A Sermon of Death hath then a double Advantage to make deep impressions upon us, when it is attended with a Spectacle of Mortality: Were there but the sad Pomp of a Funeral now presented before you, a dead Corpse brought to be interred, a Grave digged through into the Earth, dry and rotten Bones lying scattered about the Mouth of it in fearful confusion, a solemn Train of Mourners tolled along the Streets by the doleful Moan of a Bell? Did you see the Dead laid down in the Dust, the Place of Darkness and Silence, their Friends groaning out their last Farewell, Clods of Earth falling in upon them,
A Sermon of Death hath then a double Advantage to make deep impressions upon us, when it is attended with a Spectacle of Mortality: Were there but the sad Pomp of a Funeral now presented before you, a dead Corpse brought to be interred, a Grave dug through into the Earth, dry and rotten Bones lying scattered about the Mouth of it in fearful confusion, a solemn Train of Mourners tolled along the Streets by the doleful Moan of a Bell? Did you see the Dead laid down in the Dust, the Place of Darkness and Silence, their Friends groaning out their last Farewell, Clods of Earth falling in upon them,
Indeed Custom hath made it almost improper to preach of Death without a Funeral, and to speak to Men of their last End and Dissolution, without setting before their Eyes an Example of it:
Indeed Custom hath made it almost improper to preach of Death without a Funeral, and to speak to Men of their last End and Dissolution, without setting before their Eyes an Exampl of it:
Since then we are all of us thus subject to the stroke of Death, it can never be unseasonable to warn you, that you be not surprized, and taken by it unprovided.
Since then we Are all of us thus Subject to the stroke of Death, it can never be unseasonable to warn you, that you be not surprised, and taken by it unprovided.
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Now, that I may make way to press upon you the serious consideration of your own Mortality, let me briefly mark out some things that tend to the Explication of the Words. And,
Now, that I may make Way to press upon you the serious consideration of your own Mortality, let me briefly mark out Some things that tend to the Explication of the Words. And,
and peculiar Priviledge from this great Law of Dying, and they were Enoch and Elias. Of Enoch it is said, That he walked with God, and he was not; for God took him.
and peculiar Privilege from this great Law of Dying, and they were Enoch and Elias. Of Enoch it is said, That he walked with God, and he was not; for God took him.
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The great God, after a strange and unusual manner tackt their temporal and eternal Life together, making their Time run it self into Eternity without any period or interruption.
The great God, After a strange and unusual manner tacked their temporal and Eternal Life together, making their Time run it self into Eternity without any Period or interruption.
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The Apostle also tells us, That all shall not die; to wit, at the last Day, at the last appearing of Jesus Christ, there shall be a World full of Persons that shall not taste of Death. All shall not die;
The Apostle also tells us, That all shall not die; to wit, At the last Day, At the last appearing of jesus christ, there shall be a World full of Persons that shall not taste of Death. All shall not die;
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These are exempted, and being excepted, it is certain all the Generations of Men, from the first Creation, to the last Consummation of all things, are all appointed by God unto Death. Secondly, All must die once.
These Are exempted, and being excepted, it is certain all the Generations of Men, from the First Creation, to the last Consummation of all things, Are all appointed by God unto Death. Secondly, All must die once.
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so the Union of God with the Soul, is the Life of the Soul. Now Believers do not die this second Death; for on such, as the Apostle speaks, the second Death hath no power:
so the union of God with the Soul, is the Life of the Soul. Now Believers do not die this second Death; for on such, as the Apostle speaks, the second Death hath no power:
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so also, though the natural Union between a Believer's Soul and Body, be dissolved by Death, yet both Soul and Body continue mystically united unto Christ,
so also, though the natural union between a Believer's Soul and Body, be dissolved by Death, yet both Soul and Body continue mystically united unto christ,
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The Hand of Death must untie those secret and sweet Bands, those vital Knots that fasten Soul and Body together, must fall asunder one day in every Man.
The Hand of Death must untie those secret and sweet Bans, those vital Knots that fasten Soul and Body together, must fallen asunder one day in every Man.
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and Death siezeth upon us, not as we are Men, but as we are Sinners, liable to the Curse of the Covenant of Works, containing in it that Threatning, In the day that thou eatest thereof, thou shalt surely die.
and Death siezeth upon us, not as we Are Men, but as we Are Sinners, liable to the Curse of the Covenant of Works, containing in it that Threatening, In the day that thou Eatest thereof, thou shalt surely die.
and so, at least, had also the remote Principles of Death; but yet it is probable that he was created with such a Priviledge, that he might by his own Will sway and over-rule the Jars and Discords of his elementary constitution,
and so, At least, had also the remote Principles of Death; but yet it is probable that he was created with such a Privilege, that he might by his own Will sway and overrule the Jars and Discords of his elementary constitution,
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And therefore it is somewhat remarkable, that among all the Creatures in the World, Man only is termed Mortal; most certain it is that other Creatures decay and perish as well as he;
And Therefore it is somewhat remarkable, that among all the Creatures in the World, Man only is termed Mortal; most certain it is that other Creatures decay and perish as well as he;
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since he alone, of all perishing things, being created immortal, voluntarily subjected himself unto Death, and by his own Fault brought upon himself that Name of Mortal, as a Brand of perpetual Infamy.
since he alone, of all perishing things, being created immortal, voluntarily subjected himself unto Death, and by his own Fault brought upon himself that Name of Mortal, as a Brand of perpetual Infamy.
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All other Questions about Man, are answered by Peradventures: If it be demanded, Whether such an Embryo shall see the Light? What's the Answer, but, perhaps it shall, perhaps it shall not:
All other Questions about Man, Are answered by Peradventure: If it be demanded, Whither such an Embryo shall see the Light? What's the Answer, but, perhaps it shall, perhaps it shall not:
And therefore though Physicians have written Books of preserving of Health, yet never any wrote Books of avoiding of Death. We need no other proof of Man's Mortality, but only to search into the Records of the Grave;
And Therefore though Physicians have written Books of preserving of Health, yet never any wrote Books of avoiding of Death. We need no other proof of Man's Mortality, but only to search into the Records of the Grave;
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First, The generality of men are so immers'd and drowned in the Affairs and pleasures of Life, that all serious thoughts of Death and preparations for it are swallowed up and devoured by them:
First, The generality of men Are so immersed and drowned in the Affairs and pleasures of Life, that all serious thoughts of Death and preparations for it Are swallowed up and devoured by them:
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One contrives how he may melt away his days in Luxury and Pleasure, and with variety of invented Delights imp the wings of time that in their apprehensions makes but slow hast, that so their days and hours may roll away the faster;
One contrives how he may melt away his days in Luxury and Pleasure, and with variety of invented Delights imp the wings of time that in their apprehensions makes but slow haste, that so their days and hours may roll away the faster;
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Some are busily climbing up the sleep ascent of Honour and Dignity, and are so taken up in seeking after promotions and new Titles that they forget their old stile of mortal creatures.
some Are busily climbing up the sleep ascent of Honour and Dignity, and Are so taken up in seeking After promotions and new Titles that they forget their old style of Mortal creatures.
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and what then remains to them of all that they have thus greedily scraped together. O vain and foolish men, are these the things you set your hearts upon;
and what then remains to them of all that they have thus greedily scraped together. O vain and foolish men, Are these the things you Set your hearts upon;
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Those that are healthful and strong think surely they need not prepare for dying till God by some sickness sends them a summons, and those whom God is pleased to vouchsafe a summons by Sickness and Distempers,
Those that Are healthful and strong think surely they need not prepare for dying till God by Some sickness sends them a summons, and those whom God is pleased to vouchsafe a summons by Sickness and Distempers,
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Suppose now that every one of us knew for a certainty that our lives must run out with the Glass that is before us, that at the end of the hour God would strike us all dead upon the place, should we not all of us have more lively apprehensions of Death and Eternity than ever yet we have had;
Suppose now that every one of us knew for a certainty that our lives must run out with the Glass that is before us, that At the end of the hour God would strike us all dead upon the place, should we not all of us have more lively apprehensions of Death and Eternity than ever yet we have had;
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should we think of such a vain Pleasure, or such a worldly Employment, if God now from Heaven should speak audibly to us and bid us give an account of our Stewardship,
should we think of such a vain Pleasure, or such a worldly Employment, if God now from Heaven should speak audibly to us and bid us give an account of our Stewardship,
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And why, Sirs, is it not so with you always, for ought you know that Film and Bubble that holds your Lives, may be now a breaking, your Graves may be ready to be digging,
And why, Sirs, is it not so with you always, for ought you know that Film and Bubble that holds your Lives, may be now a breaking, your Graves may be ready to be digging,
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Did we but seriously consider by what small pins this frame of Man is tacked together, it would appear to us to be no less than a Miracle that we live one day,
Did we but seriously Consider by what small pins this frame of Man is tacked together, it would appear to us to be no less than a Miracle that we live one day,
Oh! to think of the separation of those near and dear companions, the Soul and Body, of the debasement, dishonour and horrour of the Grave, that there we must lie in a Bed of stench and rottenness under a coverlet of Worms crawling upon us, consuming and mouldring away to dust in oblivion and forgetfulness:
Oh! to think of the separation of those near and dear Sodales, the Soul and Body, of the debasement, dishonour and horror of the Grave, that there we must lie in a Bed of stench and rottenness under a coverlet of Worms crawling upon us, consuming and mouldering away to dust in oblivion and forgetfulness:
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and Death now is God's Serjeant to Arrest them and to bring them thither, they cannot bear the thoughts of Eternal Vengeance and prepared Torments to be for ever inflicted on them by the Almighty Power of an incensed God,
and Death now is God's sergeant to Arrest them and to bring them thither, they cannot bear the thoughts of Eternal Vengeance and prepared Torments to be for ever inflicted on them by the Almighty Power of an incensed God,
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and therefore it is no wonder that they put far from them the thoughts of Death, because their Consciences tell them that that Day whensoever it comes will be to them an Evil Day.
and Therefore it is no wonder that they put Far from them the thoughts of Death, Because their Consciences tell them that that Day whensoever it comes will be to them an Evil Day.
The next thing that I shall do shall be to lay down some Considerations that may fore-arm Christians against the Fears and Terrours of Death, and make them willing to submit unto this law of Dying,
The next thing that I shall do shall be to lay down Some Considerations that may forearm Christians against the Fears and Terrors of Death, and make them willing to submit unto this law of Dying,
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And First, If the Soul be immortal as certainly it is, and that parting from this, it enters upon a better Life than this, we may well then be contented to Die upon that account.
And First, If the Soul be immortal as Certainly it is, and that parting from this, it enters upon a better Life than this, we may well then be contented to Die upon that account.
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No man says a Roman Author thinks Death is much to be avoided, since Immortality follows Death. I am very sensible how hard a task it is to perswade men to be willing to Die,
No man Says a Roman Author thinks Death is much to be avoided, since Immortality follows Death. I am very sensible how hard a task it is to persuade men to be willing to Die,
but yet let me ask you, if you are believers, (for in this I speak only unto such) what is there in Death that is so terrible to you? I know it is monstrous and full of horrour if we consider nothing but the Corruption of the Flesh, the gastly paleness, the stiff, cold and grim visage, the distorted Eyes and trembling Limbs of Dying Persons:
but yet let me ask you, if you Are believers, (for in this I speak only unto such) what is there in Death that is so terrible to you? I know it is monstrous and full of horror if we Consider nothing but the Corruption of the Flesh, the ghastly paleness, the stiff, cold and grim visage, the distorted Eyes and trembling Limbs of Dying Persons:
But now he that shall consider after all this, his spiritual & invisible part, what can he see in Death that is not very desirable to him? the Body rests from its labours,
But now he that shall Consider After all this, his spiritual & invisible part, what can he see in Death that is not very desirable to him? the Body rests from its labours,
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and afterwards of all his Children also, he restores to him double whatever he had taken from him, so we read in the Holy Story, the Lord gave unto Job twice as much as he had before.
and afterwards of all his Children also, he restores to him double whatever he had taken from him, so we read in the Holy Story, the Lord gave unto Job twice as much as he had before.
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Now whereas at first Job had three thousand Camels, God restores to him six thousand; whereas before he had seven thousand Sheep, God restores to him fourteen thousand;
Now whereas At First Job had three thousand Camels, God restores to him six thousand; whereas before he had seven thousand Sheep, God restores to him fourteen thousand;
because his Children were not so dead as were his Camels, and the rest of his brute Creatures, their Souls remain'd Immortal and Entire still after Death: So that God in giving Job seven Sons and three Daughters did double them, notwithstanding,
Because his Children were not so dead as were his Camels, and the rest of his brutus Creatures, their Souls remained Immortal and Entire still After Death: So that God in giving Job seven Sons and three Daughters did double them, notwithstanding,
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Christians, what is it that you hope for? Is it not to arrive at Glory, with an innumerable Host of Angels, and the Spirits of just Men made perfect? to see God,
Christians, what is it that you hope for? Is it not to arrive At Glory, with an innumerable Host of Angels, and the Spirits of just Men made perfect? to see God,
and to rejoyce in him at a nearer hand than you now do here below? to be for ever blessed in the close Embraces of the sovereign Good? And what other way is there of obtaining this,
and to rejoice in him At a nearer hand than you now do Here below? to be for ever blessed in the close Embraces of the sovereign Good? And what other Way is there of obtaining this,
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and what more doth Death do than cancel these things out of Men's Memories? And yet the weary Labourer lays himself down with contentment, to take his Sleep until the Morning;
and what more does Death do than cancel these things out of Men's Memories? And yet the weary Labourer lays himself down with contentment, to take his Sleep until the Morning;
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and why may not we also lay down our selves with the same peace and contentment in our Graves, to take our Rest and Sleep until the Morning of the Resurrection? Indeed the Sleep of Death is different from natural Sleep,
and why may not we also lay down our selves with the same peace and contentment in our Graves, to take our Rest and Sleep until the Morning of the Resurrection? Indeed the Sleep of Death is different from natural Sleep,
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What then is there in death, that we should stand in dread of it? Why should that be feared by those for whom the sting of it is already taken out? Such may safely take this Serpent into their bosoms;
What then is there in death, that we should stand in dread of it? Why should that be feared by those for whom the sting of it is already taken out? Such may safely take this Serpent into their bosoms;
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for it is the Hand of Death that draws the Curtain, and lets him in to see God face to face in Heaven, that Palace of inestimable Pleasure and Delight, where the strongest Beams of Glory shall beat fully upon our Faces,
for it is the Hand of Death that draws the Curtain, and lets him in to see God face to face in Heaven, that Palace of inestimable Pleasure and Delight, where the Strongest Beams of Glory shall beatrice Fully upon our Faces,
when these dull Lumps shall become impassible as the Angels, subtle as a Ray of Light, bright as the Sun, nimble as Lightning. Who is there that hath hopes of Heaven, that would have this Law of Death reversed? Who would be confined to live always a wretched Life here on Earth, that Sin and Sorrow share between them? A holy Soul cannot but long and be impatient in breathing forth Desires after the kind Office of Death, to deliver it into so great and incomprehensible a Glory;
when these dull Lumps shall become impassable as the Angels, subtle as a Ray of Light, bright as the Sun, nimble as Lightning. Who is there that hath hope's of Heaven, that would have this Law of Death reversed? Who would be confined to live always a wretched Life Here on Earth, that since and Sorrow share between them? A holy Soul cannot but long and be impatient in breathing forth Desires After the kind Office of Death, to deliver it into so great and incomprehensible a Glory;
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Happy were it for us if either Sermons or Examples might awaken us to a serious Consideration that we our selves also must shortly die, and it may be, as suddenly.
Happy were it for us if either Sermons or Examples might awaken us to a serious Consideration that we our selves also must shortly die, and it may be, as suddenly.
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and may not his Fingers crumble them again into the same dust? Certainly the Cords of our Tabernacles may be as easily unloosed and cut asunder as theirs.
and may not his Fingers crumble them again into the same dust? Certainly the Cords of our Tabernacles may be as Easily unloosed and Cut asunder as theirs.
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I have read of a great Emperour, that to engrave upon himself the deeper Apprehensions of his own Frailty and Mortality, caused his own Funerals to be solemniz'd while he was yet living, laying himself down in his Tomb, weeping over himself, as his own Mourner:
I have read of a great Emperor, that to engrave upon himself the Deeper Apprehensions of his own Frailty and Mortality, caused his own Funerals to be solemnized while he was yet living, laying himself down in his Tomb, weeping over himself, as his own Mourner:
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and if by beholding others nailed up in their Coffins, laid down in their cold Graves, covered over with Earth, that they may become a Feast for Worms;
and if by beholding Others nailed up in their Coffins, laid down in their cold Graves, covered over with Earth, that they may become a Feast for Worms;
and if upon every such sad occasion we do not make a particular Application thereof unto our own selves, we not only lose our Friend's Lives, but their very Deaths also.
and if upon every such sad occasion we do not make a particular Application thereof unto our own selves, we not only loose our Friend's Lives, but their very Death's also.
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When Death comes and mows down our Acquaintance and Relations round about us, the Reflection that we usually make, is more upon the Loss that we have sustained by their Death, than upon the Example they are thereby made to us of our own Frailty and Mortality;
When Death comes and mows down our Acquaintance and Relations round about us, the Reflection that we usually make, is more upon the Loss that we have sustained by their Death, than upon the Exampl they Are thereby made to us of our own Frailty and Mortality;
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and it may be suddenly, by some sudden and unexpected stroke, or when they are called to visit some dying Person, where they behold departing Pangs, distorted Eyes, quivering Limbs, wan and ghastly Corpse, the Image of Death in all its lively terrours;
and it may be suddenly, by Some sudden and unexpected stroke, or when they Are called to visit Some dying Person, where they behold departing Pangs, distorted Eyes, quivering Limbs, wan and ghastly Corpse, the Image of Death in all its lively terrors;
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But Oh, why should not men always keep alive vigorous thoughts and meditations of Death! Are they not always alike mortal? Are they not as much subject to the Arrest of Death at other times as when they see Examples of Mortality before their Eyes? The Law stands still in force, unrepealed in Heaven, That it is appointed unto all Men once to die.
But O, why should not men always keep alive vigorous thoughts and meditations of Death! are they not always alike Mortal? are they not as much Subject to the Arrest of Death At other times as when they see Examples of Mortality before their Eyes? The Law Stands still in force, unrepealed in Heaven, That it is appointed unto all Men once to die.
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Indeed it fares with such as these, as ordinarily it doth with Malefactors, that fear not the Penalty of the Law till they see it executed upon others.
Indeed it fares with such as these, as ordinarily it does with Malefactors, that Fear not the Penalty of the Law till they see it executed upon Others.
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Let us therefore act rationally as Men, and as long as we are in danger, be kept by that danger prepared to entertain that which we know is irreversibly appointed unto us.
Let us Therefore act rationally as Men, and as long as we Are in danger, be kept by that danger prepared to entertain that which we know is irreversibly appointed unto us.
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But now, besides this general Appointment of God, That all shall die, there is a particular Appointment, that reacheth to every particular Circumstance of Man's Death;
But now, beside this general Appointment of God, That all shall die, there is a particular Appointment, that reaches to every particular Circumstance of Man's Death;
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Methinks Job hath fully stated and determined the Question. Is there not, says he, an appointed time to Man upon Earth? Are not his days also like the days of an Hireling? Now an Hireling hath a time of Service prefixed, which when it is expired, he is discharged from his Labour.
Methinks Job hath Fully stated and determined the Question. Is there not, Says he, an appointed time to Man upon Earth? are not his days also like the days of an Hireling? Now an Hireling hath a time of Service prefixed, which when it is expired, he is discharged from his Labour.
but withal we must observe also, that, that God who hath prefixed to every one his Term of Life, hath also ordained in his own Counsel and Purpose, that those Means that are proper to prolong Life beyond that Term, should through some unavoidable mistake or mishap, either not be known, or not used.
but withal we must observe also, that, that God who hath prefixed to every one his Term of Life, hath also ordained in his own Counsel and Purpose, that those Means that Are proper to prolong Life beyond that Term, should through Some unavoidable mistake or mishap, either not be known, or not used.
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This therefore may be of great support unto us, as against all inordinate Fears of our own Death; so against all inordinate grief and sorrow for the Death of others;
This Therefore may be of great support unto us, as against all inordinate Fears of our own Death; so against all inordinate grief and sorrow for the Death of Others;
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And in whatever shape it shall appear to us, if we diligently endeavour by a holy Life to prepare our selves for it, it shall not be frightful or terrible to us.
And in whatever shape it shall appear to us, if we diligently endeavour by a holy Life to prepare our selves for it, it shall not be frightful or terrible to us.
let this then serve to convince us of the gross and notorious folly of setting our Affections eagerly upon this present World, a World that we must shortly leave behind us.
let this then serve to convince us of the gross and notorious folly of setting our Affections eagerly upon this present World, a World that we must shortly leave behind us.
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Death within a very little while will most certainly pluck us from it, and it will prove a violent rending to us if our Affections are inordinately set upon any thing here below.
Death within a very little while will most Certainly pluck us from it, and it will prove a violent rending to us if our Affections Are inordinately Set upon any thing Here below.
Oh! what Folly then is it to toil and wear away our Lives in pursuing such vain things, from which we may be snatcht before we can cast another look at them!
Oh! what Folly then is it to toil and wear away our Lives in pursuing such vain things, from which we may be snatched before we can cast Another look At them!
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Our Souls are Immortal and must live for ever, and when our Bodies die and fall into the Dust, they immediately enter into an Estate that is for ever unalterable.
Our Souls Are Immortal and must live for ever, and when our Bodies die and fallen into the Dust, they immediately enter into an Estate that is for ever unalterable.
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But now when the heart sets loose from all these things, with what satisfaction shall we be able to Die, accounting what we lose by Death to be no great matter,
But now when the heart sets lose from all these things, with what satisfaction shall we be able to Die, accounting what we loose by Death to be no great matter,
to be then casting up your Accounts when you should be giving of them up, to have your Evidences for Heaven then to clear up to your Souls when you should produce and shew them for your support and comfort.
to be then casting up your Accounts when you should be giving of them up, to have your Evidences for Heaven then to clear up to your Souls when you should produce and show them for your support and Comfort.
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Fourthly, Be constant in the Exercise of a Holy Life, and always doing of that, that you would be content Christ should find you doing when he comes to Summon you before his Bar. Think with thy self if thou wer't now upon thy sick Bed,
Fourthly, Be constant in the Exercise of a Holy Life, and always doing of that, that you would be content christ should find you doing when he comes to Summon you before his Bar. Think with thy self if thou Were't now upon thy sick Bed,
though here our Water sometimes fails us, yet in Heaven whither we are going we shall bath our selves in an infinite Ocean of Delights, lying at the breasts of an infinite Fountain of Life and Sweetness.
though Here our Water sometime fails us, yet in Heaven whither we Are going we shall both our selves in an infinite Ocean of Delights, lying At the breasts of an infinite Fountain of Life and Sweetness.
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And while the Soul is strugling and striving to unclasp it self, and to get loose from the Body, it cannot but say with Holy Longings and Pantings, Come, Lord Jesus, come quickly.
And while the Soul is struggling and striving to unclasp it self, and to get lose from the Body, it cannot but say with Holy Longings and Pantings, Come, Lord jesus, come quickly.
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THE GREAT EVIL and DANGER OF LITTLE SINS, FROM St. MATTH. V. 19. Whosoever therefore shall break any one of these least Commandments, and shall teach Men so, he shall be called the least in the Kingdom of Heaven.
THE GREAT EVIL and DANGER OF LITTLE SINS, FROM Saint MATTHEW. V. 19. Whosoever Therefore shall break any one of these lest commandments, and shall teach Men so, he shall be called the least in the Kingdom of Heaven.
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AMongst those many Points that our Saviour handles in this his Sermon on the Mount, one is the Stability and Permanency of the Moral Law; the Obligation of which, he affirms to be as perpetual as Heaven and Earth, Verse 18. Verily, verily, I say unto you, till Heaven and Earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.
among those many Points that our Saviour handles in this his Sermon on the Mount, one is the Stability and Permanency of the Moral Law; the Obligation of which, he affirms to be as perpetual as Heaven and Earth, Verse 18. Verily, verily, I say unto you, till Heaven and Earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.
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This Assertion being laid down, our Saviour proceeds to draw an Inference •rom it, and that he doth in the Words •f the Text: If every jot and tittle of •he Law be of such a permanent and everlasting Obligation;
This Assertion being laid down, our Saviour proceeds to draw an Inference •rom it, and that he does in the Words •f the Text: If every jot and tittle of •he Law be of such a permanent and everlasting Obligation;
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The same holy and just •od who hath commanded us to love •nd fear him with all our Souls and with •l our Might, hath also commanded us • abstain from every vain Thought, •nd from every idle and superfluous •ord.
The same holy and just •od who hath commanded us to love •nd Fear him with all our Souls and with •l our Might, hath also commanded us • abstain from every vain Thought, •nd from every idle and superfluous •ord.
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The least Command hath power • bind the Conscience to Obedience, as •ell as the greatest; because the least • enacted by that Sovereign God to •hom all Souls and Consciences are sub•ct,
The least Command hath power • bind the Conscience to obedience, as •ell as the greatest; Because the least • enacted by that Sovereign God to •hom all Souls and Consciences Are sub•ct,
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as well as the greatest. It is not •he greatness or smallness of the Coin, •ut the Image of the King stamp'd upon • that authorizeth it, and makes it •arrant:
as well as the greatest. It is not •he greatness or smallness of the Coin, •ut the Image of the King stamped upon • that authorizeth it, and makes it •arrant:
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and shut it up under Wrath and Condemnation, as the breach of the greatest. In neither of these sences therefore, must the Words be understood, a• if our Obedience were required more r•missly,
and shut it up under Wrath and Condemnation, as the breach of the greatest. In neither of these Senses Therefore, must the Words be understood, a• if our obedience were required more r•missly,
such as Fastings and Washings, and Sacrifices, and scrupulous Tithings, with various Gifts and Offerings; these were their great Commandments; but for inward Concupiscence, for unmortified Lusts;
such as Fastings and Washings, and Sacrifices, and scrupulous Tithings, with various Gifts and Offerings; these were their great commandments; but for inward Concupiscence, for unmortified Lustiest;
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for vain Thoughts and sinful Desires, these, they, as a Generation, corrupt in themselves, and Corrupters of others, taught as the Papists now do, either to be no Sins at all,
for vain Thoughts and sinful Desires, these, they, as a Generation, corrupt in themselves, and Corrupters of Others, taught as the Papists now do, either to be no Sins At all,
as to be angry with our •rother, to call him Racha, or thou Fool, •erse 22. To harbour inward Motions •f Concupiscence, ver. 28. To use Di•orce, ver. 29. Common Swearing, ver. 34. Private Revenge, ver. 39. Now says our •aviour, I am so far from destroying the Law and the Prophets, either by my Doctrine,
as to be angry with our •rother, to call him Racha, or thou Fool, •erse 22. To harbour inward Motions •f Concupiscence, ver. 28. To use Di•orce, ver. 29. Common Swearing, ver. 34. Private Revenge, ver. 39. Now Says our •aviour, I am so Far from destroying the Law and the prophets, either by my Doctrine,
•hat contrariwise I teach that the violati•n of those Commands which your Do•tors, the Scribes and Pharisees account •mall and little, will bring with them •n heavy guilt, and sore condemnation;
•hat contrariwise I teach that the violati•n of those Commands which your Do•tors, the Scribes and Pharisees account •mall and little, will bring with them •n heavy guilt, and soar condemnation;
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Secondly, Those Commandments which •re great in respect of the Lawgiver, may yet be the least in comparison with other Commands of the same Law, which •re indeed thought greatest.
Secondly, Those commandments which •re great in respect of the Lawgiver, may yet be the least in comparison with other Commands of the same Law, which •re indeed Thought greatest.
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Now because Man is infinitely less than God, therefore those Commands that relate to our Duty towards Man, may be called less than those Commands that relate to our Duty towards God.
Now Because Man is infinitely less than God, Therefore those Commands that relate to our Duty towards Man, may be called less than those Commands that relate to our Duty towards God.
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Sometimes this inequality riseth from the Latitude that every Command hath in it: Now this Latitude relateth to our Thoughts, to our Words, and to our Actions.
Sometime this inequality Riseth from the Latitude that every Command hath in it: Now this Latitude relateth to our Thoughts, to our Words, and to our Actions.
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yea, and of Professors also, do too commonly allow and indulge themselves in little Sins, I have therefore made choice of this Subject, on purpose, to convince you if it may be of the great evil that lurks under them,
yea, and of Professors also, do too commonly allow and indulge themselves in little Sins, I have Therefore made choice of this Subject, on purpose, to convince you if it may be of the great evil that lurks under them,
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That as you would out of your great care for your precious and immortal Soul's eternal Welfare, abstain from the Commission of notorious and self-condemning Sins;
That as you would out of your great care for your precious and immortal Soul's Eternal Welfare, abstain from the Commission of notorious and self-condemning Sins;
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Now in treating upon this Subject, because I intend not to insist long upon it, I shall only lay down some Demonstrations of the Truth of the Doctrine,
Now in treating upon this Subject, Because I intend not to insist long upon it, I shall only lay down Some Demonstrations of the Truth of the Doctrine,
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First, Therefore the great evil and danger that there is in little Sins appears in this, that the least Sin is a most high Affront and Provocation of the Great God.
First, Therefore the great evil and danger that there is in little Sins appears in this, that the least since is a most high Affront and Provocation of the Great God.
and Hatred of himself, with all those abominable Sins that defile the mouths of those that name them? And is it not as much his Will that he should be obey'd in those Commands,
and Hatred of himself, with all those abominable Sins that defile the mouths of those that name them? And is it not as much his Will that he should be obeyed in those Commands,
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than you have to swear and ban by whatsoever is sacred and holy in Heaven, or dreadful in Hell? Or to take the reverend Name of God in vain, more than to curse him to his very Face? Are you more permitted to think evil against your Neighbour,
than you have to swear and ban by whatsoever is sacred and holy in Heaven, or dreadful in Hell? Or to take the reverend Name of God in vain, more than to curse him to his very Face? are you more permitted to think evil against your Neighbour,
and why then will you dare to dispense with your selves more in little Sins than in great Sins? Oh, our Consciences will never bear with any patience those great and crying Sins:
and why then will you Dare to dispense with your selves more in little Sins than in great Sins? O, our Consciences will never bear with any patience those great and crying Sins:
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Will they not? and do you think that God's Holiness will bear with your little Sins? Believe it, these little Sins do arm God's terrible Power and Vengeance against you And as a Page may carry the Sword of a great Warriour after him,
Will they not? and do you think that God's Holiness will bear with your little Sins? Believe it, these little Sins do arm God's terrible Power and Vengeance against you And as a Page may carry the Sword of a great Warrior After him,
you will say, this is strange Doctrine; if it be, it is the Apostle's Doctrine, Jam. 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all.
you will say, this is strange Doctrine; if it be, it is the Apostle's Doctrine, Jam. 2.10. Whosoever shall keep the Whole Law, and yet offend in one point, he is guilty of all.
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As therefore thou wouldst not be found guilty in the great Day of the Lord of all that ever Hell it self was ever impeached for, see that you abhor the commission of the least Sin;
As Therefore thou Wouldst not be found guilty in the great Day of the Lord of all that ever Hell it self was ever impeached for, see that you abhor the commission of the least since;
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Now there is as much wretched contempt of the Authority of the great God, in the commission of little Sins, as there is in the commission of great Sins. It is the same God that saith, Do not take my Name in vain, who saith, Do not blaspheme me;
Now there is as much wretched contempt of the authority of the great God, in the commission of little Sins, as there is in the commission of great Sins. It is the same God that Says, Do not take my Name in vain, who Says, Do not Blaspheme me;
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Now what is it that makes Blasphemy and Murther such heinous Sins? Truly the Venom and Rancour of them lies in this, That the Authority of that great God who hath forbidden them, is slighted and trampled under foot;
Now what is it that makes Blasphemy and Murder such heinous Sins? Truly the Venom and Rancour of them lies in this, That the authority of that great God who hath forbidden them, is slighted and trampled under foot;
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Fourthly, The Authority of the great God seems to be more despised by the commission of small Sins, than by the commission of great Sins. Doth it not argue great contempt of God,
Fourthly, The authority of the great God seems to be more despised by the commission of small Sins, than by the commission of great Sins. Does it not argue great contempt of God,
when you will not obey him in a matter that you your selves count small and inconsiderable? You think, it may be, it is not of much moment or concernment what your Thoughts be, nor what your Words are;
when you will not obey him in a matter that you your selves count small and inconsiderable? You think, it may be, it is not of much moment or concernment what your Thoughts be, nor what your Words Are;
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for Adam to eat of an Apple in Paradise? But was it not as small a Matter for him to forbear and let it alone? And therefore this small Sin shewed no small contempt of God's Authority, who had strictly forbidden it.
for Adam to eat of an Apple in Paradise? But was it not as small a Matter for him to forbear and let it alone? And Therefore this small since showed no small contempt of God's authority, who had strictly forbidden it.
