A10024:393
Sins overthrow
Sins overthrow: or, A godly and learned treatise of mortification Wherein is excellently handled; first, the general doctrine of mortification: and then particularly, how to mortify fornication. Uncleanness. Evil concupiscence. Inordinate affection. and, covetousness. All being the substance of several sermons upon Colos. III. V. Mortify therefore your members, &c. Delivered by that late faithful preacher, and worthy instrument of Gods glory John Preston, Dr. in Divinity, chaplain in ordinary to his Majesty, master of Emanuel College in Cambridge, and sometimes preacher of Lincolns-Inn.Sins overthrow: or, A godly and learned treatise of mortification Wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. Vncleannes. Evill concupiscence. Inordinate affection. and, covetousnes. All being the substance of severall sermons upon Colos. III. V. Mortifie therefore your members, &c. Delivered by that late faithfull preacher, and worthy instrument of Gods glory Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Majestie, master of Emanuel Colledge in Cambridge, and sometimes preacher of Lincolnes-Inne.
London: printed by I. Beale and Augustine Mathewes for Andrew Crooke, 1633
HOW TO MORTIFY inordinate affection.HOW TO MORTIFIE inordinate affection.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now to draw this general division into two main heads: Nature hath planted an appetite in the creature to draw to its self that which is good, ⟨p. 214⟩and to cast away that which is evil; therefore are these affections such as apprehend either good or evil, to keep the one, and to expel the other; those that apprehend good, if they see it and apprehend it, they love and desire it, and love desires to be united to the thing loved, and a desire is a making towards the thing absent; when the thing is present we joy in it; when it is coming towards us, and there be a probability to have it, then comes hope in; if we be like to miss of it, then comes fear; if no probability of attaining, then comes in despair; if there be any impediments against reason and right, then we are angry at it; and this anger is an earnest desire to remove the impediments, otherwise if we see reason and justice to the contrary, then we are not properly angry. These are the affections that are about good, and these are the first kind of affections.
Now to draw this generall division into two maine heads: Nature hath planted an appetite in the creature to draw to its selfe that which is good, ⟨p. 214⟩and to cast away that which is evill; therefore are these affections such as apprehend either good or evill, to keepe the one, and to expell the other; those that apprehend good, if they see it and apprehend it, they love and desire it, and love desires to be united to the thing loved, and a desire is a making towards the thing absent; when the thing is present we joy in it; when it is comming towards us, and there be a probability to have it, then comes hope in; if we bee like to misse of it, then comes feare; if no probability of attaining, then comes in despaire; if there be any impediments against reason and right, then we are angry at it; and this anger is an earnest desire to remove the impediments, otherwise if we see reason and justice to the contrary, then wee are not properly angry. These are the affections that are about good, and these are the first kind of affections.