yet we must labour likewise to be freed from the filth of sin: and this exhortation the Apostle presseth home upon them by three arguments, in Rom. 8.12, 13. Brethren (sayes he) we are debters, not to the flesh, to live after the flesh;
though christ Justifies us from the guilt of since, yet we must labour likewise to be freed from the filth of since: and this exhortation the Apostle Presseth home upon them by three Arguments, in Rom. 8.12, 13. Brothers (Says he) we Are debtors, not to the Flesh, to live After the Flesh;
Before I shall come to the distinct handling of the words, and insist upon those points I intend principally to treat of, I shal only from the general view and aspect of the Text, draw out seven or eight doctrinall conclusions, that so you may see the strength of the Text,
Before I shall come to the distinct handling of the words, and insist upon those points I intend principally to Treat of, I shall only from the general view and aspect of the Text, draw out seven or eight doctrinal conclusions, that so you may see the strength of the Text,
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they were not wicked men only, such as were in a state of Paganisme, unbeleevers, but those also that were in a converted estate, true beleevers, to these does Paul use this commination. From whence I would note,
they were not wicked men only, such as were in a state of Paganism, unbelievers, but those also that were in a converted estate, true believers, to these does Paul use this commination. From whence I would note,
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It is very observable, that the word of God is not only compared to milk, 1 Pet. 2.2. which is of a pleasant tast, but it is likewise compared to salt, Col. 4.6.
It is very observable, that the word of God is not only compared to milk, 1 Pet. 2.2. which is of a pleasant taste, but it is likewise compared to salt, Col. 4.6.
2. The Apostle doth not only preach comfort to beleevers, justification to them, that there is no condemnation to them that are in Christ Jesus, but he likewise preacheth threatnings to them. From whence observe,
2. The Apostle does not only preach Comfort to believers, justification to them, that there is no condemnation to them that Are in christ jesus, but he likewise Preacheth threatenings to them. From whence observe,
3. The Apostle doth not only preach terrour and comminations, but he doth also joyn to these threatnings doctrines of comfort: from whence observe further,
3. The Apostle does not only preach terror and comminations, but he does also join to these threatenings doctrines of Comfort: from whence observe further,
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4. From the method the Apostle useth here, he first preacheth terrour before he preacheth doctrines of comfort, If you live after the Flesh you shall die:
4. From the method the Apostle uses Here, he First Preacheth terror before he Preacheth doctrines of Comfort, If you live After the Flesh you shall die:
That when Christians grow sensuall, wanton, and carelesse, and remisse in duties, laying aside that holy watchfulnesse and care they were wont to have, at such times as these doctrines of terrour are more needfull and necessary then doctrines of comfort.
That when Christians grow sensual, wanton, and careless, and remiss in duties, laying aside that holy watchfulness and care they were wont to have, At such times as these doctrines of terror Are more needful and necessary then doctrines of Comfort.
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5. From the addition of this phrase in the Text, [ through the Spirit: ] if you through the Spirit do mortifie the deeds of the body, it is not said in the former part of the verse, if ye [ through the power of the Devil ] do live after the Flesh, ye shall die;
5. From the addition of this phrase in the Text, [ through the Spirit: ] if you through the Spirit do mortify the Deeds of the body, it is not said in the former part of the verse, if you [ through the power of the devil ] do live After the Flesh, you shall die;
Art thou a man that givest way to the vain and sinfull desires and corrupt motions of thy own heart? let me tell thee, that as sure as thou art alive this day,
Art thou a man that givest Way to the vain and sinful Desires and corrupt motions of thy own heart? let me tell thee, that as sure as thou art alive this day,
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and untamed affections, that grace may get the victory over your corruptions, and that sin may not rule and reign in your mortall bodies, you are in the ready way to obtain life everlasting:
and untamed affections, that grace may get the victory over your corruptions, and that since may not Rule and Reign in your Mortal bodies, you Are in the ready Way to obtain life everlasting:
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And thus I have given you these 8. Doctrinall conclusions from the generall scope and aspect of the words, I shall now draw out 3. Doctrines more which I intend to insist upon.
And thus I have given you these 8. Doctrinal conclusions from the general scope and aspect of the words, I shall now draw out 3. Doctrines more which I intend to insist upon.
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That living to the world, after the sinfull motions and corrupt dictates of Nature, without labouring to mortifie and subdue them, is that which will bring men to death and damnation.
That living to the world, After the sinful motions and corrupt dictates of Nature, without labouring to mortify and subdue them, is that which will bring men to death and damnation.
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I adde this phrase in the Doctrine, without mortifying of them, because living after the Flesh is put in opposition to mortifying the deeds of the Flesh,
I add this phrase in the Doctrine, without mortifying of them, Because living After the Flesh is put in opposition to mortifying the Deeds of the Flesh,
if you live after the Flesh without endeavouring to mortifie and subdue the motions of it, this will bring you to death and damnation; in Gal. 6.8. sayes the Apostle, He that soweth to the Flesh, shall of the Flesh reap corruption:
if you live After the Flesh without endeavouring to mortify and subdue the motions of it, this will bring you to death and damnation; in Gal. 6.8. Says the Apostle, He that Soweth to the Flesh, shall of the Flesh reap corruption:
I shall speak to this Doctrine only in this one Sermon, because my intentions are principally to insist upon the other branch of the Text, if you through the Spirit do mortifie the deeds of the body, ye shall live:
I shall speak to this Doctrine only in this one Sermon, Because my intentions Are principally to insist upon the other branch of the Text, if you through the Spirit do mortify the Deeds of the body, you shall live:
The Question is this, may some say, If this be so, that those that live after the Flesh must die, then how may I know and be assured and satisfied in my own conscience, that I am the man that doth thus live after the Flesh, and that sin is not subdued and mortified in my soul?
The Question is this, may Some say, If this be so, that those that live After the Flesh must die, then how may I know and be assured and satisfied in my own conscience, that I am the man that does thus live After the Flesh, and that since is not subdued and mortified in my soul?
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Ans. I shall give you two generall discoveries, how you may know whether sin be unmortified in you or no, by your carriage both before and after the commission of any sin.
Ans. I shall give you two general discoveries, how you may know whither since be unmortified in you or not, by your carriage both before and After the commission of any since.
and a studying and contriving how to act it, hereby the Scripture describes an unmortified man, in Psal. 36.4. He deviseth mischief upon his bed, he setteth himself in a way that is not good:
and a studying and contriving how to act it, hereby the Scripture describes an unmortified man, in Psalm 36.4. He devises mischief upon his Bed, he sets himself in a Way that is not good:
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when a man studies and contrives how to act a sin, and to carry it on closely and secretly, this is an argument (when upon such deliberate debates and rationall consultations, a man sets himself in a way that is not good) that he hath an unmortified heart;
when a man studies and contrives how to act a since, and to carry it on closely and secretly, this is an argument (when upon such deliberate debates and rational Consultations, a man sets himself in a Way that is not good) that he hath an unmortified heart;
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when men are assaulted with one sin one day, and another lust another day, and yet never go to God by prayer, to beg for strength and mortifying grace to resist and keep under these corruptions:
when men Are assaulted with one since one day, and Another lust Another day, and yet never go to God by prayer, to beg for strength and mortifying grace to resist and keep under these corruptions:
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when sin and corruption so seiseth upon your heart, that you cannot tell what a Minister sayes in a whole hour together, this argues that you have a very unmortified heart: in Jer. 23.11. saies God there, In my house have I found their wickednesse.
when since and corruption so seizeth upon your heart, that you cannot tell what a Minister Says in a Whole hour together, this argues that you have a very unmortified heart: in Jer. 23.11. Says God there, In my house have I found their wickedness.
When you give way to sinfull thoughts, and covetous imaginations even in Gods house, in the midst of holy duties, this discovers not only an unmortified,
When you give Way to sinful thoughts, and covetous Imaginations even in God's house, in the midst of holy duties, this discovers not only an unmortified,
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when thy heart is like Gunpowder to sin, touch and it takes, as it was with the young man that the Harlot met, in Prov. 7.22. it is said, he went after her straightway, this is a sign of an unmortified heart.
when thy heart is like Gunpowder to since, touch and it Takes, as it was with the young man that the Harlot met, in Curae 7.22. it is said, he went After her straightway, this is a Signen of an unmortified heart.
And thus I have given you 9. Discoveries of an unmortified heart, the Lord give you all grace seriously to enquire into your own souls whether you are mortified men and women, or no.
And thus I have given you 9. Discoveries of an unmortified heart, the Lord give you all grace seriously to inquire into your own Souls whither you Are mortified men and women, or no.
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The Use that I shall make of this shall be of reproof, If it be so that those that live after the flesh shall die, Oh then how blameworthy are all you that do incurre this dismall judgement of eternall death, that rather then you will kill your sins, sin shall kill thy soul:
The Use that I shall make of this shall be of reproof, If it be so that those that live After the Flesh shall die, O then how blameworthy Are all you that do incur this dismal judgement of Eternal death, that rather then you will kill your Sins, since shall kill thy soul:
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These are the two points I intended to insist upon from this latter part of the Text. I shall by Gods assistance speak to the first of them, in severall Sermons;
These Are the two points I intended to insist upon from this latter part of the Text. I shall by God's assistance speak to the First of them, in several Sermons;
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but shall only at this time lay down something by way of introduction, to this needfull doctrine of mortification; and then I shall come to handle those things that are most usefull and necessary to be known about this doctrine, I shall give you the nature and characters of it,
but shall only At this time lay down something by Way of introduction, to this needful Doctrine of mortification; and then I shall come to handle those things that Are most useful and necessary to be known about this Doctrine, I shall give you the nature and characters of it,
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and the false mistakes about it, and the jealousies of godly people, whereby they think they are not mortified when they are, &c. At present I shall only speak something introductory, to the clearer handling of the point, that mortification and corruption is a necessary qualification, required in every person that shall attain to salvation.
and the false mistakes about it, and the jealousies of godly people, whereby they think they Are not mortified when they Are, etc. At present I shall only speak something introductory, to the clearer handling of the point, that mortification and corruption is a necessary qualification, required in every person that shall attain to salvation.
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restraining grace is not mortifying grace, as in Gen. 6.20. saies God there to Abimelech, I with-held thee from sinning against me, therefore suffered I thee not to touch her:
restraining grace is not mortifying grace, as in Gen. 6.20. Says God there to Abimelech, I withheld thee from sinning against me, Therefore suffered I thee not to touch her:
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so though men are restrained from acting those sins to which they are inclinable, yet the restraint of sin is not to be taken for the mortifying of sin.
so though men Are restrained from acting those Sins to which they Are inclinable, yet the restraint of since is not to be taken for the mortifying of since.
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this is a great mistake that many men run into, because they have no desire to the committing of some sins which their very education makes them averse to, therefore they think they have a work of mortification and sanctification, wrought in them:
this is a great mistake that many men run into, Because they have no desire to the committing of Some Sins which their very education makes them averse to, Therefore they think they have a work of mortification and sanctification, wrought in them:
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1. A man may have a listlesnesse and unwillingnesse to some sins, arising from a fit of sicknesse, that though he hath been a drunkard, or an adulterer in former times;
1. A man may have a listlessness and unwillingness to Some Sins, arising from a fit of sickness, that though he hath been a drunkard, or an adulterer in former times;
4. It may proceed likewise from horrour and terrour of conscience, when this seises upon a man, that God casts the flashes of hell fire in his face, this may make him abstain from sin for a time,
4. It may proceed likewise from horror and terror of conscience, when this seizes upon a man, that God Cast the flashes of hell fire in his face, this may make him abstain from since for a time,
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as a thundring storm sowres the beer in our cellars, so when God thunders upon the conscience, it will sowre and imbitter sin to a man, that he hath no desires after it for the present,
as a thundering storm sours the beer in our cellars, so when God Thunders upon the conscience, it will sour and embitter since to a man, that he hath no Desires After it for the present,
for though every man hath seminally all sin in him, yet there are some sins which by nature he is more inclinable to then others, according to his complexion and constitution:
for though every man hath seminally all since in him, yet there Are Some Sins which by nature he is more inclinable to then Others, according to his complexion and constitution:
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and therefore (beloved) you are not to impute that to mortifying grace, that is meerly the result of a violent sicknesse, old age, education, terrours of conscience, or a mans naturall temper and constitution. Give me leave to illustrate this to you by this familiar similitude:
and Therefore (Beloved) you Are not to impute that to mortifying grace, that is merely the result of a violent sickness, old age, education, terrors of conscience, or a men natural temper and constitution. Give me leave to illustrate this to you by this familiar similitude:
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Why, so it is here, mens naturall tempers do dispose them to some sins and not to others, which therefore is not to be imputed to the power of mortifying grace.
Why, so it is Here, Mens natural tempers do dispose them to Some Sins and not to Others, which Therefore is not to be imputed to the power of mortifying grace.
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you are to extend mortification to the subduing of vicious affections, as well as base actions, as in Col. 3.5. saies the Apostle, Mortifie therefore your members which are upon the earth, fornication, uncleannesse &c. You do think, it may be, that these two are both one;
you Are to extend mortification to the subduing of vicious affections, as well as base actions, as in Col. 3.5. Says the Apostle, Mortify Therefore your members which Are upon the earth, fornication, uncleanness etc. You do think, it may be, that these two Are both one;
no, fornication is the sin in the act, uncleannesse the sin in the affection and in the thought; now the Apostle bids them mortifie fornication, that is, uncleannesse in the act;
no, fornication is the since in the act, uncleanness the since in the affection and in the Thought; now the Apostle bids them mortify fornication, that is, uncleanness in the act;
4. Let mortification be especially directed to strike at those sins, that are thy master sins, that are most prevalent and predominant in thy heart, those sins that thou hast most prayed against and art least able to resist;
4. Let mortification be especially directed to strike At those Sins, that Are thy master Sins, that Are most prevalent and predominant in thy heart, those Sins that thou hast most prayed against and art least able to resist;
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those sins that do most strongly assault thee, and most easily beset thee and over-master thee. Thus David in Psal. 18.22. saies he, I have kept my self from mine iniquity, that is, from my speciall sins, my constitution sins, my bosome iniquities:
those Sins that do most strongly assault thee, and most Easily beset thee and overmaster thee. Thus David in Psalm 18.22. Says he, I have kept my self from mine iniquity, that is, from my special Sins, my constitution Sins, my bosom iniquities:
I might in this case give you the same advice the King of Syria gave his Captains, in 1 Chron. 22.31. saying, Fight neither with small nor great, but only with the King of Israel;
I might in this case give you the same Advice the King of Syria gave his Captains, in 1 Chronicles 22.31. saying, Fight neither with small nor great, but only with the King of Israel;
So may I say to you, fight not so much against any sin, as against your beloved darling constitution sins, that do most easily beset you and prevail over you.
So may I say to you, fight not so much against any since, as against your Beloved darling constitution Sins, that do most Easily beset you and prevail over you.
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as if a man were injoyned to carry a great tree a good distance off his house, home, the way to do it is not to go to hale and draw the whole body of the tree together,
as if a man were enjoined to carry a great tree a good distance off his house, home, the Way to do it is not to go to hale and draw the Whole body of the tree together,
David when he came to bewail his sin of adultery, he likewise bewails the sin of his nature; in Psal. 51.5. saith he, Behold, I was shapen in iniquity, and in sin did my mother conceive me:
David when he Come to bewail his since of adultery, he likewise bewails the since of his nature; in Psalm 51.5. Says he, Behold, I was shapen in iniquity, and in since did my mother conceive me:
7. Another cautelary Rule is this, When you are setting upon the work of mortification, go about it in the strength of Christ, and not in your own strength.
7. another cautelary Rule is this, When you Are setting upon the work of mortification, go about it in the strength of christ, and not in your own strength.
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doe not encounter with sin in confidence of thy own strength, for thou art but as a feather before a whirlewinde, thou hast not power of thy own to resist the weakest temptation, or subdue the least corruption:
do not encounter with since in confidence of thy own strength, for thou art but as a feather before a whirlwind, thou hast not power of thy own to resist the Weakest temptation, or subdue the least corruption:
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And thus I have done with these 9. Rules by way of caution, touching this doctrine of mortification, which will all of them be very usefull, in the handling of many points that I shall treat upon in this subject.
And thus I have done with these 9. Rules by Way of caution, touching this Doctrine of mortification, which will all of them be very useful, in the handling of many points that I shall Treat upon in this Subject.
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And this Consideration would administer a great deal of comfort to many poor souls, were they but satisfied in this particular: in Rom. 9.9. saies Paul there, When the Commandement came, sin revived:
And this Consideration would administer a great deal of Comfort to many poor Souls, were they but satisfied in this particular: in Rom. 9.9. Says Paul there, When the Commandment Come, since revived:
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But here (beloved) because I know there may be a great deal of ill use made of this comfortable consideration, therefore let me tell you that only in 2. Cases, the stirrings of corruptions,
But Here (Beloved) Because I know there may be a great deal of ill use made of this comfortable consideration, Therefore let me tell you that only in 2. Cases, the stirrings of corruptions,
and the workings of it in thy soul, doth not argue an unmortified heart. As, 1. When as corruptions stirre in thee, so thy resolutions and strivings against these sins,
and the workings of it in thy soul, does not argue an unmortified heart. As, 1. When as corruptions stir in thee, so thy resolutions and strivings against these Sins,
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2. The stirrings of corruptions in thy heart, though they be very violent, yet they do not argue that thy heart is unmortified, in case that after such turbulent stirrings and struglings of sin in thy heart,
2. The stirrings of corruptions in thy heart, though they be very violent, yet they do not argue that thy heart is unmortified, in case that After such turbulent stirrings and strugglings of since in thy heart,
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It is with sin in a godly man, as it is with men in hot diseases, that doe distemper the brain when a violent fit seiseth upon them, it makes them so outragious and unruly, that a man would admire,
It is with since in a godly man, as it is with men in hight diseases, that do distemper the brain when a violent fit seizeth upon them, it makes them so outrageous and unruly, that a man would admire,
but now when the fit is over, and the strength of the disease past, the poor man by his former struggling, is become a great deal the more faint, and feeble, and weak;
but now when the fit is over, and the strength of the disease past, the poor man by his former struggling, is become a great deal the more faint, and feeble, and weak;
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It shall be in your souls like those beasts spoken of in Dan. 7.14. it is said, Their dominion shall be taken away, but their lives shall be prolonged for a little season:
It shall be in your Souls like those beasts spoken of in Dan. 7.14. it is said, Their dominion shall be taken away, but their lives shall be prolonged for a little season:
So God will permit sin to live in you for a little season, but not to reign in you: as in Rom. 6.14. Sin shall not have dominion over you, for you are not under the Law, but under Grace;
So God will permit since to live in you for a little season, but not to Reign in you: as in Rom. 6.14. since shall not have dominion over you, for you Are not under the Law, but under Grace;
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it is the Apostles dialect to call sin by the name of a law, saies he, I see a law in my members warring against the law of my minde, &c. sin shall not have dominion over you,
it is the Apostles dialect to call since by the name of a law, Says he, I see a law in my members warring against the law of my mind, etc. since shall not have dominion over you,
4. Take this for your comfort, That an expulsive faculty, or a sincere endevour in the soul to expell and mortifie sin, is accepted by God as a reall mortification:
4. Take this for your Comfort, That an expulsive faculty, or a sincere endeavour in the soul to expel and mortify since, is accepted by God as a real mortification:
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and that thou dost grapple with every sin, and resist every temptation, and stand upon thy guard with thy weapons in thy hand, God looks upon this principle of resistance,
and that thou dost grapple with every since, and resist every temptation, and stand upon thy guard with thy weapons in thy hand, God looks upon this principle of resistance,
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It is a notable place, that, in Lev. 11.33, 36. you read there, that it was a part of the ceremoniall Law, That if any unclean thing fell into a vessell of water, both the water and the vessell were unclean;
It is a notable place, that, in Lev. 11.33, 36. you read there, that it was a part of the ceremonial Law, That if any unclean thing fell into a vessel of water, both the water and the vessel were unclean;
and interpreters give this reason of it, because if any unclean thing fell into a vessell of water, that having no purging faculty to cleanse it self, must needs be unclean;
and Interpreters give this reason of it, Because if any unclean thing fell into a vessel of water, that having no purging faculty to cleanse it self, must needs be unclean;
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and so here if thou hast no principle at all within thee, that stirs thee up to resist and withstand thy corruption, to cleanse and root sin out of thy heart, thou art then unclean;
and so Here if thou hast no principle At all within thee, that stirs thee up to resist and withstand thy corruption, to cleanse and root since out of thy heart, thou art then unclean;
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but if when sin fals upon thee, thou doest by a holy industry and continuall striving against sin, from a principle of grace within, labour to cleanse,
but if when since falls upon thee, thou dost by a holy industry and continual striving against since, from a principle of grace within, labour to cleanse,
5. Another comfortable consideration, is this, To consider that thou hast Gods promise and Christs power to help thee in the managing of this great work of mortification, (beloved) there is never a Mothers Childe of you that does belong to Christ, that does encounter and fight with the Devill alone,
5. another comfortable consideration, is this, To Consider that thou hast God's promise and Christ power to help thee in the managing of this great work of mortification, (Beloved) there is never a Mother's Child of you that does belong to christ, that does encounter and fight with the devil alone,
there are none of you that have an interest in Christ, but have Gods promise and Christs power to help and assist thee in the mortifying of every sin:
there Are none of you that have an Interest in christ, but have God's promise and Christ power to help and assist thee in the mortifying of every since:
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and therefore it is very observable, that, as in some places God commands us to mortifie sin, as in Col. 3.5. Mortifie therefore your members which are upon the earth, mortifiation, uncleannesse, &c. So in other places God hath promised to do it himself for us: as in Micah 7.19. He will subdue our iniquities for us.
and Therefore it is very observable, that, as in Some places God commands us to mortify since, as in Col. 3.5. Mortify Therefore your members which Are upon the earth, mortifiation, uncleanness, etc. So in other places God hath promised to do it himself for us: as in micah 7.19. He will subdue our iniquities for us.