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when •e shall chuse rather to thwart and break •is Commands, to venture, or rather •o despise his Power, Wrath and Justice, •an to forgo our little Sins.
when •e shall choose rather to thwart and break •is Commands, to venture, or rather •o despise his Power, Wrath and justice, •an to forgo our little Sins.
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Certainly the Image of God is such a curious Piece of Workmanship, that the least Scratch or •law in it by the least Sin, deforms and •urns that which before was the Image of God, into the Image of the Devil.
Certainly the Image of God is such a curious Piece of Workmanship, that the least Scratch or •law in it by the least since, deforms and •urns that which before was the Image of God, into the Image of the devil.
What Temptation canst thou plead? Doth the Devil continually dogg thee with such sollicitations and perswasions, that though thou wouldst yet thou canst not resist;
What Temptation Canst thou plead? Does the devil continually dog thee with such solicitations and persuasions, that though thou Wouldst yet thou Canst not resist;
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than the Commission of a •ittle Sin, Little Sins have scarce any •ny other Temptation to inforce them •esides the commonness and customari•ess of committing them.
than the Commission of a •ittle since, Little Sins have scarce any •ny other Temptation to enforce them •esides the commonness and customari•ess of committing them.
The two great Arguments by which •e Devil prevails in all his Temptations, •he Pleasure and Profit; now both of •hese do ususally attend the big and more •ulky Sins;
The two great Arguments by which •e devil prevails in all his Temptations, •he Pleasure and Profit; now both of •hese do ususally attend the big and more •ulky Sins;
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What profit or pleasure •ath the Common Swearer for to think •imself to be but a Little Sinner in •apping out his Oaths against God and Heaven. (Were I an Epicure says one •oth piously and ingeniously) I would •ate Swearing:
What profit or pleasure •ath the Common Swearer for to think •imself to be but a Little Sinner in •apping out his Oaths against God and Heaven. (Were I an Epicure Says one •oth piously and ingeniously) I would •ate Swearing:
Were Men such as sold •hemselves unto all manner of sensual Delights, yet is there so little can be •trained from this common Sin that it can •ardly bear the countenance or presence of a Temptation.
Were Men such as sold •hemselves unto all manner of sensual Delights, yet is there so little can be •trained from this Common since that it can •ardly bear the countenance or presence of a Temptation.
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Now if it be not the •iolence of Temptation that makes you •o Sin, it can be nothing else but your own wilfulness that makes you thus to Sin. Now wilfulness is the measure o• all guilt, according as your Sins are more or less willfull,
Now if it be not the •iolence of Temptation that makes you •o since, it can be nothing Else but your own wilfulness that makes you thus to Sin. Now wilfulness is the measure o• all guilt, according as your Sins Are more or less wilful,
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Now it is not the Devil's Temptations, but your own wilfulness that run• you upon the Commission of Little Sins; and this is it that aggravates and heightens them;
Now it is not the Devil's Temptations, but your own wilfulness that run• you upon the Commission of Little Sins; and this is it that aggravates and heightens them;
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and you may grow rich in guilt, and treasure up to your selves Wrath against the Day of Wrath, by adding those that you call Little Sins unto the heap.
and you may grow rich in guilt, and treasure up to your selves Wrath against the Day of Wrath, by adding those that you call Little Sins unto the heap.
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there must be there•ore in the vilest sinners some Intermissi•n, but yet in this Intermission there is •he continued practice and course of •mall Sins, that tack and unite them to•ether;
there must be there•ore in the Vilest Sinners Some Intermissi•n, but yet in this Intermission there is •he continued practice and course of •mall Sins, that tack and unite them to•ether;
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betwixt the Commission of one •ross Sin and another, intervenes a con•tant neglect and forgetfulness of God, • constant hardness of Heart, a constant •anity and unfruitfulness of Life;
betwixt the Commission of one •ross since and Another, intervenes a con•tant neglect and forgetfulness of God, • constant hardness of Heart, a constant •anity and unfruitfulness of Life;
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In the Fortification of a City or Town, all the Ramparts are not Castles and Strong holds, but between Fort and Fort there is a Line drawn tha• doth as it were joyn all together an• makes the place Impregnable.
In the Fortification of a city or Town, all the Ramparts Are not Castles and Strong holds, but between Fort and Fort there is a Line drawn tha• does as it were join all together an• makes the place Impregnable.
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Now is it nothing that your Little Sins fill up all the voi• spaces of your Lives? Is it nothing tha• you no where lie open to the force and impression of the Holy Spirit? He by his Convictions batters the greater and more hainous Sins of your Lives, bu• these Strong holds of Sathan are Impregnable, and give him the repulse;
Now is it nothing that your Little Sins fill up all the voi• spaces of your Lives? Is it nothing tha• you not where lie open to the force and impression of the Holy Spirit? He by his Convictions batters the greater and more heinous Sins of your Lives, bu• these Strong holds of Sathan Are Impregnable, and give him the repulse;
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When at any •me you have flown out into the Commission of any boisterous and notorious Wickedness, have you not afterwards •und that you live in a more constant •king and allowance of little Sins. When •nce a Man is stunn'd by some heavy •ow, a small nip or pinch is not then felt •y him:
When At any •me you have flown out into the Commission of any boisterous and notorious Wickedness, have you not afterwards •und that you live in a more constant •king and allowance of little Sins. When •nce a Man is stunned by Some heavy •ow, a small nip or pinch is not then felt •y him:
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And when once Conscience is •eadned by the stroak of some great and •andalous Sin, afterwards it grows less •ensible of the guilt and evil that there • in smaller Sins; and thus you live in •hem without pain and regret, till you •ll into some notorious Wickedness that •ore hardens the Heart and more fears •he Conscience;
And when once Conscience is •eadned by the stroke of Some great and •andalous since, afterwards it grows less •ensible of the guilt and evil that there • in smaller Sins; and thus you live in •hem without pain and regret, till you •ll into Some notorious Wickedness that •ore hardens the Heart and more fears •he Conscience;
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and from a great Sin •o a small Sin again, till Hell put a pe•iod to this Circle; what is this now, •ut for the Devil to get ground upon •ou by great Sins, and to keep it by little Sins, whereby he drives on and keeps up •he trade of Sin,
and from a great since •o a small since again, till Hell put a pe•iod to this Circle; what is this now, •ut for the devil to get ground upon •ou by great Sins, and to keep it by little Sins, whereby he drives on and keeps up •he trade of since,
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yet because Men are very prone to indulge and excuse themselves herein, I shall add some farther Demonstrations of their aggravated Guilt in these following particulars:
yet Because Men Are very prove to indulge and excuse themselves herein, I shall add Some farther Demonstrations of their aggravated Gilded in these following particulars:
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here perisheth the Hypocrite, and here the formal Professor; here perisheth your honest civil neighbourly Man, that is so fair and upright in his dealing that you can see nothing that is gross and scandalous by him:
Here Perishes the Hypocrite, and Here the formal Professor; Here Perishes your honest civil neighbourly Man, that is so fair and upright in his dealing that you can see nothing that is gross and scandalous by him:
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Yea hereby commonly perisheth the Prophane Sinner also, for it is usually but the Commission of one small Sin more that fills up the measure of their •niquities,
Yea hereby commonly Perishes the Profane Sinner also, for it is usually but the Commission of one small since more that fills up the measure of their •niquities,
and though God hath formerly •orn many great impieties from such •ersons, yet is he at last so provoked by •ome little Sin that he will wait no lon•er,
and though God hath formerly •orn many great impieties from such •ersons, yet is he At last so provoked by •ome little since that he will wait no lon•er,
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but snatcheth the sinner away in his •rath and throws him down into Hell. This is an Argument how dreadfully •rovoking small Sins are, that usually •pon the Commission of one of them God puts an end to his patience and for•earance:
but snatches the sinner away in his •rath and throws him down into Hell. This is an Argument how dreadfully •rovoking small Sins Are, that usually •pon the Commission of one of them God puts an end to his patience and for•earance:
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Usually the last Sin that a sinner •nters into Hell by is but a little Sin: Take it therefore as a warning from God, •enceforth never more despise any Sin •s slight because it is small.
Usually the last since that a sinner •nters into Hell by is but a little since: Take it Therefore as a warning from God, •enceforth never more despise any since •s slight Because it is small.
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Believe it, sirs, it is most certainly true in the present Case many Christians have been a long time sinners against God and their own Souls adding iniquity to iniquity,
Believe it, Sirs, it is most Certainly true in the present Case many Christians have been a long time Sinners against God and their own Souls adding iniquity to iniquity,
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though it b• but a little and a slight Sin, yet this sligh• and small Sin added to the rest may brea• and sink you for ever into Hell; thi• little Sin may fill up the Ephah of you• iniquities,
though it b• but a little and a slight since, yet this sligh• and small since added to the rest may brea• and sink you for ever into Hell; thi• little since may fill up the Ephah of you• iniquities,
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and therefore are as pernicious to the Sou• as the greatest Sins can be. Hence David prays, Psal. 19.12. Who can understand his errours, cleanse thou me from secret Sins.
and Therefore Are as pernicious to the Sou• as the greatest Sins can be. Hence David prays, Psalm 19.12. Who can understand his errors, cleanse thou me from secret Sins.
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but yet as they are small, so are they numerous, wh• knows how often he thus transgresseth, wh• can understand his errours? Therefore cleanse thou me, O Lord, from these secret •ins.
but yet as they Are small, so Are they numerous, wh• knows how often he thus Transgresseth, wh• can understand his errors? Therefore cleanse thou me, Oh Lord, from these secret •ins.
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and though most • them possibly are but little Sins, yet • multitude of them alone are able to •nk you down into the lowest Hell. •our Consciences start back and are •frighted,
and though most • them possibly Are but little Sins, yet • multitude of them alone Are able to •nk you down into the lowest Hell. •our Consciences start back and Are •frighted,
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as indeed they ought, at a •emptation to Murder, Incest, Blas•emy, or any of those more horrid Sins, •at are the prodigies of corrupt Nature, •ese Sins you dare not so much as com•it once:
as indeed they ought, At a •emptation to Murder, Incest, Blas•emy, or any of those more horrid Sins, •at Are the prodigies of corrupt Nature, •ese Sins you Dare not so much as com•it once:
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Why now, Sirs, do you more fear •tolerable and everlasting Wrath, for •e single Commission of a great Sin, than you do for the frequent and repeated Commission of less Sins? Truly • cannot precisely tell you,
Why now, Sirs, do you more Fear •tolerable and everlasting Wrath, for •e single Commission of a great since, than you do for the frequent and repeated Commission of less Sins? Truly • cannot precisely tell you,
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The frequency of little Sins makes their guilt so great and thei• punishment so intolerable, that the vilest Sins you can imagine shall have nothing to exceed them in,
The frequency of little Sins makes their guilt so great and thei• punishment so intolerable, that the Vilest Sins you can imagine shall have nothing to exceed them in,
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unless it be the horror of the Name of that Sin. An• yet it fares with us as it did with th• Israelites, we tremble more at one Goliah than we do at the whole Army of th• Philistines. One gross scandalous Si• makes Conscience recoil and go back when yet we venture upon the number less guilt of smaller Sins, that have le• terror in their Name,
unless it be the horror of the Name of that Sin. An• yet it fares with us as it did with th• Israelites, we tremble more At one Goliath than we do At the Whole Army of th• philistines. One gross scandalous Si• makes Conscience recoil and go back when yet we venture upon the number less guilt of smaller Sins, that have le• terror in their Name,
though united i• their guilt they bring far sorer Condemnation on the Soul, than the single Commission of a great Sin? What great di•ference is there whether your Eterna• burning be kindled by many sparks, o• by one fire brand? Whether you Die b• many smaller Wounds,
though united i• their guilt they bring Far Sorer Condemnation on the Soul, than the single Commission of a great since? What great di•ference is there whither your Eterna• burning be kindled by many sparks, o• by one fire brand? Whither you Die b• many smaller Wounds,
and the Wrath that will •ollow as insupportable as if Murder, Blasphemy, or the greatest outrage that •ver was committed in the World, were •ingly charged upon us.
and the Wrath that will •ollow as insupportable as if Murder, Blasphemy, or the greatest outrage that •ver was committed in the World, were •ingly charged upon us.
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Thirdly, Consider it is very difficult •o convince Men of the great Evil and Danger that there is in little Sins, and •herefore it is very difficult to bring them •o Repentance for them.
Thirdly, Consider it is very difficult •o convince Men of the great Evil and Danger that there is in little Sins, and •herefore it is very difficult to bring them •o Repentance for them.
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Indeed this is •he great and desperate Evil that there •s in small Sins, that Men will not be perswaded that they are Evil. Flagitious wickednesses are usually self condemning;
Indeed this is •he great and desperate Evil that there •s in small Sins, that Men will not be persuaded that they Are Evil. Flagitious Wickednesses Are usually self condemning;
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they carry that brand upon them that makes them evident to every Mans Conscience that they come from Hell, and will certainly lead to Hell; and therefore the Apostle, Rom. 1.33. after he had reckoned up a black Catalogue of Sins, tells them in the last verse, that though they were Heathens, yet they knew the Judgments of God, that they that committed such things were worthy of Death.
they carry that brand upon them that makes them evident to every men Conscience that they come from Hell, and will Certainly led to Hell; and Therefore the Apostle, Rom. 1.33. After he had reckoned up a black Catalogue of Sins, tells them in the last verse, that though they were heathens, yet they knew the Judgments of God, that they that committed such things were worthy of Death.
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Nay, are we not so far from judging and condemning our selves for them, that we seek out pretences to excuse and lessen them, calling them Slips, Failings, and vnavoidable Infirmities: And as Lot said of Zoar, is it not a little one, and our Souls shall live.
Nay, Are we not so Far from judging and condemning our selves for them, that we seek out pretences to excuse and lessen them, calling them Slips, Failings, and unavoidable Infirmities: And as Lot said of Zoar, is it not a little one, and our Souls shall live.
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What, can I think there is so much danger in a foolish Thought, in a vain and inconsiderate Word? Can I think that the great God will torment his poor creatures for ever,
What, can I think there is so much danger in a foolish Thought, in a vain and inconsiderate Word? Can I think that the great God will torment his poor creatures for ever,
for a Thought, for a Word, for a Glance? yes believe it unless these Sins be done away in the Blood of Christ, there is not the least of them but hath an infinite Evil in it,
for a Thought, for a Word, for a Glance? yes believe it unless these Sins be done away in the Blood of christ, there is not the least of them but hath an infinite Evil in it,
If you will not now be convinced of it, you shall be then when with dread and astonishment you shall hear God calling your little Sins by other Names than you now do;
If you will not now be convinced of it, you shall be then when with dread and astonishment you shall hear God calling your little Sins by other Names than you now do;
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you call them Failings and Infirmities, but God will call them Presumptions and Rebellions? What you say is but a vain Thought, shall be arraign'd as Treason against God,
you call them Failings and Infirmities, but God will call them Presumptions and Rebellions? What you say is but a vain Thought, shall be arraigned as Treason against God,
they are so interpretatively and in God's esteem, and unless the guilt of them be done away by the Blood of sprinkling, you will find them no less at the great and terrible Day of the Lord.
they Are so interpretatively and in God's esteem, and unless the guilt of them be done away by the Blood of sprinkling, you will find them no less At the great and terrible Day of the Lord.
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What says the Apostle, Jam. 1.26. If any Man among you seem t• be Religious, and bridleth not his Tongue that Man deceiveth himself, his Religion is vain:
What Says the Apostle, Jam. 1.26. If any Man among you seem t• be Religious, and bridleth not his Tongue that Man deceives himself, his Religion is vain:
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and a considerable progress made in the ways of God that yet both the sincerity and success o• all this should depend upon so small • thing as the tip of a man's Tongue? If tha• be allowed to run at random into impertinencies, not to say into Debaucheries and Prophaneness, all your Duties, all you• Prayers, all your Profession is blown away by the same Tongue that uttered them and all your Religion will be in vain;
and a considerable progress made in the ways of God that yet both the sincerity and success o• all this should depend upon so small • thing as the tip of a Man's Tongue? If tha• be allowed to run At random into Impertinencies, not to say into Debaucheries and Profaneness, all your Duties, all you• Prayers, all your Profession is blown away by the same Tongue that uttered them and all your Religion will be in vain;
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and let me add, This seeming Religion will en• only in shame and confusion at the last when the Soul and Conscience of a sinner shall be ript open at the great Day before Men and Angels,
and let me add, This seeming Religion will en• only in shame and confusion At the last when the Soul and Conscience of a sinner shall be ripped open At the great Day before Men and Angels,
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yet so is not the approbation of •he least Sin. Oh! what a severe and cri•ical thing is true Holyness, that will no more allow the least Transgression than •he greatest;
yet so is not the approbation of •he lest Sin. Oh! what a severe and cri•ical thing is true Holiness, that will no more allow the least Transgression than •he greatest;
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nor more tolerate the de•ilement of Dust in our Hearts than a Dunghill. We have all of us need there•ore to pray with David, Psal. 139.23. Search me, O Lord, and try my Heart, try me and know my Thoughts, and see if •here be any evil way in me;
nor more tolerate the de•ilement of Dust in our Hearts than a Dunghill. We have all of us need there•ore to pray with David, Psalm 139.23. Search me, Oh Lord, and try my Heart, try me and know my Thoughts, and see if •here be any evil Way in me;
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because our Sins may be so little as to escape our own •earch, and because the least Sin if let alone in the Heart, will like a small speck in fruit, spread to a total rottenness:
Because our Sins may be so little as to escape our own •earch, and Because the least since if let alone in the Heart, will like a small speck in fruit, spread to a total rottenness:
Therefore, O Lord, do thou search and try us, and if there be any way of wickedness in us, cast thou out our Corruptions, that so thou maist not cast us out as corrupt and rotten at the last.
Therefore, Oh Lord, do thou search and try us, and if there be any Way of wickedness in us, cast thou out our Corruptions, that so thou Mayest not cast us out as corrupt and rotten At the last.
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and in rusht those two outrageous Sins of Adultery and Murder. Believe it there is no Sin so small but tends to the utmost wickedness that can possibly be committed.
and in rushed those two outrageous Sins of Adultery and Murder. Believe it there is no since so small but tends to the utmost wickedness that can possibly be committed.
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Sinful Thoughts form themselves into Words, and Words will consolidate themselves into Actions; and then Sin is perfected, and hath attained its full growth:
Sinful Thoughts from themselves into Words, and Words will consolidate themselves into Actions; and then since is perfected, and hath attained its full growth:
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And if you would know what the next degree or step is that Sin takes, the Apostle St. James tells you, Jam. 1.15. When Lust hath conceived, it bringeth forth Sin;
And if you would know what the next degree or step is that since Takes, the Apostle Saint James tells you, Jam. 1.15. When Lust hath conceived, it brings forth since;
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Have you not often found it so? Hath not the Devil drill'd you on from little Sins to great Sins, and from these, to far greater Abominations? Believe it, there is a bottomless deceit in every Sin,
Have you not often found it so? Hath not the devil drilled you on from little Sins to great Sins, and from these, to Far greater Abominations? Believe it, there is a bottomless deceit in every since,
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and so comparing Sin with Sin, and not with the Law, we at length come by invisible Advances to look upon the greatest Impieties in the world to be but little Sins, and so to commit them.
and so comparing since with since, and not with the Law, we At length come by invisible Advances to look upon the greatest Impieties in the world to be but little Sins, and so to commit them.
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and if the Devil prevails with us to take one step, why should he not prevail with us to take the last step as well as the first step, seeing it is but one? Your second Sin no more exceeds your first,
and if the devil prevails with us to take one step, why should he not prevail with us to take the last step as well as the First step, seeing it is but one? Your second since no more exceeds your First,
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If a Man be a Swearer, or a Drunkard, a Whoremonger, or an Adulterer, or a Murtherer; These Sins make a Man a Scorn and a Reproach to all that pretend to Civility.
If a Man be a Swearer, or a Drunkard, a Whoremonger, or an Adulterer, or a Murderer; These Sins make a Man a Scorn and a Reproach to all that pretend to Civility.
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if the Life be free from gross Enormities, we look upon Ʋnbelief and Impenitency but as small and trivial sins. Now those Sins that we thus slight, are incomparably the greatest and the vilest Sins.
if the Life be free from gross Enormities, we look upon Ʋnbelief and Impenitency but as small and trivial Sins. Now those Sins that we thus slight, Are incomparably the greatest and the Vilest Sins.
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Murther, Adultery, Blasphemy, and the rest of those crying Impieties, could not damn the Soul, were it not for Ʋnbelief and Impenitency: It is not the Swearer, or the Drunkard that perish;
Murder, Adultery, Blasphemy, and the rest of those crying Impieties, could not damn the Soul, were it not for Ʋnbelief and Impenitency: It is not the Swearer, or the Drunkard that perish;
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We see then what small heed is to be given to the Judgment of the World concerning small Sins: Those that the World counts little Sins, may be great and heinous in the sight of God;
We see then what small heed is to be given to the Judgement of the World Concerning small Sins: Those that the World counts little Sins, may be great and heinous in the sighed of God;
he is a Spirit, and therefore spiritual Sins and Provocations, such as Inordinacy in the Thoughts, Desires and Affections, these are Sins possibly that are more heinous in God's Sight,
he is a Spirit, and Therefore spiritual Sins and Provocations, such as Inordinacy in the Thoughts, Desires and Affections, these Are Sins possibly that Are more heinous in God's Sighed,
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than more carnal and grosser Sins are. Seventhly, and lastly, Consider this; Damnation for little Sins will be most aggravated, and most intolerable Damnation.
than more carnal and grosser Sins Are. Seventhly, and lastly, Consider this; Damnation for little Sins will be most aggravated, and most intolerable Damnation.
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for the gratifying of my self in that which I call'd little Sins! Fool that ever I was, that I should account any Sin little that would bring to this place of Torment!
for the gratifying of my self in that which I called little Sins! Fool that ever I was, that I should account any since little that would bring to this place of Torment!
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and called little Sins, the same Hell that holds him, shall hold me for ever. Oh, the dreadful Severity of God! Oh wretched Folly and Madness of mine! Oh insufferable Torments and Anguish!
and called little Sins, the same Hell that holds him, shall hold me for ever. O, the dreadful Severity of God! O wretched Folly and Madness of mine! O insufferable Torments and Anguish!
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If so be that little Sins have in them so much danger and guilt as hath been demonstrated to you, what shall we then think of great and notorious Impieties? If Sands will sink a Man so deep into the Lake of Fire and Brimstone,
If so be that little Sins have in them so much danger and guilt as hath been demonstrated to you, what shall we then think of great and notorious Impieties? If Sands will sink a Man so deep into the Lake of Fire and Brimstone,
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how deep then will their Hell be that are plunged into it with Talents of Lead bound upon their Souls? Whilst I have been setting forth the Aggravations of the great Evil that there is in little Sins, possibly some prophane Spirit or other may thus argue;
how deep then will their Hell be that Are plunged into it with Talents of Led bound upon their Souls? While I have been setting forth the Aggravations of the great Evil that there is in little Sins, possibly Some profane Spirit or other may thus argue;
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if little Sins be so dangerous and damning, then, since it is utterly impossible to keep our selves free from all Sins whatever, what need I scruple the greatest Sin more than the least? I am stated down under a necessity of sinning,
if little Sins be so dangerous and damning, then, since it is utterly impossible to keep our selves free from all Sins whatever, what need I scruple the greatest since more than the least? I am stated down under a necessity of sinning,
Some shall be •aten with fewer, others with more •ripes; some shall be chastised with •hips, others with Scorpions. The E•rnal Furnace shall be heated seven •mes hotter for some than for others:
some shall be •aten with fewer, Others with more •ripes; Some shall be chastised with •hips, Others with Scorpions. The E•rnal Furnace shall be heated seven •mes hotter for Some than for Others:
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•nd for whom is the greater wrath pre•red, but for the greatest Sinners? In •e blackest and hottest place in Hell •ere is chained the great Devil, that •rch Rebel against God;
•nd for whom is the greater wrath pre•red, but for the greatest Sinners? In •e Blackest and hottest place in Hell •ere is chained the great devil, that •rch Rebel against God;
He •at suffers the least, suffers no less than Hell; but yet he is in a condition to be envied at by those whose daring and desperate Wickednesses have brought upon them far heavier and sorer vengeance;
He •at suffers the least, suffers no less than Hell; but yet he is in a condition to be envied At by those whose daring and desperate Wickednesses have brought upon them Far Heavier and Sorer vengeance;
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so shall he be happy hereafter in comparison of his Torments. Let such therefore seriously consider how sad and infinitely wretched their Condition mus• needs be,
so shall he be happy hereafter in comparison of his Torments. Let such Therefore seriously Consider how sad and infinitely wretched their Condition mus• needs be,
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since that no less than Damnation it self shall be judged a Happiness compared with what they shall suffer and what Wrath they shall lie under to Eternity.
since that no less than Damnation it self shall be judged a Happiness compared with what they shall suffer and what Wrath they shall lie under to Eternity.
for the single guilt of some great and heinous Sin, (though I pretend not to know the size or quantity of wrath that every Sin deserves) yet possibly his eternal punishment might be hereby somewhat diminished.
for the single guilt of Some great and heinous since, (though I pretend not to know the size or quantity of wrath that every since deserves) yet possibly his Eternal punishment might be hereby somewhat diminished.
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But this is the Misery of great and presumptuous Sinners, that they stand guilty of as many little sins as they do that perish under the guilt of no other but little sins. Where do you see a Person that is given up to vile Abominations,
But this is the Misery of great and presumptuous Sinners, that they stand guilty of as many little Sins as they do that perish under the guilt of no other but little Sins. Where do you see a Person that is given up to vile Abominations,
but he lives also in a constant course and practice of lesser Sins? The Drunkard, the unclean Person, and the rest of them, are they not always sinful in their Thoughts, frothy and vain in their Discourses? And is it nothing to you, that you incur Damnation by little Sins, unless you can advance your own destruction;
but he lives also in a constant course and practice of lesser Sins? The Drunkard, the unclean Person, and the rest of them, Are they not always sinful in their Thoughts, frothy and vain in their Discourses? And is it nothing to you, that you incur Damnation by little Sins, unless you can advance your own destruction;
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unless you can promote your selves to be next of all in torments to the Devil himself, by your greater Provocations and Impieties? As you see in Rivers, the natural course of them tends to the Sea; but the Tide joyning with them, makes the Current run th• swifter and the more forcibly; so is it wit• Sin;
unless you can promote your selves to be next of all in torments to the devil himself, by your greater Provocations and Impieties? As you see in rivers, the natural course of them tends to the Sea; but the Tide joining with them, makes the Current run th• swifter and the more forcibly; so is it wit• since;
but whe• greater and grosser sins join with them they make a violent Tide, that hurrie the Soul away with a more swift an• rampant motion down to Hell, tha• little sins would or could do of themselves.
but whe• greater and grosser Sins join with them they make a violent Tide, that hurry the Soul away with a more swift an• rampant motion down to Hell, tha• little Sins would or could do of themselves.
Therefore when you hear ho• much evil there is in little sins, presume not to think there is nothing more in great sins; yes certainly, God is more provoked by them, your own Consciences are more wounded by them, Hell i• more inflamed by them,
Therefore when you hear ho• much evil there is in little Sins, presume not to think there is nothing more in great Sins; yes Certainly, God is more provoked by them, your own Consciences Are more wounded by them, Hell i• more inflamed by them,
We may take an estimate in what proportion God's dealings with Sinners will be when he comes to punish them, by observing how he deals with them when he comes to convince and humble them;
We may take an estimate in what proportion God's dealings with Sinners will be when he comes to Punish them, by observing how he deals with them when he comes to convince and humble them;
and of all the Confidences of Formalists and Self-Justitiaries, that hope to appear before God upon the account of their own Innocency and Harmlesness.
and of all the Confidences of Formalists and Self-justiciaries, that hope to appear before God upon the account of their own Innocency and Harmlessness.
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yet truly this is that alone that the generality, especially of the Ignorant relie upon, their Lives are harmless their Dealings upright, none can justly challenge them that they have done them any wrong;
yet truly this is that alone that the generality, especially of the Ignorant rely upon, their Lives Are harmless their Dealings upright, none can justly challenge them that they have done them any wrong;
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But is it so indeed? What do you know nothing by your selves? Had you never so much as a Thought in you that stept awry? Did you never lodge a Thought in you that had in it the least Vanity, Impertinency,
But is it so indeed? What do you know nothing by your selves? Had you never so much as a Thought in you that stepped awry? Did you never lodge a Thought in you that had in it the least Vanity, Impertinency,
or Frivolousness? Have you never uttered a Word that did so much as lispe against the Holy Law of God? Will you dare to tell God you never yet flid an Action that Innocency it self would be ashamed to own? Have your Lives in every part been as strict and holy as the Law of God commands them to be? if not, it is in vain to plead for Heaven that your Conversations have been honest, civil and harmless,
or Frivolousness? Have you never uttered a Word that did so much as lisp against the Holy Law of God? Will you Dare to tell God you never yet fled an Actium that Innocency it self would be ashamed to own? Have your Lives in every part been as strict and holy as the Law of God commands them to be? if not, it is in vain to plead for Heaven that your Conversations have been honest, civil and harmless,
and you, and all this your Righteousness must sink down together into Hell. If this be all Men have to plead for Happiness, a civil, fair, and honest Conversation: This may be;
and you, and all this your Righteousness must sink down together into Hell. If this be all Men have to plead for Happiness, a civil, fair, and honest Conversation: This may be;
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Thirdly, If there be so great evil and danger in little Sins, hence learn wha• absolute need we stand in of Christ, no• only those among us whose Lives an• openly gross and scandalous,
Thirdly, If there be so great evil and danger in little Sins, hence Learn wha• absolute need we stand in of christ, no• only those among us whose Lives an• openly gross and scandalous,
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yet is it not possible but tha• our Garments should be sometimes spotted? An absolute and perfect State is rather to be wished for than enjoy'd in this Life:
yet is it not possible but tha• our Garments should be sometime spotted? an absolute and perfect State is rather to be wished for than enjoyed in this Life:
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The utmost that we can attain to here, is not to commit great Sins, nor to allow our selves in little Sins when thorough daily Infirmity we do commit them.
The utmost that we can attain to Here, is not to commit great Sins, nor to allow our selves in little Sins when through daily Infirmity we do commit them.
Why, now these little Sins that the best of God's Servants daily and hourly slip into, cannot be pardon'd without the Blood of a great and mighty Saviour.
Why, now these little Sins that the best of God's Servants daily and hourly slip into, cannot be pardoned without the Blood of a great and mighty Saviour.
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It is the same precious Blood of Jesus Christ that satisfied Divine Justice, for the Incest of Lot, for the Drunkenness of Noah, for the Adultery and Murder of David, and for the Perjury of Peter, that must satisfie it also for thy vain Thoughts, and for thy Foolish and idle Words, if ever thou art saved:
It is the same precious Blood of jesus christ that satisfied Divine justice, for the Incest of Lot, for the drunkenness of Noah, for the Adultery and Murder of David, and for the Perjury of Peter, that must satisfy it also for thy vain Thoughts, and for thy Foolish and idle Words, if ever thou art saved:
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For without Blood there is no remission, Heb. 9.22. And without remission there is no salvation, Acts 26.18. The same Blood that is a Propitiation and Atonement for the greatest Sins of the Saints now in Heaven, many whereof possibly have been as great as ever were committed on Earth;
For without Blood there is no remission, Hebrew 9.22. And without remission there is no salvation, Acts 26.18. The same Blood that is a Propitiation and Atonement for the greatest Sins of the Saints now in Heaven, many whereof possibly have been as great as ever were committed on Earth;
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Fourthly, If there be so great evil and danger in little Sins, hence see then, what cause we have to bemoan and humble our selves before God, with Tears in our Eyes,
Fourthly, If there be so great evil and danger in little Sins, hence see then, what cause we have to bemoan and humble our selves before God, with Tears in our Eyes,
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for indeed we do little else in the Day? And who then can reckon up the vain Thoughts and idle Words that he is guilty of in his whole Life, without living over his whole Life to recount them? When we have therefore confessed the more observable Failings of every Day, we ought to wrap up the rest in a general,
for indeed we do little Else in the Day? And who then can reckon up the vain Thoughts and idle Words that he is guilty of in his Whole Life, without living over his Whole Life to recount them? When we have Therefore confessed the more observable Failings of every Day, we ought to wrap up the rest in a general,
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Thus you find David did, Psalm 51. where you have him confessing his two foul Sins of Adultery and Murder. It is true one would think he should have been so intent upon the begging of Pardon for those Sins,
Thus you find David did, Psalm 51. where you have him confessing his two foul Sins of Adultery and Murder. It is true one would think he should have been so intent upon the begging of Pardon for those Sins,
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And so truly we ought in our daily Prayers to God, after particular Confession of those Sins that do more nearly touch and grate upon our Consciences, to bind up the •est in one general Petition,
And so truly we ought in our daily Prayers to God, After particular Confessi of those Sins that do more nearly touch and grate upon our Consciences, to bind up the •est in one general Petition,
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I have observed much Sin and guilt by my self this Day, and thou who searchest the Heart and triest the Reins, knowest far more by me than I do by my self;
I have observed much since and guilt by my self this Day, and thou who searchest the Heart and Triest the Reins, Knowest Far more by me than I do by my self;
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Only here take heed that when you thus make your Confessions of your small Sins in general, you do not also make them overtly, slightly and superficially, which is the common Fault of those that confess Sin by the heap.
