A81893:186
The great corruption of subtle self, discovered, and driven from it's lurking-places and starting-holes…The great corruption of subtile self, discovered, and driven from it's lurking-places and starting-holes…
The great corruption of subtle self, discovered, and driven from it's lurking-places and starting-holes And the contrary grace, self-denial commended, as an indispensably necessary requisite to the acceptable and successful performance of all commanded-duties, and as notably fitting for taking up of the cross, and following Christ. In seven sermons. By master James Durham, late minister of the gospel in Glasgow.The great corruption of subtile self, discovered, and driven from it's lurking-places and starting-holes And the contrary grace, self-denyal commended, as an indispensably necessary requisite to the acceptable and successfull performance of all commanded-duties, and as notably fitting for taking up of the cross, and following Christ. In seven sermons. By master James Durham, late minister of the gospel in Glasgow.
Edinburgh: printed by the heir of Andrew Anderson, 1686
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.
But 2dly. Some will Object, and say, we would have peace, if we knew when we are called to Suffer for Christ, but we know not when or ⟨p. 160⟩whether we be called in this, and that part• cular to Suffer; this is an Objection that useth t• be made, and a question that uses to be moved and debated, more especially, by such as have no great mind to Suffer; If it be asked then when are Christians called to Suffer? We A• swer, it Is beside our scope and design, nor is […] easy, if at all possible to assign particular, an• exact Rules of trial and direction in all the emergent cases, wherein Christians may be called to Suffer; These being so •ery many, and so various, there being withal so much need o• singleness, impartiality, and See f denial, in th• application even of general Rules, yet we shall touch on some general instances of Cases wherein we are called to Suffer, as namely, First. When we cannot keep by our Duty, and eschew Suffering, but by taking our selves to some sinful midse; I mean of whatever nature the Duty be, and of whatever nature the sin be, when the midse is sinful; it will, I suppose, be granted by all, that we are bound to prefer Suffering to sin. 2ly. When the midse is not only directly sinful, but when we cannot eschew Suffering, but sinfully, we are called, in that Case to Suffer, for the mean may be lawful in it self, and yet so circumstantiated, that to us it may be sinful; as a man may, through want of present light be doubtful, whether or not he may use such and such a mean to eschew Suffering, and he is not wilfully cherishing his ignorance; only he knoweth not for the time, whether it be lawful for him or not, to use such a mean, if he should in that case, do such a thing, he should do it doubtingly, & so sinfully; and till God give more clearness, it is better for such a man to hazard on Suffering; ⟨p. 161⟩for if in that case, he use the mean, or •o the thing, he will do it sinfully; though in it self, and it may be to another, it be not sinful. 3ly.