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6. Another consideration is this, That sin and corruption may be more stirring and boisterous after a man is regenerate, then they were before conversion.
6. another consideration is this, That since and corruption may be more stirring and boisterous After a man is regenerate, then they were before conversion.
before I was converted, I was alive, no sinne at all troubled me, I thought my self in a very good and happy condition, that I was a blamelesse man, and a mortified man;
before I was converted, I was alive, no sin At all troubled me, I Thought my self in a very good and happy condition, that I was a blameless man, and a mortified man;
when the Command of God came, which is meant of the 10. Commandement that limits our very thoughts, that we must not have so much as a sinfull thought, or a covetous thought;
when the Command of God Come, which is meant of the 10. Commandment that Limits our very thoughts, that we must not have so much as a sinful Thought, or a covetous Thought;
and if we have, this sin alone is enough to condemn us, though we were blamelesse in regard of all the other Commandements when this Commandement came, then sin revived,
and if we have, this since alone is enough to condemn us, though we were blameless in regard of all the other commandments when this Commandment Come, then since revived,
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and I died, that is, I saw my self in a lost and undone condition, without a Saviour: now these stirrings of sin after conversion, does not argue that there is more sinne in the soul then there was before conversion,
and I died, that is, I saw my self in a lost and undone condition, without a Saviour: now these stirrings of since After conversion, does not argue that there is more sin in the soul then there was before conversion,
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and you could not then discern small and lesser sins, as now you can, when the Lord Jesus Christ irradiates and shines forth with his bright beams upon thy soul, inlightning thereof,
and you could not then discern small and lesser Sins, as now you can, when the Lord jesus christ irradiates and shines forth with his bright beams upon thy soul, enlightening thereof,
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and therefore labour and beg earnestly of God to give you the power of mortifying grace in your hearts, that so you may be enabled to mortifie and keep under sin,
and Therefore labour and beg earnestly of God to give you the power of mortifying grace in your hearts, that so you may be enabled to mortify and keep under since,
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Ans. I shall give you this plain description of it, It is a holy disposition in a regenerate man derived from the efficacy and virtue of Christs death, whereby the strength of sin is weakned,
Ans. I shall give you this plain description of it, It is a holy disposition in a regenerate man derived from the efficacy and virtue of Christ death, whereby the strength of since is weakened,
and that it is derived from the virtue and efficacy of Christs death, because the death of Christ does not only take away the guilt of sin in reference to its damning power,
and that it is derived from the virtue and efficacy of Christ death, Because the death of christ does not only take away the guilt of since in Referente to its damning power,
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1. It is very necessary in point of evidence, to know whether you do belong to Christ or no, there is nothing in the world will more truly evidence your having an interest in God,
1. It is very necessary in point of evidence, to know whither you do belong to christ or not, there is nothing in the world will more truly evidence your having an Interest in God,
I might here make use of a story I have sometimes told you, of an Island that lies between Scotland and Ireland, and there being a controversie between the two nations, to which of them the Island did belong, the matter was decided thus, that they shall take a great many Toads,
I might Here make use of a story I have sometime told you, of an Island that lies between Scotland and Ireland, and there being a controversy between the two Nations, to which of them the Island did belong, the matter was decided thus, that they shall take a great many Toads,
now therefore if venomous lusts, and unclean corruptions do live in thy heart, and rule and reign there, this is an argument that you belong to Satan;
now Therefore if venomous Lustiest, and unclean corruptions do live in thy heart, and Rule and Reign there, this is an argument that you belong to Satan;
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before there can be the life of grace, there must be the death of sin: in Rom. 6.11. Reckon ye your selves to be dead indeed unto sin, but alive unto God, (sayes the Apostle ) if corruptions live, grace cannot live in thy heart:
before there can be the life of grace, there must be the death of since: in Rom. 6.11. Reckon you your selves to be dead indeed unto since, but alive unto God, (Says the Apostle) if corruptions live, grace cannot live in thy heart:
as one saies well, if sin does not die, the sinner must die; if God does not kill thy sins, sin will kill thy soul: in 1 Cor. 15.36. saies the Apostle, Thou fool, that which thou sowest is not quickned, except it die:
as one Says well, if since does not die, the sinner must die; if God does not kill thy Sins, since will kill thy soul: in 1 Cor. 15.36. Says the Apostle, Thou fool, that which thou sowest is not quickened, except it die:
I shall be somewhat longer in the next Query, which is to lay down to you, in the third place, some discoveries whereby you may know, whether the Lord hath brought you into a state of mortification yea or no;
I shall be somewhat longer in the next Query, which is to lay down to you, in the third place, Some discoveries whereby you may know, whither the Lord hath brought you into a state of mortification yea or no;
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If thou art now more fearfull of running into occasions and opportunities of sin, then you have been in times past, this is an argument that thou art a mortified man:
If thou art now more fearful of running into occasions and opportunities of since, then you have been in times past, this is an argument that thou art a mortified man:
an unmortified heart is bold, and venturous, and will rush upon occasions of sin; whereas a mortified heart is very carefull to avoid all occasions of evill.
an unmortified heart is bold, and venturous, and will rush upon occasions of since; whereas a mortified heart is very careful to avoid all occasions of evil.
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now such as use that game of hawking, report, that there is such an innate fear and dread implanted in a Dove or Partridge, of the Hawk, that they do not only fear the Hawk,
now such as use that game of hawking, report, that there is such an innate Fear and dread implanted in a Dove or Partridge, of the Hawk, that they do not only Fear the Hawk,
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now if this holy fear of displeasing and offending God be found in thee, I may safely passe this sure judgement upon thee, that thou art a mortified man.
now if this holy Fear of displeasing and offending God be found in thee, I may safely pass this sure judgement upon thee, that thou art a mortified man.
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When thou art in such a gracious frame and temper of spirit, as that in the Epistle of Jude ver. 23. that thou hatest the garment spotted with the flesh;
When thou art in such a gracious frame and temper of Spirit, as that in the Epistle of U^de ver. 23. that thou Hatest the garment spotted with the Flesh;
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you have instances in two men that did discover their mortification in this regard, one of them was in Joseph, in Gen. 39.9. he had a fair occasion offered him to commit the sin of adultery, he had opportunity, for he and his Mistresse were alone;
you have instances in two men that did discover their mortification in this regard, one of them was in Joseph, in Gen. 39.9. he had a fair occasion offered him to commit the since of adultery, he had opportunity, for he and his Mistress were alone;
and 3. he had secresie too, the text saith, the doors were shut, there was none but they two in the house. 4. He might have gotten a great deal of preferment and advantage by it, she would have made him Lord over her house:
and 3. he had secrecy too, the text Says, the doors were shut, there was none but they two in the house. 4. He might have got a great deal of preferment and advantage by it, she would have made him Lord over her house:
you see here was opportunity, importunity, secresie, and advantage; all these occasions were fairly offered, and did concurre to invite Joseph to the sin of uncleannesse;
you see Here was opportunity, importunity, secrecy, and advantage; all these occasions were fairly offered, and did concur to invite Joseph to the since of uncleanness;
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and yet for all this Joseph replies, How shall I do this great wickednesse, and so sin against God? here you see the power of sin was mortified in Josephs heart;
and yet for all this Joseph replies, How shall I do this great wickedness, and so sin against God? Here you see the power of since was mortified in Josephs heart;
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now do you try your own hearts by this pattern, that when there are all occasions offered to the committing of a sin, you can then say nay to your lusts.
now do you try your own hearts by this pattern, that when there Are all occasions offered to the committing of a since, you can then say nay to your Lustiest.
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Another instance is in David, in 1 Sam. 24.4. Saul came into the same cave where David and his men lay, and the text saith, That while Saul was in the cave, David came and cut off the lap of his robe privily:
another instance is in David, in 1 Sam. 24.4. Saul Come into the same cave where David and his men lay, and the text Says, That while Saul was in the cave, David Come and Cut off the lap of his robe privily:
so that if sin be dead, grace shall live in thy soul: and therefore the Apostle joynes them both together, in Rom. 6.11. Count your selves dead unto sin, but alive unto God:
so that if since be dead, grace shall live in thy soul: and Therefore the Apostle joins them both together, in Rom. 6.11. Count your selves dead unto since, but alive unto God:
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For he that hath suffered in the flesh, hath ceased from sin, that he no longer should live the rest of his time in the flesh, to the lusts of men,
For he that hath suffered in the Flesh, hath ceased from since, that he no longer should live the rest of his time in the Flesh, to the Lustiest of men,
and therefore, (beloved) that is only a cessation, not a mortification of corruption, where there is a forcible restraint laid upon thy lusts, they only seem to be dead, but are not so really.
and Therefore, (Beloved) that is only a cessation, not a mortification of corruption, where there is a forcible restraint laid upon thy Lustiest, they only seem to be dead, but Are not so really.
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5. Mortification is discovered by this Character, where the keeping under of any corruption is the result of a deep humiliation: that mortification that never had true humiliation preceding it, is but a meer cessation from sin.
5. Mortification is discovered by this Character, where the keeping under of any corruption is the result of a deep humiliation: that mortification that never had true humiliation preceding it, is but a mere cessation from since.
and therefore the Apostle exhorteth us to mortifie our members which are on the earth, fornication, uncleannesse, &c. and to crucifie the flesh, with the affections and lusts,
and Therefore the Apostle exhorteth us to mortify our members which Are on the earth, fornication, uncleanness, etc. and to crucify the Flesh, with the affections and Lustiest,
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the keeping under of some particular sins, doth not argue mortification, unlesse you have given a mortall wound to the very body and bulk of corruption.
the keeping under of Some particular Sins, does not argue mortification, unless you have given a Mortal wound to the very body and bulk of corruption.
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but when the Lord gave Paul a spirituall insight into his own heart, then he perceived himself to die and sin to revive: so that there may be a stirring up of sin in the heart,
but when the Lord gave Paul a spiritual insight into his own heart, then he perceived himself to die and since to revive: so that there may be a stirring up of since in the heart,
2. Take this for your comfort, that the reiteration and after committing of the same sin, doth not argue thy heart to be void of mortification. I do but only name this to you,
2. Take this for your Comfort, that the reiteration and After committing of the same since, does not argue thy heart to be void of mortification. I do but only name this to you,
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3. Take this for your comfort, that the mortification of corruption was never intended by God, to extend so farre as to the totall abolition and utter extirpation of sin;
3. Take this for your Comfort, that the mortification of corruption was never intended by God, to extend so Far as to the total abolition and utter extirpation of since;
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4. You that complain your corruptions are unmortified, take this for your comfort, that God will never expose you to more violent temptations to sin,
4. You that complain your corruptions Are unmortified, take this for your Comfort, that God will never expose you to more violent temptations to since,
what though temptations to sin be strong, if God give a sufficiency of grace and strength to withstand and encounter with them? It is a very good observation which some make from Gen. 26.2. compared with Gen. 46.3.
what though temptations to since be strong, if God give a sufficiency of grace and strength to withstand and encounter with them? It is a very good observation which Some make from Gen. 26.2. compared with Gen. 46.3.
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Now why did the Lord forbid Isaac, and yet suffer Jacob to go down into Egypt? They give a very good reason of it, which is this, God would not let Isaac go down, because he was but a weak beleever, (sayes God) thou art but a weak Christian, & art not able to grapple with a temptation, and to withstand all the occasions and opportunities of sin, thou mayest probably meet with in Egypt; and therefore thou shalt not go:
Now why did the Lord forbid Isaac, and yet suffer Jacob to go down into Egypt? They give a very good reason of it, which is this, God would not let Isaac go down, Because he was but a weak believer, (Says God) thou art but a weak Christian, & art not able to grapple with a temptation, and to withstand all the occasions and opportunities of since, thou Mayest probably meet with in Egypt; and Therefore thou shalt not go:
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You have a passage to this purpose in Esay, When you are weak and young converts, the Lord will stay his rough windes, he will proportion the temptations according to your strength.
You have a passage to this purpose in Isaiah, When you Are weak and young converts, the Lord will stay his rough winds, he will proportion the temptations according to your strength.
but the fetehes are beaten out with a staffe, and the cummin with a rod: as the smaller seeds, fetches and cummin, must not be beaten out with great weights,
but the fetehes Are beaten out with a staff, and the cummin with a rod: as the smaller seeds, Fetches and cummin, must not be beaten out with great weights,
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whereas temptations to sin do not alwaies argue sin to be in the person tempted, but in the person tempting, for if a temptation to sin were alwaies a sin in the person tempted,
whereas temptations to sin do not always argue since to be in the person tempted, but in the person tempting, for if a temptation to since were always a since in the person tempted,
then Christ himself should have had sin in his nature (which were blasphemy to say) for he was tempted by the Devill to two great sins of murther and covetousnesse, but these were not sins in the person tempted, but in the person tempting:
then christ himself should have had since in his nature (which were blasphemy to say) for he was tempted by the devil to two great Sins of murder and covetousness, but these were not Sins in the person tempted, but in the person tempting:
when sin doth not arise from thy own nature and inward corruptions, but are meerly of the Devils suggestion and instigation, these sins are none of thine,
when since does not arise from thy own nature and inward corruptions, but Are merely of the Devils suggestion and instigation, these Sins Are none of thine,
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6. Take this for thy comfort, that a principle of opposition, a principle of undanted and irreconcilable opposition against every corruption, is accounted by God as mortification; for mortification on our parts is but a standing out against, and encountring with sin;
6. Take this for thy Comfort, that a principle of opposition, a principle of undaunted and irreconcilable opposition against every corruption, is accounted by God as mortification; for mortification on our parts is but a standing out against, and encountering with since;
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and here I cannot but make use of that place before quoted, in Lev. 11.33, 36. where the Lord made a Law, that if any unclean thing fell into a vessell of water, that water should be unclean:
and Here I cannot but make use of that place before quoted, in Lev. 11.33, 36. where the Lord made a Law, that if any unclean thing fell into a vessel of water, that water should be unclean:
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so here though corruptions be in thy heart, yet if thou art like a running river, that thou doest cleanse thy self from these sins, the Lord looks upon thee as a mortified man.
so Here though corruptions be in thy heart, yet if thou art like a running river, that thou dost cleanse thy self from these Sins, the Lord looks upon thee as a mortified man.
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Ans. I answer, there is a double mistake men are apt to fall into. 1. A mistake upon the right hand, which doubting and perplexed Christians do run into,
Ans. I answer, there is a double mistake men Are apt to fallen into. 1. A mistake upon the right hand, which doubting and perplexed Christians do run into,
2. There is a mistake on the left hand, which presumptuous sinners run into, whereby they imagine their corruptions are mortified, when indeed they are not:
2. There is a mistake on the left hand, which presumptuous Sinners run into, whereby they imagine their corruptions Are mortified, when indeed they Are not:
1. Oh sayes a poor soul, that which makes me think that my heart is not mortified, is the strong motions and stirrings of sin in my heart, this makes me fear that my corruptions are yet unmortified.
1. O sayes a poor soul, that which makes me think that my heart is not mortified, is the strong motions and stirrings of since in my heart, this makes me Fear that my corruptions Are yet unmortified.
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and that because Christ himself had strong motions and temptations to sin, and that no small sins neither, but to sins of distrust and self-murder, to break his own neck,
and that Because christ himself had strong motions and temptations to since, and that no small Sins neither, but to Sins of distrust and self-murder, to break his own neck,
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if you can truly say, these stirrings and motions to sin do meerly arise from Satan, and do not proceed out of your own heart; if you can clear the case to be so, I will assure you that these are the Devils sins, and not thine, and the Lord will charge them upon his score, and not upon thine:
if you can truly say, these stirrings and motions to since do merely arise from Satan, and do not proceed out of your own heart; if you can clear the case to be so, I will assure you that these Are the Devils Sins, and not thine, and the Lord will charge them upon his score, and not upon thine:
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2. Suppose it be true that these motions and stirrings in thy heart do not arise meerly from Satans injections, but from thy own heart, which is like a sea that casts forth nothing but mire and dirt:
2. Suppose it be true that these motions and stirrings in thy heart do not arise merely from Satan injections, but from thy own heart, which is like a sea that Cast forth nothing but mire and dirt:
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3. Take this for an answer, that the stirrings and workings of corruptions in thy heart, do not alwayes argue, that thy corruptions hath more strength and life in them then heretofore,
3. Take this for an answer, that the stirrings and workings of corruptions in thy heart, do not always argue, that thy corruptions hath more strength and life in them then heretofore,
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St. Paul before his conversion, thought himself according to the Law, blamelesse: but afterward, in Rom. 7.9. When the commandement came (sayes he) then sin revived, and I dyed:
Saint Paul before his conversion, Thought himself according to the Law, blameless: but afterwards, in Rom. 7.9. When the Commandment Come (Says he) then since revived, and I died:
and many men after long conversion do see more of the workings of sin in their hearts, thene ever they did discover before, or at their first conversion:
and many men After long conversion do see more of the workings of since in their hearts, enemy ever they did discover before, or At their First conversion:
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as, were you to give your judgements concerning the depth of a river, you are not to passe your verdict of its depth, by its breadth after a great rain or floud,
as, were you to give your Judgments Concerning the depth of a river, you Are not to pass your verdict of its depth, by its breadth After a great rain or flood,
so here, you are not to judge of the mortification of your corruptions, by some extraordinary stirrings of sin in thy soul after some violent temptation,
so Here, you Are not to judge of the mortification of your corruptions, by Some extraordinary stirrings of since in thy soul After Some violent temptation,
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6. Take this for thy consolation, that inward stirrings and workings of sin in thy soul may in some cases, rather argue that sin is near to its dissolution, then thou void of mortification; and that in these 3 Cases, (will you follow me with your thoughts a little?) I say in these 3 Cases the working of sin in thy heart, may rather argue sin to be near its dissolution, then you to be void of mortification.