Only Here take heed that when you thus make your Confessions of your small Sins in general, you do not also make them overtly, slightly and superficially, which is the Common Fault of those that confess since by the heap.
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As many little Sins of an ordinary Infirmity, do equal the Guilt of one great Sin: So truly when we thus every Day confess many of them together, we ought to be deeply affected with true godly Sorrow,
As many little Sins of an ordinary Infirmity, do equal the Gilded of one great since: So truly when we thus every Day confess many of them together, we ought to be deeply affected with true godly Sorrow,
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as if that Day we had committed some more gross and heinous Sin. When therefore in your Prayers you come to this Request ▪ Lord pardon me the Sins and Failings of this Day, think with your self,
as if that Day we had committed Some more gross and heinous Sin. When Therefore in your Prayers you come to this Request ▪ Lord pardon me the Sins and Failings of this Day, think with your self,
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now I ought to be as fervent, as affectionate and penitent, as if I were confessing Drunkenness or Murder; for possibly the little Sins and Failings that I have committed this Day,
now I ought to be as fervent, as affectionate and penitent, as if I were confessing drunkenness or Murder; for possibly the little Sins and Failings that I have committed this Day,
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if they were all of them put together, the Guilt of them may amount to be as great as one of those gross Sins. Now upon such a general Confession and Humiliation as this is, God issues out a Pardon in course for our common and ordinary Infirmities,
if they were all of them put together, the Gilded of them may amount to be as great as one of those gross Sins. Now upon such a general Confessi and Humiliation as this is, God issues out a Pardon in course for our Common and ordinary Infirmities,
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and if it be so with us in our Holy Performances, how do you think then it •s with us in our common and ordinary Conversation? And should it not deep•y humble us to consider, that there is •ot one hour, no,
and if it be so with us in our Holy Performances, how do you think then it •s with us in our Common and ordinary Conversation? And should it not deep•y humble us to Consider, that there is •ot one hour, no,
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our Thoughts are continual• in Motion without intermission or ces•ation, and yet, Every one of the Imagina•ions of the Thoughts of our Hearts are only •vil, and that continually, Gen. 6.5. Certainly did we seriously consider what •t is we say, when we confess to God •hat our whole Lives are nothing but one continued course of Sin, those moments, every one of which brings fresh Guilt upon •s, would not slide away so pleasantly with us as they do;
our Thoughts Are continual• in Motion without intermission or ces•ation, and yet, Every one of the Imagina•ions of the Thoughts of our Hearts Are only •vil, and that continually, Gen. 6.5. Certainly did we seriously Consider what •t is we say, when we confess to God •hat our Whole Lives Are nothing but one continued course of since, those moments, every one of which brings fresh Gilded upon •s, would not slide away so pleasantly with us as they do;
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and so our Time wasts, and our Guilt encreaseth, till Eternity puts a period an• full end to those Sins, to which w• could never put any stop or intermission.
and so our Time wasts, and our Gilded increases, till Eternity puts a Period an• full end to those Sins, to which w• could never put any stop or intermission.
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There is no Sin how horrid so ever that they committed on Earth, or can be supposed to commit now in Hell, but we also should run into it, did not God's powerful restraints with-hold us.
There is no since how horrid so ever that they committed on Earth, or can be supposed to commit now in Hell, but we also should run into it, did not God's powerful restraints withhold us.
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Now do little Sins proceed from such a Corrupt and cursed Fountain, and have we not then great cause to be humbled before the Lord for them and say, Lord, here is Sin, a little Sin it is,
Now do little Sins proceed from such a Corrupt and cursed Fountain, and have we not then great cause to be humbled before the Lord for them and say, Lord, Here is since, a little since it is,
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and that it is but a vain Thought, and not Blasphemy, Murder, or Adultery, or any of the greatest and most crying Sins that ever were committed in the World, is to be acknowledged and attributed only to the powerful restraint of thy free Grace:
and that it is but a vain Thought, and not Blasphemy, Murder, or Adultery, or any of the greatest and most crying Sins that ever were committed in the World, is to be acknowledged and attributed only to the powerful restraint of thy free Grace:
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For the same corrupt Fountain that sends forth this vain Thought and that idle Word, would have sent forth Blasphemy, Adultery, Atheism, or any of the vilest Abominations;
For the same corrupt Fountain that sends forth this vain Thought and that idle Word, would have sent forth Blasphemy, Adultery, Atheism, or any of the Vilest Abominations;
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Fifthly, and Lastly, If there be so great Evil and Danger in little Sins, this then should teach us, not to make light of any Sin. Load every Sin with its due Weight, give every Sin its proper Aggravations,
Fifthly, and Lastly, If there be so great Evil and Danger in little Sins, this then should teach us, not to make Light of any Sin. Load every since with its due Weight, give every since its proper Aggravations,
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Some Sins so Counterfeit an harmless appearance, and look so innocently, that a Man had need of much spiritual Wisdom, to know how to distinguish between Good and Evil,
some Sins so Counterfeit an harmless appearance, and look so innocently, that a Man had need of much spiritual Wisdom, to know how to distinguish between Good and Evil,
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Now this ariseth from that great blindness and ignorance that is in Mens minds, whereby they cannot discern that great evil and mischief that lurks under small Sins, but are apt to account every thing that is not scandalous and grosly wicked to be but an indifferent matter:
Now this arises from that great blindness and ignorance that is in Men's minds, whereby they cannot discern that great evil and mischief that lurks under small Sins, but Are apt to account every thing that is not scandalous and grossly wicked to be but an indifferent matter:
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if we are not as much troubled at the vanity of our Thoughts and Words, at the rising up of sinful motions and desires in us, as we have been formerly;
if we Are not as much troubled At the vanity of our Thoughts and Words, At the rising up of sinful motions and Desires in us, as we have been formerly;
we may then conclude our Hearts are hardned, and our Consciences are stupifying; for a tender Conscience will no more allow of small than of great Sins.
we may then conclude our Hearts Are hardened, and our Consciences Are stupefying; for a tender Conscience will no more allow of small than of great Sins.
Think of his Power whereby he can, and of his Truth, Justice and Severity whereby he will punish every little Sin with no less than Eternal Destruction:
Think of his Power whereby he can, and of his Truth, justice and Severity whereby he will Punish every little since with no less than Eternal Destruction:
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And when you are Tempted to any Sin, while you thus think, you may repell a Temptation as Joseph did his Mistress, How shall I do this great wickedness and Sin against God:
And when you Are Tempted to any since, while you thus think, you may repel a Temptation as Joseph did his Mistress, How shall I do this great wickedness and since against God:
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or belongs unto S• the spiritual Sence of the Law forbids all these. Why, now grow more in acquaintance with the spiritual sence and meaning of the Law,
or belongs unto S• the spiritual Sense of the Law forbids all these. Why, now grow more in acquaintance with the spiritual sense and meaning of the Law,
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So, when we measure one Sin by another, Corruption is apt to suggest to us, such a Sin is a small and inconsiderable Sin in comparison of another Sin;
So, when we measure one since by Another, Corruption is apt to suggest to us, such a since is a small and inconsiderable since in comparison of Another since;
Compare not therefore Sin with it self; but compare Sin with thy Duty; compare the least Sin with the Holiness of that God against whom thou committest it;
Compare not Therefore since with it self; but compare since with thy Duty; compare the least since with the Holiness of that God against whom thou Committest it;
MY last Subject, as you may remember, was to shew you the great Evil and Danger that there is in Little Sins: Now because the Words at present read unto you, seem to have a near cognation to the Truth then delivered;
MY last Subject, as you may Remember, was to show you the great Evil and Danger that there is in Little Sins: Now Because the Words At present read unto you, seem to have a near cognation to the Truth then Delivered;
it being a most certain gradation, that he that would avoid great Sins, must avoid little Sins; and he that would avoid both great and little, must consequently shun also the very Appearances of Sin.
it being a most certain gradation, that he that would avoid great Sins, must avoid little Sins; and he that would avoid both great and little, must consequently shun also the very Appearances of Sin.
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as far as is possible be led up unto that exact Purity and Holiness, the endeavour after which is absolutely necessary by all those whos• Desire and Care it is to obtain eterna• Salvation.
as Far as is possible be led up unto that exact Purity and Holiness, the endeavour After which is absolutely necessary by all those whos• Desire and Care it is to obtain eterna• Salvation.
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Now in sundry Verses before the Text the Apostle laid down several sedatiou• Commands: Let none render evil for evil; rejoyce evermore; pray without ceasing; in every thing give thanks; quench not the Spirit; prove all things;
Now in sundry Verses before the Text the Apostle laid down several sedatiou• Commands: Let none render evil for evil; rejoice evermore; pray without ceasing; in every thing give thanks; quench not the Spirit; prove all things;
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Despise not Prophesie; that is, the Preaching even of the common and •dinary Preachers and Teachers, whose •ffice it was to expound the Scriptures • them,
Despise not Prophesy; that is, the Preaching even of the Common and •dinary Preachers and Teachers, whose •ffice it was to expound the Scriptures • them,
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and to declare the Mind and •ill of God out of the Scripture. Did •e Apostle mean only that extraordina• and miraculous Prophesying that he •oke of, 1 Cor. 14. When by an imme•ate impulse and influence of the Holy •host, either they foretold things future, • else spake in divers Languages;
and to declare the Mind and •ill of God out of the Scripture. Did •e Apostle mean only that extraordina• and miraculous Prophesying that he •oke of, 1 Cor. 14. When by an imme•ate impulse and influence of the Holy •host, either they foretold things future, • Else spoke in diverse Languages;
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Hence, from the Connexion, we may observe, That in the delivering and receiving of Doctrines, we should carefully abstain, not only from what is unsound and dangerous,
Hence, from the Connexion, we may observe, That in the delivering and receiving of Doctrines, we should carefully abstain, not only from what is unsound and dangerous,
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had not Teacher• luxuriant Tongues, and Hearers itching Ears, loathing old Truths, unless they appear set off in new Dresses, our Time •d not been so fruitful in those Mon•rs of Opinions that make it disputa•e,
had not Teacher• luxuriant Tongues, and Hearers itching Ears, loathing old Truths, unless they appear Set off in new Dresses, our Time •d not been so fruitful in those Mon•rs of Opinions that make it disputa•e,
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The •olish, rash, and daring Expressions that •ve dropp'd from Men sound in the •ruth, being received by those that have •t been able to put a difference betwixt •hat is Proper, and what is Figurative;
The •olish, rash, and daring Expressions that •ve dropped from Men found in the •ruth, being received by those that have •t been able to put a difference betwixt •hat is Proper, and what is Figurative;
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for by them the Understanding • steered, either into the knowledge of Truth, or else into the embracing of Er•our; and therefore we ought to use •ch Expressions as are least liable to any Mis-apprehensions, or Mis-interpreta•ions.
for by them the Understanding • steered, either into the knowledge of Truth, or Else into the embracing of Er•our; and Therefore we ought to use •ch Expressions as Are least liable to any Misapprehensions, or Mis-interpreta•ions.
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but to say that we a• Goded and Christed, as some have go• about to express this ineffable Myster• in sweet and sugar-words, this hath bee• the occasion of that familistical Blasphemy and Nonsence that hath invaded • many parts of the Nation.
but to say that we a• Godded and Christed, as Some have go• about to express this ineffable Myster• in sweet and sugar-words, this hath bee• the occasion of that familistical Blasphemy and Nonsense that hath invaded • many parts of the nation.
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because now their Signification is quite di•ferent from what it was then: I will instance but in one, and that is concerning the meriting of good Works:
Because now their Signification is quite di•ferent from what it was then: I will instance but in one, and that is Concerning the meriting of good Works:
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It is tru• the Ancient Fathers of the Church did hold there was Merit in good Works; but yet it is clear also by their Writings that the Word Merit did not then signifie as now it doth; then it signified only Rewardableness;
It is tru• the Ancient Father's of the Church did hold there was Merit in good Works; but yet it is clear also by their Writings that the Word Merit did not then signify as now it does; then it signified only Rewardableness;
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We should therefore beware in our Discourses of the doubtful Things of Religion, that we venture not upon those Phrases and Expressions that either border upon Error,
We should Therefore beware in our Discourses of the doubtful Things of Religion, that we venture not upon those Phrases and Expressions that either border upon Error,
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And truly the generality of Christians have need of much spiritual Prudence and Sobriety, that while they desire and are taken with luscious and sweet Words and Expressions, they do not withal suck in poisonous and destructive Errors. This shall suffice to be observed from the connexion of the Words foregoing, Prove all things, that is, all Doctrines that are delivered to you, Hold fast that which is good, but abstain from that which hath but the appearance of evil in it;
And truly the generality of Christians have need of much spiritual Prudence and Sobriety, that while they desire and Are taken with luscious and sweet Words and Expressions, they do not withal suck in poisonous and destructive Errors. This shall suffice to be observed from the connexion of the Words foregoing, Prove all things, that is, all Doctrines that Are Delivered to you, Hold fast that which is good, but abstain from that which hath but the appearance of evil in it;
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though the Doctrines themselves that are delivered be in some Sence sound and savoury, yet if they be delivered in a Sence and Expression that may be wrested aside to undue and erroneous Interpretations, abstain as far as is possible from such Expressions.
though the Doctrines themselves that Are Delivered be in Some Sense found and savoury, yet if they be Delivered in a Sense and Expression that may be wrested aside to undue and erroneous Interpretations, abstain as Far as is possible from such Expressions.
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I shall now consider the Words under a more general Latitude as they relate unto Practice as well as to Doctrine; and so here the Apostle lays it down as an unerring Rule, That we must not embrace any thing that hath but an appearance and no more,
I shall now Consider the Words under a more general Latitude as they relate unto Practice as well as to Doctrine; and so Here the Apostle lays it down as an unerring Rule, That we must not embrace any thing that hath but an appearance and no more,
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and we must abstain from every thing that hath but only the appearance of evil; and therefore when licentious Persons are reproved for the Vanity, Looseness, Strangeness,
and we must abstain from every thing that hath but only the appearance of evil; and Therefore when licentious Persons Are reproved for the Vanity, Looseness, Strangeness,
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and Immodesty of their Garbs and Attire (that possibly more disguiseth than adorneth them) and other Symptoms of a vain and frothy Mind, they think presently to cover their Nakedness with such Fig-leaves as these;
and Immodesty of their Garbs and Attire (that possibly more disguiseth than adorneth them) and other Symptoms of a vain and frothy Mind, they think presently to cover their Nakedness with such Fig leaves as these;
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Therefore dispute not the Lawfulness or the Unlawfulness of these things in themselves, if they have but the shew and the likeness of Evil in them, they are to be abstained absolutely from.
Therefore dispute not the Lawfulness or the Unlawfulness of these things in themselves, if they have but the show and the likeness of Evil in them, they Are to be abstained absolutely from.
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And truly considering that great Carelesness and want of Circumspection that is even among Professors themselves, who if they can but keep themselves from that which is intrinsically in it self sinful, make no scruple of venturing upon the borders and edges of Sin. I thought it therefore very necessary to open this Phrase and Exhortation of the Apostle unto you;
And truly considering that great Carelessness and want of Circumspection that is even among Professors themselves, who if they can but keep themselves from that which is intrinsically in it self sinful, make no scruple of venturing upon the borders and edges of Sin. I Thought it Therefore very necessary to open this Phrase and Exhortation of the Apostle unto you;
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That a truly Conscientious Christian ought carefully to avoid not only the Commission, but also the very Appearance of Evil. Abstain from all Appearance of Evil.
That a truly Conscientious Christian ought carefully to avoid not only the Commission, but also the very Appearance of Evil. Abstain from all Appearance of Evil.
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First, We ought in no Case whatsoever to do that which hath an appearance of Evil in it, if that appearance be grounded upon a probable Presumption. Now, to explain this;
First, We ought in no Case whatsoever to do that which hath an appearance of Evil in it, if that appearance be grounded upon a probable Presumption. Now, to explain this;
but yet they prove occasions of Sin to most that venture upon them, because hereby many times they are brought within the Verge and Compass of a Temptation; which Temptation overcomes them.
but yet they prove occasions of since to most that venture upon them, Because hereby many times they Are brought within the Verge and Compass of a Temptation; which Temptation overcomes them.
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It was not simply unlawful in it self for Achan to look upon the Babylonish Garment, and the Wedge of Gold; but yet hereby the Devil got an Advantage upon him,
It was not simply unlawful in it self for achan to look upon the Babylonish Garment, and the Wedge of Gold; but yet hereby the devil god an Advantage upon him,
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Thus to enter silently into another Man's House in the dead of the night, carries in it a presumption of Theft. And to enter into the Temples of Idols at the time of Idolatrous Worship, carries in it a presumption of Idolatry: and so our Intimacy, Familiarity,
Thus to enter silently into Another Man's House in the dead of the night, carries in it a presumption of Theft. And to enter into the Temples of Idols At the time of Idolatrous Worship, carries in it a presumption of Idolatry: and so our Intimacy, Familiarity,
And the reason of this is, because, when we do those Actions that commonly tend to a bad and sinful end, it is an ill sign that we intend the end it self to which those Actions lead.
And the reason of this is, Because, when we do those Actions that commonly tend to a bad and sinful end, it is an ill Signen that we intend the end it self to which those Actions led.
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and he venturing, because possibly he is weaker than we are, he is ensnared and entrapped in those Sins to the Occasions of which we lead him by our Example.
and he venturing, Because possibly he is Weaker than we Are, he is Ensnared and entrapped in those Sins to the Occasions of which we led him by our Exampl.
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And that is the first Reason why we must forbear all appearance of evil, that is built upon strong presumptions that we have indeed committed the Evil.
And that is the First Reason why we must forbear all appearance of evil, that is built upon strong presumptions that we have indeed committed the Evil.
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for the same Commandment that forbids the Sin it self, forbids all occasions, and all appearances of that Sin. That Commandment that forbids Theft, forbids also whatever may induce, though but remotely, thereunto.
for the same Commandment that forbids the since it self, forbids all occasions, and all appearances of that Sin. That Commandment that forbids Theft, forbids also whatever may induce, though but remotely, thereunto.
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but yet when this may be justly feared to prove an occasion of Sin, or when by going near a House, it may be strongly presumed by others, that we are guilty of any Sin,
but yet when this may be justly feared to prove an occasion of since, or when by going near a House, it may be strongly presumed by Others, that we Are guilty of any since,
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therefore we must abstain from this very appearance and occasion of Evil. So then, in the appearance of Evil, there is not only the evil of Scandal given to others,
Therefore we must abstain from this very appearance and occasion of Evil. So then, in the appearance of Evil, there is not only the evil of Scandal given to Others,
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and have you not found it, that when you have ventured thus upon the occasions of Sin, you have stopt no where short of the commission of those Sins? This is to put your selves out of God's way,
and have you not found it, that when you have ventured thus upon the occasions of since, you have stopped no where short of the commission of those Sins? This is to put your selves out of God's Way,
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for God doth not usually keep them from the commission of Sin, who do not keep themselves from the Occasions and Appearances of Sin. And so much for the First Position.
for God does not usually keep them from the commission of since, who do not keep themselves from the Occasions and Appearances of Sin. And so much for the First Position.
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that is, whatever a Man doth, if he be not fully perswaded and convinced of the lawfulness thereof in his own Conscience, that is a Sin to him that ventures upon it while he is unsatisfied,
that is, whatever a Man does, if he be not Fully persuaded and convinced of the lawfulness thereof in his own Conscience, that is a since to him that ventures upon it while he is unsatisfied,
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if after this, a Man ventures to eat them, hereby he sins, says the Apostle, and incurs damnation, by doing that against his Conscience, that yet, were his Conscience otherwise informed, were lawful for him to do. And so, in Rom. 14.20. For Meat destroy not the Work of God;
if After this, a Man ventures to eat them, hereby he Sins, Says the Apostle, and incurs damnation, by doing that against his Conscience, that yet, were his Conscience otherwise informed, were lawful for him to do. And so, in Rom. 14.20. For Meat destroy not the Work of God;
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These and many other Places clearly prove that what is done against a Man's own Conscience, that is sinful, to that Man. Conscience hath the priviledge of a Negative Vote in the Soul;
These and many other Places clearly prove that what is done against a Man's own Conscience, that is sinful, to that Man. Conscience hath the privilege of a Negative Vote in the Soul;
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yet what we think is unlawful, doth thereupon become unlawful for us to do, and we ought, whatever the case be, wholly to abstain from the doing of it.
yet what we think is unlawful, does thereupon become unlawful for us to do, and we ought, whatever the case be, wholly to abstain from the doing of it.
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This is the unhappiness of many, that through a mis-informed Conscience they verily believe they ought to abstain from that which is indeed their Duty,
This is the unhappiness of many, that through a misinformed Conscience they verily believe they ought to abstain from that which is indeed their Duty,
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so that they were entangled on both hands. So is it in our days also; we have seen and known many that thought it their duty to abstain from Ordinances;
so that they were entangled on both hands. So is it in our days also; we have seen and known many that Thought it their duty to abstain from Ordinances;
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Now, it appears that whatever a Man doth against his Conscience, be the Action indifferent, or be the Action his Duty, and so is necessary; yet he sins:
Now, it appears that whatever a Man does against his Conscience, be the Actium indifferent, or be the Actium his Duty, and so is necessary; yet he Sins:
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Now, if he thus judgeth, and acts contrarily, he sins, because he intends to sin; and therefore by crossing an erroneous Conscience, though possibly he doth well in the Action,
Now, if he thus Judgeth, and acts contrarily, he Sins, Because he intends to since; and Therefore by crossing an erroneous Conscience, though possibly he does well in the Actium,
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and therefore it is very sad to fall under the entanglements of an erroneous Conscience; for then we are under a sad necessity of sinning on both hands:
and Therefore it is very sad to fallen under the entanglements of an erroneous Conscience; for then we Are under a sad necessity of sinning on both hands:
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We should therefore, above all things, heartily beg and desire of God, who is the Lord of Conscience, that he would rightly inform our Consciences in those things that are our Duties, that so by guiding our Lives by our Consciences, we may guide them also according to his Will.
We should Therefore, above all things, heartily beg and desire of God, who is the Lord of Conscience, that he would rightly inform our Consciences in those things that Are our Duties, that so by guiding our Lives by our Consciences, we may guide them also according to his Will.
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And indeed our Times (what through different Customs and Interests) have brought Men's Consciences also to such different sizes, that it is utterly impossible but some will condemn what others allow as lawful;
And indeed our Times (what through different Customs and Interests) have brought Men's Consciences also to such different sizes, that it is utterly impossible but Some will condemn what Others allow as lawful;
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then we shall sin evidently against the Law of Charity, and against many Apostolical Injunctions and Commands, that we should have respect to their Opinions and Censures;
then we shall sin evidently against the Law of Charity, and against many Apostolical Injunctions and Commands, that we should have respect to their Opinions and Censures;
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Secondly, If we make other Mens Consciences the Rule of ours, and if we lay down this for a Maxim, That we ought to do nothing that appears evil to another.
Secondly, If we make other Men's Consciences the Rule of ours, and if we lay down this for a Maxim, That we ought to do nothing that appears evil to Another.
This, First, would be utterly impossible, since Men are of such contrary Perswasions, that if the doing of an Action appear evil to one, the omission thereof appears as evil to another;
This, First, would be utterly impossible, since Men Are of such contrary Persuasions, that if the doing of an Actium appear evil to one, the omission thereof appears as evil to Another;
In vain therefore is it to reckon it as our Priviledge, that we are freed from the Old Ceremonial Law, and that heavy Yoke of Ordinances that none were able to bear,
In vain Therefore is it to reckon it as our Privilege, that we Are freed from the Old Ceremonial Law, and that heavy Yoke of Ordinances that none were able to bear,
Now, from the consideration of these Two Particulars, I shall lay down this Fourth Position, concerning Abstinence from the Appearance of Evil, in respect of others;
Now, from the consideration of these Two Particulars, I shall lay down this Fourth Position, Concerning Abstinence from the Appearance of Evil, in respect of Others;
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But, what if suppose, as too often it happens, that this strictness and holy severity proves to be an occasion of Sin unto others accidentally, what must we do in that case? What is it that makes so many hate Religion,
But, what if suppose, as too often it happens, that this strictness and holy severity Proves to be an occasion of since unto Others accidentally, what must we do in that case? What is it that makes so many hate Religion,
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so that some laugh and mock, others storm and rage, and all are frighted from the embracing of that Profession that requires so much Rigour and Severity.
so that Some laugh and mock, Others storm and rage, and all Are frighted from the embracing of that Profession that requires so much Rigour and Severity.
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Now, this is to note to us, That according to several Circumstances and several Opportunities, it may be our duty to abstain at one time from that, that at another time it is our duty to do;
Now, this is to note to us, That according to several circumstances and several Opportunities, it may be our duty to abstain At one time from that, that At Another time it is our duty to do;
it is our duty sometimes not to reprove a Fool, but to answer him according to his Folly; and according to divers Circumstances, at another time, it is our duty to reprove him, and not to answer him according to his Folly. But yet notwithstanding that which is our duty in its particular season,
it is our duty sometime not to reprove a Fool, but to answer him according to his Folly; and according to diverse circumstances, At Another time, it is our duty to reprove him, and not to answer him according to his Folly. But yet notwithstanding that which is our duty in its particular season,
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some at his Doctrine, as a despiser of the Law of Moses; others at his Conversation, as being a Glutton, a Wine-bibber, and a Friend of Publicans and Sinners;
Some At his Doctrine, as a despiser of the Law of Moses; Others At his Conversation, as being a Glutton, a Winebibber, and a Friend of Publicans and Sinners;
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yet if it be a known Duty, they must not, they ought not to put themselves out of the way of their obedience, to put others out of their groundless Offences.
yet if it be a known Duty, they must not, they ought not to put themselves out of the Way of their Obedience, to put Others out of their groundless Offences.
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Only let me add a necessary Caution to this Particular also; for we cannot be too exact in stating this Case of giving offence to others, and that is this.
Only let me add a necessary Caution to this Particular also; for we cannot be too exact in stating this Case of giving offence to Others, and that is this.
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If that appear a Duty to us that hath an Appearance of Evil in it to the generality of the most sober and serious Christians (let us suppose that) why now though this should not presently sway our Consciences, yet it should engage us to make a strict Search and Enquiry,
If that appear a Duty to us that hath an Appearance of Evil in it to the generality of the most Sobrium and serious Christians (let us suppose that) why now though this should not presently sway our Consciences, yet it should engage us to make a strict Search and Enquiry,
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if it is that which is contrary to the Opinion and Practice of holy and pious Christians, it ought to have this Authority with us, to put us to a stand,
if it is that which is contrary to the Opinion and Practice of holy and pious Christians, it ought to have this authority with us, to put us to a stand,
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If those things appear evil to others that are our duty, or necessary, or that appear so to us, we ought not to regard the Censures and Opinions of others concerning it.
If those things appear evil to Others that Are our duty, or necessary, or that appear so to us, we ought not to regard the Censures and Opinions of Others Concerning it.
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I call those Things indifferent, that are neither in themselves forbidden, nor yet commanded, but only permitted and left to the arbitrary government of every private Christian's Prudence and Discretion.
I call those Things indifferent, that Are neither in themselves forbidden, nor yet commanded, but only permitted and left to the arbitrary government of every private Christian's Prudence and Discretion.
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As for instance, under the Levitical Law, some kinds of Meat were unlawful; as in Lev. 11. And some kinds of Garments were unlawful to be worn; as in Lev. 19.19.
As for instance, under the Levitical Law, Some Kinds of Meat were unlawful; as in Lev. 11. And Some Kinds of Garments were unlawful to be worn; as in Lev. 19.19.
But now, under the Gospel, since the abolishing of those Carnal Ordinances, as the Apostle calls them, Heb. 9.4. both all sorts of Meat become lawful, whilst we use them within the Bounds of Temperance and Moderation;
But now, under the Gospel, since the abolishing of those Carnal Ordinances, as the Apostle calls them, Hebrew 9.4. both all sorts of Meat become lawful, while we use them within the Bounds of Temperance and Moderation;
For the understanding of this, you must know, it was a custom among the Heathens to offer Cattel in Sacrifice to their Idol-Gods; part whereof they did eat in their Religious Feasts in the Temple, selling the Remainder in the common Market.
For the understanding of this, you must know, it was a custom among the heathens to offer Cattle in Sacrifice to their Idol-Gods; part whereof they did eat in their Religious Feasts in the Temple, selling the Remainder in the Common Market.
Now, the Question was not, Whether it was unlawful to join with the Heathens in eating of their Sacrifices in the Temple before their Idols; for this were to join with them in their Idolatrous Worship? But there were some more scrupulous Christians among them, that judged it unlawful to eat of those Sacrifices when sold in the Shambles, or common Market;
Now, the Question was not, Whither it was unlawful to join with the heathens in eating of their Sacrifices in the Temple before their Idols; for this were to join with them in their Idolatrous Worship? But there were Some more scrupulous Christians among them, that judged it unlawful to eat of those Sacrifices when sold in the Shambles, or Common Market;
the Apostle now there determines this Matter to be altogether indifferent, in ver. 25. Whatsoever is sold in the Shambles, whether offered to Idols, or not, that eat; but yet,
the Apostle now there determines this Matter to be altogether indifferent, in ver. 25. Whatsoever is sold in the Shambles, whither offered to Idols, or not, that eat; but yet,
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if any weak Christian even so scruple to eat that which is offered to Idols after it is sold in the Shambles, and if he be offended at others for eating of it, the Apostle then gives this Rule, That the strong ought not to eat for the sake of the weak,
if any weak Christian even so scruple to eat that which is offered to Idols After it is sold in the Shambles, and if he be offended At Others for eating of it, the Apostle then gives this Rule, That the strong ought not to eat for the sake of the weak,
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Now, what the Apostle here speaks of Meat offered in Sacrifice to Idols, holds true proportionably in Apparel, in Recreations, and the like indifferent lawful Things;
Now, what the Apostle Here speaks of Meat offered in Sacrifice to Idols, holds true proportionably in Apparel, in Recreations, and the like indifferent lawful Things;
But now many weak Christians may be induced to act contrary to Conscience, only acting according to the examples of stronger Christians, that are better informed,
But now many weak Christians may be induced to act contrary to Conscience, only acting according to the Examples of Stronger Christians, that Are better informed,
& that have more Light to direct them, and so by their unlimited doing what they think is lawful, they bring a great deal of guilt upon the Consciences of others that are weak,
& that have more Light to Direct them, and so by their unlimited doing what they think is lawful, they bring a great deal of guilt upon the Consciences of Others that Are weak,
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and that scruple the things they see others do; and yet because they see others do them, will themselves venture to do them also, though they scruple it.
and that scruple the things they see Others doe; and yet Because they see Others do them, will themselves venture to do them also, though they scruple it.
