the Chief of which I shall endeavour to speak to, under these Three Heads, which seem to comprise their main Importance: 1. That there is some particular Sin, which every one may call in a more peculiar manner, His own Iniquity. 2. That 'tis possible to keep our selves from such Sins,
the Chief of which I shall endeavour to speak to, under these Three Heads, which seem to comprise their main Importance: 1. That there is Some particular since, which every one may call in a more peculiar manner, His own Iniquity. 2. That it's possible to keep our selves from such Sins,
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as David did, by using the Means which David us'd. 3. What Helps and Directions are needful for this Purpose, that so we may learn to maintain our Integrity,
as David did, by using the Means which David used. 3. What Helps and Directions Are needful for this Purpose, that so we may Learn to maintain our Integrity,
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First, There is some particular Sin, to which every one is more prone than to another, of which he may say by way of Emphasis, 'tis mine Iniquity, at which he may point with his finger, and say, That's it.
First, There is Some particular since, to which every one is more prove than to Another, of which he may say by Way of Emphasis, it's mine Iniquity, At which he may point with his finger, and say, That's it.
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This is the best Examiner and Informer too, a Faithful Witness, and a most Uncorrupt Judge, which will easily discover and arraign, convict and condemn the Criminal, maugre all Endeavours to bribe or stifle the Evidence:
This is the best Examiner and Informer too, a Faithful Witness, and a most Uncorrupt Judge, which will Easily discover and arraign, convict and condemn the Criminal, maugre all Endeavours to bribe or stifle the Evidence:
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But how it comes to pass that so it is, besides the general Corruption of our Natures, which is common to us all, will be further manifest from these following Considerations. I.
But how it comes to pass that so it is, beside the general Corruption of our Nature's, which is Common to us all, will be further manifest from these following Considerations. I.
We are more inclineable to some Sins, than others, through our Natural Tempers and Complexions: For though the first Principles whereof we all consist;
We Are more inclinable to Some Sins, than Others, through our Natural Tempers and Complexions: For though the First Principles whereof we all consist;
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And such is the Predominancy of some Elements and Humours, to which the Naturalist ascribes the Diversity of Constitutions, that from thence also the Moralist derives the different Tempers of Mens Minds and Inclinations:
And such is the Predominancy of Some Elements and Humours, to which the Naturalist ascribes the Diversity of Constitutions, that from thence also the Moralist derives the different Tempers of Men's Minds and Inclinations:
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and as it is the proper Business of Reason, to find out and restrain, so it is the Great Work of Grace and Religion, to subdue and mortifie the predominant Passion. From whence,
and as it is the proper Business of Reason, to find out and restrain, so it is the Great Work of Grace and Religion, to subdue and mortify the predominant Passion. From whence,
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Thus, in Old Age, Men generally are prone to such as most conduce to their Temporal Advantage in the World, to hoard and heap up Riches, when they least need 'em;
Thus, in Old Age, Men generally Are prove to such as most conduce to their Temporal Advantage in the World, to hoard and heap up Riches, when they least need they;
and when they are just leaving the World, they are commonly most solicitous about it; in our Youth to such, as most gratifie our sensual Appetites, and promote our Pleasures;
and when they Are just leaving the World, they Are commonly most solicitous about it; in our Youth to such, as most gratify our sensual Appetites, and promote our Pleasures;
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letting loose the Reins to every inordinate Affection, and rushing headlong to Sin and Folly: Then we are apt to be covetous, and by consequence crafty, and deceitful, and unjust;
letting lose the Reins to every inordinate Affection, and rushing headlong to since and Folly: Then we Are apt to be covetous, and by consequence crafty, and deceitful, and unjust;
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and now we are apt to be riotous and disorderly, impatient of Reproof, and heedless of Instruction; then self-ended, and now self-willed; then griping, and now profuse;
and now we Are apt to be riotous and disorderly, impatient of Reproof, and heedless of Instruction; then self-ended, and now self-willed; then gripping, and now profuse;
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So true is that of the Psalmist, which he backs with a strong Asseveration, Verily every Man living in his best Estate, is altogether Vanity. But then, III. We are more inclineable to some Sins, than others, by reason of our Education, or our Company;