6. Take this for thy consolation, that inward stirrings and workings of since in thy soul may in Some cases, rather argue that since is near to its dissolution, then thou void of mortification; and that in these 3 Cases, (will you follow me with your thoughts a little?) I say in these 3 Cases the working of since in thy heart, may rather argue since to be near its dissolution, then you to be void of mortification.
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2. In case the irritation of sin, do provoke thee to humiliation for those sins, and resolutions against them, and strong supplications to God to enable thee to subdue them;
2. In case the irritation of since, do provoke thee to humiliation for those Sins, and resolutions against them, and strong supplications to God to enable thee to subdue them;
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and makes it decay in strength, and grow weaker and weaker, in this case you have no need to fear that your sin is unmortified. I told you before, that the stirrings of sin in some men, is like a dying man sick of a feaver;
and makes it decay in strength, and grow Weaker and Weaker, in this case you have no need to Fear that your since is unmortified. I told you before, that the stirrings of since in Some men, is like a dying man sick of a fever;
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when he is in the heat of his disease and a violent fit upon him, the poor sick man will so rage and tumble, that three or four men shall scarce be able to keep him in his bed:
when he is in the heat of his disease and a violent fit upon him, the poor sick man will so rage and tumble, that three or four men shall scarce be able to keep him in his Bed:
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so when sin shall be in thy soul, like a burning feaver upon a man, that no exhortations, reproofs, or threatnings can restrain or withhold thee from sin,
so when since shall be in thy soul, like a burning fever upon a man, that no exhortations, reproofs, or threatenings can restrain or withhold thee from since,
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yet if you find that after these violent motions to sin, thy corruptions have been weakned and enfeebled, you have cause to blesse God, that hath begun this work of mortification in thy heart,
yet if you find that After these violent motions to since, thy corruptions have been weakened and enfeebled, you have cause to bless God, that hath begun this work of mortification in thy heart,
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but now when the stinking savour and noisome smell of thy lusts, shall rise up in thy heart, this may be a means to encourage and quicken your endeavours to the mortification, subduing,
but now when the stinking savour and noisome smell of thy Lustiest, shall rise up in thy heart, this may be a means to encourage and quicken your endeavours to the mortification, subduing,
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it may be these evils are great and grosse evils, but inward and unavoidable; and if so, you have lesse cause of jealousie that your corruptions are unmortified:
it may be these evils Are great and gross evils, but inward and unavoidable; and if so, you have less cause of jealousy that your corruptions Are unmortified:
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but if they be only inward and unavoidable corruptions, such as are vain thoughts, distempered passions, spirituall pride, vain glory, or the like, such as these you may make 1000 prayers against,
but if they be only inward and unavoidable corruptions, such as Are vain thoughts, distempered passion, spiritual pride, vain glory, or the like, such as these you may make 1000 Prayers against,
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It is in this case as it was in the Law that God made concerning a virgin in Deut. 22.25, 26, 27. the Law was this, That if a damsell were walking in the field alone,
It is in this case as it was in the Law that God made Concerning a Virgae in Deuteronomy 22.25, 26, 27. the Law was this, That if a damsel were walking in the field alone,
but yet if you do both before and after the commission of that sin, bewail it, hate, and detest, and strive against it, the Lord will lay the sin on Satans score,
but yet if you do both before and After the commission of that since, bewail it, hate, and detest, and strive against it, the Lord will lay the since on Satan score,
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3. You that complain your corruptions are unmortified, you have prayed often against them, and yet they are not subdued, take this for thy comfort, that thy praying and purposing against sin, is an undeniable argument that they are a dying,
3. You that complain your corruptions Are unmortified, you have prayed often against them, and yet they Are not subdued, take this for thy Comfort, that thy praying and purposing against since, is an undeniable argument that they Are a dying,
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As some birds will flutter more strongly after their heads be pulled off then before, which yet is an undeniable argument that they are a dying, though not quite dead;
As Some Birds will flutter more strongly After their Heads be pulled off then before, which yet is an undeniable argument that they Are a dying, though not quite dead;
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though this or that particular lust prevail in thy heart, yet the generall work of mortification may be wrought in thee, notwithstanding some particular sins are not yet quite subdued.
though this or that particular lust prevail in thy heart, yet the general work of mortification may be wrought in thee, notwithstanding Some particular Sins Are not yet quite subdued.
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but that which makes me fear my corruptions are unmortified, is this, that if corruptions were a dying in me, I should finde grace to live and act in me more then it does, grace would hold an equipage with sin,
but that which makes me Fear my corruptions Are unmortified, is this, that if corruptions were a dying in me, I should find grace to live and act in me more then it does, grace would hold an equipage with since,
2. Take this for thy comfort, that there may be a dying and decaying of common gifts, when yet there may be a quick and lively acting of true and saving grace in thy soul;
2. Take this for thy Comfort, that there may be a dying and decaying of Common Gifts, when yet there may be a quick and lively acting of true and Saving grace in thy soul;
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it may be thou hast lost that volubility of tongue, readinesse of utterance, and strength of memory, &c. in thy old age which thou didst excell in, in thy youth:
it may be thou hast lost that volubility of tongue, readiness of utterance, and strength of memory, etc. in thy old age which thou didst excel in, in thy youth:
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And I shall spend two houres in answering these 3 mistakes, and shewing you the weaknesse and insufficiency of these grounds, to evidence a work of mortification upon their hearts. To begin with the first,
And I shall spend two hours in answering these 3 mistakes, and showing you the weakness and insufficiency of these grounds, to evidence a work of mortification upon their hearts. To begin with the First,
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as, 1. he may oppose them Jestingly, 2. Sparingly, 3. Partially, 4. Hypocritically, 5. Slavishly, 6. Constrainedly, 7. Faintly, and lastly, Politically. For the first,
as, 1. he may oppose them Jestingly, 2. Sparingly, 3. Partially, 4. Hypocritically, 5. Slavishly, 6. Constrainedly, 7. Faintly, and lastly, Politically. For the First,
so though a wicked man does oppose and resist sin, yet he will be sure not to hurt his sin; but now a mortified man, he opposeth sin in good carnest,
so though a wicked man does oppose and resist since, yet he will be sure not to hurt his since; but now a mortified man, he Opposeth since in good carnest,
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so a godly man opposeth sin, as the deadly enemy of his soul, he knows that he is now a grappling for his salvation: why now consider of it, I beleeve there is not a man amongst you,
so a godly man Opposeth since, as the deadly enemy of his soul, he knows that he is now a grappling for his salvation: why now Consider of it, I believe there is not a man among you,
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and do labour to oppose it, but withall you do it sparingly, you will not do sin too much hurt, you deal with sin as David did with Absalom, (saies he) deal gently with the young man Absalom;
and do labour to oppose it, but withal you do it sparingly, you will not do sin too much hurt, you deal with since as David did with Absalom, (Says he) deal gently with the young man Absalom;
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so if you do not oppose all sin, you are a stranger to mortification, you that do with your sins as Saul did in case of the Amalekites, Though he kild the Amalekites, yet he saved Agag their king, and the best of the sheep and cattell,
so if you do not oppose all since, you Are a stranger to mortification, you that do with your Sins as Saul did in case of the Amalekites, Though he killed the Amalekites, yet he saved Agag their King, and the best of the sheep and cattle,
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as Sauls sparing of Agag, cost him the losse of his Kingdome; so the sparing of any one lust in thy soul, will cause thee to lose the Kingdome of heaven.
as Saul's sparing of Agag, cost him the loss of his Kingdom; so the sparing of any one lust in thy soul, will cause thee to loose the Kingdom of heaven.
as hearing, reading, &c. but because it hinders him from good, because it keeps him from heaven, and happinesse, and glory; it hinders him from the good he hopes for and expects;
as hearing, reading, etc. but Because it hinders him from good, Because it keeps him from heaven, and happiness, and glory; it hinders him from the good he hope's for and expects;
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5 Slavishly. 5. If you do oppose sin slavishly, if meerly the fear of Hell and of wrath to come, does make thee resist a present corruption, you would not care what sins you did commit if Hell and punishment did not follow after them.
5 Slavishly. 5. If you do oppose since slavishly, if merely the Fear of Hell and of wrath to come, does make thee resist a present corruption, you would not care what Sins you did commit if Hell and punishment did not follow After them.
because there is a Hell for sin, not because there is a Hell in sin. But now a godly man he opposeth sin filially, if there were no Devill in hell,
Because there is a Hell for since, not Because there is a Hell in since. But now a godly man he Opposeth since filially, if there were no devil in hell,
but it is because they have terrours, and gripes, and gnawings of conscience upon them, they have so much light in their naturall conscience, that they cannot yeeld to sin without some reluctancy;
but it is Because they have terrors, and gripes, and gnawings of conscience upon them, they have so much Light in their natural conscience, that they cannot yield to sin without Some reluctancy;
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Many men in opposing of sin, are like unto the French men in battels, of whom it is related, that there are no men in the world, will give a fiercer onset and charge,
Many men in opposing of since, Are like unto the French men in battles, of whom it is related, that there Are no men in the world, will give a fierce onset and charge,
just as Balaam did, in Numb. 22.13, 18. when Balak sent for Balaam to curse Israel, at first he refused to go, in vers. 13. saies he to the Princes of Balak, Get you into your land,
just as balaam did, in Numb. 22.13, 18. when Balak sent for balaam to curse Israel, At First he refused to go, in vers. 13. Says he to the Princes of Balak, Get you into your land,
and again in vers. 18. (saies he) If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do lesse or more.
and again in vers. 18. (Says he) If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.
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3. God bids him goe, not to curse, but to blesse Israel: now the text saies, God was angry with Balaam because he went, God bid him go to blesse Israel, but he went with an intent to curse them, and that was the reason that God was angry with him.
3. God bids him go, not to curse, but to bless Israel: now the text Says, God was angry with balaam Because he went, God bid him go to bless Israel, but he went with an intent to curse them, and that was the reason that God was angry with him.
and sent to Abraham, and said, Why is it that thou didst not tell me she was thy wife? thou mightst have caused me to have brought evill upon the Kingdome by it.
and sent to Abraham, and said, Why is it that thou didst not tell me she was thy wife? thou Mightest have caused me to have brought evil upon the Kingdom by it.
And thus I have done with these 8 particulars, wherein you see, you may oppose sin Jestingly, Sparingly, Partially, Hypocritically, Slavishly, Faintly, and Politically; and if you go no further in the opposition of your lusts, you cannot conclude a work of mortification upon your hearts.
And thus I have done with these 8 particulars, wherein you see, you may oppose since Jestingly, Sparingly, Partially, Hypocritically, Slavishly, Faintly, and Politically; and if you go no further in the opposition of your Lustiest, you cannot conclude a work of mortification upon your hearts.
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2. Oh but saies another, I do not only oppose corruptions, but (blessed be God) I do restrain and keep them under, that they do not break forth into act, in my life and conversation,
2. O but Says Another, I do not only oppose corruptions, but (blessed be God) I do restrain and keep them under, that they do not break forth into act, in my life and Conversation,
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1. That a man may restrain a sin meerly from the principles and dictates of nature, the power of nature may restrain a man from the commission of some sins:
1. That a man may restrain a since merely from the principles and dictates of nature, the power of nature may restrain a man from the commission of Some Sins:
we read of Socrates that he profest of himself that he was addicted to chastity, that he never had a lustfull thought and wanton glances with his eye,
we read of Socrates that he professed of himself that he was addicted to chastity, that he never had a lustful Thought and wanton glances with his eye,
of Jehoash, the text saies, He did that which was right in the sight of the Lord, all the dayes of Jehoiada the Priest: all the while he lived, he did that which was right in the sight of the Lord,
of Jehoash, the text Says, He did that which was right in the sighed of the Lord, all the days of Jehoiada the Priest: all the while he lived, he did that which was right in the sighed of the Lord,
So it is with a wickedman, were it not for the gnawings and terrours of his conscience that does trouble and afright him, he would make no bones of falling into any sin or wickednesse whatsoever.
So it is with a wickedman, were it not for the gnawings and terrors of his conscience that does trouble and affright him, he would make no bones of falling into any since or wickedness whatsoever.
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Such a restraint as this, does not any way argue that thy sins are mortified. And here I shall shew you further, that there may be a restraint of sin in three particular cases,
Such a restraint as this, does not any Way argue that thy Sins Are mortified. And Here I shall show you further, that there may be a restraint of since in three particular cases,
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and full sore against thy will, that thou art restrained from thy sins. It may be through sicknesse and weaknesse of body, thou canst not commit some sins,
and full soar against thy will, that thou art restrained from thy Sins. It may be through sickness and weakness of body, thou Canst not commit Some Sins,
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and therefore examine your own hearts, if it be a grief of heart to thee to have thy sins restrained, that thou canst not follow thy whores, or thy drunkennesse, and the satisfaction of thy lusts, to run out into all manner of sins;
and Therefore examine your own hearts, if it be a grief of heart to thee to have thy Sins restrained, that thou Canst not follow thy whores, or thy Drunkenness, and the satisfaction of thy Lustiest, to run out into all manner of Sins;
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It may be thou art restrained by a watchfull eye that is over thee, that thou canst not follow after whoring or drunkennesse, or Sabbath breaking, &c. or it may be thou art sick,
It may be thou art restrained by a watchful eye that is over thee, that thou Canst not follow After whoring or Drunkenness, or Sabbath breaking, etc. or it may be thou art sick,
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But now in case that after these restraints are removed, you then run out after these sins, it is a sad sign thy heart is unmortified, and that thou art at the next door to damnation and reprobation, when the restraint of a sinne makes you more violent and eager after it when the restraint is removed.
But now in case that After these restraints Are removed, you then run out After these Sins, it is a sad Signen thy heart is unmortified, and that thou art At the next door to damnation and reprobation, when the restraint of a sin makes you more violent and eager After it when the restraint is removed.
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3. In case the restraint of sin, reaches only to outward and grosser acts of sin, but not unto inward and secret evils: for as I told you before, you may abstain from,
3. In case the restraint of since, reaches only to outward and grosser acts of since, but not unto inward and secret evils: for as I told you before, you may abstain from,
and therefore, unlesse thy restraint of sin, does extend to inward and bosome sins, as well as to open and notorious crimes, thou canst not conclude the power of mortifying grace upon thy heart.
and Therefore, unless thy restraint of since, does extend to inward and bosom Sins, as well as to open and notorious crimes, thou Canst not conclude the power of mortifying grace upon thy heart.
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Heathens lookt upon jesting to be a vertue, which Paul tels us is a sin, and therefore counsels us to avoid foolish talking and jesting, as things not convenient.
heathens looked upon jesting to be a virtue, which Paul tells us is a since, and Therefore Counsels us to avoid foolish talking and jesting, as things not convenient.
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as deserving great places of honour and repute in the world, but Paul he looks upon it as pride of heart, for a man to think highly and nobly of himself.
as deserving great places of honour and repute in the world, but Paul he looks upon it as pride of heart, for a man to think highly and nobly of himself.
I only hint these things to you by the way, that so you may see that the light of nature is too dark and dim to discover many sins, especially if they be small and inward evils;
I only hint these things to you by the Way, that so you may see that the Light of nature is too dark and dim to discover many Sins, especially if they be small and inward evils;
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I Now come to the 3. prop and ground of mistake that makes deluded men think their sins are mortified, when they are not, and that is this, Another man will tell you that he goes further then both the two former; (saies he) I doe not only oppose corruptions,
I Now come to the 3. prop and ground of mistake that makes deluded men think their Sins Are mortified, when they Are not, and that is this, another man will tell you that he Goes further then both the two former; (Says he) I do not only oppose corruptions,
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and therefore that thou maiest not deceive and delude thy self herein, I shall shew you, that there may be in many particulars a dereliction and leaving of many sins unto which a man hath been formerly addicted,
and Therefore that thou Mayest not deceive and delude thy self herein, I shall show you, that there may be in many particulars a dereliction and leaving of many Sins unto which a man hath been formerly addicted,
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1. A man may leave a sin, because he is left void of strength and ability to act that sin, this is from a wrong principle: as when a man that hath been given in times past to uncleannesse and sinfull pleasures with women,
1. A man may leave a since, Because he is left void of strength and ability to act that since, this is from a wrong principle: as when a man that hath been given in times passed to uncleanness and sinful pleasures with women,
3. In case you leave sin, because motions and temptations to such a sin leave you. (Beloved) the Devill does not alwaies suggest the same temptations to a man, it may be he prompts and solicits thee to lust to day, and to drunkennesse to morrow;
3. In case you leave since, Because motions and temptations to such a since leave you. (beloved) the devil does not always suggest the same temptations to a man, it may be he prompts and solicits thee to lust to day, and to Drunkenness to morrow;
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for you may leave sin upon this principle and yet be a stranger to mortification. Some men have been much given to wantonnesse and uncleannesse in their youth,
for you may leave since upon this principle and yet be a stranger to mortification. some men have been much given to wantonness and uncleanness in their youth,
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so as not to endure a lascivious look or an unchast affection; and yet afterwards through renewed temptations from Satan, have been inticed to run after the same sin with as much greedinesse and delight as ever.
so as not to endure a lascivious look or an unchaste affection; and yet afterwards through renewed temptations from Satan, have been enticed to run After the same since with as much greediness and delight as ever.
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and therefore he will restrain and bridle his corruptions a while, till his conscience is bridled and pacified: and therefore it is very observable the Scripture compares an unmortified man to a dog that returns to his vomit, in 2 Pet. 2.20, 22. the Apostle speaks of some there that had gone so farre in Christianity, as that they had escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ,
and Therefore he will restrain and bridle his corruptions a while, till his conscience is bridled and pacified: and Therefore it is very observable the Scripture compares an unmortified man to a dog that returns to his vomit, in 2 Pet. 2.20, 22. the Apostle speaks of Some there that had gone so Far in Christianity, as that they had escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus christ,
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2. In case you leave your corruptions in a wrong manner, (which may be done these 6 severall wayes) you are strangers to this work of mortification. As,
2. In case you leave your corruptions in a wrong manner, (which may be done these 6 several ways) you Are Strangers to this work of mortification. As,
A man in his youth may be given to the sin of wantonnesse, and when he is old he may change that into the sin of worldly mindednesse: again, some part of a mans life he may be given to prodigality, and at another time, he may leave that,
A man in his youth may be given to the since of wantonness, and when he is old he may change that into the since of worldly Mindedness: again, Some part of a men life he may be given to prodigality, and At Another time, he may leave that,
and fall into the sin of niggardlinesse and parcimony: one while he may be guilty of the sin of Hypocrisie, and another fall into the sin of Apostasie, and open profanation. Naturalists tell us that every year the Serpent casts his skin,
and fallen into the since of niggardliness and parsimony: one while he may be guilty of the since of Hypocrisy, and Another fallen into the since of Apostasy, and open profanation. Naturalists tell us that every year the Serpent Cast his skin,
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this is only sin exchanged, not mortified; the exchanging of a sin, is not the subduing of it: that sin which heretofore thou wert much addicted to, may be now asleep,
this is only since exchanged, not mortified; the exchanging of a since, is not the subduing of it: that since which heretofore thou Wertenberg much addicted to, may be now asleep,
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2. A man may be said to leave sin in a wrong manner, when he only abstains from the grosse acts of a sin, but does not leave the inward hankerings and desires of his soul after that sin.
