A10024:87
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
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.
The second outward means are Vows and Promises, 1and these in themselves simply are good, and may be a good means to Mortification, for they are as an Obligation to bind a man from the doing of such or such a thing; for so the proper signification of a Vow is, to bind a man, as it were, to his good behaviour, always provided, that it be of indifferent things; 2that is, of things that be lawful, else Vows bind not a man to the doing of that which is evil: now if it be made in things lawful, and to this end, for the bridling of our evil disposition of nature, that we will not do this or that thing, or if we find our nature more subject to fall, and more inclined unto one sin than another, or more addicted unto some pleasure than another, to make a Vow in this case, it may be a means to bridle our affection in this thing. But here we must take heed, that we make them not of absolute necessity, by ascribing 3any divine power to them whereby they are able to effect it, but to esteem them things of indifferency, 4which may either be made or not made, or else they become a snare unto us: Again, if thou makest a vow in ⟨p. 30⟩5this case, that thou wilt not do such a thing, or such a thing; if it be for matter of good to thy soul, make conscience of it, take heed thou break not thy vow with God in this case; for as this ties thee in a double bond, so the breach of it becomes a double sin: Again, take heed that thy vow be not perpetual, for then it will be so far from being a means of thy 6good, that it will be a snare unto evil; for when men make perpetual vows, at last they become a burden, and men love not to bear burdens: Therefore, if you make a vow, make it but for a time; that is, make it so that you may renew it often, either weekly, or monthly, or according as you see necessity require; so that when time is expired, you may either renew them, or let them cease. Now if you observe this in the making of your vows, it may be another means unto this work, otherwise it will be a snare.