So true is that of the Psalmist, which he backs with a strong Asseveration, Verily every Man living in his best Estate, is altogether Vanity. But then, III. We Are more inclinable to Some Sins, than Others, by reason of our Education, or our Company;
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And the latter seldom so choice and pure, (especially in this Licentious Age) but that they have a great many Spots and Blemishes, and frequently foul Stains too;
And the latter seldom so choice and pure, (especially in this Licentious Age) but that they have a great many Spots and Blemishes, and frequently foul Stains too;
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And from hence too proceeds that which is grown so Notorious and Epidemical of late Years, viz. Luxury in Eating, Excess in Drinking, Profuseness in Apparel,
And from hence too proceeds that which is grown so Notorious and Epidemical of late years, viz. Luxury in Eating, Excess in Drinking, Profuseness in Apparel,
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and so great Mispence of Time and of Estates, by immoderate Sports and Gaming: Men do as their Neighbours do, and then think their Numbers will excuse 'em;
and so great Misppence of Time and of Estates, by immoderate Sports and Gaming: Men do as their Neighbours do, and then think their Numbers will excuse they;
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or from the different Professions and Courses of Life we take upon our selves: Thus for Instance, When we are healthy and strong, we are apt to forget God,
or from the different Professions and Courses of Life we take upon our selves: Thus for Instance, When we Are healthy and strong, we Are apt to forget God,
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and give our selves the Swing; and Sickness tempts us to be impatient towards Him: Prosperity for the most part, makes men proud, and abundance insolent and wanton;
and give our selves the Swing; and Sickness tempts us to be impatient towards Him: Prosperity for the most part, makes men proud, and abundance insolent and wanton;
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From the Consideration of this Danger, in each extream, it was, That Agur made that excellent Petition unto God, Give me neither Poverty nor Riches, but feed me with Food convenient for me;
From the Consideration of this Danger, in each extreme, it was, That Agur made that excellent Petition unto God, Give me neither Poverty nor Riches, but feed me with Food convenient for me;
and what danger there is of falling into 'em, unless your Vows for Vertue, and a tender Regard to the Honour which cometh of God onely, keep you upright:
and what danger there is of falling into they, unless your Vows for Virtue, and a tender Regard to the Honour which comes of God only, keep you upright:
And History will make it good, that in all the succeeding Ages of the Church, some through their Eloquence in Preaching, have been betray'd to Pride and Vain-Glory,
And History will make it good, that in all the succeeding Ages of the Church, Some through their Eloquence in Preaching, have been betrayed to Pride and Vain-Glory,
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and through the Conceit of their Parts and Learning, and being cryed up by others, have been the chiefest Authors of those Heresies and Schisms, that have all along infested the Church. From whence,
and through the Conceit of their Parts and Learning, and being cried up by Others, have been the chiefest Authors of those Heresies and Schisms, that have all along infested the Church. From whence,
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and a strong Presumption that it will excuse all other Defects or Miscarriages in themselves: 'Tis no new thing we know, for two Persons or Parties, to be mighty confident,
and a strong Presumption that it will excuse all other Defects or Miscarriages in themselves: It's no new thing we know, for two Persons or Parties, to be mighty confident,
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but that they are strangely improv'd by some Opinions more than others, will appear from those of the Roman Communion chiefly, who must needs by their Principles, be not onely more forward than others, to Un-Christian all the World besides,
but that they Are strangely improved by Some Opinions more than Others, will appear from those of the Roman Communion chiefly, who must needs by their Principles, be not only more forward than Others, to Unchristian all the World beside,
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their Superstition about smaller things, eating out their Zeal and Care of the weightier Matters, their Doctrines about Mortal and Venial Sins, Confession and Penance, Indulgences, Purgatory, and the like;
their Superstition about smaller things, eating out their Zeal and Care of the Weightier Matters, their Doctrines about Mortal and Venial Sins, Confessi and Penance, Indulgences, Purgatory, and the like;
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such as these I mean, That Faith is not to be kept with Hereticks, (and every one is such with them, who protests against their Erroneous or Wicked Tenets) that the End legitimates the Means, That a good Intention justifies an evil Action, That 'tis lawful to do whatever will advance,