2. A man may be said to leave since in a wrong manner, when he only abstains from the gross acts of a since, but does not leave the inward hankerings and Desires of his soul After that since.
as for example, a man may leave the outward act of uncleannesse, and yet harbour in himself adulterous thoughts, wanton looks, obscene words, and lascivious gestures; his heart may be like the Devils Anvill, whereon he fashioneth abundance of speculative wickednesses,
as for Exampl, a man may leave the outward act of uncleanness, and yet harbour in himself adulterous thoughts, wanton looks, obscene words, and lascivious gestures; his heart may be like the Devils Anvil, whereon he fashioneth abundance of speculative Wickednesses,
3. Then a man leaves sin in a wrong manner, when he only leaves open, outward and crying sins, & yet indulgeth himself in some inward and secret evils. This is but leaving sin by halves.
3. Then a man leaves since in a wrong manner, when he only leaves open, outward and crying Sins, & yet indulgeth himself in Some inward and secret evils. This is but leaving since by halves.
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so Aristotle, though he knew, and did abstain from the grosser acts of sin, yet he was a stranger to small and lesser sins, he could not discover them:
so Aristotle, though he knew, and did abstain from the grosser acts of since, yet he was a stranger to small and lesser Sins, he could not discover them:
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it may be he reasons thus with himself, I have delighted much in drunkennesse and good fellowship, but now I am sick and weak, and not able to follow it,
it may be he Reasons thus with himself, I have delighted much in Drunkenness and good fellowship, but now I am sick and weak, and not able to follow it,
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Now when a man leaves his sins in such a manner as this, his sins will break in again upon his soul, like an inundation of mighty water, with more power and force then ever it did before in times past.
Now when a man leaves his Sins in such a manner as this, his Sins will break in again upon his soul, like an inundation of mighty water, with more power and force then ever it did before in times past.
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and therefore he asked him whether (if God should restore him to his health again) he would not be the same man still as he was before, he answered, No, he would not for all the world.
and Therefore he asked him whither (if God should restore him to his health again) he would not be the same man still as he was before, he answered, No, he would not for all the world.
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it may be many of you have left off your swearing, and lying, &c. but have your sins left humiliation behinde them? hath sin left a scarre behinde it, that you do still mourn and grieve for them? if it be not not thus with thee, thou canst have no assurance in thy heart, that thou art a mortified man or woman.
it may be many of you have left off your swearing, and lying, etc. but have your Sins left humiliation behind them? hath since left a scar behind it, that you do still mourn and grieve for them? if it be not not thus with thee, thou Canst have no assurance in thy heart, that thou art a mortified man or woman.
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not because God hates sin, but because he punisheth it. When sin is left, not because it hath a defiling power, but because it hath a destroying power with it;
not Because God hates since, but Because he Punisheth it. When since is left, not Because it hath a defiling power, but Because it hath a destroying power with it;
and not because it is a dishonour to God, because it brings a spot and blemish upon his own name and credit, and not because it is a blemish to the glory of God.
and not Because it is a dishonour to God, Because it brings a spot and blemish upon his own name and credit, and not Because it is a blemish to the glory of God.
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A wicked man leaves sin because there is a a Hell followes sin, and not because there is a Hell in sin; he leaves sin because it is against the avenging wrath of God, and not because it is against the holinesse and purity of God; not because God hath commanded him to leave it,
A wicked man leaves since Because there is a a Hell follows since, and not Because there is a Hell in since; he leaves since Because it is against the avenging wrath of God, and not Because it is against the holiness and purity of God; not Because God hath commanded him to leave it,
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A man may leave grosse sins, that so he may be accounted a new man, and a holy man amongst his neighbours, which is a very base and servile end, to leave an evill, that others may have good thoughts of him.
A man may leave gross Sins, that so he may be accounted a new man, and a holy man among his neighbours, which is a very base and servile end, to leave an evil, that Others may have good thoughts of him.
it may be what I have said touching this particular, hath gravelled many a godly and consciencious heart, that he thinks his corruptions are not yet mortified, but that he hath left his sins, from some wrong principles, or in a wrong manner, or for some false ends, when there is no such matter,
it may be what I have said touching this particular, hath graveled many a godly and conscientious heart, that he thinks his corruptions Are not yet mortified, but that he hath left his Sins, from Some wrong principles, or in a wrong manner, or for Some false ends, when there is no such matter,
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and therefore for your comfort, oh you that are the suns and daughters of God, lift up your heads with rejoycing and gladnesse, in case your hearts can bear you witnesse, you have left your sins from other grounds, and in another manner, and for other ends then wicked men do;
and Therefore for your Comfort, o you that Are the suns and daughters of God, lift up your Heads with rejoicing and gladness, in case your hearts can bear you witness, you have left your Sins from other grounds, and in Another manner, and for other ends then wicked men do;
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And I have left my sins in a right manner, I have not left one, that so I might live and allow my self in another; but I would leave all sins, if I could:
And I have left my Sins in a right manner, I have not left one, that so I might live and allow my self in Another; but I would leave all Sins, if I could:
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there was never a poor prisoner more willing to come out of prison, then I am to leave my sins; there is never a lowsie begger that goes along the streets, is more willing to come.
there was never a poor prisoner more willing to come out of prison, then I am to leave my Sins; there is never a lousy beggar that Goes along the streets, is more willing to come.
out of his rags to be cloathed in rich apparell, then I am to part with my sins, those menstruous rags, that so I may be cloathed with the long robes of Christs righteousnesse.
out of his rags to be clothed in rich apparel, then I am to part with my Sins, those menstruous rags, that so I may be clothed with the long robes of Christ righteousness.
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for thou art in a happy condition. And if thou canst say, thy heart hearing thee witnesse, that thou hast left sin too for a right end, not because there is a curse against thy lusts,
for thou art in a happy condition. And if thou Canst say, thy heart hearing thee witness, that thou hast left since too for a right end, not Because there is a curse against thy Lustiest,
but because there is a command against them; that you leave sinne not because it is against the revenging justice of God, but against the holinesse and purity of God; not because there is a Hell for sin, but because there is a Hell in sin; because of its depravity and defilement, not because of its penalty, and destroying nature; if it be thus with you, you may lift up your heads with joy, and go away with a sea of comfort upon your hearts, in the assurance that God hath brought you into a mortified estate.
but Because there is a command against them; that you leave sin not Because it is against the revenging Justice of God, but against the holiness and purity of God; not Because there is a Hell for since, but Because there is a Hell in since; Because of its depravity and defilement, not Because of its penalty, and destroying nature; if it be thus with you, you may lift up your Heads with joy, and go away with a sea of Comfort upon your hearts, in the assurance that God hath brought you into a mortified estate.
And thus I have in these 6 Sermons shewed you many weighty truths concerning this great doctrine of mortification. In the next place I shall give you some generall means and directions how you may attain to this duty of mortification, not in particular how you should mortifie every particular sin, (for that would be a work too tedious to go through) but only in generall how you may mortifie any lust; and then I shall handle some other cases of conscience, as whether a man may fall into a sin after it is mortified or no, and severall other cases.
And thus I have in these 6 Sermons showed you many weighty truths Concerning this great Doctrine of mortification. In the next place I shall give you Some general means and directions how you may attain to this duty of mortification, not in particular how you should mortify every particular since, (for that would be a work too tedious to go through) but only in general how you may mortify any lust; and then I shall handle Some other cases of conscience, as whither a man may fallen into a since After it is mortified or no, and several other cases.
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me thinks I hear a poor perplexed soul say, (that hath heard all the Sermons that I have preached upon this Text) I confesse all that you have said and spoken in reference to this duty of mortification, is but as a looking-glasse to let me see into my own heart,
me thinks I hear a poor perplexed soul say, (that hath herd all the Sermons that I have preached upon this Text) I confess all that you have said and spoken in Referente to this duty of mortification, is but as a Looking glass to let me see into my own heart,
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This therefore shall be the next Query that I shall handle, namely, to shew you what means and helps you may make use of, in mortifying and keeping under those corruptions that trouble you and prevail over you:
This Therefore shall be the next Query that I shall handle, namely, to show you what means and helps you may make use of, in mortifying and keeping under those corruptions that trouble you and prevail over you:
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1. The first means you should use is this, Be very carefull to shun and avoid all occasions to that sin, to which thou art most strongly addicted: as when a man lies under a feaverish or aguish distemper,
1. The First means you should use is this, Be very careful to shun and avoid all occasions to that since, to which thou art most strongly addicted: as when a man lies under a feverish or aguish distemper,
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so here, you must shun all these things that may stir up, or give any occasion to your lusts. You must take heed of going upon yee, as well as of stumbling blocks, if you would not fall, you must avoid all occasions of evill, as the Apostle saies in the Epistle of Jude vers. 23. hating the garment spotted of the flesh.
so Here, you must shun all these things that may stir up, or give any occasion to your Lustiest. You must take heed of going upon ye, as well as of stumbling blocks, if you would not fallen, you must avoid all occasions of evil, as the Apostle Says in the Epistle of U^de vers. 23. hating the garment spotted of the Flesh.
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It is a remarkable place to this purpose, that in Numb. 6.3, 4. where the Lord makes a Law that the Nazarites must drink neither wine nor strong drink, and in order to this, the Lord forbids them to eat so much as the kernell or husk of the grape:
It is a remarkable place to this purpose, that in Numb. 6.3, 4. where the Lord makes a Law that the nazarites must drink neither wine nor strong drink, and in order to this, the Lord forbids them to eat so much as the kernel or husk of the grape:
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they were forbidden not only to drink of the juice, but not to eat of the husk of the grape, because that might be an occasion or incitement to taste of the wine of the grape, they were to avoid all occasions of committing that sin:
they were forbidden not only to drink of the juice, but not to eat of the husk of the grape, Because that might be an occasion or incitement to taste of the wine of the grape, they were to avoid all occasions of committing that since:
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You know it was Pharaohs instigation to Moses (when he and the children of Israel were going out of Egypt) that he should leave his children and servants behinde him;
You know it was Pharaohs instigation to Moses (when he and the children of Israel were going out of Egypt) that he should leave his children and Servants behind him;
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but when he was resolute, and would have them with him, and Pharaoh bid him goe, but to leave his cattell, his sheep and oxen behinde, Exod. 10.24. But Moses told him there should not a hoof be left behinde:
but when he was resolute, and would have them with him, and Pharaoh bid him go, but to leave his cattle, his sheep and oxen behind, Exod 10.24. But Moses told him there should not a hoof be left behind:
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3. Another means is this, Bend the greatest strength of thy heart in importunate prayer to God, against that corruption that does most of all trouble thee,
3. another means is this, Bend the greatest strength of thy heart in importunate prayer to God, against that corruption that does most of all trouble thee,
as Paul in 2 Cor. 12.8. when he had a thorne in his flesh, a messenger of Satan to buffet him, for this (it is said) he besought the Lord thrice that it might depart from him; in Psal. 56.9. saies David there, When I cry unto thee, then shall mine enemies turn back.
as Paul in 2 Cor. 12.8. when he had a thorn in his Flesh, a Messenger of Satan to buffet him, for this (it is said) he besought the Lord thrice that it might depart from him; in Psalm 56.9. Says David there, When I cry unto thee, then shall mine enemies turn back.
for prayer is the sword of the Spirit, whereby we can only conquer and overcome our corruptions; at that time when you grow most remisse, and carelesse, and formall in prayer,
for prayer is the sword of the Spirit, whereby we can only conquer and overcome our corruptions; At that time when you grow most remiss, and careless, and formal in prayer,
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then are you most of all troubled with unmortified lusts and corruptions. Esay 64.6, 7. the Church there complains, we doe all fade as a leaf, our iniquities like winde have taken us away,
then Are you most of all troubled with unmortified Lustiest and corruptions. Isaiah 64.6, 7. the Church there complains, we do all fade as a leaf, our iniquities like wind have taken us away,
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It is a rule that a modern Author hath, saies he, either thy sins will make thee leave praying, or thy praying will make thee leave sinning; if thou doest continue still to pray against sin, in time prayer will mortifie and kill thy lusts and corruptions. This is the third means.
It is a Rule that a modern Author hath, Says he, either thy Sins will make thee leave praying, or thy praying will make thee leave sinning; if thou dost continue still to pray against since, in time prayer will mortify and kill thy Lustiest and corruptions. This is the third means.
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4. If thou wouldst keep under thy corruptions, then keep in thy memory some speciall sentences of Scripture, which do most expresly and vehemently forbid those sins unto which thou art most strongly inclined: this is an excellent way to fence thy heart against any corruptions.
4. If thou Wouldst keep under thy corruptions, then keep in thy memory Some special sentences of Scripture, which do most expressly and vehemently forbid those Sins unto which thou art most strongly inclined: this is an excellent Way to fence thy heart against any corruptions.
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Thus David did in Psal. 119.11. saies he, I have hid thy word in my heart, that I might not sin against thee, that is, I have hid thy speciall word in my heart, against my beloved and darling sin, that so when I am tempted to commit them, I might consider thy expresse command against that sin.
Thus David did in Psalm 119.11. Says he, I have hid thy word in my heart, that I might not sin against thee, that is, I have hid thy special word in my heart, against my Beloved and darling since, that so when I am tempted to commit them, I might Consider thy express command against that since.
And thus when our Saviour Christ was tempted by the Devill, he told him, it is written thus and thus, that thou shalt not tempt the Lord thy God, he convinced him from Scripture of his sin.
And thus when our Saviour christ was tempted by the devil, he told him, it is written thus and thus, that thou shalt not tempt the Lord thy God, he convinced him from Scripture of his since.
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the way to tame an unruly heart is by fasting and prayer, a conscionable use of these duties will be a great means to give corruptions its fatall blow. Fasting and prayer, they are the slaughter-houses of sin.
the Way to tame an unruly heart is by fasting and prayer, a conscionable use of these duties will be a great means to give corruptions its fatal blow. Fasting and prayer, they Are the slaughterhouses of since.
I may say of sin as Christ said of the Devill, in Mat. 17.21. all kindes of Devils are not alike, saies he, this kinde will not go out but by fasting and prayer:
I may say of since as christ said of the devil, in Mathew 17.21. all Kinds of Devils Are not alike, Says he, this kind will not go out but by fasting and prayer:
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6. If all these means will not prevail for the subduing of thy lusts, then use this help, lay thy self under a solemn covenant unto God, that thou wilt (through the strength of Christ) forbear those sins that do reign and rule in thee, I say, resolve in the strength of Christ,
6. If all these means will not prevail for the subduing of thy Lustiest, then use this help, lay thy self under a solemn Covenant unto God, that thou wilt (through the strength of christ) forbear those Sins that do Reign and Rule in thee, I say, resolve in the strength of christ,
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for all your covenants and promises must be made in the strength of Gods Covenant and Promise; there is no man, that makes a vow or promise to God (in the strength of Christ) to subdue his lusts, but he will do it first or last.
for all your Covenants and promises must be made in the strength of God's Covenant and Promise; there is no man, that makes a Voelli or promise to God (in the strength of christ) to subdue his Lustiest, but he will do it First or last.
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If thou hast used all other means for the bridling of thy lusts, and they prove ineffectuall: in this case we should binde our selves to God in an oath, that in the strength of Christ we will forsake our sins.
If thou hast used all other means for the bridling of thy Lustiest, and they prove ineffectual: in this case we should bind our selves to God in an oath, that in the strength of christ we will forsake our Sins.
7. When thou goest about this work of mortification, do not bend thy strength against one particular act of sin, but set thy whole strength against the whole body of sinne.
7. When thou goest about this work of mortification, do not bend thy strength against one particular act of since, but Set thy Whole strength against the Whole body of sin.
and therefore David in Psal. 51. when he came to humble his soul before God for the sin of adultery; he does not say, Lord forgive me this sin only, but in the beginning of the Psalm he laments the whole body of sin that was in him, Oh Lord, saies he, I was shapen in iniquity,
and Therefore David in Psalm 51. when he Come to humble his soul before God for the since of adultery; he does not say, Lord forgive me this since only, but in the beginning of the Psalm he laments the Whole body of since that was in him, O Lord, Says he, I was shapen in iniquity,
and in sin did my mother conceive me, &c. 8. Wouldst thou mortifie and keep under sin in thy heart? then meditate much upon Christs death and upon thy owne: these are effectuall means to kill and keep under sin.
and in since did my mother conceive me, etc. 8. Wouldst thou mortify and keep under since in thy heart? then meditate much upon Christ death and upon thy own: these Are effectual means to kill and keep under since.
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1. Meditate upon Christs death, consider thus with thy self, Shall I live in those sins, that the Lord Jesus Christ died to redeem me from? shall I harbour those lusts in my heart, that shed the heart bloud of my dearest Saviour? shall not I kill those sins that killed Christ, and see the bloud of those lusts that spilt the bloud of the Lord Jesus Christ? Such considerations as these will make a man refrain from sin,
1. Meditate upon Christ death, Consider thus with thy self, Shall I live in those Sins, that the Lord jesus christ died to Redeem me from? shall I harbour those Lustiest in my heart, that shed the heart blood of my dearest Saviour? shall not I kill those Sins that killed christ, and see the blood of those Lustiest that spilled the blood of the Lord jesus christ? Such considerations as these will make a man refrain from since,
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consider thus with thy self, I must not live alwaies here, I must die either sooner or later, and after death comes Judgement, when I must give an account for every thing done in the body,
Consider thus with thy self, I must not live always Here, I must die either sooner or later, and After death comes Judgement, when I must give an account for every thing done in the body,
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it may be there is many a conscientious soul that hears me this day, whose consciences bear them witnesse they have not been enemies to their own souls in this particular,
it may be there is many a conscientious soul that hears me this day, whose Consciences bear them witness they have not been enemies to their own Souls in this particular,
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but have laboured to oppose and mortifie their lusts: but do yet finde the workings of corruption to be very strong in their hearts, to such as you are, I have these 5 words to say.
but have laboured to oppose and mortify their Lustiest: but do yet find the workings of corruption to be very strong in their hearts, to such as you Are, I have these 5 words to say.
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Sin will be in thy soul (as I told you) like those beasts spoken of in Dan. 7.14. whose dominion was taken away, but their lives were prolonged for a little season:
since will be in thy soul (as I told you) like those beasts spoken of in Dan. 7.14. whose dominion was taken away, but their lives were prolonged for a little season:
so the beeing of sin will not be taken away; though the reigning power of it be taken away, the Apostle in 2 Cor. 4.7. compares our bodies to earthen vessels, and the filth of sin that is in us can never be fully cleansed and washed away, till these vessels be broken in pieces, and our bodies are laid in the dust, till we shake off these bodies of flesh, we shall never shake off our bodies of sin. And therefore this may be a great comfort to you, God doth not expect, that you should root out the beeing of sin, but only keep down the reigning of sin in you.
so the being of since will not be taken away; though the reigning power of it be taken away, the Apostle in 2 Cor. 4.7. compares our bodies to earthen vessels, and the filth of since that is in us can never be Fully cleansed and washed away, till these vessels be broken in Pieces, and our bodies Are laid in the dust, till we shake off these bodies of Flesh, we shall never shake off our bodies of since. And Therefore this may be a great Comfort to you, God does not expect, that you should root out the being of since, but only keep down the reigning of since in you.