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but you must weigh and consider how it will suit with the Consciences of other men also, else what you think is lawful, may be a Sin both unto you and unto them;
but you must weigh and Consider how it will suit with the Consciences of other men also, Else what you think is lawful, may be a since both unto you and unto them;
for what one thing is there in the World that doth not appear evil to some or other? This is to bring us into an intolerable Bondage and Slavery. To this I answer;
for what one thing is there in the World that does not appear evil to Some or other? This is to bring us into an intolerable Bondage and Slavery. To this I answer;
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but if there be no present probability to conjecture that such a thing may be offensive, we may then lawfully do whatever is lawful unto us. And therefore,
but if there be no present probability to conjecture that such a thing may be offensive, we may then lawfully do whatever is lawful unto us. And Therefore,
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Indeed, whenever we converse with others, it becomes our Christian Prudence and Charity to weigh such Circumstances exactly, to consider the Action that we do,
Indeed, whenever we converse with Others, it becomes our Christian Prudence and Charity to weigh such circumstances exactly, to Consider the Actium that we do,
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and if it be done before a scrupulous and a weak Christian it may seem to have in it a great probability of giving of Offence and being a Scandal to them;
and if it be done before a scrupulous and a weak Christian it may seem to have in it a great probability of giving of Offence and being a Scandal to them;
and therefore we must forbear such uncommon, unusual actions before weak Christians, in which there may be any probable guess that they will take offence, and be scandalized at them;
and Therefore we must forbear such uncommon, unusual actions before weak Christians, in which there may be any probable guess that they will take offence, and be scandalized At them;
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but if upon examining these and the like Circumstances, we can find no such probability of giving of Offence, we may then make use of our Christian Liberty in them.
but if upon examining these and the like circumstances, we can find no such probability of giving of Offence, we may then make use of our Christian Liberty in them.
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if others with whom we are, or who are liable to take exception, if they do not discover their Exceptions, we are not bound to abstain from any thing that is indifferently lawful.
if Others with whom we Are, or who Are liable to take exception, if they do not discover their Exceptions, we Are not bound to abstain from any thing that is indifferently lawful.
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We must abstain from these things, indeavouring in the mean time, to satisfie their Doubts, and inform their Consciences of the Lawfulness of that wherewith they are offended.
We must abstain from these things, endeavouring in the mean time, to satisfy their Doubts, and inform their Consciences of the Lawfulness of that wherewith they Are offended.
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But what if they continue scrupulous, and contemn Information, resolving not to be satisfied with any Reasons that we can produce, what must we do in this Case?
But what if they continue scrupulous, and contemn Information, resolving not to be satisfied with any Reasons that we can produce, what must we do in this Case?
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Truly it ceaseth now from being any longer an offence to a weak Brother, and becomes a groundless offence taken up by a peevish, froward and malicious person;
Truly it ceases now from being any longer an offence to a weak Brother, and becomes a groundless offence taken up by a peevish, froward and malicious person;
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if any be unsatisfied of the lawfulness of another Man's Calling and Profession, as at this day the Socinians are unsatisfied of the lawfulness of Warlike and Military Employments; if they will not be satisfied when sufficient Reasons are alledged to justifie it, we are not bound in this case to quit our Callings;
if any be unsatisfied of the lawfulness of Another Man's Calling and Profession, as At this day the socinians Are unsatisfied of the lawfulness of Warlike and Military Employments; if they will not be satisfied when sufficient Reasons Are alleged to justify it, we Are not bound in this case to quit our Callings;
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But what if others still continue unsatisfied, not out of Pride and Malice, but out of Weakness, as being insufficient to receive that information from us that we give them,
But what if Others still continue unsatisfied, not out of Pride and Malice, but out of Weakness, as being insufficient to receive that information from us that we give them,
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and that because their offence had some probable shew of Reason to judge that they thought they had too much communion with Idols, because they did eat of those things that were sacrificed to them:
and that Because their offence had Some probable show of Reason to judge that they Thought they had too much communion with Idols, Because they did eat of those things that were sacrificed to them:
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And upon this ground the Apostle himself resolves, in 1 Cor. 8. ult. That if Meat made his Brother to offend, he would eat no Flesh while the World stood;
And upon this ground the Apostle himself resolves, in 1 Cor. 8. ult. That if Meat made his Brother to offend, he would eat no Flesh while the World stood;
And so in like manner, if any except against what we do, and bring this Reason for it, That it is too like the Custom of wicked Men, that none do thus and thus but the generality of the •ooser and prophaner sort;
And so in like manner, if any except against what we do, and bring this Reason for it, That it is too like the Custom of wicked Men, that none do thus and thus but the generality of the •ooser and Profaner sort;
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HAving in my former Subject treated of Abstinence from those Things that have in them the Appearance of Evil, I shall now from the Words read to you, speak something also of those things that are apparently evil; that,
HAving in my former Subject treated of Abstinence from those Things that have in them the Appearance of Evil, I shall now from the Words read to you, speak something also of those things that Are apparently evil; that,
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as you have already in part seen what Christian Prudence and Circumspection is required that your Conversations be not offensive; so here you may also see what Fervency of Prayer, what Measure of Grace is requisite that they be not grosly wicked.
as you have already in part seen what Christian Prudence and Circumspection is required that your Conversations be not offensive; so Here you may also see what Fervency of Prayer, what Measure of Grace is requisite that they be not grossly wicked.
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and this will be a most effectual means to preserve and keep thy Servant from Presumptuous Sins: and this Observation may be gathered from the connexion of the two Requests:
and this will be a most effectual means to preserve and keep thy Servant from Presumptuous Sins: and this Observation may be gathered from the connexion of the two Requests:
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and that is, that God would keep him, not from Sins of common Frailty, and daily Infirmity, such as no Man's Holiness can exempt him from; but from Sins of Presumption;
and that is, that God would keep him, not from Sins of Common Frailty, and daily Infirmity, such as no Man's Holiness can exempt him from; but from Sins of Presumption;
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from daring and ranting Sins, such as one would think, that no Man that hath the least Holiness in him, could ever commit, Keep back thy Servant from presumptuous Sins.
from daring and ranting Sins, such as one would think, that no Man that hath the least Holiness in him, could ever commit, Keep back thy Servant from presumptuous Sins.
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Were it not so, what need David pray for restraining-Grace? Keep back thy Servant. Lord, my Corruptions hurry me with all violence into the greatest Sins;
Were it not so, what need David pray for restraining-Grace? Keep back thy Servant. Lord, my Corruptions hurry me with all violence into the greatest Sins;
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Secondly, It implies that utter impotency that the best lie under to preserve themselves from the foulest sins, without the special aid and assistance of divine Grace.
Secondly, It Implies that utter impotency that the best lie under to preserve themselves from the Foulest Sins, without the special aid and assistance of divine Grace.
if thou withdrawest thine everlasting Arms from under me, I shall stumble, and fall, and tumble headlong into fearful Precipices, into vile Impieties, into Hell and Perdition it self;
if thou withdrawest thine everlasting Arms from under me, I shall Stumble, and fallen, and tumble headlong into fearful Precipices, into vile Impieties, into Hell and Perdition it self;
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and therefore, Lord, do thou keep me; do thou by thy Omnipotency supply my Impotency; by thy Power keep me from what mine own Weakness will certainly betray me unto;
and Therefore, Lord, do thou keep me; do thou by thy Omnipotency supply my Impotency; by thy Power keep me from what mine own Weakness will Certainly betray me unto;
And in this Reason also we have a hint of the incroaching nature of Sin still, from the allowance of little and secret Sins, it proceeds to the commission of gross and presumptuous Sins;
And in this Reason also we have a hint of the encroaching nature of since still, from the allowance of little and secret Sins, it proceeds to the commission of gross and presumptuous Sins;
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and therefore if we would not be Slaves to our Lusts, and Vassals to the Devil, we had need all of us to pray with David, Lord, keep us from secret Sins, lest they break out into open and presumptuous Sins;
and Therefore if we would not be Slaves to our Lustiest, and Vassals to the devil, we had need all of us to pray with David, Lord, keep us from secret Sins, lest they break out into open and presumptuous Sins;
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and, Lord, keep us from presumptuous Sins, lest they get dominion over us. Now, from the Words thus divided and opened, several useful Observations may be raised.
and, Lord, keep us from presumptuous Sins, lest they get dominion over us. Now, from the Words thus divided and opened, several useful Observations may be raised.
That, The best Security the best of God's Children have from the Commission and from the Dominion of presumptuous Sins, is only their own servent Prayers, and God 's Almighty Grace.
That, The best Security the best of God's Children have from the Commission and from the Dominion of presumptuous Sins, is only their own servient Prayers, and God is Almighty Grace.
When Conscience is awakened in Conviction, and rings aloud in Men's Ears, the ways thou livest in are grosly sinful, the end of them is Hell and Death; thou wadest through the dearest Blood of thine own Soul if thou goest on;
When Conscience is awakened in Conviction, and rings aloud in Men's Ears, the ways thou Livest in Are grossly sinful, the end of them is Hell and Death; thou wadest through the dearest Blood of thine own Soul if thou goest on;
if God should now come down in terrible Majesty in the midst of us, and if he should ask every man's Conscience here, one by one, Conscience, wert thou ever resisted? wert thou ever opposed in executing thine Office to this and to that Soul? Why, where sits the Person whose Conscience must not answer, Yes, Lord, I accuse him, I testifie to his very face, I have often warned and admonished him, O do not venture upon this or that Action;
if God should now come down in terrible Majesty in the midst of us, and if he should ask every Man's Conscience Here, one by one, Conscience, Wertenberg thou ever resisted? Wertenberg thou ever opposed in executing thine Office to this and to that Soul? Why, where sits the Person whose Conscience must not answer, Yes, Lord, I accuse him, I testify to his very face, I have often warned and admonished him, Oh do not venture upon this or that Actium;
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And what didst thou commit it notwithstanding all this? Yes, Lord, while I was laying before him all the arguments that the thoughts of Heaven and Hell, of thy Glory and his own Happiness, could administer,
And what didst thou commit it notwithstanding all this? Yes, Lord, while I was laying before him all the Arguments that the thoughts of Heaven and Hell, of thy Glory and his own Happiness, could administer,
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and what is Sin, than thus desperately to out-face and stifle our convictions, and to offer violence to our Consciences, and presumptuously to rush into the commission of Sin in despight of all these;
and what is since, than thus desperately to outface and stifle our convictions, and to offer violence to our Consciences, and presumptuously to rush into the commission of since in despite of all these;
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than to sin thus in despight of their Consciences. What says our Saviour, Luke 12.47. That Servant that knew his Lord's Will, and did it not, he shall be beaten with many stripes.
than to sin thus in despite of their Consciences. What Says our Saviour, Lycia 12.47. That Servant that knew his Lord's Will, and did it not, he shall be beaten with many stripes.
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And what higher Presumption can there be, than for vile Worms to set at nought the Authority of that God at whose Frown Heaven, and Hell, and Earth tremble.
And what higher Presumption can there be, than for vile Worms to Set At nought the authority of that God At whose Frown Heaven, and Hell, and Earth tremble.
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and Earth-quake from Mount Sinai, at the same time the Israelites to have been notoriously breaking and sinning against every one of those Commandments, as he spake them.
and Earthquake from Mount Sinai, At the same time the Israelites to have been notoriously breaking and sinning against every one of those commandments, as he spoke them.
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as then he did, but by Conscience his Interpreter, yet while we know that Conscience speaks to us in the Name of God, it is as much fearful Presumption for us to slight the voice of Conscience,
as then he did, but by Conscience his Interpreter, yet while we know that Conscience speaks to us in the Name of God, it is as much fearful Presumption for us to slight the voice of Conscience,
Secondly, By sinning against our Consciences, and against our Convictions, we make it very evident that we stand in no awe or dread of any such thing as Hell and eternal Damnation is,
Secondly, By sinning against our Consciences, and against our Convictions, we make it very evident that we stand in no awe or dread of any such thing as Hell and Eternal Damnation is,
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and is not that Boldness? Is not that Presumption? You scorn possibly to be such puling, whimpering Sinners as to be affrighted with such Bug-bears as everlasting Torments,
and is not that Boldness? Is not that Presumption? You scorn possibly to be such puling, whimpering Sinners as to be affrighted with such Bugbears as everlasting Torments,
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and they would sin in despight either of Heaven or Hell; yea, and which is a most sad and dreadful consideration, some there are whose Consciences are already brim-full of extreme horrour and anguish,
and they would sin in despite either of Heaven or Hell; yea, and which is a most sad and dreadful consideration, Some there Are whose Consciences Are already brimful of extreme horror and anguish,
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and yet they will venture upon those Sins that have caused that horrour, and are not such presumptuous Sinners, they give their Consciences wound upon wound,
and yet they will venture upon those Sins that have caused that horror, and Are not such presumptuous Sinners, they give their Consciences wound upon wound,
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So that this is a clear evidence of a presumptuous Sin, when a Sin is committed against a Man's own Conscience, against Knowledge, & against Conviction;
So that this is a clear evidence of a presumptuous since, when a since is committed against a Man's own Conscience, against Knowledge, & against Conviction;
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Secondly, Then a Man sins presumptuously, when he sins upon long deliberation and forecast, plotting and contriving with himself how he may accomplish his Sin. Some Sins are committed merely through a sudden Surprize;
Secondly, Then a Man Sins presumptuously, when he Sins upon long deliberation and forecast, plotting and contriving with himself how he may accomplish his Sin. some Sins Are committed merely through a sudden Surprise;
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Why, ask but your selves, Did you never commit a Sin after you had weighed in your deliberate Thoughts all Circumstances, putting in the beneficial Consequences, the Pleasure, Profit and Credit of Sin in the one Balance,
Why, ask but your selves, Did you never commit a since After you had weighed in your deliberate Thoughts all circumstances, putting in the beneficial Consequences, the Pleasure, Profit and Credit of since in the one Balance,
and the dangerous and destructive Consequences, that Wrath and Hell that is due to Sin, in the other Balance? who of us all can acquit himself from being guilty of sinning after such Comparisons as these are have been made,
and the dangerous and destructive Consequences, that Wrath and Hell that is due to since, in the other Balance? who of us all can acquit himself from being guilty of sinning After such Comparisons as these Are have been made,
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and yet have we not chosen the Sin before our Duty? Truly to sin after such deliberate Comparisons as these are, •s a provoking and a presumptuous Sin.
and yet have we not chosen the since before our Duty? Truly to since After such deliberate Comparisons as these Are, •s a provoking and a presumptuous Sin.
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when they plot and contrive with themselves how they may squeeze and draw out the very utmost of all that Pleasure and Sweet that they imagine Sin carries with it;
when they plot and contrive with themselves how they may squeeze and draw out the very utmost of all that Pleasure and Sweet that they imagine since carries with it;
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this makes that Sin a presumptuous Sin. Thus those Drunkards contrived to prolong their Sin, Isaiah 56. v. 12. Come, say they, we will fetch Wine, and fill our selves with strong Drink,
this makes that since a presumptuous Sin. Thus those Drunkards contrived to prolong their since, Isaiah 56. v. 12. Come, say they, we will fetch Wine, and fill our selves with strong Drink,
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Why, ask your own Consciences Did you never sin, or, do you not use to sin upon premeditation and fore-cast? When you have conceived Sin in your own hearts, do you not nurse it and nourish it there, till you find some fit opportunity to commit it, plotting to lay hold on some fit occasion to act some wicked imagination that you have hatched in your own Heart? If so, this is clear, your sinning is not out of weakness, but from stubbornness and wilfulness.
Why, ask your own Consciences Did you never sin, or, do you not use to sin upon premeditation and forecast? When you have conceived since in your own hearts, do you not nurse it and nourish it there, till you find Some fit opportunity to commit it, plotting to lay hold on Some fit occasion to act Some wicked imagination that you have hatched in your own Heart? If so, this is clear, your sinning is not out of weakness, but from stubbornness and wilfulness.
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Thirdly, The more quiet & calm your Affections are when you sin, the more free you are from the hurryings & perturbations of Passions when you sin, the more presumptuous are your Sins.
Thirdly, The more quiet & Cam your Affections Are when you sin, the more free you Are from the hurryings & perturbations of Passion when you sin, the more presumptuous Are your Sins.
when the Tempest of Passion rageth, be it Fear, or any other Passion and Perturbation of the Mind, no wonder if sometimes the tallest and the strongest Christians fall, are cast down, and overwhelmed by it;
when the Tempest of Passion rages, be it fear, or any other Passion and Perturbation of the Mind, no wonder if sometime the Tallest and the Strongest Christians fallen, Are cast down, and overwhelmed by it;
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this God doth judge to be weakness not wilfulness, he knows our Frame that we are but Dust and Ashes, that we are no match for Principalities and Powers;
this God does judge to be weakness not wilfulness, he knows our Frame that we Are but Dust and Ashes, that we Are no match for Principalities and Powers;
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•ut when both our own Lusts and the Devil shall conspire together, the one •o betray us with all its Deceitfulness, •nd the other to force us with all its Power;
•ut when both our own Lustiest and the devil shall conspire together, the one •o betray us with all its Deceitfulness, •nd the other to force us with all its Power;
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as sometimes he doth from the best of his Servants, where is the Christian that ever coped with these Temptations, and was not vanquished and captivated by them? It is true when God assists him the weakest Christian proves victorious over the strongest Temptations:
as sometime he does from the best of his Servants, where is the Christian that ever coped with these Temptations, and was not vanquished and captivated by them? It is true when God assists him the Weakest Christian Proves victorious over the Strongest Temptations:
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but that all our Success may appear to be not from our own strength but from God's Might, he leaves us sometimes to Satan, and lets loose Satan upon us in all his rage, he leads u• into Temptation,
but that all our Success may appear to be not from our own strength but from God's Might, he leaves us sometime to Satan, and lets lose Satan upon us in all his rage, he leads u• into Temptation,
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though it call upon its God, crying aloud, Help Lord, though it cal• up its Graces, Arise, help, this Si• shall not be imputed to it as a presumptuous Sin. How then shall we judge by our Temptations whether the Sin• •e commit are presumptuous or not?
though it call upon its God, crying aloud, Help Lord, though it cal• up its Graces, Arise, help, this Si• shall not be imputed to it as a presumptuous Sin. How then shall we judge by our Temptations whither the Sin• •e commit Are presumptuous or not?
First, If we commit Sin when we are •t besieged and disturbed by violent and •vincible Temptations, this is too too cer•in a Sign that then we sin presumptu•sly.
First, If we commit since when we Are •t besieged and disturbed by violent and •vincible Temptations, this is too too cer•in a Signen that then we sin presumptu•sly.
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and will sin mere• because they will, these are most de•erate sinners that are impatient to •it the leisure of a lingring and lazy •emptation, they know the Devil hath •uch work to do in the World, many thousands to tempt, deceive,
and will sin mere• Because they will, these Are most de•erate Sinners that Are impatient to •it the leisure of a lingering and lazy •emptation, they know the devil hath •uch work to do in the World, many thousands to tempt, deceive,
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than when we do that for n•thing which we know his Soul hat• Should the Devil, when he Temp• you, take you as he took Christ, a• shew you the Kingdoms of the Wor• and the Glory of them all, and promise to bestow all these upon you;
than when we do that for n•thing which we know his Soul hat• Should the devil, when he Temp• you, take you as he took christ, a• show you the Kingdoms of the Wor• and the Glory of them all, and promise to bestow all these upon you;
why, yet when God shews you the infinite Glory of the Kingdom of another World, you can plead no Natural Reason why you should consent to Sin, God infinitely out-bidding the Devil, even then when the Devil bids highest;
why, yet when God shows you the infinite Glory of the Kingdom of Another World, you can plead no Natural Reason why you should consent to since, God infinitely out-bidding the devil, even then when the devil bids highest;
And this was the great aggravation of Judas 's Sin, and that which made it so exceeding presumptuous: What • poor Temptation was Thirty Pieces of Silver, to enduce him to the Vilest Wickedness that ever was committed since the World stood? It was no more •han the ordinary Value and Rate of a Slave,
And this was the great aggravation of Judas is since, and that which made it so exceeding presumptuous: What • poor Temptation was Thirty Pieces of Silver, to induce him to the Vilest Wickedness that ever was committed since the World stood? It was no more •han the ordinary Valve and Rate of a Slave,
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and this God himself takes notice of as a great Indignity done unto him, Zach. 11.13. A goodly Price, says God by the Prophet there, was I prized at of them.
and this God himself Takes notice of as a great Indignity done unto him, Zach 11.13. A goodly Price, Says God by the Prophet there, was I prized At of them.
I know that at the very hearing of this, your Hearts rise up in detestation of the Cursed Covetousness of Judas, that ever he should suffer himself to be Tempted by so base a Reward as a few Shillings were, to betray him to Death who was infinitely more worth than Heaven and Earth: Why, the Case is yours;
I know that At the very hearing of this, your Hearts rise up in detestation of the Cursed Covetousness of Judas, that ever he should suffer himself to be Tempted by so base a Reward as a few Shillings were, to betray him to Death who was infinitely more worth than Heaven and Earth: Why, the Case is yours;
look back upon your past Life, can you not recall to Mind, that you have been prevailed upon to commit many a sin by such poor and inconsiderable things as scarce bear the shew,
look back upon your past Life, can you not Recall to Mind, that you have been prevailed upon to commit many a since by such poor and inconsiderable things as scarce bear the show,
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The Devil 's first and greatest sin was Pride, and Contempt of God, and how much is he pleased and humoured to see the same Contempt of God rivetted in the Hearts of Men,
The devil is First and greatest since was Pride, and Contempt of God, and how much is he pleased and humoured to see the same Contempt of God riveted in the Hearts of Men,
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and preferred before God and Heaven, though it be but a very Toy and Trifle. This certainly must needs be a very heinous Contempt of the great Majesty of Heaven,
and preferred before God and Heaven, though it be but a very Toy and Trifle. This Certainly must needs be a very heinous Contempt of the great Majesty of Heaven,
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Secondly, When Men sin upon small or no temptations, they declare plainly a wretched neglect of their precious Souls, and therefore they sin presumptuously.
Secondly, When Men sin upon small or no temptations, they declare plainly a wretched neglect of their precious Souls, and Therefore they sin presumptuously.
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and having drawn one Lot that saved and pardon'd him, seeing one of his Companions come shivering and quaking to draw, told him, that for Two Shillings,
and having drawn one Lot that saved and pardoned him, seeing one of his Sodales come shivering and quaking to draw, told him, that for Two Shillings,
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so do we lay down our precious Souls at Stake for those Lusts that usually have nothing in them besides the satisfaction of the Humours and Fancies of our own Wills in Sin. Would you not Censure that Man to be most desperately fool hardy, that should venture to dive into the bottom of the Sea, only to take up Pebbles and Gravel? Why,
so do we lay down our precious Souls At Stake for those Lustiest that usually have nothing in them beside the satisfaction of the Humours and Fancies of our own Wills in Sin. Would you not Censure that Man to be most desperately fool hardy, that should venture to dive into the bottom of the Sea, only to take up Pebbles and Gravel? Why,
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unless they thought they did themselves a Courtesie to be Damned? How many are there that would not suffer no not so much as a Hair of their Head to betwitched off to gain that for which they will not stick to Lye and Swear, Sins that Murder their Souls? They are so Foolish, that the Lord complains in Isa. 52.3. They sell themselves for Nought;
unless they Thought they did themselves a Courtesy to be Damned? How many Are there that would not suffer no not so much as a Hair of their Head to betwitched off to gain that for which they will not stick to Lie and Swear, Sins that Murder their Souls? They Are so Foolish, that the Lord complains in Isaiah 52.3. They fell themselves for Nought;
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either they stay not till the Devil comes to cheapen them, but Sin before-hand, or else they readily take any Price that he offers for them, any Vile Trifle is looked upon as a great Purchase,
either they stay not till the devil comes to cheapen them, but since beforehand, or Else they readily take any Price that he offers for them, any Vile Trifle is looked upon as a great Purchase,
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but only that he fansies that a big, full-Mouth'd Oath makes his Speech more graceful and stately? And what is it that makes the Company-keeper run into all Excess with Riot,
but only that he fancies that a big, full-mouthed Oath makes his Speech more graceful and stately? And what is it that makes the Company-keeper run into all Excess with Riot,
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as deserve to be put in the Balance against the Soul's Eternal Happiness and Glory? Is it possible that Men that have Noble and Immortal Souls in them, should ever so far debase them,
as deserve to be put in the Balance against the Soul's Eternal Happiness and Glory? Is it possible that Men that have Noble and Immortal Souls in them, should ever so Far debase them,
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as to bring them into competition with, nay to make them to be the Price of such Vile Nothings as these are? And yet tell these Men that they hereby rouze up God's Wrath against them that burns to the lowest Hell;
as to bring them into competition with, nay to make them to be the Price of such Vile Nothings as these Are? And yet tell these Men that they hereby rouse up God's Wrath against them that burns to the lowest Hell;
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Why, yet let God frown, and Hell triumph, and their Souls perish, they will on, and will not raise the Rate of sinning, nor put the Devil to more charges,
Why, yet let God frown, and Hell triumph, and their Souls perish, they will on, and will not raise the Rate of sinning, nor put the devil to more charges,
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Is not this most desperate boldness and presumption? And therefore do not lay the blame of your sins upon the violence of Temptation, or upon the restless importunities of the Devil; when God shall at the last Day call, Sinner stand forth, what's the reason you committed such and such Sins that had nothing in them to commend them, That left nothing after them but Shame without,
Is not this most desperate boldness and presumption? And Therefore do not lay the blame of your Sins upon the violence of Temptation, or upon the restless importunities of the devil; when God shall At the last Day call, Sinner stand forth, what's the reason you committed such and such Sins that had nothing in them to commend them, That left nothing After them but Shame without,
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and the Devil too strong for you to resist? No, no it will then be made apparent, that the Devil was falsly charged with multitudes of Sins that he never knew of till they were committed:
and the devil too strong for you to resist? No, no it will then be made apparent, that the devil was falsely charged with Multitudes of Sins that he never knew of till they were committed:
And therefore when Men sin upon slight Temptations, it is not from the power of Temptations, it is not from the importunity of the Devil that they sin,
And Therefore when Men sin upon slight Temptations, it is not from the power of Temptations, it is not from the importunity of the devil that they sin,
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yet this doth not mitigate but rather aggravate our Sin, because it was merely thorough our own presumption that we brought our selves under the power of such a prevalent Temptation, from which Christian Fear and Caution might easily have preserved us.
yet this does not mitigate but rather aggravate our since, Because it was merely through our own presumption that we brought our selves under the power of such a prevalent Temptation, from which Christian fear and Caution might Easily have preserved us.
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tho' he struggle hard for Life afterwards, yet if he sinks and is drowned, he perishes only through his own presumption. That Man deserves to be blown up that will make Gun-Powder in a Smith's Shop when the Sparks fly thick about him:
though he struggle hard for Life afterwards, yet if he sinks and is drowned, he Perishes only through his own presumption. That Man deserves to be blown up that will make Gun-Powder in a Smith's Shop when the Sparks fly thick about him:
so when you are running your selves into the occasions of sin, the more willingly you go to sin, the nearer you come to it, there's no stop nor stay:
so when you Are running your selves into the occasions of since, the more willingly you go to sin, the nearer you come to it, there's no stop nor stay:
Consider this therefore, hast thou not had frequent experience of many sad Foils that the Devil hath given thee by thy rash venturing upon Occasions and Temptations to sin? hast thou not found such and such Company, such and such Employments,
Consider this Therefore, hast thou not had frequent experience of many sad Foils that the devil hath given thee by thy rash venturing upon Occasions and Temptations to since? hast thou not found such and such Company, such and such Employments,
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and other like Circumstances, always prove Snares to thee? never plead these Temptations were too strong for thee to resist? What, canst thou not resist them? Why, couldst thou not have avoided them? And believe it,
and other like circumstances, always prove Snares to thee? never plead these Temptations were too strong for thee to resist? What, Canst thou not resist them? Why, Couldst thou not have avoided them? And believe it,
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If the experience of thine own Weakness doth not make thee careful for the future to shun such Snares and Intanglements as these are, thy sins will be judged by God at the last Day to be wilful and presumptuous Sins;
If the experience of thine own Weakness does not make thee careful for the future to shun such Snares and Entanglements as these Are, thy Sins will be judged by God At the last Day to be wilful and presumptuous Sins;
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Let the Temptation be never so strong and irresistible, yet if you yield to it without opposition and resistance made against it to your utmost, you then sin presumptuously.
Let the Temptation be never so strong and irresistible, yet if you yield to it without opposition and resistance made against it to your utmost, you then since presumptuously.
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though Principalities and Powers, though the Rulers of the Darkness of this World, and spiritual Wickednesses in high Places, set themselves all in array against him;
though Principalities and Powers, though the Rulers of the Darkness of this World, and spiritual Wickednesses in high Places, Set themselves all in array against him;
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the Devil stands before you armed with his fiery darts; God follows you, armed with everlasting vengeance. If you will not engage against Satan, and resolutely oppose him and all his force, what do you else but turn upon God,
the devil Stands before you armed with his fiery darts; God follows you, armed with everlasting vengeance. If you will not engage against Satan, and resolutely oppose him and all his force, what do you Else but turn upon God,
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and challenge him to the Combat, and make him your Enemy, that is able to destroy both Soul and Body in Hell-fire for ever? Why, what a most daring presumption is this, that ever we should basely surrender up our selves to the Devil without striking one stroke in our own defence,
and challenge him to the Combat, and make him your Enemy, that is able to destroy both Soul and Body in Hell-fire for ever? Why, what a most daring presumption is this, that ever we should basely surrender up our selves to the devil without striking one stroke in our own defence,
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and yet at the same time, we should dare to provoke that God that can with one look and frown sink us into the lowest Hell? And thus, in these Three Particulars we see when a Sin is presumptuous in respect of Temptations,
and yet At the same time, we should Dare to provoke that God that can with one look and frown sink us into the lowest Hell? And thus, in these Three Particulars we see when a since is presumptuous in respect of Temptations,
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What is this else, but when God stands visibly in your way, yet you will desperately run upon the thick Bosses of his Buckler? he hedges up your way with thorns, and yet you will break through,
What is this Else, but when God Stands visibly in your Way, yet you will desperately run upon the thick Boss's of his Buckler? he hedges up your Way with thorns, and yet you will break through,
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what is this else but even to dare God to do his worst? When God treads upon us, should such vile Worms as we are, turn the Tail, and threaten to take revenge upon the Almighty? This is Presumption and Boldness, that God takes special notice of.
what is this Else but even to Dare God to do his worst? When God treads upon us, should such vile Worms as we Are, turn the Tail, and threaten to take revenge upon the Almighty? This is Presumption and Boldness, that God Takes special notice of.
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In 2 Chron. 28, and 22. Ahaz was brought very low, says the Text; and yet, in the time of his distress he trespassed yet more against the Lord; This is that Ahaz:
In 2 Chronicles 28, and 22. Ahaz was brought very low, Says the Text; and yet, in the time of his distress he trespassed yet more against the Lord; This is that Ahaz:
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if, instead of humility and brokenness of heart, your hearts rise up against God, and you are ready to say with that wicked King, This Evil is of the Lord,
if, instead of humility and brokenness of heart, your hearts rise up against God, and you Are ready to say with that wicked King, This Evil is of the Lord,
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why should I wait upon the Lord any longer? conclude upon it, you are those desperate presumptuous Sinners that scorn to shrink for whatever God can lay upon them.
why should I wait upon the Lord any longer? conclude upon it, you Are those desperate presumptuous Sinners that scorn to shrink for whatever God can lay upon them.
You that know your selves to be Sinners, what is it that makes you to bear up with so much peace and confidence? why, do you not every moment fear lest Hell should open its mouth,
You that know your selves to be Sinners, what is it that makes you to bear up with so much peace and confidence? why, do you not every moment Fear lest Hell should open its Mouth,
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In Deut. 29.19, 20. says God there, If any Man shall encourage himself when he goes on presumptuously in the way of his own heart, adding Drunkenness unto Thirst, I will not spare him, says God;
In Deuteronomy 29.19, 20. Says God there, If any Man shall encourage himself when he Goes on presumptuously in the Way of his own heart, adding drunkenness unto Thirst, I will not spare him, Says God;
truly it were impossible, utterly impossible to keep them from running up and down the Streets like distracted Persons and Mad-Men, crying out with horrour of Soul, O I am damned, I am damned;
truly it were impossible, utterly impossible to keep them from running up and down the Streets like distracted Persons and Madmen, crying out with horror of Soul, Oh I am damned, I am damned;
And thus I have in six Particulars shewed you what it is that makes a Sin to be presumptuous; which is that which David in the Text prays to God to keep him from;
And thus I have in six Particulars showed you what it is that makes a since to be presumptuous; which is that which David in the Text prays to God to keep him from;
and I doubt not but these Particulars have represented to you so much Guilt and Ugliness in presumptuous Sins, as that you also pray with him, Lord, keep us also from presumptuous Sins.
and I doubt not but these Particulars have represented to you so much Gilded and Ugliness in presumptuous Sins, as that you also pray with him, Lord, keep us also from presumptuous Sins.