such as these I mean, That Faith is not to be kept with Heretics, (and every one is such with them, who protests against their Erroneous or Wicked Tenets) that the End legitimates the Means, That a good Intention Justifies an evil Actium, That it's lawful to do whatever will advance,
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or to deny any thing that may prejudice their own Cause, (for we should do 'em too much Honour to call it Catholick.) I will not indeed say, that all of that Communion will professedly own, at this time especially, these and the like Doctrines, there is sufficient reason why they should not;
or to deny any thing that may prejudice their own Cause, (for we should do they too much Honour to call it Catholic.) I will not indeed say, that all of that Communion will professedly own, At this time especially, these and the like Doctrines, there is sufficient reason why they should not;
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nor yet will I say, that all believe 'em, though then I know not how to call 'em Members of that Church, which hath asserted 'em with all the Arguments of their most Celebrated Doctors:
nor yet will I say, that all believe they, though then I know not how to call they Members of that Church, which hath asserted they with all the Arguments of their most Celebrated Doctors:
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And thus having shewn, how it comes to pass, That every one is inclin'd to some Sin or other, which he may call in a more peculiar manner, His own Iniquity, I leave the Particulars to the Search of every Mans private Conscience, (God knoweth,
And thus having shown, how it comes to pass, That every one is inclined to Some since or other, which he may call in a more peculiar manner, His own Iniquity, I leave the Particulars to the Search of every men private Conscience, (God Knoweth,
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2. Prop. That 'tis possible to keep our selves from such Sins as David did; who professes here of himself in great sincerity, That he had kept himself from that Iniquity, to which he was strongly tempted,
2. Prop. That it's possible to keep our selves from such Sins as David did; who Professes Here of himself in great sincerity, That he had kept himself from that Iniquity, to which he was strongly tempted,
by using the Means, and observing the Method prescribed in His Word; by consulting the Dictates of calm Reason, and sound Religion, and a well informed Conscience;
by using the Means, and observing the Method prescribed in His Word; by consulting the Dictates of Cam Reason, and found Religion, and a well informed Conscience;
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by considering the Consequence of all such Darling Sins, and asking our selves that sober Question, What we shall do in the end thereof? In a Word, by maintaining,
by considering the Consequence of all such Darling Sins, and asking our selves that Sobrium Question, What we shall do in the end thereof? In a Word, by maintaining,
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it may sollicite our Consent, but it cannot gain in upon us, so as to lead us Captive at its pleasure, deliberately to commit it, and habitually to practice it.
it may solicit our Consent, but it cannot gain in upon us, so as to led us Captive At its pleasure, deliberately to commit it, and habitually to practice it.
or from their own Weakness, or from some fatal Impulse, and what is the genuine Off-spring of their own Wills, they generally lay at the door of Necessity: Alas!
or from their own Weakness, or from Some fatal Impulse, and what is the genuine Offspring of their own Wills, they generally lay At the door of Necessity: Alas!
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How can that be called their Sin, which they are even necessitated to commit? Thus, rather than take to themselves the shame of their Sins, Men will belye their own Natures, asperse the Majesty of God, the great Lover of Souls,
How can that be called their since, which they Are even necessitated to commit? Thus, rather than take to themselves the shame of their Sins, Men will belie their own Nature's, asperse the Majesty of God, the great Lover of Souls,
and a Will to choose the Good, and refuse the Evil? Or, How can it consist with the Justice and Goodness of God, to leave him under the Power of the most uncontroulable Destiny,
and a Will to choose the Good, and refuse the Evil? Or, How can it consist with the justice and goodness of God, to leave him under the Power of the most uncontrollable Destiny,
and yet punish him severely, for not obeying his Laws? To what Purpose are all the Commands and Exhortations, all the Invitations and Expostulations, the Promises and Threatnings in the Gospel;
and yet Punish him severely, for not obeying his Laws? To what Purpose Are all the Commands and Exhortations, all the Invitations and Expostulations, the Promises and Threatenings in the Gospel;
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if it be not possible by the Use of these Means, and through the Help of this Grace, to resist Temptations, to restrain our inordinate Affections, to weaken and subdue,
if it be not possible by the Use of these Means, and through the Help of this Grace, to resist Temptations, to restrain our inordinate Affections, to weaken and subdue,