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2. Take this for your comfort, that if you do use all conscionable means to bridle your lusts, you may be confident, that sooner or later grace shall get the victory over sin;
2. Take this for your Comfort, that if you do use all conscionable means to bridle your Lustiest, you may be confident, that sooner or later grace shall get the victory over since;
sin may be a combatant, but it shall never be a conquerour. Grace in Scripture is compared to oyle, and corruptions to water: and as oyle will swim to the top, do what you can, you cannot keep it under the water,
since may be a combatant, but it shall never be a conqueror. Grace in Scripture is compared to oil, and corruptions to water: and as oil will swim to the top, do what you can, you cannot keep it under the water,
though their graces doe not burn into a flame, yet if they do but smoake he will not quench them, till they have brought forth judgement into victory, that is, till those sparks and small beginnings of grace in them, do burn into a flame, and become victorious over their corruptions;
though their graces do not burn into a flame, yet if they do but smoke he will not quench them, till they have brought forth judgement into victory, that is, till those sparks and small beginnings of grace in them, do burn into a flame, and become victorious over their corruptions;
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a reed is weak of it self, but a bruised reed is weaker, but yet this shall not be broken, till the work of grace be perfected in thy soul, and become victorious over all the oppositions and temptations of Satan.
a reed is weak of it self, but a Bruised reed is Weaker, but yet this shall not be broken, till the work of grace be perfected in thy soul, and become victorious over all the oppositions and temptations of Satan.
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3. Remember this for your comfort, that if you do conscionably walk in a due improvement of those means, that the Lord hath sanctified for the mortifying of your sins, though notwithstanding all, your sins do yet prevail over, and overcome you; in this case the Lord will hold you guiltlesse.
3. remember this for your Comfort, that if you do Conscionably walk in a due improvement of those means, that the Lord hath sanctified for the mortifying of your Sins, though notwithstanding all, your Sins do yet prevail over, and overcome you; in this case the Lord will hold you guiltless.
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I might urge that place to you which I quoted the last Lords day, concerning the Law of God touching adamsell, in Deut. 22.25, 26, 27. which was, that the Adulterer should be put to death, but saies God, If the damsell were walking in the field,
I might urge that place to you which I quoted the last lords day, Concerning the Law of God touching adamsell, in Deuteronomy 22.25, 26, 27. which was, that the Adulterer should be put to death, but Says God, If the damsel were walking in the field,
4. Take this for thy comfort, that God will never damn thee for that sin which in the whole course of thy life thou usest all possible means to subdue and destroy. Thou mayest plead thus with God when you come to die, Oh Lord, wilt thou condemn and throw me into Hell for that sin which I have laboured all my life time to throw out of my heart? I might in this case of resisting corruptions, make use of what Naturalists tell us concerning the Corocodile, which is a serpent of that quality, that if it sees a man afraid of him,
4. Take this for thy Comfort, that God will never damn thee for that sin which in the Whole course of thy life thou usest all possible means to subdue and destroy. Thou Mayest plead thus with God when you come to die, O Lord, wilt thou condemn and throw me into Hell for that since which I have laboured all my life time to throw out of my heart? I might in this case of resisting corruptions, make use of what Naturalists tell us Concerning the Corocodile, which is a serpent of that quality, that if it sees a man afraid of him,
then sin will overcome thee and kill thee; but if thou doest oppose and pursue sin, and bend all thy strength against it, that hadst thou more tears to shed, or more prayers to make, or more strength to put forth, you would imploy them all against sin:
then since will overcome thee and kill thee; but if thou dost oppose and pursue since, and bend all thy strength against it, that Hadst thou more tears to shed, or more Prayers to make, or more strength to put forth, you would employ them all against since:
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5. Take this for thy comfort, that the disturbing and troubling of thy heart by a sin, does rather argue that sin to be mortified then unmortified; provided that as thy sin stirs in thy heart, so thy resolutions, and supplications against those sins, doe stir in thy heart too:
5. Take this for thy Comfort, that the disturbing and troubling of thy heart by a since, does rather argue that since to be mortified then unmortified; provided that as thy since stirs in thy heart, so thy resolutions, and supplications against those Sins, do stir in thy heart too:
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Though it may keep a great deal of stir in thy heart, yet it may rather argue that sin is dying, then living and reigning in thee, and prevailing over thee.
Though it may keep a great deal of stir in thy heart, yet it may rather argue that since is dying, then living and reigning in thee, and prevailing over thee.
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And thus I have done, in the dispatch of the first Doctrine, namely, that the mortification of corruption is a necessary qualification required in all that would attain salvation.
And thus I have done, in the dispatch of the First Doctrine, namely, that the mortification of corruption is a necessary qualification required in all that would attain salvation.
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Before I come to handle the cases of conscience necessary to the prosecution of this point, I shall first prove it to you, by two demonstrations, if you through the Spirit do mortifie, that mortification of corruption is wrought in us by the Spirit of God. And that,
Before I come to handle the cases of conscience necessary to the prosecution of this point, I shall First prove it to you, by two demonstrations, if you through the Spirit do mortify, that mortification of corruption is wrought in us by the Spirit of God. And that,
1. Because the sanctification of a mans nature is the proper and peculiar work, or office of Gods Spirit: and hence the Spirit of God is called the holy Ghost, because its proper office is to make a man holy.
1. Because the sanctification of a men nature is the proper and peculiar work, or office of God's Spirit: and hence the Spirit of God is called the holy Ghost, Because its proper office is to make a man holy.
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mortification or a dying unto sin, and vivification or a living unto God; and therefore if sanctification in generall be the work of Gods Spirit, then mortification must needs be the work of the Spirit also.
mortification or a dying unto since, and vivification or a living unto God; and Therefore if sanctification in general be the work of God's Spirit, then mortification must needs be the work of the Spirit also.
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And hence it is that you often finde this phrase added to the Spirit of God, the sanctification of the Spirit, as in 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit. So in 1 Cor. 6.11.
And hence it is that you often find this phrase added to the Spirit of God, the sanctification of the Spirit, as in 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit. So in 1 Cor. 6.11.
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If mortification be a part of sanctification, and the Spirit of God does carry on the whole work of sanctification, it must needs carry on this part of it, mortification.
If mortification be a part of sanctification, and the Spirit of God does carry on the Whole work of sanctification, it must needs carry on this part of it, mortification.
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and convince his judgement to make him see the evill of sin, and a man will never go about to kill sin, till he be perswaded of the evill and danger of it.
and convince his judgement to make him see the evil of since, and a man will never go about to kill since, till he be persuaded of the evil and danger of it.
the words doe imply, that there is another kinde of mortification that is not wrought by the help of the Spirit, but by the power of a mans own good nature or education, and therefore I shall shew you the difference between corruptions mortified by the power of the Spirit of God, and corruptions meerly restrained by the power of nature.
the words do imply, that there is Another kind of mortification that is not wrought by the help of the Spirit, but by the power of a men own good nature or education, and Therefore I shall show you the difference between corruptions mortified by the power of the Spirit of God, and corruptions merely restrained by the power of nature.
but does not put into the heart a hatefull disposition against that sin: as it is with a thief in prison, he may be restrained from a sin because he cannot act it,
but does not put into the heart a hateful disposition against that since: as it is with a thief in prison, he may be restrained from a since Because he cannot act it,
As Balaam, he gave two peremptory answers to Balaks messengers, that he would not go down to curse Israel, and yet at last he went, because he loved the wages of unrighteousnesse,
As balaam, he gave two peremptory answers to Balaks messengers, that he would not go down to curse Israel, and yet At last he went, Because he loved the wages of unrighteousness,
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But now where there is a reall mortification wrought by the power of the Spirit of God, this is so powerfull in thy heart, that it implants in thee a contrary and hatefull disposition to that sin which thou doest not act.
But now where there is a real mortification wrought by the power of the Spirit of God, this is so powerful in thy heart, that it implants in thee a contrary and hateful disposition to that since which thou dost not act.
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So that he doth not only leave sin, but abhorre it: there is not only a cessation from sin, but an indignation against it, and therefore try your selves by this difference.
So that he does not only leave since, but abhor it: there is not only a cessation from since, but an Indignation against it, and Therefore try your selves by this difference.
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by the power of nature a mans conscience may give him a curbe and controll for grosse and visible acts of sin, but it does not extend so far as to secret and bosome sins.
by the power of nature a men conscience may give him a curb and control for gross and visible acts of since, but it does not extend so Far as to secret and bosom Sins.
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Whereas mortifying grace wrought in us by the Spirit of God, reacteth so far as to a seisure upon inward sins as well as outward, as in Col. 3.5. saies the Apostle, Mortifie therefore your members which are upon the earth, fornication, uncleannesse, &c. not only fornication in the act, but uncleannesse in the thoughts, concupiscence, and inordinate affections. Mortification by the Spirit, reacheth to the crucifying of the inward man, and therefore examine your selves in this particular. In 2 Sam. 24.10. it is said there, that David his heart smote him after he had numbred the people.
Whereas mortifying grace wrought in us by the Spirit of God, reacteth so Far as to a seizure upon inward Sins as well as outward, as in Col. 3.5. Says the Apostle, Mortify Therefore your members which Are upon the earth, fornication, uncleanness, etc. not only fornication in the act, but uncleanness in the thoughts, concupiscence, and inordinate affections. Mortification by the Spirit, reaches to the crucifying of the inward man, and Therefore examine your selves in this particular. In 2 Sam. 24.10. it is said there, that David his heart smote him After he had numbered the people.
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Tender consciences their hearts smite them for little small sins; so his heart smote him likewise, for cutting off the lap of Sauls garment, 1 Sam. 24.4. which was no sin at all, and yet he was troubled for it.
Tender Consciences their hearts smite them for little small Sins; so his heart smote him likewise, for cutting off the lap of Saul's garment, 1 Sam. 24.4. which was no since At all, and yet he was troubled for it.
But now a wicked man he is never troubled for small sins; those sins that almost break a godly mans heart, never break his sleep: small sins that are as gravell in a godly mans bowels, are but as gravell in a wicked mans gloves that never troubles him.
But now a wicked man he is never troubled for small Sins; those Sins that almost break a godly men heart, never break his sleep: small Sins that Are as gravel in a godly men bowels, Are but as gravel in a wicked men gloves that never Troubles him.
3. Corruption restrained by the power of nature is a violent and compulsive action, a man undergoes it unwillingly and involuntarily: in Gen. 20.6. saies God to Abimelech, I also withheld thee from sinning against me, which implies that there was a strong inclination in him to commit that sin, but God withheld him from doing it.
3. Corruption restrained by the power of nature is a violent and compulsive actium, a man undergoes it unwillingly and involuntarily: in Gen. 20.6. Says God to Abimelech, I also withheld thee from sinning against me, which Implies that there was a strong inclination in him to commit that since, but God withheld him from doing it.
A naturall heart though he doth not act a sin, yet he is kept from it unwillingly; but now when a sin is mortified through the strength of the Spirit, then a man does willingly surrender up his lusts:
A natural heart though he does not act a since, yet he is kept from it unwillingly; but now when a since is mortified through the strength of the Spirit, then a man does willingly surrender up his Lustiest:
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but a godly man leaves his sins as a poor prisoner leaves his stinking dungeon, or a poor begger his filthy rags, or as a gally-slave is glad to leave plying the oar in a gally.
but a godly man leaves his Sins as a poor prisoner leaves his stinking dungeon, or a poor beggar his filthy rags, or as a Galley slave is glad to leave plying the oar in a galley.
4. When a man is restrained from a sin only by the power of nature, when that restraint is taken off, he runs after that sin with greater eagernesse and greedinesse then ever he did. Hos. 7.6. Wickedmen are compared to an oven:
4. When a man is restrained from a since only by the power of nature, when that restraint is taken off, he runs After that since with greater eagerness and greediness then ever he did. Hos. 7.6. wickedmen Are compared to an oven:
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when the bank is broken down, it runs out with a great strength, and a mighty torrent. Thus Joash, 2 Chron. 24.2. all the while that Jehoiada the Priest lived, he fell into no great sin, but after he was dead, his lust brake out and run down like a mighty torrent, into all manner of sin and wickednesse.
when the bank is broken down, it runs out with a great strength, and a mighty torrent. Thus Joash, 2 Chronicles 24.2. all the while that Jehoiada the Priest lived, he fell into no great since, but After he was dead, his lust brake out and run down like a mighty torrent, into all manner of since and wickedness.
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But now a mortified man that hath mortifying grace wrought in him by the Spirit of God, his sins are continually dying and decaying, though they be not quite dead,
But now a mortified man that hath mortifying grace wrought in him by the Spirit of God, his Sins Are continually dying and decaying, though they be not quite dead,
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2. A man may be restrained from a sin upon this carnall consideration, lest that sin should bring upon him temporall judgements. Thus Abimelech did forbear sin, in Gen. 20.6.
2. A man may be restrained from a since upon this carnal consideration, lest that since should bring upon him temporal Judgments. Thus Abimelech did forbear since, in Gen. 20.6.
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if I commit this sin, I shall thereby dishonour God, and scandalize the Gospell, and my profession, and encourage other sins to break out afresh in me, and the like.
if I commit this since, I shall thereby dishonour God, and scandalise the Gospel, and my profession, and encourage other Sins to break out afresh in me, and the like.
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6. A man that restrains his sins by the power of nature, he does it more because of that eternall punishment that is annexed to his sin, then because of that internall evill that is in sin. He abstains from sin, not because God is a holy God, but because he is a just God;
6. A man that restrains his Sins by the power of nature, he does it more Because of that Eternal punishment that is annexed to his since, then Because of that internal evil that is in since. He abstains from since, not Because God is a holy God, but Because he is a just God;
But now a truly mortified man, he forbears sin, more for the internall evill there is in sin, then for the externall punishment that does accompany sin: as one said, that if Hell stood on one side of him,
But now a truly mortified man, he forbears since, more for the internal evil there is in since, then for the external punishment that does accompany since: as one said, that if Hell stood on one side of him,
7. A man that hath corruptions meerly restrained by the power of nature, though they may be restrained for a time, yet if any temptation, allurement, occasion, or opportunity be offered him to commit that sin, he will easily close with it and imbrace it: as in Prov. 7.22.
7. A man that hath corruptions merely restrained by the power of nature, though they may be restrained for a time, yet if any temptation, allurement, occasion, or opportunity be offered him to commit that since, he will Easily close with it and embrace it: as in Curae 7.22.
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and it is said he went after her straightway, without any rationall debate, never considering whether God saw him, or whether God would condemn him for that sin or no, but he straightway followed her.
and it is said he went After her straightway, without any rational debate, never considering whither God saw him, or whither God would condemn him for that since or no, but he straightway followed her.
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8. A man that hath sin restrained by the power of nature, this restriction is irksome and burdensom to him, but the letting out of his heart after the commission of a sin, is joysome and gladsome to him: the restraining of a lust is very tedious and troublesome, as in Prov. 13.19. It is an abomination for a fool to depart from evill.
8. A man that hath since restrained by the power of nature, this restriction is irksome and burdensome to him, but the letting out of his heart After the commission of a since, is joysome and gladsome to him: the restraining of a lust is very tedious and troublesome, as in Curae 13.19. It is an abomination for a fool to depart from evil.
And on the other hand it is matter of joy and gladnesse to him to be let loose to sin, that he may take his fill with his sinfull pleasures, as in Jer. 11.15. When thou doest evill thou rejoycest; And in Hab. 3.14. their rejoycing is to devour the poor.
And on the other hand it is matter of joy and gladness to him to be let lose to since, that he may take his fill with his sinful pleasures, as in Jer. 11.15. When thou dost evil thou Rejoicest; And in Hab. 3.14. their rejoicing is to devour the poor.
So those sins that are matter of joy and delight to the wicked, are the burden, and sorrow, and trouble of the godly. Oh therefore search into your own bosomes,
So those Sins that Are matter of joy and delight to the wicked, Are the burden, and sorrow, and trouble of the godly. O Therefore search into your own bosoms,
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and see whether you can distinguish your selves from those men that have their corruptions only restrained in them by the power of nature, and not mortified by the Spirit of God.
and see whither you can distinguish your selves from those men that have their corruptions only restrained in them by the power of nature, and not mortified by the Spirit of God.
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And thus I have done with this first case of conscience, shewing you the difference in these 8 particulars, between a man whose sins are restrained in him only by the power of nature, and a man that hath sin truly mortified in him, by the Spirit of God.
And thus I have done with this First case of conscience, showing you the difference in these 8 particulars, between a man whose Sins Are restrained in him only by the power of nature, and a man that hath since truly mortified in him, by the Spirit of God.
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1. If so be, those corruptions that heretofore have been very stirring in thee, and prevalent over thee, if now when occasions and opportunities of acting those sins be fairly offered thee, and yet thou doest no way close with them;
1. If so be, those corruptions that heretofore have been very stirring in thee, and prevalent over thee, if now when occasions and opportunities of acting those Sins be fairly offered thee, and yet thou dost no Way close with them;
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This was that which did declare Josephs sin to be mortified, in that when he had opportunity, importunity, secresie, the doors were shut, there were none else in the house but he and his Mistresse; and he had hopes of advancement and preferment too, she would have made him a great man in her house;
This was that which did declare Josephs since to be mortified, in that when he had opportunity, importunity, secrecy, the doors were shut, there were none Else in the house but he and his Mistress; and he had hope's of advancement and preferment too, she would have made him a great man in her house;
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this is an undoubted evidence, that God hath wrought a work of mortification (in thee) by his own Spirit; when those sins that are no bigger then mole hils, lie as heavie upon thy heart as if they were mountains;
this is an undoubted evidence, that God hath wrought a work of mortification (in thee) by his own Spirit; when those Sins that Are no bigger then mole hills, lie as heavy upon thy heart as if they were Mountains;
3. Whether a man whose lusts and corruptions are truly mortified by the Spirit of God, may commit and fall often into those sins that are mortified. And,
3. Whither a man whose Lustiest and corruptions Are truly mortified by the Spirit of God, may commit and fallen often into those Sins that Are mortified. And,
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1. We have some examples in Scripture of some men that have not fallen again into those sins that are mortified in them, as first in Gen. 38.26. where it is said of Judah, that after he was convinced of his sin in abusing Tamar his daughter-in-law, that he acknowledged his offence, and he knew her again no more:
1. We have Some Examples in Scripture of Some men that have not fallen again into those Sins that Are mortified in them, as First in Gen. 38.26. where it is said of Judah, that After he was convinced of his since in abusing Tamar his daughter-in-law, that he acknowledged his offence, and he knew her again no more:
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as you may see in 1 King. 22.49. When Ahaziah spake unto Jehoshaphat, that his servants might go along with Jehoshaphats servants in the ships, it is said Jehoshaphat would not.
as you may see in 1 King. 22.49. When Ahaziah spoke unto Jehoshaphat, that his Servants might go along with Jehoshaphats Servants in the ships, it is said Jehoshaphat would not.
2. Take this by way of answer, that we have no expresse example in all the Bible, that ever a mortified man did fall again into that sin which he had been humbled for,
2. Take this by Way of answer, that we have no express Exampl in all the bible, that ever a mortified man did fallen again into that since which he had been humbled for,
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It is not my observation only, but the observation of judicious Perkins, that in all the examples of the Old and New Testament, he does not take notice of any one instance throughout the whole Book of God, that ever a man that had mortified a sin, did fall into it a second time; and therefore if thy sins be mortified,
It is not my observation only, but the observation of judicious Perkins, that in all the Examples of the Old and New Testament, he does not take notice of any one instance throughout the Whole Book of God, that ever a man that had mortified a since, did fallen into it a second time; and Therefore if thy Sins be mortified,
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3. Know this further by way of answer, That though there be no example in all the Scripture, of a man that did fall again into the same grosse sin which before he had mortified;
3. Know this further by Way of answer, That though there be no Exampl in all the Scripture, of a man that did fallen again into the same gross since which before he had mortified;
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4. Though there be no example for this in all the Scripture, yet according to reason and experience this may be true, that a man that hath mortified a sin, may fall into the same sin again, that he hath repented of and been humbled for:
4. Though there be no Exampl for this in all the Scripture, yet according to reason and experience this may be true, that a man that hath mortified a since, may fallen into the same since again, that he hath repented of and been humbled for:
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and this answer is given by learned Mr. Perkins, saies he, there is nothing in reason and experience, that can assure you that a corruption mortified, especially if it be an inward and secret sin, may not break forth again,
and this answer is given by learned Mr. Perkins, Says he, there is nothing in reason and experience, that can assure you that a corruption mortified, especially if it be an inward and secret since, may not break forth again,
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yet notwithstanding upon some speciall occasion or provocation offered, thy passion may break out again; and so inward and bosome lusts they may break out again after repentance for them.
yet notwithstanding upon Some special occasion or provocation offered, thy passion may break out again; and so inward and bosom Lustiest they may break out again After Repentance for them.