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and your endeavours unwearied, I shall in the next place by some aggravating considerations ingrain these scarlet crimson sins, and strive to make them appear as they are in themselves out of measure sinful.
and your endeavours unwearied, I shall in the next place by Some aggravating considerations ingrain these scarlet crimson Sins, and strive to make them appear as they Are in themselves out of measure sinful.
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Consider therefore in the first place, that the commission of presumptuous Sins doth exceedingly harden and steel the heart, with resolutions to persevere in them without repentance,
Consider Therefore in the First place, that the commission of presumptuous Sins does exceedingly harden and steel the heart, with resolutions to persevere in them without Repentance,
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resolvedness to sin is a disposition likest to that of the Devil, and it is a punishment next to that of Hell; a Man that is confirmed in wickedness, is not many removes off from a Devil in his nature,
resolvedness to since is a disposition likest to that of the devil, and it is a punishment next to that of Hell; a Man that is confirmed in wickedness, is not many removes off from a devil in his nature,
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God hath two Seals, the one of the Spirit of Adoption, whereby he seals up Believers to the day of Redemption, and the other of Obduration, whereby he seals up the Impenitent to the Day of Destruction, he seals them up under sin,
God hath two Seals, the one of the Spirit of Adoption, whereby he Seals up Believers to the day of Redemption, and the other of Obduration, whereby he Seals up the Impenitent to the Day of Destruction, he Seals them up under since,
and sets them aside for Wrath; hence the Apostle in Romans 2.5. speaks of a hard and impenitent heart, treasuring up wrath unto it self against the day of wrath:
and sets them aside for Wrath; hence the Apostle in Romans 2.5. speaks of a hard and impenitent heart, treasuring up wrath unto it self against the day of wrath:
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for either they make them secure under sin, or else quite contrary desperate for sin, and both these strongly conduce to the hard'ning of the heart.
for either they make them secure under since, or Else quite contrary desperate for since, and both these strongly conduce to the hardening of the heart.
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Sinners have read and heard terrible things against themselves, that God will wound the hairy scalp of such as go on still in their iniquities, that he will destroy the incorrigible suddenly, and that without remedy;
Sinners have read and herd terrible things against themselves, that God will wound the hairy scalp of such as go on still in their iniquities, that he will destroy the incorrigible suddenly, and that without remedy;
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and therefore as Solomon observes, because they go unpunished they grow secure, in Ecclesiast. 8.15. Because sentence against an evil work is not speedily executed, therefore the hearts of the Sons of Men are fully set in them to do evil.
and Therefore as Solomon observes, Because they go unpunished they grow secure, in Ecclesiatest. 8.15. Because sentence against an evil work is not speedily executed, Therefore the hearts of the Sons of Men Are Fully Set in them to do evil.
and hence presumptuous Sinners argue, That certainly were there any truth in God's threatnings, were there any thing to be feared besides the huge noise that they make, they should then have been exemplarily plagued,
and hence presumptuous Sinners argue, That Certainly were there any truth in God's threatenings, were there any thing to be feared beside the huge noise that they make, they should then have been exemplarily plagued,
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and from this it is, that the worst of Sinners, after the commission of some vile and crying sins, are for a while troubled with a trembling and tormenting Conscience, that the threatnings that are denounced should fall upon them by some visible appearance,
and from this it is, that the worst of Sinners, After the commission of Some vile and crying Sins, Are for a while troubled with a trembling and tormenting Conscience, that the threatenings that Are denounced should fallen upon them by Some visible appearance,
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though Preachers roar out whole Pulpits full of Hell and Damnation, and singe our Ears continually with Fire and Brimstone, making fearful clamours of Death, Hell, and Damnation, and everlasting Torments;
though Preachers roar out Whole Pulpits full of Hell and Damnation, and sing our Ears continually with Fire and Brimstone, making fearful clamours of Death, Hell, and Damnation, and everlasting Torments;
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Is not the Sun's light as chearing, the Aires breath as refreshing, and the Earths Womb as fruitful as it was? their greatest sins have not disturbed the least Atome in the Creation, nor moved so much as a hair of their head;
Is not the Sun's Light as cheering, the Airs breath as refreshing, and the Earth's Womb as fruitful as it was? their greatest Sins have not disturbed the least Atom in the Creation, nor moved so much as a hair of their head;
and that is the first way how the commission of presumptuous Sins bring Men to resolutions of sinning, by making them regardless of Divine threatnings.
and that is the First Way how the commission of presumptuous Sins bring Men to resolutions of sinning, by making them regardless of Divine threatenings.
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Nothing more fortifies reso•ution than despair; make a coward desperate, and you make him invincible; •ow presumptuous sins they usually end •n desperate resolutions;
Nothing more fortifies reso•ution than despair; make a coward desperate, and you make him invincible; •ow presumptuous Sins they usually end •n desperate resolutions;
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Let your own hearts make •nswer, when you have sinned presumptuously against your own Consciences and God's known Law, have you not been ready to conclude, that it were as good for you to abandon your selves over to the swing of such a lust as still to strive thus in vain against it? when resolutions against sin prove unsuccessful, they commonly end in desperate resolutions to sin;
Let your own hearts make •nswer, when you have sinned presumptuously against your own Consciences and God's known Law, have you not been ready to conclude, that it were as good for you to abandon your selves over to the swing of such a lust as still to strive thus in vain against it? when resolutions against since prove unsuccessful, they commonly end in desperate resolutions to since;
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Is there none among us now, that when we have sinned against light, and against convictions sit down under this despairing temptation, That it is in vain for us ever to make head against such a lust more, it will prevail,
Is there none among us now, that when we have sinned against Light, and against convictions fit down under this despairing temptation, That it is in vain for us ever to make head against such a lust more, it will prevail,
The Devils and the damned Spirits as they lie always smothering and burning in Hell, so they always hear that dreadful sound For ever thus, for ever thus;
The Devils and the damned Spirits as they lie always smothering and burning in Hell, so they always hear that dreadful found For ever thus, for ever thus;
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and that's the first great danger of sinning presumptuously, it will make Men resolute, either thorough security or thorough despair to continue in sin.
and that's the First great danger of sinning presumptuously, it will make Men resolute, either through security or thorough despair to continue in since.
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yet they are also so foolish and bold as not to regard God's seeing them, in comparison of whom to sin in the sight of the whole World, is but to sin in secret;
yet they Are also so foolish and bold as not to regard God's seeing them, in comparison of whom to since in the sighed of the Whole World, is but to sin in secret;
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The Lord himself takes notice of the impudency of such Men; and certainly every Sinner hath cause to blush when God calls him impudent. In Jeremy 6.15. says God there were they ashamed, when they had committed all these abominations;
The Lord himself Takes notice of the impudence of such Men; and Certainly every Sinner hath cause to blush when God calls him impudent. In Jeremiah 6.15. Says God there were they ashamed, when they had committed all these abominations;
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nay they were not at all ashamed, neither could they blush; and in Jer. 3.3. they have a Whores forehead, and they refuse to be ashamed; and in Isaiah 3.9. the shew of their countenance, says God, doth witness against them, they declare their sin as Sodom, they hid it not. There are three degrees of shamelessness in sinning, to which many of our grosser Sinners do arise.
nay they were not At all ashamed, neither could they blush; and in Jer. 3.3. they have a Whores forehead, and they refuse to be ashamed; and in Isaiah 3.9. the show of their countenance, Says God, does witness against them, they declare their since as Sodom, they hid it not. There Are three Degrees of shamelessness in sinning, to which many of our grosser Sinners do arise.
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the Swearer swears not in secret, where none can hear him, but in Company, and calls Men to witness as well as God, the Drunkard reels in our Streets in mid day,
the Swearer swears not in secret, where none can hear him, but in Company, and calls Men to witness as well as God, the Drunkard reels in our Streets in mid day,
Secondly, Others are advanced farther, and not only sin openly, but they boast and glory in their sins also; the Apostle in Philippians 3.19. speaks of them, whose glory was in their shame;
Secondly, Others Are advanced farther, and not only since openly, but they boast and glory in their Sins also; the Apostle in Philippians 3.19. speaks of them, whose glory was in their shame;
they boast as if they had done some notable exploit, when alas they have only murthered a poor Soul of their own, that lay drawing on towards its death before.
they boast as if they had done Some notable exploit, when alas they have only murdered a poor Soul of their own, that lay drawing on towards its death before.
so there are a generation in the World, who dare not for the terror of their consciences commit a sin, that yet will boast that they have committed it,
so there Are a generation in the World, who Dare not for the terror of their Consciences commit a since, that yet will boast that they have committed it,
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or Monsters rather, that boast of such things as make them more like Devils than Men; and yet even to this height of profligate impudence will presumptuous sins lead you;
or Monsters rather, that boast of such things as make them more like Devils than Men; and yet even to this height of profligate impudence will presumptuous Sins led you;
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Thirdly, Consider this, what a fearful thing it will be if God should cut off such Men in the very act of some presumptuous sin, without affording them any time and space of repentance;
Thirdly, Consider this, what a fearful thing it will be if God should Cut off such Men in the very act of Some presumptuous since, without affording them any time and Molle of Repentance;
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and have they any security that God will not, what promise have they that God will forbear them one moment longer? nay they have been often told, that God will make a speedy end with them, that he will take them away as with a Whirlwind living,
and have they any security that God will not, what promise have they that God will forbear them one moment longer? nay they have been often told, that God will make a speedy end with them, that he will take them away as with a Whirlwind living,
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God hath two chief Attributes, that he, especially •ims to glorifie in all his transactions with Men, his Mercy and his Justice, these are the two great hinges, upon which all the frame of his Providence moves, the mighty affairs of Eternal Election, and Reprobation were first agitated out of design to magnifie Mercy and Justice; and all temporal concernments are governed in such a way as may most advance these two Attributes of Mercy and Justice;
God hath two chief Attributes, that he, especially •ims to Glorify in all his transactions with Men, his Mercy and his justice, these Are the two great hinges, upon which all the frame of his Providence moves, the mighty affairs of Eternal Election, and Reprobation were First agitated out of Design to magnify Mercy and justice; and all temporal concernments Are governed in such a Way as may most advance these two Attributes of Mercy and justice;
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why now Mercy hath already had a large share of glory in forbearing after so many provocations, in waiting so long to be gracious, staying year after year expecting your Repentance;
why now Mercy hath already had a large share of glory in forbearing After so many provocations, in waiting so long to be gracious, staying year After year expecting your Repentance;
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and with trembling, adore the just severity of God, when they see a notorious Sinner cut off in the very act of some notorious and presumptuous wickedness, in Deuteron. 17.12, 13 when a presumptuous Sinner is punished, says God, all the People shall hear,
and with trembling, adore the just severity of God, when they see a notorious Sinner Cut off in the very act of Some notorious and presumptuous wickedness, in Deuteron. 17.12, 13 when a presumptuous Sinner is punished, Says God, all the People shall hear,
and if so much glory will accrew to God by destroying you, why then should he spare you one moment longer than your next sin? this is the best use he can make of presumptuous Sinners, even to set them up as examples and monuments of his wrath and vengeance to terrifie others;
and if so much glory will accrue to God by destroying you, why then should he spare you one moment longer than your next since? this is the best use he can make of presumptuous Sinners, even to Set them up as Examples and monuments of his wrath and vengeance to terrify Others;
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and why should you think then, since his Mercy hath been glorified already to you in waiting and forbearing so long, that he will not upon the next sin you commit glorifie his Justice also? it may be God hath begun to deal thus already with some of you, in the very midst of your sins, hath not the hand writing of some remarkable judgment appeared against you;
and why should you think then, since his Mercy hath been glorified already to you in waiting and forbearing so long, that he will not upon the next since you commit Glorify his justice also? it may be God hath begun to deal thus already with Some of you, in the very midst of your Sins, hath not the hand writing of Some remarkable judgement appeared against you;
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well take Christ's counsel, sin no more least a worst thing befal •ou, least the next provocation he strike you through and sink you to Hell? Oh consider what a fearful thing it is,
well take Christ's counsel, sin no more lest a worst thing befall •ou, least the next provocation he strike you through and sink you to Hell? O Consider what a fearful thing it is,
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but now tell a presumptuous Sinner what judgment and wrath •s due to him, that it is impossible for him to escape the vengeance of God, that justice will over-take him, read to him all the curses contained in the Book of God,
but now tell a presumptuous Sinner what judgement and wrath •s due to him, that it is impossible for him to escape the vengeance of God, that Justice will overtake him, read to him all the curses contained in the Book of God,
certainly they that dare sin when they see Hell before them, there is no hope that they will leave sinning till they see Hell flaming round about them,
Certainly they that Dare since when they see Hell before them, there is no hope that they will leave sinning till they see Hell flaming round about them,
Now then, though these presumptuous Sins being in their nature and aggravations so hainous, yet are the best Christians exceeding prone to commit them.
Now then, though these presumptuous Sins being in their nature and aggravations so heinous, yet Are the best Christians exceeding prove to commit them.
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When the Sea is tempestuous, did we only stand safe upon the shoar, it were enough to behold the woful Shipwracks of others, with that horror and commiseration that such a spectacle deserves;
When the Sea is tempestuous, did we only stand safe upon the shore, it were enough to behold the woeful shipwrecks of Others, with that horror and commiseration that such a spectacle deserves;
but when we are tossed in the same tempest, and see some split against Rocks, and others swallowed up of quick sands, unto which naturally the stream strongly carries us also;
but when we Are tossed in the same tempest, and see Some split against Rocks, and Others swallowed up of quick sands, unto which naturally the stream strongly carries us also;
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truly then, our pity and detestation of their dangers, our horrour and consternation of their ruin, is not sufficient without great care and diligence for our own security and preservation:
truly then, our pity and detestation of their dangers, our horror and consternation of their ruin, is not sufficient without great care and diligence for our own security and preservation:
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this is the Apostle's caution, 1 Cor. 10.12. Let him that thinks he stands take heed least he fall; and in Rom. 11.20. Thou standest by Faith, be not high-minded, but fear.
this is the Apostle's caution, 1 Cor. 10.12. Let him that thinks he Stands take heed lest he fallen; and in Rom. 11.20. Thou Standest by Faith, be not High-minded, but Fear.
From which Words I formerly collected, and shall now prosecute this proposition. That in the best Christians there is great Proneness to the worst Sins.
From which Words I formerly collected, and shall now prosecute this proposition. That in the best Christians there is great Proneness to the worst Sins.
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yet in the new Creation, whereby Souls are repaired, there should be still left in it that Biass that strongly sways it unto Evil. These Two things, God assisting, I shall at present do.
yet in the new Creation, whereby Souls Are repaired, there should be still left in it that Bias that strongly sways it unto Evil. These Two things, God assisting, I shall At present do.
For the demonstratious of the point, I shall give you them in these following particulars, First, The Examples of others may here be a convincing Argument.
For the demonstratious of the point, I shall give you them in these following particulars, First, The Examples of Others may Here be a convincing Argument.
If I should summon in the most excellent of God's Saints, a Man might wonder that Drunkenness, Incest, Murder, and Abjuration of Christ, that such Brats of Satan should ever be found in company with such an Angelical Troop as they are;
If I should summon in the most excellent of God's Saints, a Man might wonder that drunkenness, Incest, Murder, and Abjuration of christ, that such Brats of Satan should ever be found in company with such an Angelical Troop as they Are;
unless the unpardonable Sin against the Holy-Ghost, but God may find it written down in his Book of Remembrance under their Names whose Names he himself hath written down in the Book of Life.
unless the unpardonable since against the Holy ghost, but God may find it written down in his Book of Remembrance under their Names whose Names he himself hath written down in the Book of Life.
shall we say, when we see such Eminent Christians falling into sin, yea even into great and gross sins, that they have not strong propensions and inclinations to sin.
shall we say, when we see such Eminent Christians falling into since, yea even into great and gross Sins, that they have not strong propensions and inclinations to since.
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certainly if there be any Grief that can overcast the perfect Joys of the Saints in Heaven, it is that their Names and Examples should to the great dishonour of God be produced by wicked and sinful Men to countenance their grossest Sins and Wickednesses.
Certainly if there be any Grief that can overcast the perfect Joys of the Saints in Heaven, it is that their Names and Examples should to the great dishonour of God be produced by wicked and sinful Men to countenance their Grossest Sins and Wickednesses.
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But let such know, that though God hath set up these in his Church to be Monuments of his Mercy, to declare to Humble and Penitent Sinners how great Sins he can Pardon,
But let such know, that though God hath Set up these in his Church to be Monuments of his Mercy, to declare to Humble and Penitent Sinners how great Sins he can Pardon,
Secondly, It appears that there is a strong proneness in the best to the worst Sins, from those frequent and pressing Exhortations that are given us in Scripture to Watchfulness against them, and to the Mortification of them.
Secondly, It appears that there is a strong proneness in the best to the worst Sins, from those frequent and pressing Exhortations that Are given us in Scripture to Watchfulness against them, and to the Mortification of them.
Wherefore were these Curbs necessary, but that God sees our Lusts are head-strong, and ready to fly out and hurry us into all Excesses? Nay these Exhortations are not so particularly,
Wherefore were these Curbs necessary, but that God sees our Lustiest Are headstrong, and ready to fly out and hurry us into all Excesses? Nay these Exhortations Are not so particularly,
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nor with so great Emphasis, given to the Wicked as they are to the Children of God: Of the Wicked God saith, He that will be Wicked, let him be Wicked still, that's all the Care God takes of them,
nor with so great Emphasis, given to the Wicked as they Are to the Children of God: Of the Wicked God Says, He that will be Wicked, let him be Wicked still, that's all the Care God Takes of them,
Why, would not any Man wonder, that our Saviour should so solicitously warn them against Surfeiting and Drunkenness, which are the Sins usually of a Plentiful Estate,
Why, would not any Man wonder, that our Saviour should so solicitously warn them against Surfeiting and drunkenness, which Are the Sins usually of a Plentiful Estate,
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but what, warn them against these Sins whose Poverty was such, and was to be such, that those that gave unto them a Cup of cold Water, should receive a plentiful Reward for their pains;
but what, warn them against these Sins whose Poverty was such, and was to be such, that those that gave unto them a Cup of cold Water, should receive a plentiful Reward for their pains;
and what, they like to be choaked with the Cares of this Life, and with Carking to get what they had not, who had but just before renounced all that they had to follow Christ? Yea,
and what, they like to be choked with the Cares of this Life, and with Carking to get what they had not, who had but just before renounced all that they had to follow christ? Yea,
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as their Low and Persecuted Condition should be sure to keep them from committing them. So also the Apostle in Coloss. 3.5. speaking to them that should certainly appear with Christ in Glory, as you may see in verse 4. yet these he commands to Mortifie their Members that were upon the Earth:
as their Low and Persecuted Condition should be sure to keep them from committing them. So also the Apostle in Coloss. 3.5. speaking to them that should Certainly appear with christ in Glory, as you may see in verse 4. yet these he commands to Mortify their Members that were upon the Earth:
Well, but what Members are these, it may be they are only vanity and inconstancy of Thoughts, levity and unfixedness of Affections, deadness and heaviness of Heart,
Well, but what Members Are these, it may be they Are only vanity and inconstancy of Thoughts, levity and unfixedness of Affections, deadness and heaviness of Heart,
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No, says the Apostle, these Members are the big Limbs of the Old Man, they are Fornication, Ʋncleanness, Inordinate Affections, Evil Concupiscence, and Covetuousness. And in verse 8. he Exhorts them again to put off all these things, Anger, Wrath, Malice, Blasphemy, Filthy Communication, and Lying, and so he goes on reckoning up foul and horrid Sins,
No, Says the Apostle, these Members Are the big Limbs of the Old Man, they Are Fornication, Ʋncleanness, Inordinate Affections, Evil Concupiscence, and Covetousness. And in verse 8. he Exhorts them again to put off all these things, Anger, Wrath, Malice, Blasphemy, Filthy Communication, and Lying, and so he Goes on reckoning up foul and horrid Sins,
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is it not strange, that such eminent Christians as these were, should need Exhortations against such foul Sins? Why, there's many a Person in a state of Nature that would count their Morals much wronged,
is it not strange, that such eminent Christians as these were, should need Exhortations against such foul Sins? Why, there's many a Person in a state of Nature that would count their Morals much wronged,
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if you should be officiously importunate with them not to commit Adultery, or Blasphemy, not to be Covetous, or Drunkards, or the like, this they would look upon as an Injury done to them, that you should suspect such things as these are of them, would not they say,
if you should be officiously importunate with them not to commit Adultery, or Blasphemy, not to be Covetous, or Drunkards, or the like, this they would look upon as an Injury done to them, that you should suspect such things as these Are of them, would not they say,
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as Hazael did to the Prophet, What are thy Servants dogs, that they should do such great things as these are? But the Apostle knew that the inclinations of the best were too strong,
as hazael did to the Prophet, What Are thy Servants Dogs, that they should do such great things as these Are? But the Apostle knew that the inclinations of the best were too strong,
And when God casts his Law before Men as a stop to them in their sinful course, they swell the higher till they have born or over-flown all those Bounds and Dams that God hath set to Bound them in:
And when God Cast his Law before Men as a stop to them in their sinful course, they swell the higher till they have born or overflown all those Bounds and Dams that God hath Set to Bound them in:
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First, In Man's first Creation the Will had in it a Natural Power to determine the Specification of its own Acts, that is, freely to sway it self either unto Good,
First, In Man's First Creation the Will had in it a Natural Power to determine the Specification of its own Acts, that is, freely to sway it self either unto Good,
Since the Fall we need a Twofold assistance, one a Common influence and assistance, such as is vouchsafed to all Men to enable them to the performance of the common and ordinary Actions of this Life, it is from God's immediate influence that we are enabled to Move, to Think, to Speak, for in him we Live, Move, and have our Beings.
Since the Fallen we need a Twofold assistance, one a Common influence and assistance, such as is vouchsafed to all Men to enable them to the performance of the Common and ordinary Actions of this Life, it is from God's immediate influence that we Are enabled to Move, to Think, to Speak, for in him we Live, Move, and have our Beings.
Now the difference betwixt Common and Special influence lies in this, that what God works in us by a Common influence, that is wrought without any grudg or reluctancy in Man's Nature to the contrary,
Now the difference betwixt Common and Special influence lies in this, that what God works in us by a Common influence, that is wrought without any grudge or reluctancy in Man's Nature to the contrary,
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but what is wrought in us by a Special influence, that is, brought to pass, Nature gain-saying and contradicting it, thus when God enables a Sinner to Act Faith,
but what is wrought in us by a Special influence, that is, brought to pass, Nature gainsaying and contradicting it, thus when God enables a Sinner to Act Faith,
and therefore this is called Special Grace. Now while Man stood in the state of Innocency, there was nothing in his Nature that contradicted his Fear of God, his Dependance on God,
and Therefore this is called Special Grace. Now while Man stood in the state of Innocency, there was nothing in his Nature that contradicted his fear of God, his Dependence on God,
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or his Love to God, and therefore to enable him to Act all these, he needed no Special influence of Special Grace, but only of a common and ordinary Providence.
or his Love to God, and Therefore to enable him to Act all these, he needed no Special influence of Special Grace, but only of a Common and ordinary Providence.
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as Eating, and Drinking, Speaking, Walking, and Thinking, are to us now, and therefore he required no more assistance from God for the performance of Spiritual Obedience,
as Eating, and Drinking, Speaking, Walking, and Thinking, Are to us now, and Therefore he required no more assistance from God for the performance of Spiritual obedience,
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but yet in that proneness there was not perseverance: He might, as afterwards he did, turn aside from God unto Satan, and notwithstanding his inclination to Obedience,
but yet in that proneness there was not perseverance: He might, as afterwards he did, turn aside from God unto Satan, and notwithstanding his inclination to obedience,
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Now that we may clearly apprehend how Adam 's first Sin and Provocation committed so many Thousand Years ago, causes such strong propensions to Sin in all his Posterity, you must observe these following particulars.
Now that we may clearly apprehend how Adam is First since and Provocation committed so many Thousand years ago, Causes such strong propensions to since in all his Posterity, you must observe these following particulars.
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Now what Right Adam had to Indent for his Posterity, and to oblige them to the Terms of the Covenant, I have long since opened to you on another occasion,
Now what Right Adam had to Indent for his Posterity, and to oblige them to the Terms of the Covenant, I have long since opened to you on Another occasion,
And upon Adam 's Sin this Threefold Death was Threatned namely Temporal, Spiritual, and Eternal. Of these Three, the Spiritua• Death was presently inflicted upon Man's Fall, consisting in the separation of the Image of God from the Soul;
And upon Adam is since this Threefold Death was Threatened namely Temporal, Spiritual, and Eternal. Of these Three, the Spiritua• Death was presently inflicted upon Man's Fallen, consisting in the separation of the Image of God from the Soul;
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Every Action is sinful that hath not the Glory of God for its end, now no Action can have the Glory of God for its end, that hath not the Image o• God for its principle,
Every Actium is sinful that hath not the Glory of God for its end, now no Actium can have the Glory of God for its end, that hath not the Image o• God for its principle,
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he hath an active Nature, and he hath active Faculties still left him, though the Image of God that should make those Actions Holy is justly taken from him.
he hath an active Nature, and he hath active Faculties still left him, though the Image of God that should make those Actions Holy is justly taken from him.
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And here at last we have traced out the true cause of that strong propension that there is in all Men unto Sin. While the Soul enjoyed the Image of God, it sought especially to do all in reference unto God,
And Here At last we have traced out the true cause of that strong propension that there is in all Men unto Sin. While the Soul enjoyed the Image of God, it sought especially to do all in Referente unto God,
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how comes it to pass that those who are renewed again according to the Image of God, do still complain of this strong proneness and propension to sin?
how comes it to pass that those who Are renewed again according to the Image of God, do still complain of this strong proneness and propension to since?
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To this I answer, that those of fallen Mankind, to whom God is pleased to restore his Image in regeneration, accordingly as this Image is more or less perfect,
To this I answer, that those of fallen Mankind, to whom God is pleased to restore his Image in regeneration, accordingly as this Image is more or less perfect,
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'cause to complain with the Apostle, Romans 7. 23. I see another law in my members warring against the law of my mind, there is a carnal, sensual inclination in him, strongly swaying him to sin contrary to the bent and inclination of his renewed part;
Because to complain with the Apostle, Romans 7. 23. I see Another law in my members warring against the law of my mind, there is a carnal, sensual inclination in him, strongly swaying him to sin contrary to the bent and inclination of his renewed part;
Yea but you will say possibly this inclination in the best Christians may be to smaller and lesser sins, but it cannot be thought that a Child of God, who is renewed again according to the Image of God, should have a strong proneness and inclination to those foul sins that the wicked of the World lie in.
Yea but you will say possibly this inclination in the best Christians may be to smaller and lesser Sins, but it cannot be Thought that a Child of God, who is renewed again according to the Image of God, should have a strong proneness and inclination to those foul Sins that the wicked of the World lie in.
To this I answer, the most that Grace doth in the best of God's Children in this life, is, to weaken and lessen that natural propension that is in a Child of God to every sin,
To this I answer, the most that Grace does in the best of God's Children in this life, is, to weaken and lessen that natural propension that is in a Child of God to every since,
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but yet the experience of the best sometimes can inform them, that even to the worst sins and most horrid temptations, they find a faction and party in their hearts to promote them;
but yet the experience of the best sometime can inform them, that even to the worst Sins and most horrid temptations, they find a faction and party in their hearts to promote them;
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I now come to enquire into the grounds and reasons, why God should suffer this proneness to sin to continue in his dearest Saints and Children after their Conversion and Regeneration? possibly some may think it would have been far more conducible to God's glory,
I now come to inquire into the grounds and Reasons, why God should suffer this proneness to sin to continue in his dearest Saints and Children After their Conversion and Regeneration? possibly Some may think it would have been Far more conducible to God's glory,
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as well as their own peace and comfort, if God had at once at their first Conversion utterly destroyed all the seeds and remainders of corruption in them,
as well as their own peace and Comfort, if God had At once At their First Conversion utterly destroyed all the seeds and remainders of corruption in them,
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Now to answer this question, you must know the general and comprehensive reason thereof is his own Soveraign unaccountable good will and pleasure, into which the reason of all things is most rationally resolved;
Now to answer this question, you must know the general and comprehensive reason thereof is his own Sovereign unaccountable good will and pleasure, into which the reason of all things is most rationally resolved;
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as shall only weaken not utterly destroy the corruptions of his People: Therefore the Apostle in Hebrews 9.10. speaking of Christ's coming to do the will of God, by which will, says he, we are sanctified: That we are sanctified when others are not, is from the will of God;
as shall only weaken not utterly destroy the corruptions of his People: Therefore the Apostle in Hebrews 9.10. speaking of Christ's coming to do the will of God, by which will, Says he, we Are sanctified: That we Are sanctified when Others Are not, is from the will of God;
that we are sanctified in such a measure, not more nor less, must be resolved into the soveraign and uncontroulable will of God, by which will we are sanctified;
that we Are sanctified in such a measure, not more nor less, must be resolved into the sovereign and uncontrollable will of God, by which will we Are sanctified;
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thus God hath placed Man in the World, as it were a middle step betwixt brute Creatures and Angels, and therefore he partakes somewhat of the nature of both;
thus God hath placed Man in the World, as it were a middle step betwixt brutus Creatures and Angels, and Therefore he partakes somewhat of the nature of both;
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and thus God illustrates his admirable Wisdom, in causing such an admirable harmony and gradual difference in the Works of Grace, bringing Men out of a State of mere sinful Nature, to a State of Grace mixed with sin,
and thus God illustrates his admirable Wisdom, in causing such an admirable harmony and gradual difference in the Works of Grace, bringing Men out of a State of mere sinful Nature, to a State of Grace mixed with since,
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and partly gracious, from a Saint on Earth to a Saint in Heaven, where the imperfect Work of Grace here on Earth is swallowed up by perfect Grace and Holiness.
and partly gracious, from a Saint on Earth to a Saint in Heaven, where the imperfect Work of Grace Here on Earth is swallowed up by perfect Grace and Holiness.
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Secondly, Therefore doth God suffer sinful inclinations to remain in the best Christians, that he might have wherewithal continually to exercise the Graces of his People.
Secondly, Therefore does God suffer sinful inclinations to remain in the best Christians, that he might have wherewithal continually to exercise the Graces of his People.
but left some of them among them, that by continual combating and fighting with them, they might learn War; so neither hath God utterly expelled the Spiritual Canaanites out of the hearts of his People, to this end, that by dayly conflicting with them, they might learn the Wars of the Lord, and might grow expert in the handling and using every piece of their Spiritual and Christian Armour; how should we keep up a holy Watch and Ward,
but left Some of them among them, that by continual combating and fighting with them, they might Learn War; so neither hath God utterly expelled the Spiritual Canaanites out of the hearts of his People, to this end, that by daily conflicting with them, they might Learn the Wars of the Lord, and might grow expert in the handling and using every piece of their Spiritual and Christian Armour; how should we keep up a holy Watch and Ward,
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if we had no Enemies to beat up our quarters? and how should we exercise Faith, which S. John tells us is our victory, if we had no Enemies to conquer? and how should we exercise Repentance and godly Sorrow, whereby the Soul is recruited,
if we had no Enemies to beatrice up our quarters? and how should we exercise Faith, which S. John tells us is our victory, if we had no Enemies to conquer? and how should we exercise Repentance and godly Sorrow, whereby the Soul is recruited,
part of our Spiritual Armour would soon rust, but that ou• corruptions and sinful inclinations put u• dayly upon a necessity of using of them shortly when we come to Heaven, we shall have no need nor use of these Graces, there we shall be out of the reach o• all Enemies;
part of our Spiritual Armour would soon rust, but that ou• corruptions and sinful inclinations put u• daily upon a necessity of using of them shortly when we come to Heaven, we shall have no need nor use of these Graces, there we shall be out of the reach o• all Enemies;
and therefore God is resolved to exercise these Graces here, and therefore he suffers corruption to abide in this life, that so Grace making way thorough this corruption may enter into Heaven, where it shall for ever rest and triumph;
and Therefore God is resolved to exercise these Graces Here, and Therefore he suffers corruption to abide in this life, that so Grace making Way through this corruption may enter into Heaven, where it shall for ever rest and triumph;
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and because God will have all the parts of holiness have their due exercise, therefore hath he left these corruptions in the Soul that their warring Graces might have Enemies to encounter with.
and Because God will have all the parts of holiness have their due exercise, Therefore hath he left these corruptions in the Soul that their warring Graces might have Enemies to encounter with.