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Whatever therefore our Corrupt Hearts may pretend (as indeed we are all very favourable to our own Sins) we may easily Confute our selves, that there is no Impossibility, or Necessity in the Case:
Whatever Therefore our Corrupt Hearts may pretend (as indeed we Are all very favourable to our own Sins) we may Easily Confute our selves, that there is no Impossibility, or Necessity in the Case:
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if the Unclean Person will refrain from his unlawful Embraces, when he is sure to incur the Punishment of Zimri and Cosbi; if Men will pass by their unjust Advantages,
if the Unclean Person will refrain from his unlawful Embraces, when he is sure to incur the Punishment of Zimri and Cozbi; if Men will pass by their unjust Advantages,
and keep our selves from those Sins, to which we are most inclineable. And here again the Method which Holy David made use of, gives us the first, and the best Direction; and that is,
and keep our selves from those Sins, to which we Are most inclinable. And Here again the Method which Holy David made use of, gives us the First, and the best Direction; and that is,
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1. By Constant and Fervent Prayer, to implore the Divine Aid, and the continual Assistance of his Holy Spirit, that God would not only keep us from falling into 'em,
1. By Constant and Fervent Prayer, to implore the Divine Aid, and the continual Assistance of his Holy Spirit, that God would not only keep us from falling into they,
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We are not able of our selves, to help our selves, not so much as to think a good Thought, much less to resist an evil Inclination, or a strong Temptation;
We Are not able of our selves, to help our selves, not so much as to think a good Thought, much less to resist an evil Inclination, or a strong Temptation;
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and through Christ, who strengthens me (says St. Paul) I can do all things. Without the Divine Grace and Assistance, it is impossible we should be kept from any Sin,
and through christ, who strengthens me (Says Saint Paul) I can do all things. Without the Divine Grace and Assistance, it is impossible we should be kept from any since,
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If ye then, being evil, know how to give good things to your Children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? And, If any Man lack Wisdom, says St. James, let him ask of God,
If you then, being evil, know how to give good things to your Children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? And, If any Man lack Wisdom, Says Saint James, let him ask of God,
and improve His Talents with Diligence, most unfeignedly ascribing all the Glory to Himself, who is the sole efficient Cause of all that is good in us.
and improve His Talents with Diligence, most unfeignedly ascribing all the Glory to Himself, who is the sole efficient Cause of all that is good in us.
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for Adam was not deceiv'd, says the Apostle, but the Woman being deceiv'd, was in the Transgression. The Man was not deceiv'd, till he hearkened to the Woman;
for Adam was not deceived, Says the Apostle, but the Woman being deceived, was in the Transgression. The Man was not deceived, till he harkened to the Woman;
when once she began to parly with the Tempter, to come near the Tree, and to contemplate and admire the Goodliness of the Fruit, she was more than half overcome:
when once she began to parley with the Tempter, to come near the Tree, and to contemplate and admire the Goodliness of the Fruit, she was more than half overcome:
Tertullian tells us of a Christian Woman, who going to see the Heathen Sacrifices and Shews, was immediately seized on by the Evil Spirit, to whom those Sacrifices were made;
Tertullian tells us of a Christian Woman, who going to see the Heathen Sacrifices and Shows, was immediately seized on by the Evil Spirit, to whom those Sacrifices were made;
and demanded the Reason, Why he meddled with one that was a Christian? he replied, What did she make there? He found her within his own Territories, in the midst of his Votaries and Vassals,
and demanded the Reason, Why he meddled with one that was a Christian? he replied, What did she make there? He found her within his own Territories, in the midst of his Votaries and Vassals,
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and tho' they will confess themselves to be Sinners (as indeed there is no man liveth and sinneth not ) yet they are apt to think, that God's Mercy being over all his Works, it will overlook theirs too;
and though they will confess themselves to be Sinners (as indeed there is no man lives and Sinneth not) yet they Are apt to think, that God's Mercy being over all his Works, it will overlook theirs too;
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Nay, I doubt not to add, That whoso refuses to forsake his beloved Sin now, in hopes he shall do it hereafter, is, in all probability, nearer perishing than he is repenting.
Nay, I doubt not to add, That whoso refuses to forsake his Beloved since now, in hope's he shall do it hereafter, is, in all probability, nearer perishing than he is repenting.