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5. Though there be no example in all the Scripture, that a mortified man hath fallen into the same sin again after they were mortified, yet there is nothing in the whole Book of God that doth say against it, that does say expresly or by consequence that you cannot fall into the same sins after they are once mortified,
5. Though there be no Exampl in all the Scripture, that a mortified man hath fallen into the same since again After they were mortified, yet there is nothing in the Whole Book of God that does say against it, that does say expressly or by consequence that you cannot fallen into the same Sins After they Are once mortified,
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6. Take this by way of answer, that a falling into a corruption a second time, the committing the same sin after it is mortified, argues a great deal of the strength of sin to be in the soul:
6. Take this by Way of answer, that a falling into a corruption a second time, the committing the same since After it is mortified, argues a great deal of the strength of since to be in the soul:
Consider first, that the falling often into the same sin, does extremely expose you to obduracy and hardnesse of heart: and therefore I dare aver it, that you that do fall often, again and again into the same sin, you lie under a state of hardnesse of heart, you have no tender and sensible hearts in you.
Consider First, that the falling often into the same since, does extremely expose you to obduracy and hardness of heart: and Therefore I Dare aver it, that you that do fallen often, again and again into the same since, you lie under a state of hardness of heart, you have no tender and sensible hearts in you.
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and which of all other is the most predominant and unmortified in his soul? This is a very needfull question, 10 symptomes by way of discovery, and I shall give you whereby you may know which is your beloved or master sin.
and which of all other is the most predominant and unmortified in his soul? This is a very needful question, 10 symptoms by Way of discovery, and I shall give you whereby you may know which is your Beloved or master since.
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As those actions you are most conversant about, do seise most upon the heart, so that sin you do most frequently commit, that is the most unmortified and beloved sin; and therefore consider what sin it is you oftenest fall into,
As those actions you Are most conversant about, do seize most upon the heart, so that since you do most frequently commit, that is the most unmortified and Beloved since; and Therefore Consider what since it is you oftenest fallen into,
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whether uncleannesse, or drunkennesse, or deceiving in your trade, spirituall pride, &c. that sin you do most frequently fall into, that is your darling and unmortified sin.
whither uncleanness, or Drunkenness, or deceiving in your trade, spiritual pride, etc. that sin you do most frequently fallen into, that is your darling and unmortified since.
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but that which does easily beset thee, (as the Apostle saies) that is thy master sin: (why now) art thou easily drawn aside to drunkennesse, then that is thy master sin; or if to uncleannesse, then that is thy master sin, and the like:
but that which does Easily beset thee, (as the Apostle Says) that is thy master since: (why now) art thou Easily drawn aside to Drunkenness, then that is thy master since; or if to uncleanness, then that is thy master since, and the like:
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and therefore I beseech you, beloved, take a survey of your own heart, that so you may finde what sin is most unmortified in you, and then bend the greatest of your strength against that sin, look about you,
and Therefore I beseech you, Beloved, take a survey of your own heart, that so you may find what since is most unmortified in you, and then bend the greatest of your strength against that since, look about you,
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3. That sin is most unmortified in you that you are most unwilling of all others to part withall, and therefore a bosome sin in Scripture, is compared to the right eye, and the right hand, which implies that a mans master and beloved sins are as dear to him as the members of his body, and therefore when you are unwilling to leave a sin, conclude that that sinne is thy master sinne.
3. That since is most unmortified in you that you Are most unwilling of all Others to part withal, and Therefore a bosom since in Scripture, is compared to the right eye, and the right hand, which Implies that a men master and Beloved Sins Are as dear to him as the members of his body, and Therefore when you Are unwilling to leave a since, conclude that that sin is thy master sin.
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4. That sin is most unmortified in thee, which of all other sins does most vex and gall thy conscience; for the conscience is Gods messenger in thee, to check thee when thou doest ill,
4. That since is most unmortified in thee, which of all other Sins does most vex and Gall thy conscience; for the conscience is God's Messenger in thee, to check thee when thou dost ill,
I dare say there is not a man or woman amongst you, but now and then your consciences do check you, and convince you that this is an evill course that you follow, or the like:
I Dare say there is not a man or woman among you, but now and then your Consciences do check you, and convince you that this is an evil course that you follow, or the like:
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when a sin can be so impudent as to intrude upon thy heart, when thou art in the presence of God, that is thy unmortified sin. And therefore beloved, examine your own hearts, what sin it is that of all others does most haunt thee on the Sabbath day,
when a since can be so impudent as to intrude upon thy heart, when thou art in the presence of God, that is thy unmortified since. And Therefore Beloved, examine your own hearts, what since it is that of all Others does most haunt thee on the Sabbath day,
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6. That sin which thy enemies does most upbraid thee for, and thy friends most perswade thee against, and yet thou hast no power to leave, that is thy bosome and beloved sin. As one saies well, saies he, I am more beholding to my enemies then to my friends,
6. That sin which thy enemies does most upbraid thee for, and thy Friends most persuade thee against, and yet thou hast no power to leave, that is thy bosom and Beloved since. As one Says well, Says he, I am more beholding to my enemies then to my Friends,
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and thy friends most perswade thee from, Oh friend walk no more in this path, be not guilty of this sin any more, &c. that sin which thy friends doe most perswade thee from, that is thy master sin, and most unmortified sin; and therefore I beseech you, beloved deal impartially with your own souls.
and thy Friends most persuade thee from, O friend walk no more in this path, be not guilty of this since any more, etc. that since which thy Friends do most persuade thee from, that is thy master since, and most unmortified since; and Therefore I beseech you, Beloved deal impartially with your own Souls.
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or such a sin, and do not your friends perswade you from it, saying, For the Lords sake follow this sinfull course no longer, or the like? you may be confident this is the sin that is most unmortified in thy heart.
or such a since, and do not your Friends persuade you from it, saying, For the lords sake follow this sinful course no longer, or the like? you may be confident this is the since that is most unmortified in thy heart.
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7. That sin that does come most fresh in thy minde to trouble and perplex thy conscience when thou art in the extremitie of any affliction upon thy sick or death-bed, or when thou art in prison or poverty, or the like:
7. That sin that does come most fresh in thy mind to trouble and perplex thy conscience when thou art in the extremity of any affliction upon thy sick or deathbed, or when thou art in prison or poverty, or the like:
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they were never troubled for their sin against Joseph their brother, till there being a famine in their own land, they went down into Egypt to buy bread,
they were never troubled for their since against Joseph their brother, till there being a famine in their own land, they went down into Egypt to buy bred,
and when they were in prison, then they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us and we would not hear him,
and when they were in prison, then they said one to Another, we Are verily guilty Concerning our brother, in that we saw the anguish of his soul when he besought us and we would not hear him,
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They never thought of this sin for twenty years together till they were cast into prison and affliction, and then they remembred it, and were troubled for it.
They never Thought of this since for twenty Years together till they were cast into prison and affliction, and then they remembered it, and were troubled for it.
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then they cryed out God forbid, Luk. 20.26. When he only told them in generall, that these wicked men were worthy to be destroyed, they did acknowledge it to be just and right, that they should be destroyed;
then they cried out God forbid, Luk. 20.26. When he only told them in general, that these wicked men were worthy to be destroyed, they did acknowledge it to be just and right, that they should be destroyed;
9. That is thy bosome sin that a man does most indulge, and knowingly allow himself in: thus Naamans indulging himself in that sin, in 2 King. 5.18.
9. That is thy bosom since that a man does most indulge, and knowingly allow himself in: thus Naamans indulging himself in that since, in 2 King. 5.18.
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as suppose Pride be thy master sin, then thou wilt use deceit in thy trade, false lights, and false weights, &c. and all these sins you commit to uphold your pride, and so of any other sinne.
as suppose Pride be thy master since, then thou wilt use deceit in thy trade, false lights, and false weights, etc. and all these Sins you commit to uphold your pride, and so of any other sin.
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And thus I have done with the 4. Case of conscience. I have only now a short Use which shall be by way of Caution, from the discoveries that hath been made to you of your bosome lusts.
And thus I have done with the 4. Case of conscience. I have only now a short Use which shall be by Way of Caution, from the discoveries that hath been made to you of your bosom Lustiest.
yet especially bend your strength and care against this sin, be very vigilant and circumspect over your own hearts, that you do not fall into this sin:
yet especially bend your strength and care against this since, be very vigilant and circumspect over your own hearts, that you do not fallen into this since:
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(Oh beloved) that part of thy soul against which sin and the Devill makes the strongest assaults, there be you sure to put forth the greatest part of your strength against them: fight not so much against small or great, as against your master sin.
(O Beloved) that part of thy soul against which sin and the devil makes the Strongest assaults, there be you sure to put forth the greatest part of your strength against them: fight not so much against small or great, as against your master since.
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3. Know and consider that it is the greatest hypocrisie in the world, to go about to mortifie other sins, and yet leave thy bosome, thy beloved sin unsubdued:
3. Know and Consider that it is the greatest hypocrisy in the world, to go about to mortify other Sins, and yet leave thy bosom, thy Beloved since unsubdued:
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4. Take heed of being mistaken about your bosome lust, in conceiving it is mortified when it is not: it may be wantonnesse was thy bosome sin in thy youth,
4. Take heed of being mistaken about your bosom lust, in conceiving it is mortified when it is not: it may be wantonness was thy bosom since in thy youth,
one sin may be thy bosome sin in thy youth, and another in thy old age: take heed of thinking thy bosome or master sin is mortified when it is only changed.
one since may be thy bosom since in thy youth, and Another in thy old age: take heed of thinking thy bosom or master since is mortified when it is only changed.
5. When you have found out your bosome lust, then labour to root it out of thy heart and subdue it: when thy bosome lust burns in thy breast like fire, you should more especially labour to quench that, and strive against it, and mortifie that lust.
5. When you have found out your bosom lust, then labour to root it out of thy heart and subdue it: when thy bosom lust burns in thy breast like fire, you should more especially labour to quench that, and strive against it, and mortify that lust.
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I Come now to give you some speciall helps against some speciall corruptions: the last Lords day I gave you some helps in the generall how to mortifie sin,
I Come now to give you Some special helps against Some special corruptions: the last lords day I gave you Some helps in the general how to mortify since,
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but now I shall give you some particular helps against 3 particular corruptions, namely, How to mortifie uncleanlusts, spirituall pride, and reigning anger or passion. I cannot think of any other corruptions, that do make a more ordinary incursion into the mindes of men,
but now I shall give you Some particular helps against 3 particular corruptions, namely, How to mortify uncleanlusts, spiritual pride, and reigning anger or passion. I cannot think of any other corruptions, that do make a more ordinary incursion into the minds of men,
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but yet the Scripture applying this help to this sin, I therefore make use of it, as in Job 31.1.4. saies Job there, I have made a covenant with my eyes, why then should I think upon a maid:
but yet the Scripture applying this help to this since, I Therefore make use of it, as in Job 31.1.4. Says Job there, I have made a Covenant with my eyes, why then should I think upon a maid:
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and in vers. 4. saies he, Does not the Lord see my wayes and count all my steps? There is nothing will more give a controll to our lusts then the consideration of Gods omnividency, that he sees and takes notice of all our waies.
and in vers. 4. Says he, Does not the Lord see my ways and count all my steps? There is nothing will more give a control to our Lustiest then the consideration of God's omnividency, that he sees and Takes notice of all our ways.
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I have heard a story of a maid that was earnestly solicited by a young man to uncleannesse, and she told him, that if he could bring her in a place where no eye might see them, she would yeeld to his desires;
I have herd a story of a maid that was earnestly solicited by a young man to uncleanness, and she told him, that if he could bring her in a place where no eye might see them, she would yield to his Desires;
so the young man led her out of one room into another, and at last when he thought they were most secret and retired, he would have had his desire of her:
so the young man led her out of one room into Another, and At last when he Thought they were most secret and retired, he would have had his desire of her:
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2. Lay a speciall fence and safeguard upon thy outward senses: the Apostle speaks of some in 2 Pet. 2.14. That they had eyes full of adultery, and they could not cease from sin;
2. Lay a special fence and safeguard upon thy outward Senses: the Apostle speaks of Some in 2 Pet. 2.14. That they had eyes full of adultery, and they could not cease from since;
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therefore you should set a watch over your eyes, take heed of wanton and lascivious looks, it is a window that lets in a world of lust into the heart. In Lev. 14.9. the Lord made a Law, That the Leper that was to be cleansed, should shave off the hair of his head and of his eye browes:
Therefore you should Set a watch over your eyes, take heed of wanton and lascivious looks, it is a window that lets in a world of lust into the heart. In Lev. 14.9. the Lord made a Law, That the Leper that was to be cleansed, should shave off the hair of his head and of his eye brows:
so there is no way so effectuall to root out and cleanse your selves from fleshly lusts, as to set a watch over your eyes that they may not look upon vanity, as Job saies, I have made a covenant with my eyes;
so there is no Way so effectual to root out and cleanse your selves from fleshly Lustiest, as to Set a watch over your eyes that they may not look upon vanity, as Job Says, I have made a Covenant with my eyes;
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to note that a wife should cast her eyes upon none in a lustfull way, but upon her husband, he must be a covering of her eyes unto all that are with her.
to note that a wife should cast her eyes upon none in a lustful Way, but upon her husband, he must be a covering of her eyes unto all that Are with her.
saies the Apostle, They have their eyes full of adultery while they feast with you, and this is the reason of Pauls expression in 2 Cor. 9.26, 27. saies he, I therefore so run, not as uncertainly,
Says the Apostle, They have their eyes full of adultery while they feast with you, and this is the reason of Paul's expression in 2 Cor. 9.26, 27. Says he, I Therefore so run, not as uncertainly,
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4. If you would keep under fleshly lusts, then make conscience of curbing your thoughts when lust first begins to make entrance there; when a man lets contemplating thoughts lodge in his heart with complacency, it is a thousand to one but they break out into act. It is a great provocation to uncleannesse, for a man to cherish in himself speculative wantonnesses, to behold in his thoughts some lascivious object: as in Ezek. 23.19. She multiplied her whoredomes in calling to remembrance the daies of her youth, wherein she had played the harlot in the land of Egypt.
4. If you would keep under fleshly Lustiest, then make conscience of curbing your thoughts when lust First begins to make Entrance there; when a man lets contemplating thoughts lodge in his heart with complacency, it is a thousand to one but they break out into act. It is a great provocation to uncleanness, for a man to cherish in himself speculative Wantonnesses, to behold in his thoughts Some lascivious Object: as in Ezekiel 23.19. She multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt.
5. If thou wouldst mortifie and subdue fleshly lusts, use this help, consider that there is a great deal more reall evill then there is seeming goodnesse in this sin of uncleannesse.
5. If thou Wouldst mortify and subdue fleshly Lustiest, use this help, Consider that there is a great deal more real evil then there is seeming Goodness in this since of uncleanness.
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When a Harlot would perswade and intice a young man to be unclean with her, she saies, as in Prov. 7.17. I came forth to meet thee, diligently to seek, thy face, and I have found thee:
When a Harlot would persuade and entice a young man to be unclean with her, she Says, as in Curae 7.17. I Come forth to meet thee, diligently to seek, thy face, and I have found thee:
I have, persumed my bed with Myrrhe, Aloes, and Cinamon, now Cinamon is only sweet, the other two are very bitter things, which notes to us that there is twice as much reall misery and evill, in the sin of uncleannesse, as there is of seeming joy and delight in it; there is Myrrhe and Aloes, two bitter things to one sweet, more reall evill and bitternesse, then seeming goodnesse in it.
I have, presumed my Bed with Myrrh, Aloes, and Cinnamon, now Cinnamon is only sweet, the other two Are very bitter things, which notes to us that there is twice as much real misery and evil, in the since of uncleanness, as there is of seeming joy and delight in it; there is Myrrh and Aloes, two bitter things to one sweet, more real evil and bitterness, then seeming Goodness in it.
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6. Revolve seriously and frequently the evill concomitances, that do attend and accompany this sin of uncleannesse, as first there is theevery in this sin, thou robbest a body that is not thy own in Joh. 8.4. it is said there, this woman was taken in adultery in the very act:
6. Revolve seriously and frequently the evil concomitances, that do attend and accompany this since of uncleanness, as First there is thievery in this since, thou Robbed a body that is not thy own in John 8.4. it is said there, this woman was taken in adultery in the very act:
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now in the originall it is, she was taken in the very theft, to note that adultery is no better then theft: so in Prov. 9.17, 18. committing adultery with a woman, is called stolen waters, Stolen waters are sweet,
now in the original it is, she was taken in the very theft, to note that adultery is no better then theft: so in Curae 9.17, 18. committing adultery with a woman, is called stolen waters, Stolen waters Are sweet,
and that her guests are in the depths of Hell. 2. This sin brings infamy and reproach upon a man too, in Prov. 6.33. He that committeth adultery, a wound and dishonour shall he get, and his reproach shall not be wiped away.
and that her guests Are in the depths of Hell. 2. This since brings infamy and reproach upon a man too, in Curae 6.33. He that Committeth adultery, a wound and dishonour shall he get, and his reproach shall not be wiped away.
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3. It procures poverty in a mans estate, a man is brought to beggery by it, as in Prov. 29.3. He that keepeth company with Harlots spendeth his substance: and in Prov. 6.26. By means of a whorish woman, a man is brought to a morsell of bread.
3. It procures poverty in a men estate, a man is brought to beggary by it, as in Curae 29.3. He that Keepeth company with Harlots spendeth his substance: and in Curae 6.26. By means of a whorish woman, a man is brought to a morsel of bred.
6. It brings stupidity upon the heart, a man that is an unclean man he is a stupid sinner, and void of understanding, in Hos. 4.14. Wine and women they take away the heart of a man.
6. It brings stupidity upon the heart, a man that is an unclean man he is a stupid sinner, and void of understanding, in Hos. 4.14. Wine and women they take away the heart of a man.
2. But saies another man, alas, I were happy if I had no sin to fear but unclean lusts, but the Lord be mercifull to me, I am troubled with spirituall pride, that I cannot act any grace, or perform any duty, but I am lifted up with spirituall pride.
2. But Says Another man, alas, I were happy if I had no since to Fear but unclean Lustiest, but the Lord be merciful to me, I am troubled with spiritual pride, that I cannot act any grace, or perform any duty, but I am lifted up with spiritual pride.
1. If you would keep under spirituall pride, consider, that the best of you have a great deal more cause of abasement and humiliation, then you have of pride; the best of you have more of sin then of grace in you:
1. If you would keep under spiritual pride, Consider, that the best of you have a great deal more cause of abasement and humiliation, then you have of pride; the best of you have more of sin then of grace in you:
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2. Live in a continuall and serious consideration, that all the gifts and parts thou hast, whereof thou art proud, they were all bestowed on thee as a gift, as a meer act of donation from God: now if all the gifts thou hast were freely given thee of God from his bounty,
2. Live in a continual and serious consideration, that all the Gifts and parts thou hast, whereof thou art proud, they were all bestowed on thee as a gift, as a mere act of donation from God: now if all the Gifts thou hast were freely given thee of God from his bounty,
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why then should you be proud of them? Would you think it seemly for a begger to be proud of the cloathes that another man hath given him? just so it is with you, all that you have, they were meer almes, gifts and acts of grace and mercy from God bestowed upon you,
why then should you be proud of them? Would you think it seemly for a beggar to be proud of the clothes that Another man hath given him? just so it is with you, all that you have, they were mere alms, Gifts and acts of grace and mercy from God bestowed upon you,
3. If thou wouldst keep under spiritual pride, consider, that of all things in the world, this is that which will most abate and decay thy gifts: as in Jam. 4.6. The Lord giveth more grace to the humble, but he resisteth the proud.