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and upheld him from •inking, when he walked and stood upon the surface of the Water; because •hen he had a proneness and propension •n him to sink more than when he stood upon the dry Land: So truly I may say •hat the standing of the glorified Saints •n Heaven in a State of Holiness,
and upheld him from •inking, when he walked and stood upon the surface of the Water; Because •hen he had a proneness and propension •n him to sink more than when he stood upon the dry Land: So truly I may say •hat the standing of the glorified Saints •n Heaven in a State of Holiness,
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in that God can and doth for Christ's sake pardon many and great sins, though he certainly knows there is such a sinful Propension left behind in Mans nature, that will again be breaking out into the same or greater provocations.
in that God can and does for Christ's sake pardon many and great Sins, though he Certainly knows there is such a sinful Propension left behind in men nature, that will again be breaking out into the same or greater provocations.
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they know not how to distinguish when a Saint in a Christian acts, and when the Sinner; and so they very irrationally charge Holiness with those crimes, that were they not in part unholy they should never commit;
they know not how to distinguish when a Saint in a Christian acts, and when the Sinner; and so they very irrationally charge Holiness with those crimes, that were they not in part unholy they should never commit;
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Did you ever hear him pray so as to charm Heaven, and which is more so as to melt even your hearts into affections? Did you ever hear him discourse of spiritual things,
Did you ever hear him pray so as to charm Heaven, and which is more so as to melt even your hearts into affections? Did you ever hear him discourse of spiritual things,
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as if he had been intimate with Angels, and one of Heavens Secretaries? Have you formerly observed in him a blameless and exemplary Conversation? then indeed you might say this is one of the Godly. Holiness owns him, Religion glories in him while he thus adorns his Profession;
as if he had been intimate with Angels, and one of Heavens Secretary's? Have you formerly observed in him a blameless and exemplary Conversation? then indeed you might say this is one of the Godly. Holiness owns him, Religion Glories in him while he thus adorns his Profession;
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Judge therefore, how sensless and unreasonable it is for you to reproach them, who were they not so much like you, you would have nothing to reproach them with;
Judge Therefore, how senseless and unreasonable it is for you to reproach them, who were they not so much like you, you would have nothing to reproach them with;
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Oh, this is that which breaks the very heart, and rends the very Bowels of a true Christian, that •e should be so violently inclined to that which of all things in the world his God •s most averse to,
O, this is that which breaks the very heart, and rends the very Bowels of a true Christian, that •e should be so violently inclined to that which of all things in the world his God •s most averse to,
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And well truly may the best Saint call himself a wretched man, since he carries that •n his bosom that will be a perpetual torment and vexation to him as long as he lives;
And well truly may the best Saint call himself a wretched man, since he carries that •n his bosom that will be a perpetual torment and vexation to him as long as he lives;
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Truly, when we look abroad in to the world, and take notice in wha• filthy Sins it wallows, what Oaths and Cursings, what Blasphemies and Drunkenness, what Murthers, Uncleannesses and Riots have every where over-spread the face of the whole Earth;
Truly, when we look abroad in to the world, and take notice in wha• filthy Sins it wallows, what Oaths and Cursings, what Blasphemies and drunkenness, what Murders, Uncleannesses and Riots have every where overspread the face of the Whole Earth;
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and there we can discern what our selves are at the cost of other mens Sins, What says the Wise man, in Prov. 27, 19? As in water face answereth unto face,
and there we can discern what our selves Are At the cost of other men's Sins, What Says the Wise man, in Curae 27, 19? As in water face Answers unto face,
there is Rancour, and Malice, and Hatred, and Slaughters and Adulteries, and the whole Spawn of all those black Sins that have made Men either infamous in Story,
there is Rancour, and Malice, and Hatred, and Slaughters and Adulteries, and the Whole Spawn of all those black Sins that have made Men either infamous in Story,
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or mighty in Torment, and that we have not yet out-sinned all the Copies that ever were set us, that we have not yet discovered some new unknown wickedness to the World, is not because our inclination to Sin,
or mighty in Torment, and that we have not yet outsin all the Copies that ever were Set us, that we have not yet discovered Some new unknown wickedness to the World, is not Because our inclination to since,
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Thirdly, Is there in the best a strong proneness to the worst Sins, what cause have we then to long and breath after Heaven? For not till then shall we be free from it.
Thirdly, Is there in the best a strong proneness to the worst Sins, what cause have we then to long and breath After Heaven? For not till then shall we be free from it.
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God hath so wisely ordered and appointed it, that as Death came in by Sin, so also shall Sin it self be destroyed by Death: As Worms when they creep into their holes, leave their Slime and their Dirt behind them:
God hath so wisely ordered and appointed it, that as Death Come in by since, so also shall since it self be destroyed by Death: As Worms when they creep into their holes, leave their Slime and their Dirt behind them:
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and there alone is it that it shall no more strive and struggle against sinful Propensions and Inclinations; there shall it be eternally fixed and confirmed, not only in Glory, but in Holiness also;
and there alone is it that it shall no more strive and struggle against sinful Propensions and Inclinations; there shall it be eternally fixed and confirmed, not only in Glory, but in Holiness also;
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but because he knew there is in all of us sinful Natures, that do too too well correspond with Temptations? And he knew that if we were brought into Temptations, it is very seldom that we are brought off from them without Sin. Were we as free from inherent Sin as Adam was at first;
but Because he knew there is in all of us sinful Nature's, that do too too well correspond with Temptations? And he knew that if we were brought into Temptations, it is very seldom that we Are brought off from them without Sin. Were we as free from inherent since as Adam was At First;
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and therefore our Saviour, whose Nature was spotless, by an extraordinary conception, and whose Holiness was secure to him by an unspeakable Union of the Godhead, he tells us, in John 4.13. The Prince of this World came, and found nothing in him.
and Therefore our Saviour, whose Nature was spotless, by an extraordinary conception, and whose Holiness was secure to him by an unspeakable union of the Godhead, he tells us, in John 4.13. The Prince of this World Come, and found nothing in him.
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and therefore when he tempted Christ, he only cast fiery darts against an impenetrable Rock, a Rock that will beat them back again into his own face;
and Therefore when he tempted christ, he only cast fiery darts against an impenetrable Rock, a Rock that will beatrice them back again into his own face;
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Were we but true to our selves, though the Devil might knock by his Temptations, yet he could never burst open the everlasting Doors of our Hearts by force or violence;
Were we but true to our selves, though the devil might knock by his Temptations, yet he could never burst open the everlasting Doors of our Hearts by force or violence;
and boil, and run over into abundance of Scum and Filth in our Lives and Conversations, Have we not great cause therefore to be jealous and suspicious of our selves,
and boil, and run over into abundance of Scum and Filth in our Lives and Conversations, Have we not great cause Therefore to be jealous and suspicious of our selves,
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He that trusteth to his own heart, says Solomon, is a Fool, Prov. 28.25. Certainly it were the greatest Folly in the World to trust our Hearts after so frequent experience of their Treachery and Slipperiness;
He that Trusteth to his own heart, Says Solomon, is a Fool, Curae 28.25. Certainly it were the greatest Folly in the World to trust our Hearts After so frequent experience of their Treachery and Slipperiness;
Are they lascivious Thoughts? Beware of Ʋncleanness. Are they wrathful Thoughts? Beware of Murther. Are they murmuring thoughts? Beware of Blasphemy. Are they worldly Thoughts and Desires? Beware of Oppression and Injustice. Thus these Giant-like Sins stand forth in view,
are they lascivious Thoughts? Beware of Ʋncleanness. are they wrathful Thoughts? Beware of Murder. are they murmuring thoughts? Beware of Blasphemy. are they worldly Thoughts and Desires? Beware of Oppression and Injustice. Thus these Giantlike Sins stand forth in view,
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sinful thoughts and sinful desires go before, as Armour-bearers use to go before their Champions, and proclaim what great Lust is about to make an Assault upon the Soul. Now such fore-warnings as these are, is a great advantage that we have to repel and subdue them. Job 34.32. That which I see not, teach thou me.
sinful thoughts and sinful Desires go before, as Armour-bearers use to go before their Champions, and proclaim what great Lust is about to make an Assault upon the Soul. Now such forewarnings as these Are, is a great advantage that we have to repel and subdue them. Job 34.32. That which I see not, teach thou me.
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or whether sinful and prophane? These strike without warning, and as an Enemy within, rise up in the midst of our Hearts unseen. Sins are of two sorts;
or whither sinful and profane? These strike without warning, and as an Enemy within, rise up in the midst of our Hearts unseen. Sins Are of two sorts;
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but while the Devil • tempting us to sinful Actions by sinful Thoughts, then the Soul hath leisure to •ecollect it self, to muster up all its •races, to set its Guards to call in Di•ine Help and Assistance;
but while the devil • tempting us to sinful Actions by sinful Thoughts, then the Soul hath leisure to •ecollect it self, to muster up all its •races, to Set its Guards to call in Di•ine Help and Assistance;
and upon •hese Preparations it may more easily •esist the Sin, and overcome the Temp•tion; and that's one great Advantage •e have to keep our selves from pre•mptuous Sins.
and upon •hese Preparations it may more Easily •esist the since, and overcome the Temp•tion; and that's one great Advantage •e have to keep our selves from pre•mptuous Sins.
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Secondly, Natural Conscience also ab•rs more, and doth more oppose these •trageous, presumptuous Sins, than it •oth those Sins that it judgeth proceed •ly from weakness and infirmity;
Secondly, Natural Conscience also ab•rs more, and does more oppose these •trageous, presumptuous Sins, than it •oth those Sins that it Judgeth proceed •ly from weakness and infirmity;
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and therefore the •postle speaks of himself before his Conversion, in Acts 23.1. I have lived, says he, in all good Conscience before God until this very day.
and Therefore the •postle speaks of himself before his Conversion, in Acts 23.1. I have lived, Says he, in all good Conscience before God until this very day.
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or Drunkenness, or some such branded Impiety Conscience then flings Fire-brands, an• storms, and cries out with Hazae• What is thy Servant a Dog, that he shou• do such things as these are? As Subjec• pay to their Prince in many little Sun without grudging that, which were exacted from them all at once in o• great Tax would make them repine if •ot rebell;
or drunkenness, or Some such branded Impiety Conscience then flings Firebrands, an• storms, and cries out with Hazae• What is thy Servant a Dog, that he shou• do such things as these Are? As Subjec• pay to their Prince in many little Sun without grudging that, which were exacted from them all At once in o• great Tax would make them repine if •ot rebel;
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so is it with us, we stand •ot with the Devil for small sins, but • he tempts us to greater abominations, •hen Conscience makes an alarm and up•oar in the Soul,
so is it with us, we stand •ot with the devil for small Sins, but • he tempts us to greater abominations, •hen Conscience makes an alarm and up•oar in the Soul,
certainly, that Man that can, as our Saviour speaks of the Pharisees swal•ow Camels, sins of a huge bulk and size, without any check or straining at them, must needs have a Conscience as wide mouth'd as Hell, and he, who hath so •arge a Conscience, hath no Conscience at all;
Certainly, that Man that can, as our Saviour speaks of the Pharisees swal•ow Camels, Sins of a huge bulk and size, without any check or straining At them, must needs have a Conscience as wide mouthed as Hell, and he, who hath so •arge a Conscience, hath no Conscience At all;
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loath they are that their Name should be tossed to and fro, from Tongu• to Tongue, that the World should say of them, this Man is a Drunkard, an• that Man is an Ʋnclean Person, an• that Man is a Thief. Tell me, O Sinner, why else dost thou seek Corners t• hide thy Wickedness in,
loath they Are that their Name should be tossed to and from, from Tongu• to Tongue, that the World should say of them, this Man is a Drunkard, an• that Man is an Ʋnclean Person, an• that Man is a Thief. Tell me, Oh Sinner, why Else dost thou seek Corners t• hide thy Wickedness in,
why that very shame that makes Men scull in secret when they Sin, had they n• secrecy to hide themselves in from the notice of Men, it would keep them also from the Sin it self.
why that very shame that makes Men scull in secret when they since, had they n• secrecy to hide themselves in from the notice of Men, it would keep them also from the since it self.
but should he write al• their Sins upon their Foreheads in visible Letters, that all the World might Read them, where is the Wretch so impudent that would dare to be seen abroad, our Streets would be desolate,
but should he write al• their Sins upon their Foreheads in visible Letters, that all the World might Read them, where is the Wretch so impudent that would Dare to be seen abroad, our Streets would be desolate,
and your Pews would be empty, and the World would grow a Wilderness, and those that we took for Men would appear to be but very Monsters and Beasts, such woful transformation hath Sin made in the World:
and your Pews would be empty, and the World would grow a Wilderness, and those that we took for Men would appear to be but very Monsters and Beasts, such woeful transformation hath since made in the World:
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how many Swines are there •wallowing in their own Vomit? how many Goatish sensualists are become Brutish in Filthy Pleasures? how many Earth Worms are there crawling up and down in the Muck of this World, loading themselves with thick Clay? certainly,
how many Swine Are there •wallowing in their own Vomit? how many Goatish sensualists Are become Brutish in Filthy Pleasures? how many Earth Worms Are there crawling up and down in the Muck of this World, loading themselves with thick Clay? Certainly,
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and therefore they study to Sin in secret, or if that cannot be, they force themselves to abstain from Sin, unwilling they are to be pointed at in the Streets, there goes a Drunkard, or an Extortioner, there a Cheater, or an Adulterer, and the like,
and Therefore they study to since in secret, or if that cannot be, they force themselves to abstain from since, unwilling they Are to be pointed At in the Streets, there Goes a Drunkard, or an Extortioner, there a Cheater, or an Adulterer, and the like,
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and for very fear hereof sometimes they are kept from the commission of those infamous Sins that would make them a Reproach to all their Neighbours: And that is another advantage.
and for very Fear hereof sometime they Are kept from the commission of those infamous Sins that would make them a Reproach to all their Neighbours: And that is Another advantage.
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Lastly, The fear of Humane Laws and Penalties doth many times keep Men from the committing many great and horrid Impieties, such as would fall unde• the notice of the Law.
Lastly, The Fear of Humane Laws and Penalties does many times keep Men from the committing many great and horrid Impieties, such as would fallen unde• the notice of the Law.
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It is a great Mercy that God hath Instituted Magistracy that may be a Terrour to Evil Works as the Apostle speaks, Rom. 3.13. were it not more for fear of Humane Laws the inflicting of Corporal Punishment upon Men, more than God's Threatning of Eternal Punishments, the whol• World would become worse than a Savage Wilderness; within would be Fear and Tumults, without would be Rag• and Violence;
It is a great Mercy that God hath Instituted Magistracy that may be a Terror to Evil Works as the Apostle speaks, Rom. 3.13. were it not more for Fear of Humane Laws the inflicting of Corporal Punishment upon Men, more than God's Threatening of Eternal Punishments, the whol• World would become Worse than a Savage Wilderness; within would be fear and Tumults, without would be Rag• and Violence;
and by swearing, and lying, an• killing, and stealing, and committing adu•tery, Men would break forth, till bloo• toucheth blood, as the Prophet speaks Ho• 4.2. but the wise Providence of God who hath subdued the Beasts of the Eart• to Man, hath also subdued Man (wh• else would become more wild and br•tish than they) to Man;
and by swearing, and lying, an• killing, and stealing, and committing adu•tery, Men would break forth, till bloo• touches blood, as the Prophet speaks Ho• 4.2. but the wise Providence of God who hath subdued the Beasts of the Eart• to Man, hath also subdued Man (wh• Else would become more wild and br•tish than they) to Man;
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Now this fear is of great advantage to keep Men from the commission of presumptuous Sins, which they have not to keep them from the commission of lesser and smaller sins; and what, is not this security enough against them? is there need of any more? were it not strange,
Now this Fear is of great advantage to keep Men from the commission of presumptuous Sins, which they have not to keep them from the commission of lesser and smaller Sins; and what, is not this security enough against them? is there need of any more? were it not strange,
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if the shame of the World, and the fears of humane Laws and Penalties should not be sufficient to preserve us from them? Were not this strange? Yes it were so; yet so it is;
if the shame of the World, and the fears of humane Laws and Penalties should not be sufficient to preserve us from them? Were not this strange? Yes it were so; yet so it is;
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notwithstanding all these advantages, still we have great cause to pray with David, Lord keep back thy servants from •resumptuous Sins, all other defence is •ut weak,
notwithstanding all these advantages, still we have great cause to pray with David, Lord keep back thy Servants from •resumptuous Sins, all other defence is •ut weak,
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First, from Scripture. All our ability, whether for the performance of duties, or for the opposing of corruption, is in Scripture entirely ascribed unto the power of God;
First, from Scripture. All our ability, whither for the performance of duties, or for the opposing of corruption, is in Scripture entirely ascribed unto the power of God;
how can we? Such poor weak feeble creatures as we are, how can we stand? Why, says the Apostle, be strong in the Lord, there's your security against all the force of your Spiritual Enemies, lay hold on his Almighty Power, and engage that for you,
how can we? Such poor weak feeble creatures as we Are, how can we stand? Why, Says the Apostle, be strong in the Lord, there's your security against all the force of your Spiritual Enemies, lay hold on his Almighty Power, and engage that for you,
So again in 2 Cor. 5. and 3. We are not sufficient, says the Apostle, of our selves, to do any thing as of our selves, not sufficient to think a good thought,
So again in 2 Cor. 5. and 3. We Are not sufficient, Says the Apostle, of our selves, to do any thing as of our selves, not sufficient to think a good Thought,
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Why now, yet in this we cannot think our sufficiency to be of God, nor can we depend upon the sufficiency of God to enable us to do it, for it is God, says the Apostle, that worketh in us both to will and to do of his own good pleasure, both to think and to act;
Why now, yet in this we cannot think our sufficiency to be of God, nor can we depend upon the sufficiency of God to enable us to do it, for it is God, Says the Apostle, that works in us both to will and to do of his own good pleasure, both to think and to act;
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and the whole succeeding progress of the Soul, either to the performance of duty, or to the resistance of sin, is wholly from God's Almighty power engaged for them,
and the Whole succeeding progress of the Soul, either to the performance of duty, or to the resistance of since, is wholly from God's Almighty power engaged for them,
have you not found sometimes, that you could with holy scorn and disdain reject those very Temptations to sin, that at other times when God hath absented himself from you,
have you not found sometime, that you could with holy scorn and disdain reject those very Temptations to since, that At other times when God hath absented himself from you,
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because we are not always alike tempted? if you be not, why then since the Devil is always alike malicious? Even, herein appears the Mercy and Power of God, who almightily rebukes him;
Because we Are not always alike tempted? if you be not, why then since the devil is always alike malicious? Even, herein appears the Mercy and Power of God, who almightily rebukes him;
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but when you are alike tempted, whence proceeds it, that sometimes you yield, and sometimes you resist and conquer? but only from hence, sometimes God is present to assist you,
but when you Are alike tempted, whence proceeds it, that sometime you yield, and sometime you resist and conquer? but only from hence, sometime God is present to assist you,
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Now by this time possibly it may arise up in the hearts of some profane ones, to make the same Objection, as some did in the Apostles days, against the Doctrine of Election;
Now by this time possibly it may arise up in the hearts of Some profane ones, to make the same Objection, as Some did in the Apostles days, against the Doctrine of Election;
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I might here take occasion to vindicate the Equity and Righteousness of God, in requiring from us the exercise of that Power, that he bestowed upon our natures at first,
I might Here take occasion to vindicate the Equity and Righteousness of God, in requiring from us the exercise of that Power, that he bestowed upon our nature's At First,
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and therefore, I shall only at present briefly consider what Power Men have still lest them, both in a State of Nature, and in a State of Grace, to keep themselves from the commission of Sin,
and Therefore, I shall only At present briefly Consider what Power Men have still lest them, both in a State of Nature, and in a State of Grace, to keep themselves from the commission of since,
Thirdly, a Man in a State of Nature, hath no power to keep himself from sin in general, that is, he hath no power to do any thing but what is sinful,
Thirdly, a Man in a State of Nature, hath no power to keep himself from since in general, that is, he hath no power to do any thing but what is sinful,
and therefore, before I proceed to lay down those several ways that Providence takes to hinder the commission of sin, I shall premise this, That it is no taint at all to the pure Holiness of God, that he doth by his Providence concur to those wickednesses of Men, that if he pleased he might prevent and hinder;
and Therefore, before I proceed to lay down those several ways that Providence Takes to hinder the commission of since, I shall premise this, That it is no taint At all to the pure Holiness of God, that he does by his Providence concur to those Wickednesses of Men, that if he pleased he might prevent and hinder;
and the Jews Crucified him by a Providence; yea, all that villany that ever was acted under the Sun, was all brought forth out of the cursed Wombs of Mens lusts,
and the jews crucified him by a Providence; yea, all that villainy that ever was acted under the Sun, was all brought forth out of the cursed Wombs of Men's Lustiest,
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but God himself is subject to no Law, besides his own Soveraign Will, and where there is no Law, there is no transgression, as the Apostle speaks in Romans 4.15. God is not bound to hinder the commission of sin as we are;
but God himself is Subject to no Law, beside his own Sovereign Will, and where there is no Law, there is no Transgression, as the Apostle speaks in Romans 4.15. God is not bound to hinder the commission of since as we Are;
and good, still is he righteous in all his ways, and holy in all his works, though he works that together with Men, that makes them unrighteous and unholy;
and good, still is he righteous in all his ways, and holy in all his works, though he works that together with Men, that makes them unrighteous and unholy;
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this I thought fit to premise, that so when you hear how many ways God is able to hinder the commission of sin by his Providence, you should not suffer any undue thoughts to rise up in your hearts against his Holiness;
this I Thought fit to premise, that so when you hear how many ways God is able to hinder the commission of since by his Providence, you should not suffer any undue thoughts to rise up in your hearts against his Holiness;
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when he chuseth sometimes rather to permit and concur to the sins of Men, than to hinder and forbid them, who when he permits sin permits it righteously,
when he chooseth sometime rather to permit and concur to the Sins of Men, than to hinder and forbid them, who when he permits since permits it righteously,
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but what follows? God shall shoot at them with an arrow, suddenly shall they be wounded, while they are thinking and contriving wickedness in their hearts, in that very day they perish and their thoughts with them:
but what follows? God shall shoot At them with an arrow, suddenly shall they be wounded, while they Are thinking and contriving wickedness in their hearts, in that very day they perish and their thoughts with them:
yea, and herein he deals with them also in some kind of Mercy, in that he abridges the time of his Patience to them, whom he foresees will only abuse it,
yea, and herein he deals with them also in Some kind of Mercy, in that he abridges the time of his Patience to them, whom he foresees will only abuse it,
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it had been better for Sinners, that they had dropt immediatly from the Womb to the Tomb, better that they had been swadled in their Windingsheets;
it had been better for Sinners, that they had dropped immediately from the Womb to the Tomb, better that they had been swaddled in their Windingsheets;
and yet are there none of us, that wish our lives were prolonged to a thousand years were it possible, not that we might have a longer time and space to repent,
and yet Are there none of us, that wish our lives were prolonged to a thousand Years were it possible, not that we might have a longer time and Molle to Repent,
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why if God should grant your wish, and keep you alive till the day of Judgment? would not that day become a thousand fold more gloomy and dreadful to us,
why if God should grant your wish, and keep you alive till the day of Judgement? would not that day become a thousand fold more gloomy and dreadful to us,
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and therefore it is a great favour, that God vouchsafes both to the Elect and to Reprobates, in that since the Flood, he hath cut short the days of Man upon Earth,
and Therefore it is a great favour, that God vouchsafes both to the Elect and to Reprobates, in that since the Flood, he hath Cut short the days of Man upon Earth,
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and Reprobates feel the Torments and Punishments of Hell the lighter, Providence by a speedy dispatch preventing those Sins that otherwise would sink them the deeper into Condemnation.
and Reprobates feel the Torments and Punishments of Hell the lighter, Providence by a speedy dispatch preventing those Sins that otherwise would sink them the Deeper into Condemnation.
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Secondly, God providentially keeps Men from sinning, if not by shortning their Lives, yet by cutting short their Power, whereby they should be enabled to commit Sin. All that power that wicked men have to sin, it is either from themselves,
Secondly, God providentially keeps Men from sinning, if not by shortening their Lives, yet by cutting short their Power, whereby they should be enabled to commit Sin. All that power that wicked men have to since, it is either from themselves,
thus Providence by over-ruling Absalom to reject the Counsel of Achitophel, prevents all that Mischief that so wise and so wicked a Statesman might have contrived;
thus Providence by overruling Absalom to reject the Counsel of Ahithophel, prevents all that Mischief that so wise and so wicked a Statesman might have contrived;
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and so God disappointed the hopes of blaspheming Rabshekah, & sent an Angel, that in one night kills almost two hundred thousand of the Assyrians dead on the place.
and so God disappointed the hope's of blaspheming Rabshekah, & sent an Angel, that in one night kills almost two hundred thousand of the Assyrians dead on the place.
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The Sodomites, you know, swarm'd thick about Lot 's House, intending Villainy to his Guests, and God smites them with Blindness, that they grope for the door, even at Noon-day.
The Sodomites, you know, swarmed thick about Lot is House, intending Villainy to his Guests, and God smites them with Blindness, that they grope for the door, even At Noonday.
Thus he hath threatned, or promised rather to his Church, that he will hedge up her way with Thorns, that she should not be able to break through to her Idols, as formerly she had done;
Thus he hath threatened, or promised rather to his Church, that he will hedge up her Way with Thorns, that she should not be able to break through to her Idols, as formerly she had done;
It is not Cruelty, but Compassion, that chains up mad-men, and takes from them those Swords, Arrows and Fire-brands, that else they would hurl up and down abroad, both to their own and others Mischiefs;
It is not Cruelty, but Compassion, that chains up madmen, and Takes from them those Swords, Arrows and Firebrands, that Else they would hurl up and down abroad, both to their own and Others Mischiefs;
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What would wicked men think, if God should now suddenly strike them dumb, or blind, or lame, or impotent? would they not judge this a heavy Judgment inflicted upon them? they would so;
What would wicked men think, if God should now suddenly strike them dumb, or blind, or lame, or impotent? would they not judge this a heavy Judgement inflicted upon them? they would so;
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Thirdly, Sometimes God keeps men from the commission of Sin, by raising up another power against that by which the Sinner is to execute his Sin. Thus when Saul would have put Jonathan to Death for breaking a rash Vow that himself had made, God raiseth up the Spirits of the People to rescue him;
Thirdly, Sometime God keeps men from the commission of since, by raising up Another power against that by which the Sinner is to execute his Sin. Thus when Saul would have put Johnathan to Death for breaking a rash Voelli that himself had made, God Raiseth up the Spirits of the People to rescue him;
Thus it fared with Antiochus, in Dan. 11.30. He sets himself against the Holy Covenant; but for all his Rage against it, he shall return into his own Land, says God;
Thus it fared with Antiochus, in Dan. 11.30. He sets himself against the Holy Covenant; but for all his Rage against it, he shall return into his own Land, Says God;
for the Ships of Shittim shall come against him, and the Ships of the Romans; and instead of invading others Dominions, he must return to defend his own;
for the Ships of Shittim shall come against him, and the Ships of the Roman; and instead of invading Others Dominions, he must return to defend his own;
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so God, by his Providence, turns men from the commission of a greater to a lesser Sin. Thus he over-ruled Joseph 's Brethren; they consulted to cast him into a Pit,
so God, by his Providence, turns men from the commission of a greater to a lesser Sin. Thus he overruled Joseph is Brothers; they consulted to cast him into a Pit,
There are, I believe, but few men, who if they will examine back their Lives, cannot produce many Instances both of the Devil's Policy, in fitting them with occasions and opportunities of Sin,
There Are, I believe, but few men, who if they will examine back their Lives, cannot produce many Instances both of the Devil's Policy, in fitting them with occasions and opportunities of since,
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but these are the most common and most remarkable ways, by shortning their Lives, by lessening their Power, by raising up another Power to oppose them, by diverting another way,
but these Are the most Common and most remarkable ways, by shortening their Lives, by lessening their Power, by raising up Another Power to oppose them, by diverting Another Way,
yet Justice will justly punish their intention and plotting of it. Secondly, This should teach us to adore and magnnfie this Sin-preventing Providence of God.
yet justice will justly Punish their intention and plotting of it. Secondly, This should teach us to adore and magnnfie this Sin-preventing Providence of God.
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Our Lives, our Estates, yea, whatever is dear & precious to us hitherto, have been secured to us only by his powerful hand, which hath curb'd in the unruly Lusts of men,
Our Lives, our Estates, yea, whatever is dear & precious to us hitherto, have been secured to us only by his powerful hand, which hath curbed in the unruly Lustiest of men,
and kept them from breaking forth into violence, and blood, and rapine. Should God slack the Reins, should he throw them upon the necks of ungodly men,
and kept them from breaking forth into violence, and blood, and rapine. Should God slack the Reins, should he throw them upon the necks of ungodly men,
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and therefore we ought to ascribe the Glory of both unto God, that hath laid both the Design of Redemption and of Providence for Man's Good, and for Man's Salvation.
and Therefore we ought to ascribe the Glory of both unto God, that hath laid both the Design of Redemption and of Providence for Man's Good, and for Man's Salvation.
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Thirdly, If at any time we can recall to mind, as indeed who is there that cannot, that God hath thus by his Providence prevented us from the commission of Sin,
Thirdly, If At any time we can Recall to mind, as indeed who is there that cannot, that God hath thus by his Providence prevented us from the commission of since,
how should this oblige us thankfully to own this Mercy of God to us? May not all of us say, had not God taken away our power, had he not taken away the Objects of our Lusts, had he not diverted us some other way, we had now been deeply engaged in those Sins that the merciful Providence of God hath diverted us from? He it was that hedged up the broad way with Thorns, that so he might turn us into the narrow way that leads unto eternal Life and Happiness.
how should this oblige us thankfully to own this Mercy of God to us? May not all of us say, had not God taken away our power, had he not taken away the Objects of our Lustiest, had he not diverted us Some other Way, we had now been deeply engaged in those Sins that the merciful Providence of God hath diverted us from? He it was that hedged up the broad Way with Thorns, that so he might turn us into the narrow Way that leads unto Eternal Life and Happiness.
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And therefore when we see wicked men let alone to accomplish their hellish designs, we may then quiet our selves with this, God knows how to make his own advantage out of their wickedness;
And Therefore when we see wicked men let alone to accomplish their hellish designs, we may then quiet our selves with this, God knows how to make his own advantage out of their wickedness;
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why they cannot sin unless God gives them a power; as Christ told Pilate, Thou hast no power over me, in John 19.10. except it be given thee from above.
why they cannot sin unless God gives them a power; as christ told Pilate, Thou hast no power over me, in John 19.10. except it be given thee from above.
and by the other he turns them against Sin. You have doubtless heard much concerning Sanctifying and Restraining Grace, but yet that your Notions and Apprehensions of them may be more clear and distinct, I shall give you the difference that there is betwixt these two in several particulars;
and by the other he turns them against Sin. You have doubtless herd much Concerning Sanctifying and Restraining Grace, but yet that your Notions and Apprehensions of them may be more clear and distinct, I shall give you the difference that there is betwixt these two in several particulars;
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Esa• whom the Scripture Notes as the grea• instance of Reprobation, comes out against Jacob with a Troop of Four Thousand Ruffins, intending doubtless to Revenge himself upon him for the loss o• his Birth-Right and Blessing, but at their first meeting God by a secret work so mollifies his Heart, that instead of falling upon him and killing him, he falls upon his Neck and kisses him;
Esa• whom the Scripture Notes as the grea• instance of Reprobation, comes out against Jacob with a Troop of Four Thousand Ruffians, intending doubtless to Revenge himself upon him for the loss o• his Birthright and Blessing, but At their First meeting God by a secret work so mollifies his Heart, that instead of falling upon him and killing him, he falls upon his Neck and Kisses him;
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when he had taken Sarah, Abraham 's Wife, intending to make her his Wife or Concubine, God tells him in a Dream, I with-held thee from •inning against me,
when he had taken Sarah, Abraham is Wife, intending to make her his Wife or Concubine, God tells him in a Dream, I withheld thee from •inning against me,
now from the instances of Esau and Abimelech we may clearly collect how Restraining Grace differs both from Restraining Providence, and also from Sanctifying Grace: From Providence it differs,
now from the instances of Esau and Abimelech we may clearly collect how Restraining Grace differs both from Restraining Providence, and also from Sanctifying Grace: From Providence it differs,
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because usually when God Providentially restrains from Sin, he doth it by some visible apparent means that doth not work by bringing any change or alteration on the Heart,
Because usually when God Providentially restrains from since, he does it by Some visible apparent means that does not work by bringing any change or alteration on the Heart,
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as you have heard, but none partake of Sanctifying Grace besides the Children of God and the Remnant according to Election those whom he predestinates them he also calls, that is, them he Sanctifies, as yo• have it in Rom. 8.30.
as you have herd, but none partake of Sanctifying Grace beside the Children of God and the Remnant according to Election those whom he predestinates them he also calls, that is, them he Sanctifies, as yo• have it in Rom. 8.30.