Lest any man therefore should thus perversly argue himself into his own Ruin, let him seriously and sadly consider, that every Sin of it self is of a condemning nature,
Lest any man Therefore should thus perversely argue himself into his own Ruin, let him seriously and sadly Consider, that every since of it self is of a condemning nature,
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For, even the Smallness of the Sin, may in some cases, enhaunce the Guilt, because the Temptation is less, the Motive of little or no value, and the Resistance easie:
For, even the Smallness of the since, may in Some cases, enhance the Gilded, Because the Temptation is less, the Motive of little or no valve, and the Resistance easy:
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and so to hope for a Share in his Mercy, through our Lord Jesus Christ. 5. Be tender and cautious of violating your Consciences, even in the smallest matter;
and so to hope for a Share in his Mercy, through our Lord jesus christ. 5. Be tender and cautious of violating your Consciences, even in the Smallest matter;
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for one Sin willingly admitted, brings on another, and Sin added to Sin, oft ends in Presumption, Hardness of Heart, and Contempt of God's Word and Commandment.
for one since willingly admitted, brings on Another, and since added to since, oft ends in Presumption, Hardness of Heart, and Contempt of God's Word and Commandment.
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Now Conscience of our Duty towards God, with an habitual and holy fear of offending him, is the best Preservative in the World against all sorts of Temptations;
Now Conscience of our Duty towards God, with an habitual and holy Fear of offending him, is the best Preservative in the World against all sorts of Temptations;
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and that Regret of Mind which is natural to Men upon the Commission of Evil, and is supernaturally improved by the Grace of Christ, and the Influence of his Spirit,
and that Regret of Mind which is natural to Men upon the Commission of Evil, and is supernaturally improved by the Grace of christ, and the Influence of his Spirit,
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Remember the Example of holy Joseph, who put by a strong Temptation in all its charming Addresses with this single Question, How can I do this great Wickedness and sin against God? Confront the boldest or the sliest Tempter with the same Question;
remember the Exampl of holy Joseph, who put by a strong Temptation in all its charming Addresses with this single Question, How can I do this great Wickedness and since against God? Confront the Boldest or the sliest Tempter with the same Question;
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But he that breaks the Force of his Conscience, and has learnt to silence its Whispers and Checks in the Commission of lighter and lesser Evils, it is not to be doubted,
But he that breaks the Force of his Conscience, and has learned to silence its Whispers and Checks in the Commission of lighter and lesser Evils, it is not to be doubted,
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and enter into our Closets, even into the inner Closets of our own Hearts, that so we may search out the Sin which does so easily beset us, and resolve against those Temptations especially which have formerly foil'd or overcome us.
and enter into our Closets, even into the inner Closets of our own Hearts, that so we may search out the since which does so Easily beset us, and resolve against those Temptations especially which have formerly foiled or overcome us.
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whether Precepts, Examples, Comminations, or Judgments, which more immediately concern our own Case: For the Book of God is a Glass that flatters no man. III. That we exercise our selves at convenient Seasons, with some piece of godly and prudent Discipline, such as Abstinence and Fasting, which are so often recommended in the SS.
whither Precepts, Examples, Comminations, or Judgments, which more immediately concern our own Case: For the Book of God is a Glass that flatters no man. III. That we exercise our selves At convenient Seasons, with Some piece of godly and prudent Discipline, such as Abstinence and Fasting, which Are so often recommended in the SS.
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that so by denying our selves sometimes in things that are Lawful, we may learn by degrees, to tame our unruly Appetites and Wills, whenever they are tempted, or inclin'd to Unlawful Objects.
that so by denying our selves sometime in things that Are Lawful, we may Learn by Degrees, to tame our unruly Appetites and Wills, whenever they Are tempted, or inclined to Unlawful Objects.
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and universal Charity accompanying it, it cannot fail to convey to us the Power of Christ's Death, the Vertue and Efficacy of his precious Blood; it will heal the Wounds that have been made in our Spirits,
and universal Charity accompanying it, it cannot fail to convey to us the Power of Christ's Death, the Virtue and Efficacy of his precious Blood; it will heal the Wounds that have been made in our Spirits,
and keep 'em from fretting afterwards, and Cleanse us at last, through the Supply of the Spirit of Christ, (which is never wanting to his own Institutions) from the Spot and the Pollution, from the Power and Dominion, from the Guilt,
and keep they from fretting afterwards, and Cleanse us At last, through the Supply of the Spirit of christ, (which is never wanting to his own Institutions) from the Spot and the Pollution, from the Power and Dominion, from the Gilded,
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To whom, with the Father and the Holy Ghost, Three Persons and One God, be ascribed of us and his whole Church, all Honour and Glory, now and evermore. FINIS.
To whom, with the Father and the Holy Ghost, Three Persons and One God, be ascribed of us and his Whole Church, all Honour and Glory, now and evermore. FINIS.
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