3. If thou Wouldst keep under spiritual pride, Consider, that of all things in the world, this is that which will most abate and decay thy Gifts: as in Jam. 4.6. The Lord gives more grace to the humble, but he Resisteth the proud.
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he giveth grace to an humble heart, but not to a proud heart; therefore take heed of being lifted up in spirit, and if you are, this should be matter of great humiliation, for you to consider, that pride will stifle and strangle grace in your soule,
he gives grace to an humble heart, but not to a proud heart; Therefore take heed of being lifted up in Spirit, and if you Are, this should be matter of great humiliation, for you to Consider, that pride will stifle and strangle grace in your soul,
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4. A great means to mortifie and keep under pride in thy heart, is a serious consideration of the great disproportion there is between God and thee, and between thy self and others, and between thy self and thy self.
4. A great means to mortify and keep under pride in thy heart, is a serious consideration of the great disproportion there is between God and thee, and between thy self and Others, and between thy self and thy self.
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he is like the glorious Sun, thou like a clod of dirt; he the righteous Judge of heaven and earth, thou poor sinfull dust and ashes, &c. And then to consider the great disproportion between thy self and others, it may be others that have had lesse time, and enjoyed lesse means of grace then thou hast done, are yet a great deal better proficients in the Schoole of Christ then thou art,
he is like the glorious Sun, thou like a clod of dirt; he the righteous Judge of heaven and earth, thou poor sinful dust and Ashes, etc. And then to Consider the great disproportion between thy self and Others, it may be Others that have had less time, and enjoyed less means of grace then thou hast done, Are yet a great deal better proficients in the School of christ then thou art,
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3. Consider the great disproportion between thy self and thy self, thou art proud of the gifts thou hast now, but oh man consider what thou wast in Adam, I am sure thou comest far short of the gifts and abilities, thou hadst in him: and then look upon the disproportion that is between what thou art now, and what thou wert at first conversion, it may be thou wert then a man full of grace, fervent in prayer, full of affection to God and zeal for him, &c. but now your zeal is grown cold, and now you are dead and formall in duties, now you want a great many of those graces which then you did exercise, you are like some people I have read of, that the first year offered gold to their gods,
3. Consider the great disproportion between thy self and thy self, thou art proud of the Gifts thou hast now, but o man Consider what thou waste in Adam, I am sure thou Comest Far short of the Gifts and abilities, thou Hadst in him: and then look upon the disproportion that is between what thou art now, and what thou Wertenberg At First conversion, it may be thou Wertenberg then a man full of grace, fervent in prayer, full of affection to God and zeal for him, etc. but now your zeal is grown cold, and now you Are dead and formal in duties, now you want a great many of those graces which then you did exercise, you Are like Some people I have read of, that the First year offered gold to their God's,
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and the next year silver, and the third year nothing at all. So you at first were fruitfull in grace, and then afterwards you began to wither and decay, and now you are worst of all, and yet more proud then ever.
and the next year silver, and the third year nothing At all. So you At First were fruitful in grace, and then afterwards you began to wither and decay, and now you Are worst of all, and yet more proud then ever.
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Me thinks these considerations should mightily keep under pride in your hearts. And thus I have done with the second sin, the sin of spirituall pride.
Me thinks these considerations should mightily keep under pride in your hearts. And thus I have done with the second since, the since of spiritual pride.
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but alas, I am a man of a froward and hasty disposition, and much addicted to passion, and therefore I would gladly know how I might mortifie and subdue this sin in me.
but alas, I am a man of a froward and hasty disposition, and much addicted to passion, and Therefore I would gladly know how I might mortify and subdue this since in me.
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should the Lord be strict to mark what thou doest amisse, and requite every injury done to him into thy bosome, thou hadst been long agoe thrown into Hell, and therefore let this allay and keep under thy passion.
should the Lord be strict to mark what thou dost amiss, and requite every injury done to him into thy bosom, thou Hadst been long ago thrown into Hell, and Therefore let this allay and keep under thy passion.
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2. Consider all the injuries that are offered thee to provoke and stirre up thy passion, they come by the meer providence of God, and this was that which did allay Davids passion, when Shimei railed upon him and cursed him, Let him alone, said David, for God hath bidden him do it.
2. Consider all the injuries that Are offered thee to provoke and stir up thy passion, they come by the mere providence of God, and this was that which did allay Davids passion, when Shimei railed upon him and cursed him, Let him alone, said David, for God hath bidden him do it.
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3. When there is an occasion of anger offered, labour to delay, and put off the exetion of thy wrath, let there be some preconsiderations before you execute your wrath and passion. Saies Solomon in Prov. 12.16. A fools wrath is presently known, but a prudent man covereth his shame:
3. When there is an occasion of anger offered, labour to Delay, and put off the exetion of thy wrath, let there be Some preconsiderations before you execute your wrath and passion. Says Solomon in Curae 12.16. A Fools wrath is presently known, but a prudent man Covereth his shame:
4. Another great help to mortifie passion, is this, Depart out of the company of that man that is angry with thee, or would provoke thee to be angry with him.
4. another great help to mortify passion, is this, Depart out of the company of that man that is angry with thee, or would provoke thee to be angry with him.
thus you read, (and it is very observable) in 1 Sam. 20.34. that when Saul was angry with Jonathan, it is said, that Jonathan arose and went out from the presence of his father.
thus you read, (and it is very observable) in 1 Sam. 20.34. that when Saul was angry with Johnathan, it is said, that Johnathan arose and went out from the presence of his father.
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5. If thou wouldst keep under passion, then when any injury, or provocation is offered thee to be angry, labour to put up the occasion or injury in silence, do not utter a multitude of words about it,
5. If thou Wouldst keep under passion, then when any injury, or provocation is offered thee to be angry, labour to put up the occasion or injury in silence, do not utter a multitude of words about it,
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for in this sense words are winde, and as winde do kindle a fire, so words will kindle wrath, as in Prov. 26.21. As coales are to burning coales and wood to fire, so is a contentious man to kindle strife.
for in this sense words Are wind, and as wind do kindle a fire, so words will kindle wrath, as in Curae 26.21. As coals Are to burning coals and wood to fire, so is a contentious man to kindle strife.
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other sins you may, commit alone, but you cannot be angry but you must commit many other sins with it, as in Prov. 29.22. saies Solomon, A furious man aboundeth in transgressions:
other Sins you may, commit alone, but you cannot be angry but you must commit many other Sins with it, as in Curae 29.22. Says Solomon, A furious man Aboundeth in transgressions:
I have only now a word or two by way of Use, to wind up all that hath been said touching this Doctrine of mortification, and then I shall conclude the Text:
I have only now a word or two by Way of Use, to wind up all that hath been said touching this Doctrine of mortification, and then I shall conclude the Text:
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many men because they have a cessation with their lusts, therefore they think they are mortified, and some are contented with a mutation of their lusts, they have been young adulterers, and now they are old worldlings, and therefore they are satisfied,
many men Because they have a cessation with their Lustiest, Therefore they think they Are mortified, and Some Are contented with a mutation of their Lustiest, they have been young Adulterers, and now they Are old worldlings, and Therefore they Are satisfied,
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3. Take this caution, when you are about to mortifie sin, be sure that you bend the chiefest of your strength against your bosome sins, thy master sins: where sin does make the greatest ineursions upon thy soul, there do you make the greatest opposition and resistance. Do not do as Saul did with the Amalekites, in 1 Sam. 15.9.
3. Take this caution, when you Are about to mortify since, be sure that you bend the chiefest of your strength against your bosom Sins, thy master Sins: where since does make the greatest ineursions upon thy soul, there do you make the greatest opposition and resistance. Do not do as Saul did with the Amalekites, in 1 Sam. 15.9.
4. Labour that your mortification doe reach as well to inward and secret evils, as to grosse and palpable sins; and that because inward and secret sins are most dangerous,
4. Labour that your mortification do reach as well to inward and secret evils, as to gross and palpable Sins; and that Because inward and secret Sins Are most dangerous,
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And Jesus answering said, Were there not ten cleansed? but where are the nine? there are not found that returned to give glory to God save this stranger.
And jesus answering said, Were there not ten cleansed? but where Are the nine? there Are not found that returned to give glory to God save this stranger.
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THese words present to your view a narration of a very famous miracle, or rather ten miracles, wrought by one word of Christs mouth, ten Lepers were healed by Christ, by one word speaking.
THese words present to your view a narration of a very famous miracle, or rather ten Miracles, wrought by one word of Christ Mouth, ten Lepers were healed by christ, by one word speaking.
If it be supposed as in charity it might concerning some of them or one of them at the least, that they did not simply and solely desire Christ would cure their bodily distempers,
If it be supposed as in charity it might Concerning Some of them or one of them At the least, that they did not simply and solely desire christ would cure their bodily distempers,
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That God doth many times make use of the Afflicting of mens bodies, to quicken and stir up supplications and prayers in their souls: as in Esai. 26.16. Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.
That God does many times make use of the Afflicting of men's bodies, to quicken and stir up supplications and Prayers in their Souls: as in Isaiah. 26.16. Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.
At other times he healed many while they were a praying to him, and bid them go away whole. But Christ heals these men when they were gone away from him, in their way towards the high Priest.
At other times he healed many while they were a praying to him, and bid them go away Whole. But christ heals these men when they were gone away from him, in their Way towards the high Priest.
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Christ would not heal them while they were a praying to him, because had he done so, the Jewes (who were a self-conceited people and very apt to exalt their own righteousnesse) might have laid too much weight upon their own prayers;
christ would not heal them while they were a praying to him, Because had he done so, the Jews (who were a self-conceited people and very apt to exalt their own righteousness) might have laid too much weight upon their own Prayers;
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Christ healed them by the way as they went when they were 20 miles off from Christ, saith Chemnitius, because the glory of Christ in working this miracle, might be the more manifested,
christ healed them by the Way as they went when they were 20 miles off from christ, Says Chemnitz, Because the glory of christ in working this miracle, might be the more manifested,
there were nine that did not, and but one that did return thanks; where are the nine? there is none that returns to give glory to God, but this one stranger. From thence note,
there were nine that did not, and but one that did return thanks; where Are the nine? there is none that returns to give glory to God, but this one stranger. From thence note,
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(4) From the consideration of the different dispositions in these nine men that did not return praises after they had received the mercy, from what it was before they had received the mercy:
(4) From the consideration of the different dispositions in these nine men that did not return praises After they had received the mercy, from what it was before they had received the mercy:
That it is naturall for men to be very importunate to beg mercies when they want them, and yet to be slow and backward in returning praises to God for those mercies when they enjoy them.
That it is natural for men to be very importunate to beg Mercies when they want them, and yet to be slow and backward in returning praises to God for those Mercies when they enjoy them.
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he knowes and remembers what particular mercies he gave to such and such particular persons, as in Esai. 11.11. It shall come to passe in that day, that the Lord shall set his hand again the second time to recover the remnant of his people.
he knows and remembers what particular Mercies he gave to such and such particular Persons, as in Isaiah. 11.11. It shall come to pass in that day, that the Lord shall Set his hand again the second time to recover the remnant of his people.
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and of the particular men that commits them: as in Numb. 14.22. saies God, There they have tempted me now these ten times, and have not hearkned to my voice.
and of the particular men that commits them: as in Numb. 14.22. Says God, There they have tempted me now these ten times, and have not hearkened to my voice.
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That Christ takes speciall notice of those particular persons that do not returne him the praise of his own mercies? Where are the nine? There are nine unthankfull men, and but one thankfull.
That christ Takes special notice of those particular Persons that do not return him the praise of his own Mercies? Where Are the nine? There Are nine unthankful men, and but one thankful.
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The use of this shall be only by way of counsell and exhortation, to perswade you in the fear of God, to take heed that you be not found in the number of those that do not return Christ the praise of his own mercies;
The use of this shall be only by Way of counsel and exhortation, to persuade you in the Fear of God, to take heed that you be not found in the number of those that do not return christ the praise of his own Mercies;
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(2) Consider that Christ taking notice of your not returning to him the praises due for his mercies, will provoke him to strip and deprive you of the mercies he hath bestowed upon you;
(2) Consider that christ taking notice of your not returning to him the praises due for his Mercies, will provoke him to strip and deprive you of the Mercies he hath bestowed upon you;
Suppose thy mercy be a spirituall mercy, if God sees thee proud of it, proud of thy gifts and graces, he will strip and deprive thee of them, as in Rom. 1.21.
Suppose thy mercy be a spiritual mercy, if God sees thee proud of it, proud of thy Gifts and graces, he will strip and deprive thee of them, as in Rom. 1.21.
Because that when they knew God, they glorified him not as God, neither were thankfull, but became vain in their imaginations, &c. therefore God gave them up unto vile affections.
Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their Imaginations, etc. Therefore God gave them up unto vile affections.
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(3) Consider that your unthankfulnesse under mercies will provoke God to curse those mercies and blessings he hath bestowed upon you, that though you enjoy them,
(3) Consider that your unthankfulness under Mercies will provoke God to curse those Mercies and blessings he hath bestowed upon you, that though you enjoy them,
yet you shall not have his blessing with them. Thus when God gave the Jewes An•••ls food to eat, Quailes and Manna from heaven, because they were not thankfull;
yet you shall not have his blessing with them. Thus when God gave the Jews An•••ls food to eat, Quails and Manna from heaven, Because they were not thankful;
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if thou doest receive mercies from him, and yet never return the glory and praise of them to him: as in 2 Chron. 32.24. it is said there, That Hezekiah was sick even unto death:
if thou dost receive Mercies from him, and yet never return the glory and praise of them to him: as in 2 Chronicles 32.24. it is said there, That Hezekiah was sick even unto death:
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Beloved, the Lord knowes whether our unthankfulnesse under present mercies of rest, and freedome from the fury of the sword, may not provoke the Lord to send some heavier judgement upon us.
beloved, the Lord knows whither our unthankfulness under present Mercies of rest, and freedom from the fury of the sword, may not provoke the Lord to send Some Heavier judgement upon us.
That amongst the multitudes of people that do receive mercies from Christ, usually the greatest number of them doe not return thanks to him for those mercies they do enjoy.
That among the Multitudes of people that do receive Mercies from christ, usually the greatest number of them do not return thanks to him for those Mercies they do enjoy.
I shall make but a short use of this, namely to stir up and provoke you to admire and magnifie the bounty and mercy of God to us, that he should bestow mercy upon those men that he knowes will not be thankfull to him for them.
I shall make but a short use of this, namely to stir up and provoke you to admire and magnify the bounty and mercy of God to us, that he should bestow mercy upon those men that he knows will not be thankful to him for them.
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Oh the bounty of God, that he should give any of us mercy, that will not give him the glory of his mercy: as in Luk. 1.35. The Lord is kinde to the unthankfull, and to the evill, he bestowes mercy upon thee that will not return praises to him.
O the bounty of God, that he should give any of us mercy, that will not give him the glory of his mercy: as in Luk. 1.35. The Lord is kind to the unthankful, and to the evil, he bestows mercy upon thee that will not return praises to him.
If thou wert a thankfull man, thou wouldst say with Job, (under every affliction or losse) the Lord gives, and the Lord takes, blessed be the name of the Lord.
If thou Wertenberg a thankful man, thou Wouldst say with Job, (under every affliction or loss) the Lord gives, and the Lord Takes, blessed be the name of the Lord.
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as those did in Deut. 1.27. They murmured in their tents, and said, Because the Lord hated us, he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorites to destroy us. Because God hated us (saith they) therefore hath he brought us out of Egypt to destroy us.
as those did in Deuteronomy 1.27. They murmured in their tents, and said, Because the Lord hated us, he hath brought us forth out of the land of Egypt to deliver us into the hand of the amorites to destroy us. Because God hated us (Says they) Therefore hath he brought us out of Egypt to destroy us.
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Do you adde grace to grace, and duty to duty, as God addes mercy to mercy? then are you thankfull indeed, otherwise you will be counted one day among the number of these nine unthankfull Lepers.
Do you add grace to grace, and duty to duty, as God adds mercy to mercy? then Are you thankful indeed, otherwise you will be counted one day among the number of these nine unthankful Lepers.
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(4) From the consideration of the different dispositions in these nine Lepers, before they were cleansed they all cryed out with a loud voice, Jesus have mercy on us;
(4) From the consideration of the different dispositions in these nine Lepers, before they were cleansed they all cried out with a loud voice, jesus have mercy on us;
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That it is naturall to men to be importunate with God for mercies, when they want them, but not to return praises to God for them, when they have received them.
That it is natural to men to be importunate with God for Mercies, when they want them, but not to return praises to God for them, when they have received them.
And the reason of it is this, it proceeds from that predominant principle of self love that is in man, which makes him more to look after his own good, then the glory of God;
And the reason of it is this, it proceeds from that predominant principle of self love that is in man, which makes him more to look After his own good, then the glory of God;
And let this humble us, that those mercies that we have won by prayer, we have not worn them with thankfulnesse, that our praises have not held equipage with our prayers.
And let this humble us, that those Mercies that we have wone by prayer, we have not worn them with thankfulness, that our praises have not held equipage with our Prayers.
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in this great straight he made a vow, that if he were delivered this once he would in token of thankfulnesse sacrifice a wax candle to the Virgin Mary, as big as the Mast of his Ship. But when he came a shore, (being put in minde of his promise) he then resolved that a Candle of half a pound should serve the turne.
in this great straight he made a Voelli, that if he were Delivered this once he would in token of thankfulness sacrifice a wax candle to the Virgae Marry, as big as the Mast of his Ship. But when he Come a shore, (being put in mind of his promise) he then resolved that a Candle of half a pound should serve the turn.
Before I come to handle the words expresly, I would give you this caution, to take heed that you do not pervert this History (of healing ten Lepers by one word of Christs mouth) to a wrong sense:
Before I come to handle the words expressly, I would give you this caution, to take heed that you do not pervert this History (of healing ten Lepers by one word of Christ Mouth) to a wrong sense:
Beloved, what need we strain this History to prove that, for which there are expresse Scriptures enough besides, My Text is only an Historicall narration of ten Lepers healed by Christ.
beloved, what need we strain this History to prove that, for which there Are express Scriptures enough beside, My Text is only an Historical narration of ten Lepers healed by christ.
This one Leper that Christ commends, if you look into the circumstances of the Text, you shall finde that he was a man praise-worthy, and deserved his commendation:
This one Leper that christ commends, if you look into the Circumstances of the Text, you shall find that he was a man praiseworthy, and deserved his commendation:
when you walk in solitary paths, you have God to be your companion, while you follow the thing that good is: 2 Tim. 4.16, 17. At my first answer, no man stood with me, notwithstanding the Lord stood with me.
when you walk in solitary paths, you have God to be your Companion, while you follow the thing that good is: 2 Tim. 4.16, 17. At my First answer, no man stood with me, notwithstanding the Lord stood with me.
Had this man made example his rule, he had never come to Jesus Christ. Exod. 32.2. Follow not a multitude to do evill, and do not go with many to pervert judgement.
Had this man made Exampl his Rule, he had never come to jesus christ. Exod 32.2. Follow not a multitude to do evil, and do not go with many to pervert judgement.