Election & Sanctification are of the self same bredth, Election• the cause of Sanctification, & Sanctificatio• is a sign of Election: Those whom Go• will bring to himself in Glory he causeth a double separation to pass upo• them, the one from Eternity,
Election & Sanctification Are of the self same breadth, Election• the cause of Sanctification, & Sanctificatio• is a Signen of Election: Those whom Go• will bring to himself in Glory he Causes a double separation to pass upo• them, the one from Eternity,
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an• the other in Time, when those whom he hath set apart for himself by Election, he brings home to himself by Conversion: And therefore whatever measure of Restraining Grace God may a•ford to Wicked Men and Reprobates, ye• Sanctifying Grace is the fruit only of Election, and the portion only of tho• who are Elected.
an• the other in Time, when those whom he hath Set apart for himself by Election, he brings home to himself by Conversion: And Therefore whatever measure of Restraining Grace God may a•ford to Wicked Men and Reprobates, ye• Sanctifying Grace is the fruit only of Election, and the portion only of tho• who Are Elected.
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so they flow also from a Holy Principle within him. Hence our Saviour tells us, in Mark 12.35. That a good Man out of the good treasure of his heart bringeth forth good things;
so they flow also from a Holy Principle within him. Hence our Saviour tells us, in Mark 12.35. That a good Man out of the good treasure of his heart brings forth good things;
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But Restraining Grace hath no such Habit and Principle implanted in the Soul, but is only a Merciful Actual influence from God, hindering the commission of those Sins to which Men's Natural Corruptions make them enclined:
But Restraining Grace hath not such Habit and Principle implanted in the Soul, but is only a Merciful Actual influence from God, hindering the commission of those Sins to which Men's Natural Corruptions make them inclined:
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God many times shuts up the sins of those in Prison, whom notwithstanding he will at last shut up in Hell: It is sanctifying Grace alone that can do execution upon them;
God many times shuts up the Sins of those in Prison, whom notwithstanding he will At last shut up in Hell: It is sanctifying Grace alone that can do execution upon them;
Truly Restraining and Sanctifying Grace are for all the World like Frost and Sun; the ways of those who have only a Restraint laid upon them, may be altogether as fair and clean,
Truly Restraining and Sanctifying Grace Are for all the World like Frost and Sun; the ways of those who have only a Restraint laid upon them, may be altogether as fair and clean,
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as the ways of those that are Sanctified are, but there's a great difference in the cause, Sanctifying Grace dries up the Filth and Corruption in the Heart of the one,
as the ways of those that Are Sanctified Are, but there's a great difference in the cause, Sanctifying Grace dries up the Filth and Corruption in the Heart of the one,
and raising Smoak and Ashes about him, and if he can but obtain this, let the Heart be brim full of Sin, let the thoughts soak and stew in Malicious, Unclean, Covetous, Designs and Contrivances, he never opposeth or laments them;
and raising Smoke and Ashes about him, and if he can but obtain this, let the Heart be brim full of since, let the thoughts soak and stew in Malicious, Unclean, Covetous, Designs and Contrivances, he never Opposeth or laments them;
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The Heart may indulge it self in vain, filthy, destructive, and pernicious Thoughts, it may set brooding over Cockatrice-Eggs till it hatch them into Serpents, and in them be stung to Death;
The Heart may indulge it self in vain, filthy, destructive, and pernicious Thoughts, it may Set brooding over Cockatrice eggs till it hatch them into Serpents, and in them be stung to Death;
and yet this Man be only under a powerful restraint from God's Restraining Grace. But now Sanctifying Grace doth more especially oppose the Sins of the Heart and of the inward Man,
and yet this Man be only under a powerful restraint from God's Restraining Grace. But now Sanctifying Grace does more especially oppose the Sins of the Heart and of the inward Man,
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Now from this particular we may be help'd in Judging, whether our abstaining from Sin be only from common Restraining Grace, or from Sanctifying and Renewing Grace: See what Sins they are that you most of all labour to beat down, do you strive only against the Sins of your Lives,
Now from this particular we may be helped in Judging, whither our abstaining from since be only from Common Restraining Grace, or from Sanctifying and Renewing Grace: See what Sins they Are that you most of all labour to beatrice down, do you strive only against the Sins of your Lives,
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and not against the Sins of your Hearts that are the Spring and Fountain of the other? Are you content when you have beaten your Corruptions from the out-works,
and not against the Sins of your Hearts that Are the Spring and Fountain of the other? are you content when you have beaten your Corruptions from the outworks,
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if this be all, then know, this is no more than what a meer common Restraint may effect upon you, without any work of Sanctifying Grace upon the Heart.
if this be all, then know, this is no more than what a mere Common Restraint may Effect upon you, without any work of Sanctifying Grace upon the Heart.
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but common and restraining Grace only awakens and rouzeth up the Conscience against it; the Will and the Conscience are two leading faculties of the Soul;
but Common and restraining Grace only awakens and rouzeth up the Conscience against it; the Will and the Conscience Are two leading faculties of the Soul;
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and were it not, that God sometimes raiseth up natural Conscience in him to oppose his corrupt Will, he would every moment rush into the most damning impieties without any of the least regret or sense of it;
and were it not, that God sometime Raiseth up natural Conscience in him to oppose his corrupt Will, he would every moment rush into the most damning impieties without any of the least regret or sense of it;
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seest thou not how the Devil and thine own devilish heart are now plotting and contriving thine Eternal ruin? Now this rouzeth Conscience, and makes it storm and threaten,
See thou not how the devil and thine own devilish heart Are now plotting and contriving thine Eternal ruin? Now this rouzeth Conscience, and makes it storm and threaten,
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this is the most usual way restraining Grace takes for the prevention of sin, by sending in Conscience to make strong and vigorous oppositions against it;
this is the most usual Way restraining Grace Takes for the prevention of since, by sending in Conscience to make strong and vigorous oppositions against it;
there are none of us here, but through Divine Grace, have been kept from many sins, that we were in great danger through the corruptions of our own hearts to have committed;
there Are none of us Here, but through Divine Grace, have been kept from many Sins, that we were in great danger through the corruptions of our own hearts to have committed;
would you know now whether this hath proceeded from God's Restraining or from God's Sanctifying Grace; why then make a judgment according to this rule, where restraining Grace only resists and hinders sin, it doth it by setting one faculty and affection of the Soul against another;
would you know now whither this hath proceeded from God's Restraining or from God's Sanctifying Grace; why then make a judgement according to this Rule, where restraining Grace only resists and hinders since, it does it by setting one faculty and affection of the Soul against Another;
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restraining Grace sets one affection against another, Conscience against Will, the fear of Hell against the love of Sin, hellish terrors against sinful pleasures, God's threatnings against the Devil's flatteries, it martials up these, and so enters the combat;
restraining Grace sets one affection against Another, Conscience against Will, the Fear of Hell against the love of since, hellish terrors against sinful pleasures, God's threatenings against the Devil's flatteries, it martials up these, and so enters the combat;
and if Conscience prevails and pulls away a beloved lust from the embraces of the Will, the Sinner parts with it very heavily and unwillingly, following it as Phaltiel did Michal weeping,
and if Conscience prevails and pulls away a Beloved lust from the embraces of the Will, the Sinner parts with it very heavily and unwillingly, following it as Phaltiel did Michal weeping,
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now try your selves by this when you are tempted to sin, what is it that resists it? Is it your Will, or is it only your Conscience? are you only frighted from it, doth the fear of Hell overcome the love of sin;
now try your selves by this when you Are tempted to since, what is it that resists it? Is it your Will, or is it only your Conscience? Are you only frighted from it, does the Fear of Hell overcome the love of since;
why? all this may be from a mere restraint in those, who are altogether unacquainted with the power of sanctifying Grace; this is the symptom and Character of a gracious Soul, that when it is most inclinable unto sin,
why? all this may be from a mere restraint in those, who Are altogether unacquainted with the power of sanctifying Grace; this is the Symptom and Character of a gracious Soul, that when it is most inclinable unto since,
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I know this appears a Riddle and a strange Paradox to wicked Men, but those who have any true sense of the work of Grace upon their own hearts, know it to be a truth,
I know this appears a Riddle and a strange Paradox to wicked Men, but those who have any true sense of the work of Grace upon their own hearts, know it to be a truth,
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and commonly restraining Grace useth those only that are borrowed from the Law; it urgeth the command, it thunders the curse, it brandisheth the sword of Justice,
and commonly restraining Grace uses those only that Are borrowed from the Law; it urges the command, it Thunders the curse, it Brandishes the sword of justice,
and makes reports of nothing but Hell and eternal Damnation, and such like arguments that scare Men from the committing of their sins, though still they love them;
and makes reports of nothing but Hell and Eternal Damnation, and such like Arguments that scare Men from the committing of their Sins, though still they love them;
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yet it chiefly useth more mild and more ingenious motives drawn from the love of God, from the Death of Christ, from the comforts of the Holy Ghost, and these though they strike softer, yet they wound deeper;
yet it chiefly uses more mild and more ingenious motives drawn from the love of God, from the Death of christ, from the comforts of the Holy Ghost, and these though they strike Softer, yet they wound Deeper;
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now hereby also you may give a guess, whether your abstaining from sin, be merely from restraining or from sanctifying Grace, observe what weapons you use? What considerations do over-awe your hearts? Are they such as are drawn only from the Law, and the sad reflections of the end and issue of sin? That it brings Shame, and Death, and Hell; must you run down to Hell every time a temptation comes to fetch arguments thence to oppose against your corruptions? can you no where else quench the fiery Darts of the Devil, unless it be in that Lake of Fire? if this be all (though this too is well) yet know if it be all, this is no more than what restraint and common Grace may perform;
now hereby also you may give a guess, whither your abstaining from since, be merely from restraining or from sanctifying Grace, observe what weapons you use? What considerations do overawe your hearts? are they such as Are drawn only from the Law, and the sad reflections of the end and issue of since? That it brings Shame, and Death, and Hell; must you run down to Hell every time a temptation comes to fetch Arguments thence to oppose against your corruptions? can you not where Else quench the fiery Darts of the devil, unless it be in that Lake of Fire? if this be all (though this too is well) yet know if it be all, this is no more than what restraint and Common Grace may perform;
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but now sanctifying Grace, that especially betakes it self to Gospel Arguments, and considers how disingenious it is to sin against a reconciled and a gracious Father, against a crucified and a bleeding Saviour, against a patient and long suffering Spirit,
but now sanctifying Grace, that especially betakes it self to Gospel Arguments, and considers how disingenuous it is to since against a reconciled and a gracious Father, against a Crucified and a bleeding Saviour, against a patient and long suffering Spirit,
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he leads every temptation to the Cross of Christ, and there shews it his Saviour hanging and bleeding and can I commit this sin, that hath drawn so much blood from my Saviour to expiate it,
he leads every temptation to the Cross of christ, and there shows it his Saviour hanging and bleeding and can I commit this since, that hath drawn so much blood from my Saviour to expiate it,
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so free, and infinite Mercy and Goodness, that thou dayly extendest towards me. Thus true Grace usually teacheth a Child of God to argue against his sins;
so free, and infinite Mercy and goodness, that thou daily extendest towards me. Thus true Grace usually Teaches a Child of God to argue against his Sins;
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and this keeps him from the commission of those sins, that others rising up against them, only from the terrors and threatnings of the Law, and other such dreadful considerations, fall into notwithstanding;
and this keeps him from the commission of those Sins, that Others rising up against them, only from the terrors and threatenings of the Law, and other such dreadful considerations, fallen into notwithstanding;
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a Wooll-pack sooner damps a bullet than a Stone-wall; and truly, sof• arguments taken from the Gospel, from the love of God, from the death o• Christ, from the patience and long suffering of the Spirit;
a Woolpack sooner damps a bullet than a Stonewall; and truly, sof• Arguments taken from the Gospel, from the love of God, from the death o• christ, from the patience and long suffering of the Spirit;
Now having thus in general shewed you the difference betwixt sanctifying and restraining Grace; I shall now descend to more particular considerations of those ways and methods that God useth in keeping Men back from Sin by his special and sanctifying Grace;
Now having thus in general showed you the difference betwixt sanctifying and restraining Grace; I shall now descend to more particular considerations of those ways and methods that God uses in keeping Men back from since by his special and sanctifying Grace;
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and here I shall premise this, That whatever Sin God doth, I mean by his sanctifying Grace, prevent his own Children from the commission of, he doth it by exciting the inward Principle of Grace, to the actual use and exercise of it;
and Here I shall premise this, That whatever since God does, I mean by his sanctifying Grace, prevent his own Children from the commission of, he does it by exciting the inward Principle of Grace, to the actual use and exercise of it;
he makes use of exciting Grace to quicken habitual Grace, that else would lie sluggish and dormant in the Soul. Habitual Grace that denominates the Soul alive unto God,
he makes use of exciting Grace to quicken habitual Grace, that Else would lie sluggish and dormant in the Soul. Habitual Grace that denominates the Soul alive unto God,
but yet it is no otherwise alive than a Man in a Swoon is, it is exciting Grace, that alone can enable it to perform the Functions and Offices of Life;
but yet it is not otherwise alive than a Man in a Swoon is, it is exciting Grace, that alone can enable it to perform the Functions and Offices of Life;
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So is it here, inherent habitual Grace is an immortal seed, and it is but a seed till the influences of the approaching and exciting Grace of God awaken it,
So is it Here, inherent habitual Grace is an immortal seed, and it is but a seed till the influences of the approaching and exciting Grace of God awaken it,
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First, by prevention, and secondly by suppression of Sin. First, hereby he prevents and excludes those Sins, that wer• we not employed in the exercise of Grac• we would commit;
First, by prevention, and secondly by suppression of Sin. First, hereby he prevents and excludes those Sins, that wer• we not employed in the exercise of Grac• we would commit;
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when they are set upon heavenly Objects, it is kept ou• from the life and conversation, wher• the duties both of the general and particular calling are duely performed in their respective seasons;
when they Are Set upon heavenly Objects, it is kept ou• from the life and Conversation, wher• the duties both of the general and particular calling Are duly performed in their respective seasons;
we who are here now present before the Lord this day, had we neglected this present opportunity, who of us knows, what horrid temptations and foul sins, we might have been exposed to in our own Houses, which in the House of God we have avoided.
we who Are Here now present before the Lord this day, had we neglected this present opportunity, who of us knows, what horrid temptations and foul Sins, we might have been exposed to in our own Houses, which in the House of God we have avoided.
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as formerly he did from his Master Saul; running Streams preserve themselves pure and clean, when standing Pools soon grow corrupt and noisome, and venomous creatures breed in them;
as formerly he did from his Master Saul; running Streams preserve themselves pure and clean, when standing Pools soon grow corrupt and noisome, and venomous creatures breed in them;
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but when once it grows sluggish, and doth not freely flow forth into the actings of Grace and performance of Duties, the spawn of all manner of sin breeds there, and filthy lusts crawl to and fro in it without any disturbance;
but when once it grows sluggish, and does not freely flow forth into the actings of Grace and performance of Duties, the spawn of all manner of since breeds there, and filthy Lustiest crawl to and from in it without any disturbance;
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and therefore we should continually pray, that God would vouchsafe us the quickning influence of his Spirit, that he would fill our sails with that wind that blows where it listeth;
and Therefore we should continually pray, that God would vouchsafe us the quickening influence of his Spirit, that he would fill our sails with that wind that blows where it lists;
arise, O North Wind, and come thou South Wind, and blow upon our Gardens, that the Spices thereof may flow forth, for if the Spices do not, the stench will.
arise, Oh North Wind, and come thou South Wind, and blow upon our Gardens, that the Spices thereof may flow forth, for if the Spices do not, the stench will.
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Now both these opposite Principles have their seat and abode in the same Heart, and both of them are in continual expectation of exciting influence to call them forth into act.
Now both these opposite Principles have their seat and Abided in the same Heart, and both of them Are in continual expectation of exciting influence to call them forth into act.
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Habitual Grace, though it looks on, yet is of it self so feeble, that it can make no opposition till a kindly influence from the Spirit of God calls out some particular Grace that is directly contrary to that Sin that stirs,
Habitual Grace, though it looks on, yet is of it self so feeble, that it can make no opposition till a kindly influence from the Spirit of God calls out Some particular Grace that is directly contrary to that since that stirs,
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This Method God used in keeping the Apostle from sinning, 2 Cor. 12. He was there under a sharp and pungent Temptation; that is therefore called a Thorn in the Flesh, v. 7. Satan buffets, and the Apostle prays;
This Method God used in keeping the Apostle from sinning, 2 Cor. 12. He was there under a sharp and pungent Temptation; that is Therefore called a Thorn in the Flesh, v. 7. Satan buffets, and the Apostle prays;
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and to prevent the Sin. Why, now while God's exciting Grace work'd upon the Apostle 's inherent Grace, this Temptation, this Thorn in the Flesh only made him more watchful, and more industrious against it;
and to prevent the Sin. Why, now while God's exciting Grace worked upon the Apostle is inherent Grace, this Temptation, this Thorn in the Flesh only made him more watchful, and more Industria against it;
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but if God should have suspended this his Influence, this Thorn in the Flesh would immediately, notwithstanding all his Grace, sadly have wounded his Conscience, by the commission of some great and foul Sin. Now,
but if God should have suspended this his Influence, this Thorn in the Flesh would immediately, notwithstanding all his Grace, sadly have wounded his Conscience, by the commission of Some great and foul Sin. Now,
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Now, when the Devil by his Temptations calls forth some particular Sin, God also at the same time by his exciting Grace calls forth a particular Grace, to hinder the commission of that Sin. Thus,
Now, when the devil by his Temptations calls forth Some particular since, God also At the same time by his exciting Grace calls forth a particular Grace, to hinder the commission of that Sin. Thus,
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This is the Method of God's exciting Grace in the preventing of Sin, that when the Devil calls forth a particular Corruption out of the Stock of Corruption, God calls forth a particular Grace, contrary to it, from the Stock of Grace.
This is the Method of God's exciting Grace in the preventing of since, that when the devil calls forth a particular Corruption out of the Stock of Corruption, God calls forth a particular Grace, contrary to it, from the Stock of Grace.
and so doth Faith, when it is dexterously managed, it keeps both the Soul, and its Graces also from the Attempts of the Devil. I might be large here in shewing you how Faith preserves from Sin;
and so does Faith, when it is dexterously managed, it keeps both the Soul, and its Graces also from the Attempts of the devil. I might be large Here in showing you how Faith preserves from since;
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by urging and importuning Christ to fulfill in us the end of his coming into the World, which was to destroy the Works of the Devil; and many such Ways I might name, by which Faith prevents Sin, and destroys it;
by urging and importuning christ to fulfil in us the end of his coming into the World, which was to destroy the Works of the devil; and many such Ways I might name, by which Faith prevents since, and Destroys it;
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and that's the peculiar Office of Faith: These indeed are future unto Sense, but they are present unto Faith; for Faith is the substance of things not seen, Heb. 11.1. It gives them a Being before they are;
and that's the peculiar Office of Faith: These indeed Are future unto Sense, but they Are present unto Faith; for Faith is the substance of things not seen, Hebrew 11.1. It gives them a Being before they Are;
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it fixeth its eye upon the all-seeing eye of God, and fills the Soul with awful Thoughts of God's Omni-presence and Omnisciency, that all things are naked and bare before him, in whose company we are where-ever we are,
it fixeth its eye upon the All-seeing eye of God, and fills the Soul with awful Thoughts of God's Omnipresence and Omnisciency, that all things Are naked and bore before him, in whose company we Are wherever we Are,
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but also our inward Thoughts, clearer than we can see the faces one of another? It was the wise Counsel that a Heathen-Man gave to a Scholar of his, That if he would preserve himself from doing any thing that was undecent, he should suppose some sober and reverend man present with him;
but also our inward Thoughts, clearer than we can see the faces one of Another? It was the wise Counsel that a Heathen man gave to a Scholar of his, That if he would preserve himself from doing any thing that was undecent, he should suppose Some Sobrium and reverend man present with him;
Secondly, As the exercise of Faith, so the sprightly and vigorous exercise of Divine Love is an excellent Preservative against Sin. Love will not willingly do any thing that may offend and grieve the Object loved.
Secondly, As the exercise of Faith, so the sprightly and vigorous exercise of Divine Love is an excellent Preservative against Sin. Love will not willingly do any thing that may offend and grieve the Object loved.
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will any one take a Toad or Serpent into his bosome to lodge it there? Truly as utterly impossible it is while the Exciting Grace of God, stirs up and quickens our Love to him, that we should ever embrace a vile lust and lodge it in our hearts since our sight of the beauty of Holiness hath made it ugly,
will any one take a Toad or Serpent into his bosom to lodge it there? Truly as utterly impossible it is while the Exciting Grace of God, stirs up and quickens our Love to him, that we should ever embrace a vile lust and lodge it in our hearts since our sighed of the beauty of Holiness hath made it ugly,
Thirdly, To mention no more, A Holy Fear and Caution least we should Sin is a most excellent preservative against Sin. None are so safe as those that are least secure, fear is the best preservative of Grace,
Thirdly, To mention no more, A Holy fear and Caution lest we should since is a most excellent preservative against Sin. None Are so safe as those that Are least secure, Fear is the best preservative of Grace,
and, certainly it is but a requisite caution first to try our ground before we venture upon it, to look about and consider whether such and such an Action be grounded upon a Command, and secured to us by a Promise, whether if we do it we shall not lay our selves open to such and such Temptations,
and, Certainly it is but a requisite caution First to try our ground before we venture upon it, to look about and Consider whither such and such an Actium be grounded upon a Command, and secured to us by a Promise, whither if we do it we shall not lay our selves open to such and such Temptations,
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Truly such circumspection as this is will prove our best security, and though we are not able by all our own strength and diligence to preserve our selves,
Truly such circumspection as this is will prove our best security, and though we Are not able by all our own strength and diligence to preserve our selves,
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Now for the Application of this, if it be so that it is the Almighty Power of God only that can keep us from Sin, This may then be Convictive of that Errour that now a Days is very rife in the World, that ascribes our preservation in our standing, not so much to the Almighty Grace of God,
Now for the Application of this, if it be so that it is the Almighty Power of God only that can keep us from since, This may then be Convictive of that Error that now a Days is very rife in the World, that ascribes our preservation in our standing, not so much to the Almighty Grace of God,
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Truly this is an Opinion that proceeds much from the Pride and Stomach of such who are loath to be too much beholding to the Grace of God for their Salvation.
Truly this is an Opinion that proceeds much from the Pride and Stomach of such who Are loath to be too much beholding to the Grace of God for their Salvation.
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Secondly, This may instruct us to whom we ought to ascribe the Praise and the Glory of our Preservation from those foul and horrid Sins that we see others daily fall into.
Secondly, This may instruct us to whom we ought to ascribe the Praise and the Glory of our Preservation from those foul and horrid Sins that we see Others daily fallen into.
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since we have the same Corrupt Hearts with Cain and Judas, and all the Wicked Rabble in the World, whence is it that we have not committed the same Impieties with them,
since we have the same Corrupt Hearts with Cain and Judas, and all the Wicked Rabble in the World, whence is it that we have not committed the same Impieties with them,
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But Sanctifying Grace is not enough, for whence is it that we have not been Drunken with Noah, Adulterers or Murderers with David, Abjurers of Christ with Peter? are we more Holy than they,
But Sanctifying Grace is not enough, for whence is it that we have not been Drunken with Noah, Adulterers or Murderers with David, Abjurers of christ with Peter? Are we more Holy than they,
or are we more Sanctified than they? No, it is only our gracious God's vouchsafing to us a constant influence of Exciting Grace, that hath thus kept us from those Sins into which he suffers Wicked Men to fall,
or Are we more Sanctified than they? No, it is only our gracious God's vouchsafing to us a constant influence of Exciting Grace, that hath thus kept us from those Sins into which he suffers Wicked Men to fallen,
but it is what we have received from God, and what we do daily receive in a way of special influence, that makes us to differ from the Vilest and most Profligate Sinners in the World,
but it is what we have received from God, and what we do daily receive in a Way of special influence, that makes us to differ from the Vilest and most Profligate Sinners in the World,
Lastly, To shut up all, If our preservation from Sin be from God, beware then how you provoke him to withdraw and suspend the influence of his Grace, whereby you have been preserved, and still are:
Lastly, To shut up all, If our preservation from since be from God, beware then how you provoke him to withdraw and suspend the influence of his Grace, whereby you have been preserved, and still Are:
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OF PARDON AND Forgiveness of SIN, &c. ISAIAH xliii. 25. •, even I am he that blotteth out thy Transgressions for my own sake, and will not remember thy sins.
OF PARDON AND Forgiveness of SIN, etc. ISAIAH xliii. 25. •, even I am he that blots out thy Transgressions for my own sake, and will not Remember thy Sins.
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IN the foregoing Verses, we have a heavy Charge drawn up against the People of the Jews; in which they stand charged both with sins of Omission and of Commission: By the one, they shewed themselves weary of God;
IN the foregoing Verses, we have a heavy Charge drawn up against the People of the jews; in which they stand charged both with Sins of Omission and of Commission: By the one, they showed themselves weary of God;
thou h• made me serve with thy sins, thou h• wearied me with thine Iniquities, Ver. 2• And what could we now in reason expect should be the close of so heavy a• Accusation,
thou h• made me serve with thy Sins, thou h• wearied me with thine Iniquities, Ver. 2• And what could we now in reason expect should be the close of so heavy a• Accusation,
Thirdly, Here are the Motives, or impulsive cause that prevailed with God, thi• to proclaim pardon unto guilty Malefactor• and that is for his own sake.
Thirdly, Here Are the Motives, or impulsive cause that prevailed with God, thi• to proclaim pardon unto guilty Malefactor• and that is for his own sake.
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we may observe, That God seems more to triumph in the Glory o• his pardoning Grace and Mercy, tha• he doth in any other of his Attributes I, even I am he:
we may observe, That God seems more to triumph in the Glory o• his pardoning Grace and Mercy, tha• he does in any other of his Attributes I, even I am he:
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Is it therefore, I am he that spread forth the Heavens, and martial'd all their Host, that hang up the Earth in the midst of the Air, that breath'd forth all the Creatures upon the face of it, that poured out the great Deeps,
Is it Therefore, I am he that spread forth the Heavens, and martialed all their Host, that hang up the Earth in the midst of the Air, that breathed forth all the Creatures upon the face of it, that poured out the great Deeps,
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So we find, when God condescended to shew Moses his Glory, he proclaims, not the Lord Great and Terrible, that formed all things by the Word of his Mouth,
So we find, when God condescended to show Moses his Glory, he proclaims, not the Lord Great and Terrible, that formed all things by the Word of his Mouth,
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When God blots his Remembrance-Book in Heaven, that blot diffuseth and spreads it self even to the Book of Conscience, and blots out all that is written there also.
When God blots his Remembrance-Book in Heaven, that blot diffuseth and spreads it self even to the Book of Conscience, and blots out all that is written there also.
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He lays a blot of Christ's Bloud upon a blot of our guilt, and this is such a blot as leaves the Conscience of a sinner purer and cleaner than it found it.
He lays a blot of Christ's Blood upon a blot of our guilt, and this is such a blot as leaves the Conscience of a sinner Purer and cleaner than it found it.
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that is, I will acquit thee of all thy Debts, I will never charge them upon thee, I will dash them all out, I will not leave so much as one Item, not one sin legible against thee.
that is, I will acquit thee of all thy Debts, I will never charge them upon thee, I will dash them all out, I will not leave so much as one Item, not one since legible against thee.
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This is the proper meaning of this Expression and Notion of blotting out of Transgression and Sin. And this is one thing that pardon of sin is expressed by.
This is the proper meaning of this Expression and Notion of blotting out of Transgression and Sin. And this is one thing that pardon of since is expressed by.
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Not that there is truly any forgetfulness in God; no, his Memory retains every sin we have committed surer and firmer than if all our sins were written in Leaves of Brass;
Not that there is truly any forgetfulness in God; no, his Memory retains every since we have committed Surer and firmer than if all our Sins were written in Leaves of Brass;
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that is, I will deal so mercifully with them, as if indeed I did not remember the least of their Provocations, I will be to them as one that hath utterly forgotten all their injuries.
that is, I will deal so mercifully with them, as if indeed I did not Remember the least of their Provocations, I will be to them as one that hath utterly forgotten all their injuries.
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And here we may see what abundant security God gives his People, that they shall never be impleaded for those sins which once they have attained the pardon of;
And Here we may see what abundant security God gives his People, that they shall never be impleaded for those Sins which once they have attained the pardon of;
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they are blotted out of his Book of Remembrance: and that they may not fear he will accuse them without Book, he tells them, That they are utterly forgotten,
they Are blotted out of his Book of Remembrance: and that they may not Fear he will accuse them without Book, he tells them, That they Are utterly forgotten,
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If any should question, Why the Lord past by fallen Angels, and stoopt so low as to take up Fallen Man? And why among Men, he hath rejected many Wise and Noble,
If any should question, Why the Lord passed by fallen Angels, and stooped so low as to take up Fallen Man? And why among Men, he hath rejected many Wise and Noble,
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when others are left to perish under far less guilt? The most reasonable Answer that can be given of all, is this, I have done it for my own sake, I have done it because it is my Will and Pleasure to do it;
when Others Are left to perish under Far less guilt? The most reasonable Answer that can be given of all, is this, I have done it for my own sake, I have done it Because it is my Will and Pleasure to do it;
and I will shew mercy, because I will shew mercy, Exod. 33.19. Which was the same Answer our Saviour gave to himself, Luke 10.21. Even so Father, because so it seemed good in thy sight.
and I will show mercy, Because I will show mercy, Exod 33.19. Which was the same Answer our Saviour gave to himself, Lycia 10.21. Even so Father, Because so it seemed good in thy sighed.
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The ultimate, and chief end of God in all his Actions, is his own Glory. God bestows Pardon and Salvation upon us chiefly for the manifestation of his own Glory,
The ultimate, and chief end of God in all his Actions, is his own Glory. God bestows Pardon and Salvation upon us chiefly for the manifestation of his own Glory,
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Such a Parallel place we have in Ezek. 36.12. I do not this for your sake, saith the Lord, but for my Holy Name sake, that you have profaned among the Heathen:
Such a Parallel place we have in Ezekiel 36.12. I do not this for your sake, Says the Lord, but for my Holy Name sake, that you have profaned among the Heathen:
I will shew mercy unto you, not so much that you may be delivered, as that my Holy Name that you have profaned, may be redeemed from that dishonour that you have cast upon it,
I will show mercy unto you, not so much that you may be Delivered, as that my Holy Name that you have profaned, may be redeemed from that dishonour that you have cast upon it,
yet hath it in all Ages found bitter Enemies, and of old, like the procurer of it, been Crucified between two Thieves, the Gnosticks and the Pelagian Hereticks: the Pelagians deprive it of its freedom,
yet hath it in all Ages found bitter Enemies, and of old, like the procurer of it, been crucified between two Thieves, the Gnostics and the Pelagian Heretics: the Pelagians deprive it of its freedom,
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Thus they make free Grace a Hand-maid to wait upon the motions of free Will. Now this is greatly derogatory to free Grace, for Men to bottom their Faith and Pardon upon the Arbitrariness of free Will, and not upon the Almighty Soveraign Grace of God, that first moves the Will to believe,
Thus they make free Grace a Handmaid to wait upon the motions of free Will. Now this is greatly derogatory to free Grace, for Men to bottom their Faith and Pardon upon the Arbitrariness of free Will, and not upon the Almighty Sovereign Grace of God, that First moves the Will to believe,
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Now as these depress the free Grace of God, so there are others that ascribe too much unto it, of old Islebius, in Luther 's time, who was the first Ring-leader:
Now as these depress the free Grace of God, so there Are Others that ascribe too much unto it, of old Islebius, in Luther is time, who was the First Ringleader:
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for, without shedding of bloud, there is no Remission, Hebr. 9.22. And this is my bloud, says our Saviour himself, which is shed for the remission of sins, Matth. 26.28.
for, without shedding of blood, there is no Remission, Hebrew 9.22. And this is my blood, Says our Saviour himself, which is shed for the remission of Sins, Matthew 26.28.
as of a Lamb without blemish, and without spot, as the two great Apostles speak, 1 Cor. 6.14. 1 Pet. 1.21. Some have made bold, and possibly with no bad intention, to call Jesus Christ the greatest sinner in the World;
as of a Lamb without blemish, and without spot, as the two great Apostles speak, 1 Cor. 6.14. 1 Pet. 1.21. some have made bold, and possibly with no bad intention, to call jesus christ the greatest sinner in the World;
God will have a price paid down for all other things of a less value, that so he might hereby set forth his own Bounty in parting with his own Son for us without price.