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If you live as the most do, you live as the worst do, Ephes. 2.2. Eliah made Scripture his rule, and therefore he followed God though he was left alone,
If you live as the most do, you live as the worst doe, Ephesians 2.2. Elijah made Scripture his Rule, and Therefore he followed God though he was left alone,
but when they are reforming, and when there is no necessity of it neither. (3) An humorous singularity is in trivials and circumstantials, not in substantials.
but when they Are reforming, and when there is no necessity of it neither. (3) an humorous singularity is in trivials and circumstantials, not in substantials.
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2. A second hinderance that might lie in the way of the Leper, to obstruct his coming unto Christ, is this, Christ told these Lepers and commanded them,
2. A second hindrance that might lie in the Way of the Leper, to obstruct his coming unto christ, is this, christ told these Lepers and commanded them,
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and gave them a strict charge that they should go shew themselves to the Priest: Now the text sayes, that as they were going thither they were all healed.
and gave them a strict charge that they should go show themselves to the Priest: Now the text Says, that as they were going thither they were all healed.
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And therefore this Leper might have this conflict in his own breast, if I go to Christ to returne him glory, in obeying one Command, I shall disobey an other,
And Therefore this Leper might have this conflict in his own breast, if I go to christ to return him glory, in obeying one Command, I shall disobey an other,
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From whence I would note to you this usefull observation, from this poor Lepers waving a ceremony to performe a morall duty, of giving glory to Christ.
From whence I would note to you this useful observation, from this poor Lepers waving a ceremony to perform a moral duty, of giving glory to christ.
Had this Leper been so, he had never come to give glory unto Christ, and he had never been the man whose fame shall be least upon record to the worlds end, that he was the man that gave glory to God above the nine.
Had this Leper been so, he had never come to give glory unto christ, and he had never been the man whose fame shall be least upon record to the world's end, that he was the man that gave glory to God above the nine.
(1) In confessing our sins against God, as in Josh. 7.19. Joshua said to Achan, My son, give I pray thee glory to the Lord God of Israel and make confessioe to him.
(1) In confessing our Sins against God, as in Josh. 7.19. joshua said to achan, My son, give I pray thee glory to the Lord God of Israel and make confessioe to him.
There is not found that returned to give glory to God save this stranger, none of them did return back to Christ to acknowledge his great mercy in healing them, but this one stranger.
There is not found that returned to give glory to God save this stranger, none of them did return back to christ to acknowledge his great mercy in healing them, but this one stranger.
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Now from this commendation that Christ gives of this one Leper, there are these three Doctrinall Observations will arise, I shall but name the two first of them, and pitch upon the last.
Now from this commendation that christ gives of this one Leper, there Are these three Doctrinal Observations will arise, I shall but name the two First of them, and pitch upon the last.
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(1) From the consideration of the quality of this Leper that did return praise to Jesus Christ, the text sayes he was a stranger, and the verse before my text sayes, he was a Samaritan; Now the Samaritans were an idolatrous company of people, their Religion was a composition of Paganism and Judaism, they did worship the God of Israel, and the Idols of the Land too;
(1) From the consideration of the quality of this Leper that did return praise to jesus christ, the text Says he was a stranger, and the verse before my text Says, he was a Samaritan; Now the Samaritans were an idolatrous company of people, their Religion was a composition of Paganism and Judaism, they did worship the God of Israel, and the Idols of the Land too;
yet this one Samaritan gave glory to God, when the other nine Jews that had more reason to praise God, never returned at all to do it: from whence I note,
yet this one Samaritan gave glory to God, when the other nine jews that had more reason to praise God, never returned At all to do it: from whence I note,
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And so that place wherein Christ was borne was in Bethlem of Judah, the least of all the thousands of Israel, none so poor and despicable and inconsiderable a place as that;
And so that place wherein christ was born was in Bethlehem of Judah, the least of all the thousands of Israel, none so poor and despicable and inconsiderable a place as that;
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suppose you may see the places wherein you dwell in danger to be destroyed, and you can discover no probable or likely means of safety and deliverance for you,
suppose you may see the places wherein you dwell in danger to be destroyed, and you can discover no probable or likely means of safety and deliverance for you,
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yet remember the Lord can from obscure places and corners raise up, and work great deliverances, the Lord can raise up men from such obscure places as you are not aware of, to be instruments of his glory, and of his peoples good.
yet Remember the Lord can from Obscure places and corners raise up, and work great Deliverances, the Lord can raise up men from such Obscure places as you Are not aware of, to be Instruments of his glory, and of his peoples good.
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Again, from the consideration of the different effects the same mercy produceth in these ten Lepers, (pray observe it) here were ten Lepers all sharers in the same mercy,
Again, from the consideration of the different effects the same mercy Produceth in these ten Lepers, (pray observe it) Here were ten Lepers all sharers in the same mercy,
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and they were all clensed from their Leprosie at the same time, and yet notwithstanding the same mercy at the same time wrought a different effect upon them;
and they were all cleansed from their Leprosy At the same time, and yet notwithstanding the same mercy At the same time wrought a different Effect upon them;
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and thankfull, and liberall, &c. when the same mercy makes thee proud, and covetous, and unthankfull, and uncharitable, &c. The same sun that softens the wax, hardens the clay, and the same sun that drawes forth a sweet savour from the garden, extracts a stinking smell from the dunghill;
and thankful, and liberal, etc. when the same mercy makes thee proud, and covetous, and unthankful, and uncharitable, etc. The same sun that softens the wax, hardens the clay, and the same sun that draws forth a sweet savour from the garden, extracts a stinking smell from the dunghill;
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and thou grow more vitious, and loose, and irregular, and supercilious in the course of thy life, it is a signe the mercies thou enjoyest were not given thee in mercy.
and thou grow more vicious, and lose, and irregular, and supercilious in the course of thy life, it is a Signen the Mercies thou enjoyest were not given thee in mercy.
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The same mercy may not have the same effect upon our hearts, as in the ordinances of God, the same Sermon may make one man humble, that he blesseth God for the word he hath heard,
The same mercy may not have the same Effect upon our hearts, as in the ordinances of God, the same Sermon may make one man humble, that he Blesses God for the word he hath herd,
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Oh therefore you that receive and enjoy the same mercies with the children of God, labour to use them so, that they may have the same effects upon your hearts as upon theirs.
O Therefore you that receive and enjoy the same Mercies with the children of God, labour to use them so, that they may have the same effects upon your hearts as upon theirs.
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I have but one observation more, and that is from the consideration of the disproportion that is here in the number between them that did not give glory to Christ,
I have but one observation more, and that is from the consideration of the disproportion that is Here in the number between them that did not give glory to christ,
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(2) The Jews that were the Church of God, multitudes of them did not give glory to God, in Psal. 106.21. They forgat God their Saviour that had done great things for them. So Jer. 2.6.
(2) The jews that were the Church of God, Multitudes of them did not give glory to God, in Psalm 106.21. They forgot God their Saviour that had done great things for them. So Jer. 2.6.
In the last dayes perilous times shall come, and men shall he lovers of themselves, proud, boasters, blasphemers, disobedient to parents, unthankefull, unholy, &c. It is a good glosse that a Divine hath upon that place, (sayes he) As old age doth dispose the bodie to corrupt and ill humours,
In the last days perilous times shall come, and men shall he lovers of themselves, proud, boaster's, blasphemers, disobedient to Parents, unthankful, unholy, etc. It is a good gloss that a Divine hath upon that place, (Says he) As old age does dispose the body to corrupt and ill humours,
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even those that are truely godly are wonderfull defective in this, in 2 Chron. 32.25. good Hezekiah rendred not to God according to the mercy he had received.
even those that Are truly godly Are wonderful defective in this, in 2 Chronicles 32.25. good Hezekiah rendered not to God according to the mercy he had received.
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if thou hast not been instrumentall of giving glory to God, whilest thou didst live. It is an excellent argument that Christ useth in Joh. 17.4. Father (saith Christ) I have glorifyed there on earth, therefore now glorifie me with thy self in heaven.
if thou hast not been instrumental of giving glory to God, whilst thou didst live. It is an excellent argument that christ uses in John 17.4. Father (Says christ) I have glorified there on earth, Therefore now Glorify me with thy self in heaven.
Though thou wilt give no glory to him, yet he can glorifie himself in thy destruction and damnation, he can glorifie his Justice and his power in thy deserved ruine and perdition.
Though thou wilt give no glory to him, yet he can Glorify himself in thy destruction and damnation, he can Glorify his justice and his power in thy deserved ruin and perdition.
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Wherefore doth a living man complain? if he be a living man he hath more cause to blesse God for his mercy, then to complain of affliction. Eccles. 7.14. In the day of prosperity be joyfull, but in the day of adversity consider, God also hath set the one over against the other.
Wherefore does a living man complain? if he be a living man he hath more cause to bless God for his mercy, then to complain of affliction. Eccles. 7.14. In the day of Prosperity be joyful, but in the day of adversity Consider, God also hath Set the one over against the other.
If you set your mercies against your afflictions, and exactly weigh one with the other, you will finde your mercies to reponderate and outweigh your sufferings.
If you Set your Mercies against your afflictions, and exactly weigh one with the other, you will find your Mercies to reponderate and outweigh your sufferings.
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I remember what I have read concerning an old man, whom (in the two last years of his life) it pleased God to visit with a sore and grievous sicknesse, those that were about him wondered how he could be so patient under so great an affliction,
I Remember what I have read Concerning an old man, whom (in the two last Years of his life) it pleased God to visit with a soar and grievous sickness, those that were about him wondered how he could be so patient under so great an affliction,
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and have lain under this great affliction but these two years, and therefore (sayes he) I have more cause to blesse God for my eight and forty years of health,
and have lain under this great affliction but these two Years, and Therefore (Says he) I have more cause to bless God for my eight and forty Years of health,
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Notwithstanding great sins committed, yet behold great mercies enjoyed, oh that we could have our hearts raised up and enlarged to blesse God, considering that though we have committed great sins in the places where we live,
Notwithstanding great Sins committed, yet behold great Mercies enjoyed, o that we could have our hearts raised up and enlarged to bless God, considering that though we have committed great Sins in the places where we live,
why should not our families be families of affliction, as well as families of sin and provocation? Oh blesse the name of God that he does not deal with us according to our sins nor reward us as our iniquities deserve.
why should not our families be families of affliction, as well as families of since and provocation? O bless the name of God that he does not deal with us according to our Sins nor reward us as our iniquities deserve.
Compare the mercies which you injoy, with the mercies of other men, (who though (it may be) they exceed you in degrees of goodnesse yet come far short of you in regard of mercies,) and this cannot but provoke you to give glory to God.
Compare the Mercies which you enjoy, with the Mercies of other men, (who though (it may be) they exceed you in Degrees of Goodness yet come Far short of you in regard of Mercies,) and this cannot but provoke you to give glory to God.
LUKE 8.18. The beginning of the verse. Take heed therefore, how you hear, &c. BEloved, I intend to spend this hour only as a preparation Sermon to the Morning Exercise that is for a moneth to continue in this place.
LUKE 8.18. The beginning of the verse. Take heed Therefore, how you hear, etc. beloved, I intend to spend this hour only as a preparation Sermon to the Morning Exercise that is for a Monn to continue in this place.
That the confideration of the all-seeing eye of God, who sees and takes notice of your behaviour in your addresses to him, should incite and provoke you to take heed of the manner how you do hear the word of God.
That the consideration of the All-seeing eye of God, who sees and Takes notice of your behaviour in your Addresses to him, should incite and provoke you to take heed of the manner how you do hear the word of God.
The Reasons I shall lay down for the proof of this Doctrine, shall be these five, being no other then what are found in this parable. For this advice or counsell here given by Christ, is but a conclusion to a precedent parable of the four sorts of hearers;
The Reasons I shall lay down for the proof of this Doctrine, shall be these five, being no other then what Are found in this parable. For this Advice or counsel Here given by christ, is but a conclusion to a precedent parable of the four sorts of hearers;
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and shall there be no care in thee to attend upon God without distraction when you come into his presence? The Devill serves us in hearing the word of God, as he did the children of Job; It is said, that when they came before the Lord, Satan came in the midst of them;
and shall there be no care in thee to attend upon God without distraction when you come into his presence? The devil serves us in hearing the word of God, as he did the children of Job; It is said, that when they Come before the Lord, Satan Come in the midst of them;
so when we come into the presence of God to hear his Word, the Devill stands at our right hand to divert and distract our thoughts from attending upon it. In Gen. 15.11. it is said, when Abraham was offering up a sacrifice to God, that the fowles of the aire came down and picht upon it:
so when we come into the presence of God to hear his Word, the devil Stands At our right hand to divert and distract our thoughts from attending upon it. In Gen. 15.11. it is said, when Abraham was offering up a sacrifice to God, that the fowls of the air Come down and picht upon it:
which notes (saies Diedate ) the frequent disturbances, the people of God meet withall from Satan, to distract and interrupt them in the duties and services they are about.
which notes (Says Diedate) the frequent disturbances, the people of God meet withal from Satan, to distract and interrupt them in the duties and services they Are about.
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No man (saies Christ) when he hath lighted a candle covereth it with a vessell, &c. this Text is not referred to the preachers of the Word, it is not meant of their light;
No man (Says christ) when he hath lighted a candle Covereth it with a vessel, etc. this Text is not referred to the Preachers of the Word, it is not meant of their Light;
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makes that an argument why the Corinthian women should wear a vail in token of their subjection to their Husbands, because of the Angels, saies he, For this cause ought the woman to have power over her head, because of the Angels;
makes that an argument why the Corinthian women should wear a Vail in token of their subjection to their Husbands, Because of the Angels, Says he, For this cause ought the woman to have power over her head, Because of the Angels;
and whosoever hath not, from him shall be taken away, even that which he seemeth to have, if a man comes formally and customarily to hear the Word of God, even that which he seemeth to get by it shall be taken away from him, and therefore take heed how you hear.
and whosoever hath not, from him shall be taken away, even that which he seems to have, if a man comes formally and customarily to hear the Word of God, even that which he seems to get by it shall be taken away from him, and Therefore take heed how you hear.
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(1) Take heed how you hear, take heed that you hear the word of God preparedly, as the Preacher must take care to find out acceptable words, so the people should labour to bring acceptable affections to the work.
(1) Take heed how you hear, take heed that you hear the word of God preparedly, as the Preacher must take care to find out acceptable words, so the people should labour to bring acceptable affections to the work.
In the Sanctuary there was on one side a Table of Shewbread, betokening the tribes of Israel; and a Candlestick on the other side, to note the service of God,
In the Sanctuary there was on one side a Table of Shewbread, betokening the tribes of Israel; and a Candlestick on the other side, to note the service of God,
and the Incense in the middle which is prayer, to note that when we come to the service of God, we should hear with all attention and pray with affection.
and the Incense in the middle which is prayer, to note that when we come to the service of God, we should hear with all attention and pray with affection.
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it is said the people with one accord gave heed unto those things which Philip spake, and so in the Nehem. 8.5, 6. when Ezra opened the book of the Law,
it is said the people with one accord gave heed unto those things which Philip spoke, and so in the Nehemiah 8.5, 6. when Ezra opened the book of the Law,
and read in the sight of all the people, they all stood up, and when he blessed the Lord the great God, all the people answered Amen, amen, with lifting up their hands: And so in Luke 19.48. it is said that all the people were very attentive to hear Christ;
and read in the sighed of all the people, they all stood up, and when he blessed the Lord the great God, all the people answered Amen, Amen, with lifting up their hands: And so in Lycia 19.48. it is said that all the people were very attentive to hear christ;
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and therefore those that hear the Word with gazing eyes, and wandering thoughts, and sleepy bodies, they cannot hear it attentively, but are to be reproved;
and Therefore those that hear the Word with gazing eyes, and wandering thoughts, and sleepy bodies, they cannot hear it attentively, but Are to be reproved;
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as that was a repository to keep the pot of Manna in, so this Manna the Word of God should be treasured up in thy heart. In Luke 8.15. the good hearer, hears the Word of God with an honest and good heart, and keeps it. So in Isa. 42.23.
as that was a repository to keep the pot of Manna in, so this Manna the Word of God should be treasured up in thy heart. In Lycia 8.15. the good hearer, hears the Word of God with an honest and good heart, and keeps it. So in Isaiah 42.23.
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sayes the Prophet, Who amongst you will give ear to this? Who will bearken and hear for the time to come? Who will treasure up the Word for time to come,
Says the Prophet, Who among you will give ear to this? Who will bearken and hear for the time to come? Who will treasure up the Word for time to come,
so the ear should distinguish doctrines, as in Job 12.11. sayes Job, Does not the ear try words? and the mouth tast his meats? In Heb. 5.14. sayes the Apostle, Those that are of full age have their senses exercised, to discern both good and evil:
so the ear should distinguish doctrines, as in Job 12.11. Says Job, Does not the ear try words? and the Mouth taste his Meats? In Hebrew 5.14. Says the Apostle, Those that Are of full age have their Senses exercised, to discern both good and evil:
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(6) Hear the Word of God reverentially. Because our God is a consuming fire, not only the wicked but the people of God likewise should look upon God with such apprehensions as these;
(6) Hear the Word of God reverentially. Because our God is a consuming fire, not only the wicked but the people of God likewise should look upon God with such apprehensions as these;
but rather consider that our God is a consuming fire, and therefore let us serve him with reverence and godly fear. It is true we may and ought through Christ to draw near to God with a holy boldnesse and confidence,
but rather Consider that our God is a consuming fire, and Therefore let us serve him with Reverence and godly Fear. It is true we may and ought through christ to draw near to God with a holy boldness and confidence,
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(7) You must hear the Word of God obedientially. Come with an obedient heart readily prepared and disposed to stoop and submit to all the iustructions, corrections, and reproofes of the Word of God;
(7) You must hear the Word of God Obediently. Come with an obedient heart readily prepared and disposed to stoop and submit to all the iustructions, corrections, and reproofs of the Word of God;
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be willing to submit to it, and if you had a 1000 necks to lay them all under the obedience of the Word, (as a learned Dutch Divine once said) hear the Word with fear:
be willing to submit to it, and if you had a 1000 necks to lay them all under the Obedience of the Word, (as a learned Dutch Divine once said) hear the Word with Fear:
(2) Take heed you do not come to hear the Word carpingly; there are many in these times that come to hear meerly to carpe and intrap the minister if they can;
(2) Take heed you do not come to hear the Word carpingly; there Are many in these times that come to hear merely to carp and entrap the minister if they can;
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they forget all the good matter of a Sermon, but if there be any thing amiss or impertinently (as they conceive) delivered, they will be sure to pitch upon that,
they forget all the good matter of a Sermon, but if there be any thing amiss or impertinently (as they conceive) Delivered, they will be sure to pitch upon that,
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(3) Do not hear the Word dependingly. Do not depend upon your hearing or praying or any other service, you must make your duties your way, but not your Christ: many times the Lord does interrupt and keep off the force and efficacy of his Word from the hearer because he depends too much upon the hearing of the Word,
(3) Do not hear the Word dependingly. Do not depend upon your hearing or praying or any other service, you must make your duties your Way, but not your christ: many times the Lord does interrupt and keep off the force and efficacy of his Word from the hearer Because he depends too much upon the hearing of the Word,
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But another Evangelist applies this phrase to the hearing of the Word, Take heed how you hear, for with with what measure you mete it shall be meted to you again;
But Another Evangelist Applies this phrase to the hearing of the Word, Take heed how you hear, for with with what measure you meet it shall be meted to you again;
so God will mete out to you your profit and benefit by it after you have heard it, the efficacy and profit of the word upon your hearts shall be answerable to your preparations and care in receiving of it.
so God will meet out to you your profit and benefit by it After you have herd it, the efficacy and profit of the word upon your hearts shall be answerable to your preparations and care in receiving of it.
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