God will have a price paid down for all other things of a less valve, that so he might hereby Set forth his own Bounty in parting with his own Son for us without price.
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Far be it from us to affirm, as the Papists do, that good Works are meritorious of pardon, what are our Prayers, our Sighs, our Tears? yea, what are our Lives and our Bloud it self, should we shed it for Christ? All this cannot make one blot in God 's Remembrance-Book:
far be it from us to affirm, as the Papists do, that good Works Are meritorious of pardon, what Are our Prayers, our Sighs, our Tears? yea, what Are our Lives and our Blood it self, should we shed it for christ? All this cannot make one blot in God is Remembrance-Book:
I Answer, First, The Sanctifying and Regenerating Grace of God, whereby the great Change is wrought upon our Hearts, in our first Conversion and turning unto God, is given absolutely,
I Answer, First, The Sanctifying and Regenerating Grace of God, whereby the great Change is wrought upon our Hearts, in our First Conversion and turning unto God, is given absolutely,
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And therefore we call Faith and Repentance Conditions of Eternal Life, because eternal Life is never confer'd upon any who did not first believe and repent.
And Therefore we call Faith and Repentance Conditions of Eternal Life, Because Eternal Life is never conferred upon any who did not First believe and Repent.
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and to go about to make a work of Nature a Condition of Grace, it is to go about to revive that old Errour of the Pelagians, for which they stand Anathematized in Count Pallestine many Years since.
and to go about to make a work of Nature a Condition of Grace, it is to go about to revive that old Error of the Pelagians, for which they stand Anathematized in Count Pallestine many years since.
Secondly, Justifying and pardoning Grace, though it be free, yet is it limited to the performance of certain Conditions, without which God never bestows it upon any,
Secondly, Justifying and pardoning Grace, though it be free, yet is it limited to the performance of certain Conditions, without which God never bestows it upon any,
These two things the Scripture doth abundantly confirm to us. Whoever believeth on him, shall obtain remission of sins, Acts 10.43. Repent, that your sins may be blotted out, Acts 3.19. Whoever believes on him, there Faith is made the Condition of Pardon.
These two things the Scripture does abundantly confirm to us. Whoever Believeth on him, shall obtain remission of Sins, Acts 10.43. repent, that your Sins may be blotted out, Acts 3.19. Whoever believes on him, there Faith is made the Condition of Pardon.
These two particulars correspond with the two-fold Covenant of Grace God made with Man: His absolute Covenant, wherein he promiseth the first Converting Grace;
These two particulars correspond with the twofold Covenant of Grace God made with Man: His absolute Covenant, wherein he promises the First Converting Grace;
And then there is God 's Conditional Covenant of Grace, wherein he promiseth Salvation only upon the foregoing Conditions of Faith and Repentance, this we have, Mark 16.16. He that believeth shall be saved.
And then there is God is Conditional Covenant of Grace, wherein he promises Salvation only upon the foregoing Conditions of Faith and Repentance, this we have, Mark 16.16. He that Believeth shall be saved.
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and both Sanctifying and Justifying Grace are freely bestowed without any Merit of ours, but not without respect to the Merit of the Lord Jesus Christ, who hath purchased them at the highest rate,
and both Sanctifying and Justifying Grace Are freely bestowed without any Merit of ours, but not without respect to the Merit of the Lord jesus christ, who hath purchased them At the highest rate,
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In the next place I shall endeavour to set before you some particulars wherein the Glory of God 's free Grace in pardoning sin may be more illustrated, that it may appear God assumes to himself this as the greatest honour, to be a sin-pardoning God. And,
In the next place I shall endeavour to Set before you Some particulars wherein the Glory of God is free Grace in pardoning since may be more illustrated, that it may appear God assumes to himself this as the greatest honour, to be a Sin-pardoning God. And,
What Friend could'st thou then make in Heaven? What Intercessour hadst thou then, when there was nothing but God? When this design of Love was laid, there was neither Prayers nor Tongues to utter them:
What Friend Couldst thou then make in Heaven? What Intercessor Hadst thou then, when there was nothing but God? When this Design of Love was laid, there was neither Prayers nor Tongues to utter them:
but only that he intended a higher and more noble Victory, even that his Mercy should triumph and prevail over his Justice, in the pardoning and saving of sinners.
but only that he intended a higher and more noble Victory, even that his Mercy should triumph and prevail over his justice, in the pardoning and Saving of Sinners.
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and inscribed on thee Victory and Conquest to the Glory of his Everlasting Vengeance. Both Books were open before him, both the Book of Life and of Death;
and inscribed on thee Victory and Conquest to the Glory of his Everlasting Vengeance. Both Books were open before him, both the Book of Life and of Death;
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Now what was it dictated thy Name to him, that guided his Hand to write thee down rather in the Book of Life, than in the Book of Death; that set thee down a Saint, and not a Sinner;
Now what was it dictated thy Name to him, that guided his Hand to write thee down rather in the Book of Life, than in the Book of Death; that Set thee down a Saint, and not a Sinner;
and if among them we make a proportionable abatement for those that are professed Idolaters, for the grosly ignorant, for the prophane, and the Hypocritical: Certainly there will be but a small Flock remaining unto Jesus Christ;
and if among them we make a proportionable abatement for those that Are professed Idolaters, for the grossly ignorant, for the profane, and the Hypocritical: Certainly there will be but a small Flock remaining unto jesus christ;
here and there one pick't and cull'd out of the Multitudes of the World, like the Olive berries, the Prophet Jeremiah speaks of, left on the top of the uppermost Branches, when the Devil hath shaken down all the rest into Hell.
Here and there one picked and culled out of the Multitudes of the World, like the Olive berries, the Prophet Jeremiah speaks of, left on the top of the uppermost Branches, when the devil hath shaken down all the rest into Hell.
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Now is it not infinite Mercy, that thou should'st be found among these Gleanings after Harvest, that thou shoul'dst be one of these few? God might have left thee to perish upon the same Reason that he left others,
Now is it not infinite Mercy, that thou Shouldst be found among these Gleanings After Harvest, that thou shoul'dst be one of these few? God might have left thee to perish upon the same Reason that he left Others,
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when thou shalt see the small number of those that are saved, standing on the Right Hand of Christ, compared with the vast numbers of those that perish standing at the Left Hand of Christ,
when thou shalt see the small number of those that Are saved, standing on the Right Hand of christ, compared with the vast numbers of those that perish standing At the Left Hand of christ,
Fifthly, This also commends the freeness of pardoning Grace, that whereas the fallen Angels themselves were absolutely excepted out of God's Act of Indemnity and Oblivion;
Fifthly, This also commends the freeness of pardoning Grace, that whereas the fallen Angels themselves were absolutely excepted out of God's Act of Indemnity and Oblivion;
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whereas their Names are blotted out of the Muster-Roll of God 's Heavenly Host Now here there are four things that d• greatly advance the Glory of free Grace.
whereas their Names Are blotted out of the Muster-Roll of God is Heavenly Host Now Here there Are four things that d• greatly advance the Glory of free Grace.
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They were glorious Spirits, the top and cream of the Creation we Clods of Earth, the Lees and Dreg• of Nature, our Souls, the only part by which we claim Kin to Angels, even they are of a younger House,
They were glorious Spirits, the top and cream of the Creation we Clods of Earth, the Lees and Dreg• of Nature, our Souls, the only part by which we claim Kin to Angels, even they Are of a younger House,
how are they debased by being confined to these Lumps of Flesh, which, with much adoe, they make a shift to drag with them up and down the Earth, rather as Fetters of their Bondage, than Instruments of their Service:
how Are they debased by being confined to these Lumps of Flesh, which, with much ado, they make a shift to drag with them up and down the Earth, rather as Fetters of their Bondage, than Instruments of their Service:
nay, so low sunk are we in this slime of matter, that we have not Excellency enough so much as to conceive what a pure Heavenly Orient Substance a Spirit is.
nay, so low sunk Are we in this slime of matter, that we have not Excellency enough so much as to conceive what a pure Heavenly Orient Substance a Spirit is.
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though he hath disbanded whole Legions of Angels, and sent them down into Hell. In these Natures of ours hath the Son of God Revealed, or rather hid himself:
though he hath disbanded Whole Legions of Angels, and sent them down into Hell. In these Nature's of ours hath the Son of God Revealed, or rather hid himself:
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Even he who thought it no Robbery to be equal with God, thought it no scorn to become lower than Angels. He took not on him the Nature of Angels, but the Seed of Abraham.
Even he who Thought it no Robbery to be equal with God, Thought it no scorn to become lower than Angels. He took not on him the Nature of Angels, but the Seed of Abraham.
Had God restored them, and given them a Pardon, Heaven would more have resounded with the Shouts and Hallelujahs of one fallen Angel, than it can now with a whole Consort of glorified Saints: They would have burnt much more ardently in Love, who now must burn much more fiercely in Torments.
Had God restored them, and given them a Pardon, Heaven would more have resounded with the Shouts and Hallelujahs of one fallen Angel, than it can now with a Whole Consort of glorified Saints: They would have burned much more ardently in Love, who now must burn much more fiercely in Torments.
We cannot exactly determine what their sins were, only the Apostle gives us a hint, that it was Pride gave them their fall, 1 Tim. 3.6. Not a Novice, lest being lifted up with pride, he fall into the Condemnation of the Devil.
We cannot exactly determine what their Sins were, only the Apostle gives us a hint, that it was Pride gave them their fallen, 1 Tim. 3.6. Not a Novice, lest being lifted up with pride, he fallen into the Condemnation of the devil.
or in that they refused to become subject unto the Son of God, who was shortly to become Man, the Schools boldly enough dispute, but no Man can determine:
or in that they refused to become Subject unto the Son of God, who was shortly to become Man, the Schools boldly enough dispute, but no Man can determine:
but whatever it was, this is certain, God was speedy in the execution of wrath upon them, tumbling them all down headlong into Hell upon their first Rebellion:
but whatever it was, this is certain, God was speedy in the execution of wrath upon them, tumbling them all down headlong into Hell upon their First Rebellion:
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so that their glorious an• blessed State could not, according to th• Computation, last above six or seven Days, such a speedy issue did God make with them upon their very first sin But now how is his Patience and Forbearance extended towards sinful Man He drives Adam out of Paradise, but i• was free Grace he did not drive him into Hell, where he had but a little before plunged far more excellent Creature than Adam was;
so that their glorious an• blessed State could not, according to th• Computation, last above six or seven Days, such a speedy issue did God make with them upon their very First since But now how is his Patience and Forbearance extended towards sinful Man He drives Adam out of Paradise, but i• was free Grace he did not drive him into Hell, where he had but a little before plunged Far more excellent Creature than Adam was;
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and an All-sufficient Expiation, not for our sins only, but for the sins of the whole World both Men and Devils. The Streams of Christ's Bloud shed on the Cross for us, was sufficient to quench the flames of Hell, and utterly to have washt away the Lake of Fire and Brimstone.
and an All-sufficient Expiation, not for our Sins only, but for the Sins of the Whole World both Men and Devils. The Streams of Christ's Blood shed on the Cross for us, was sufficient to quench the flames of Hell, and utterly to have washed away the Lake of Fire and Brimstone.
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Hell might have been depopulated, and those black Mansions left void without Inhabitants for ever; and the Devils and Men have been common sharers in that same common Salvation:
Hell might have been depopulated, and those black Mansions left void without Inhabitants for ever; and the Devils and Men have been Common sharers in that same Common Salvation:
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For Christ having an infinite Dignity in his Person, being God as well as Man; his Bloud the Bloud of God, his Sufferings the Sufferings and Humiliation of a God, inhanced his Merits to such a redundancy,
For christ having an infinite Dignity in his Person, being God as well as Man; his Blood the Blood of God, his Sufferings the Sufferings and Humiliation of a God, enhanced his Merits to such a redundancy,
now what can be more universal, than that Proclamation of Pardon that God makes to poor sinners, in Acts 10.43. Whosoever believes in him, shall receive remission of sins.
now what can be more universal, than that Proclamation of Pardon that God makes to poor Sinners, in Acts 10.43. Whosoever believes in him, shall receive remission of Sins.
Now herein is God 's Grace infinitely free, who first fulfils these Conditions in his Children, that so he may fulfill his Gracious Promises unto them of Life and Pardon.
Now herein is God is Grace infinitely free, who First fulfils these Conditions in his Children, that so he may fulfil his Gracious Promises unto them of Life and Pardon.
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But notwithstanding all this, the whole World might perish under a contracted Impotency, whereby they could not believe nor repent, did not the Absolute Covenant engag• God 's Truth to work Faith and Repentance in the Hearts of his People:
But notwithstanding all this, the Whole World might perish under a contracted Impotency, whereby they could not believe nor Repent, did not the Absolute Covenant engag• God is Truth to work Faith and Repentance in the Hearts of his People:
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The Conditional Covenant promiseth Pardon of sin and Salvation, if we believe and repent and the absolute Covenant promiseth Faith and Repentance to us, to inable us to believe and repent.
The Conditional Covenant promises Pardon of since and Salvation, if we believe and Repent and the absolute Covenant promises Faith and Repentance to us, to inable us to believe and Repent.
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than not to be Christians: Whereas others under the Noontide of the Gospel, are guilty of such flagitious Crimes, that shew them to be Monsters, rather than Men;
than not to be Christians: Whereas Others under the Noontide of the Gospel, Are guilty of such flagitious Crimes, that show them to be Monsters, rather than Men;
and yet these upon their Faith and Repentance, obtain Pardon and Remission, as if it were with God, as it is with Men, the more there is to be remembred, the sooner he forgets.
and yet these upon their Faith and Repentance, obtain Pardon and Remission, as if it were with God, as it is with Men, the more there is to be remembered, the sooner he forgets.
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but weltering in our Bloud? And what promising, Aspect was such a loathsome Object as this? Divine Love did not foresee any attractive Comeliness in us, but made it;
but weltering in our Blood? And what promising, Aspect was such a loathsome Object as this? Divine Love did not foresee any Attractive Comeliness in us, but made it;
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And could there be any thing amiable in such an Object as this, only hereby God puts an accent on the Riches of his Love, laying it out upon such as were not worthy, with a design to make them worthy.
And could there be any thing amiable in such an Object as this, only hereby God puts an accent on the Riches of his Love, laying it out upon such as were not worthy, with a Design to make them worthy.
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yet tho' he foresaw all before they were, yet he resolved not to see them when they are, Numb. 23.21. He hath not beheld iniquity in Jacob, nor perverseness in Israel.
yet though he foresaw all before they were, yet he resolved not to see them when they Are, Numb. 23.21. He hath not beheld iniquity in Jacob, nor perverseness in Israel.
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and take us unto himself? Ask no more, but admire, God so loved the World, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting Life.
and take us unto himself? Ask no more, but admire, God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him might not perish, but have everlasting Life.
This is such transcendent free Grace and Love, that in this we have an Advantage above the Angels themselves, standing higher in the Favour of God, upon this account, than they do.
This is such transcendent free Grace and Love, that in this we have an Advantage above the Angels themselves, standing higher in the Favour of God, upon this account, than they do.
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Shall we continue in sin, because God so freely pardons sin, God forbid? Who would ever make such a cursed Inference as this, that ever had the least sense or touch of Divine Love upon his Heart.
Shall we continue in since, Because God so freely Pardons since, God forbid? Who would ever make such a cursed Inference as this, that ever had the least sense or touch of Divine Love upon his Heart.
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No, there is no such dangerous Surfeit, as upon the sweet and luscious Truths of the Gospel. This Honey leaves a deadly sting in Men that abuse it to encourage themselves in sin.
No, there is no such dangerous Surfeit, as upon the sweet and luscious Truths of the Gospel. This Honey leaves a deadly sting in Men that abuse it to encourage themselves in since.
It is such disingenuity to argue from freeness of pardon, to freedom in sinning, that I dare say, That no Heart that ever had a pardon sealed to it by the Witness of the Spirit of God, but utterly abhors it.
It is such disingenuity to argue from freeness of pardon, to freedom in sinning, that I Dare say, That no Heart that ever had a pardon sealed to it by the Witness of the Spirit of God, but utterly abhors it.
Certainly they who thus argue, and who thus act, never knew what a sweet and powerful Attractiveness there is in the sense of pardoning Grace and Love, to win over the Heart, from the practice of those sins that God hath forgot to punish.
Certainly they who thus argue, and who thus act, never knew what a sweet and powerful Attractiveness there is in the sense of pardoning Grace and Love, to win over the Heart, from the practice of those Sins that God hath forgotten to Punish.
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This is that the Scripture doth urge as the most natural Inference of this Doctrine of God 's pardoning Grace. Thus the Apostle, Ephes. 4.32. Be ye kind to one another, tender-hearted, forgiving one another, as God, for Christ's sake, hath forgiven you.
This is that the Scripture does urge as the most natural Inference of this Doctrine of God is pardoning Grace. Thus the Apostle, Ephesians 4.32. Be you kind to one Another, tender-hearted, forgiving one Another, as God, for Christ's sake, hath forgiven you.
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Your sins against God are Talents, others Offences against you are but Pence; and if for every trivial Provocation you are ready to take your Brother by the Throat,
Your Sins against God Are Talents, Others Offences against you Are but Pence; and if for every trivial Provocation you Are ready to take your Brother by the Throat,
And thus I have opened and demonstrated unto you the former part of the Doctrine, That the Grace of God whereby he blots out and forgives sin, is absolutely free.
And thus I have opened and demonstrated unto you the former part of the Doctrine, That the Grace of God whereby he blots out and forgives since, is absolutely free.
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the Question is, Whether it removes that guilt that consists in the desert of punishment, or that which consists in the voluntary appointment of it unto punishment, or both?
the Question is, Whither it removes that guilt that consists in the desert of punishment, or that which consists in the voluntary appointment of it unto punishment, or both?
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but only the adventitious appointment and ordination of it unto punishment, flowing from the Will of God, who hath in his own Law threatned to punish sin.
but only the adventitious appointment and ordination of it unto punishment, flowing from the Will of God, who hath in his own Law threatened to Punish since.
Now the Scripture sets forth this Pardon of sin, in very sweet and full Expressions. It is called a covering of sin, Psal. 32.1. Blessed is the man, whose transgression is forgiven, and whose sin is covered.
Now the Scripture sets forth this Pardon of since, in very sweet and full Expressions. It is called a covering of since, Psalm 32.1. Blessed is the man, whose Transgression is forgiven, and whose since is covered.
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so it is expressed to us, Isaiah 38.17. Thou hast in love to my soul, (says good Hezekiah, when a Message of Death was brought to him by the Prophet) cast all my sins behind thy back.
so it is expressed to us, Isaiah 38.17. Thou hast in love to my soul, (Says good Hezekiah, when a Message of Death was brought to him by the Prophet) cast all my Sins behind thy back.
a blotting out, to shew, That God will never read his Debt-Book against us; and a forgetting it, That we may not fear, that God will accuse us without-book.
a blotting out, to show, That God will never read his Debt-Book against us; and a forgetting it, That we may not Fear, that God will accuse us without-book.
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But Pardon of sin, is an Act without us, in the breast of God himself, where it meets with no opposition nor allay nor doth it increase by small degrees but is at once as perfect and intire, a• ever it shall be.
But Pardon of since, is an Act without us, in the breast of God himself, where it meets with no opposition nor allay nor does it increase by small Degrees but is At once as perfect and entire, a• ever it shall be.
as well those they do, or shal commit, as those that they have already committed: but only, That what sin God pardons, he doth not pardon then gradually.
as well those they do, or shall commit, as those that they have already committed: but only, That what since God Pardons, he does not pardon then gradually.
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and half retained, as the Papists fansie to establish their Doctrine of Purgatory; but it is as fully pardon'd as it shall be in Heaven it self: And hence it follows,
and half retained, as the Papists fancy to establish their Doctrine of Purgatory; but it is as Fully pardoned as it shall be in Heaven it self: And hence it follows,
for many times a Christian, after a heart-breaking-Repentance for some great Sin, lies under the upbraidings of Conscience, when God hath forgiven it; yea, and forgotten it also.
for many times a Christian, After a heart-breaking-Repentance for Some great since, lies under the upbraidings of Conscience, when God hath forgiven it; yea, and forgotten it also.
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He retains not his Anger for ever, says the Prophet, Micah 7.14. not for ever, but so soon as ever we grow displeased with our selves, he begins to be well-pleased with us;
He retains not his Anger for ever, Says the Prophet, micah 7.14. not for ever, but so soon as ever we grow displeased with our selves, he begins to be well-pleased with us;
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And therefore, O Christian, thou who now perhaps cryest out in the bitterness of thy Soul, Oh, that I had never committed this or that sin against God! Oh, that I had never offended him in this or that manner!
And Therefore, Oh Christian, thou who now perhaps Christ out in the bitterness of thy Soul, O, that I had never committed this or that since against God! O, that I had never offended him in this or that manner!
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A Malefactour, that is discharged, by satisfying the Law, or by the Prince 's Favour to him, is no more look'd upon as a Malefactour, but as Just and Righteous,
A Malefactor, that is discharged, by satisfying the Law, or by the Prince is Favour to him, is no more looked upon as a Malefactor, but as Just and Righteous,
yea, the greatest and worst of Sinners; but God accounts them Just and Righteous; they keep their sins in remembrance, as David speaks, my sin is ever before me;
yea, the greatest and worst of Sinners; but God accounts them Just and Righteous; they keep their Sins in remembrance, as David speaks, my since is ever before me;
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Why now God will blot out our Trangressions as a thick Cloud, so himself tells us by the Prophet, Isa. 44.12. I will blot out thy transgressions as a cloud, and thine iniquities as a thick cloud.
Why now God will blot out our Transgressions as a thick Cloud, so himself tells us by the Prophet, Isaiah 44.12. I will blot out thy transgressions as a cloud, and thine iniquities as a thick cloud.
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than the least Sins, unrepented of, are without the Cognizance of Divine Justice. Esay 1.18. Though your sins be as scarlet, yet shall they become as white as snow;
than the least Sins, unrepented of, Are without the Cognizance of Divine justice. Isaiah 1.18. Though your Sins be as scarlet, yet shall they become as white as snow;
Of all things in the World take heed that you be not injurious to this rich Grace, to this free Love and Mercy, that pardons thee even for his own sake.
Of all things in the World take heed that you be not injurious to this rich Grace, to this free Love and Mercy, that Pardons thee even for his own sake.
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Secondly, We shall now consider Pardon of Sin in its Concomitants and Adjuncts, and so we shall take a view of those things which do inseparably accompany it,
Secondly, We shall now Consider Pardon of since in its Concomitants and Adjuncts, and so we shall take a view of those things which do inseparably accompany it,
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In whom we have Redemption thorow his blood, even the Forgiveness of Sin. The whole Mystery of our Justification stands in these two things, Remission and Acceptation.
In whom we have Redemption thorough his blood, even the Forgiveness of Sin. The Whole Mystery of our Justification Stands in these two things, Remission and Acceptation.
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for to be accepted of God in Christ, is no other, than for God through the Righteousness and Obedience of Christ imputed to us, to own and acknowledge us,
for to be accepted of God in christ, is no other, than for God through the Righteousness and obedience of christ imputed to us, to own and acknowledge us,
and therefore we have mention made of Pardon and an Inheritance together, as the full summ of our Justification. Acts 11.18. That they may receive forgiveness of sin, and an inheritance among those that are sanctified.
and Therefore we have mention made of Pardon and an Inheritance together, as the full sum of our Justification. Acts 11.18. That they may receive forgiveness of since, and an inheritance among those that Are sanctified.
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even a Right and Title to the glorious Inheritance of the Saints above. Secondly, Another Concomitant is this, Who-ever God pardons, he doth also in some measure sanctifie.
even a Right and Title to the glorious Inheritance of the Saints above. Secondly, another Concomitant is this, Whoever God Pardons, he does also in Some measure sanctify.
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for, were but the least Sin and Corruption left to rule and reign in us, we should presently run our selves as far into Debt and Arrears, as ever we were.
for, were but the least since and Corruption left to Rule and Reign in us, we should presently run our selves as Far into Debt and Arrears, as ever we were.
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when he saith, I even I am he that blotteth out thy transgressions. Mercies temporal and spiritual, the Blessings of this Life, and the Glory of a future;
when he Says, I even I am he that blots out thy transgressions. mercies temporal and spiritual, the Blessings of this Life, and the Glory of a future;
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what-ever indeed can be called a Mercy or good thing, doth acknowledge it self a retainer to this primitive and fountain-Mercy of Pardon of Sin. Now in such a heap of them, I shall only cull out some few that are most conspicuous.
whatever indeed can be called a Mercy or good thing, does acknowledge it self a retainer to this primitive and fountain-Mercy of Pardon of Sin. Now in such a heap of them, I shall only cull out Some few that Are most conspicuous.
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First, The sending of Jesus Christ into the World, who is the cause of all happiness unto sinful Man, was it self the effect of this purpose of God, to pardon and forgive Sinners.
First, The sending of jesus christ into the World, who is the cause of all happiness unto sinful Man, was it self the Effect of this purpose of God, to pardon and forgive Sinners.
And divers that have attempted to search out these Arcana Dei, this Art and Mystery of Justice and Mercy, have trodden in paths different from one another,
And diverse that have attempted to search out these Arcana Dei, this Art and Mystery of justice and Mercy, have trodden in paths different from one Another,
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I shall not stand to draw a Scheme of these Decrees of God, let it now suffice us to know, that God, from all Eternity, foreseeing the Sin and Misery, which Man would, by his permission,
I shall not stand to draw a Scheme of these Decrees of God, let it now suffice us to know, that God, from all Eternity, Foreseeing the since and Misery, which Man would, by his permission,
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God's Mercy and his Beloved Son could not rest together in his Bosom, and therefore his purpose of pardoning Sin was so efficacious, that to make room for the displaying of his Mercy, he sends his own Son out of Heaven, never to enter again there, till by his Merit and Sufferings he had procured Remission of Sins for all those that believe in him. Hence the Apostle, Rom. 3.26.
God's Mercy and his beloved Son could not rest together in his Bosom, and Therefore his purpose of pardoning since was so efficacious, that to make room for the displaying of his Mercy, he sends his own Son out of Heaven, never to enter again there, till by his Merit and Sufferings he had procured Remission of Sins for all those that believe in him. Hence the Apostle, Rom. 3.26.
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tells us, That God sent forth Christ to be a Propitiation, through Faith in his Bloud, to declare his Righteousness for the Remission of Sins that are past, through God's forbearance, that he might be Just,
tells us, That God sent forth christ to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the Remission of Sins that Are past, through God's forbearance, that he might be Just,
For having threatned in his unalterable word to inflict vengeance upon all that are guilty, his Truth obliged him to this dreadful severity upon all, since all are guilty.
For having threatened in his unalterable word to inflict vengeance upon all that Are guilty, his Truth obliged him to this dreadful severity upon all, since all Are guilty.
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God's Eternal Purpose to glorifie his Justice in the punishing sin, and yet to glorifie his Grace and Mercy in pardoning Sinners, wrought this great effect of sending Christ into the World, whereby two such different ends might with Infinite Wisdom be accomplished.
God's Eternal Purpose to Glorify his justice in the punishing since, and yet to Glorify his Grace and Mercy in pardoning Sinners, wrought this great Effect of sending christ into the World, whereby two such different ends might with Infinite Wisdom be accomplished.
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And what can be said more to advance the greatness of this Mercy, a Mercy so great, that one of the Fathers, St. Gregory by Name, doubted whether it were more Misery or Happiness that Adam fell,
And what can be said more to advance the greatness of this Mercy, a Mercy so great, that one of the Father's, Saint Gregory by Name, doubted whither it were more Misery or Happiness that Adam fell,
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since his Sin and Fall occasioned such a wonderful Redeemer, and such a Glorious Salvation; Foelix culpa, says he, O Happy Fall, that obtained such a Redeemer.
since his since and Fallen occasioned such a wondered Redeemer, and such a Glorious Salvation; Felix culpa, Says he, Oh Happy Fallen, that obtained such a Redeemer.
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every Threatning contained in this Book of God, stands ready charged against them, and their Sins make them so fair a Mark, that they cannot be missed.
every Threatening contained in this Book of God, Stands ready charged against them, and their Sins make them so fair a Mark, that they cannot be missed.
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Now while Justice is driving the Sinner before him from Plague to Plague, resolving never to stop till he hath driven him into Hell, the great Assembly and Meeting of all Plagues:
Now while justice is driving the Sinner before him from Plague to Plague, resolving never to stop till he hath driven him into Hell, the great Assembly and Meeting of all Plagues:
For when God issues out a Pardon, he calls off Justice from its pursuit. Thus you have the Psalmist thankfully acknowledging, Psalm 85.2. Thou hast forgiven our Iniquities;
For when God issues out a Pardon, he calls off justice from its pursuit. Thus you have the Psalmist thankfully acknowledging, Psalm 85.2. Thou hast forgiven our Iniquities;
for though we are the Principals in the Debt, yet our Surety, who stands bound for us in the Covenant of Redemption, is far the more able and absolving Person.
for though we Are the Principals in the Debt, yet our Surety, who Stands bound for us in the Covenant of Redemption, is Far the more able and absolving Person.
and which thy sins have provoked and armed against thy own Soul, that might, every sin thou committest, that is every moment of thy Life, strike thee Dead in the place;
and which thy Sins have provoked and armed against thy own Soul, that might, every since thou Committest, that is every moment of thy Life, strike thee Dead in the place;
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in the dread of which, if thou hast any tenderness of Conscience left in thee, thou must needs live in continual fearful expectations of this Wrath of God, to destroy thee as his Enemy.
in the dread of which, if thou hast any tenderness of Conscience left in thee, thou must needs live in continual fearful Expectations of this Wrath of God, to destroy thee as his Enemy.
What is this but the effect of Pardoning Grace that gives this destroyer charge to pass over all those upon whose Consciences the Bloud of Christ is sprinkled for the removal of their guilt.
What is this but the Effect of Pardoning Grace that gives this destroyer charge to pass over all those upon whose Consciences the Blood of christ is sprinkled for the removal of their guilt.
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for first God 's pardoning Sinners, manifests himself to be fully reconciled to them, so the Apostle tells us, Rom. 5.1. Being Justified by Faith, we have peace with God through our Lord Jesus Christ.
for First God is pardoning Sinners, manifests himself to be Fully reconciled to them, so the Apostle tells us, Rom. 5.1. Being Justified by Faith, we have peace with God through our Lord jesus christ.
Nor indeed is it possible that a guilty Sinner should any more delight in Conversing with God, than a guilty Malefactour delights in the presence of his Judge. And therefore we see when Adam had contracted guilt upon himself by eating the Forbidden Fruit,
Nor indeed is it possible that a guilty Sinner should any more delight in Conversing with God, than a guilty Malefactor delights in the presence of his Judge. And Therefore we see when Adam had contracted guilt upon himself by eating the Forbidden Fruit,
and both this Shame and Fear, takes off from that holy freedom and boldness, which reverently to use towards God, is the gust and Spirit of our Communion and Fellowship with him;
and both this Shame and fear, Takes off from that holy freedom and boldness, which reverently to use towards God, is the gust and Spirit of our Communion and Fellowship with him;
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so much boldness shall we have ordinarily in our Addresses to God. What's the Reason the Consciences of Wicked Men drag them before God, and they come with so much Diffidence, Dejectedness,
so much boldness shall we have ordinarily in our Addresses to God. What's the Reason the Consciences of Wicked Men drag them before God, and they come with so much Diffidence, Dejectedness,
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What ground is there now for such a Confidence as this is? For poor vile Dust and Ashes to appear thus before the great God of Heaven and Earth? Yes, there is;
What ground is there now for such a Confidence as this is? For poor vile Dust and Ashes to appear thus before the great God of Heaven and Earth? Yes, there is;
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and it becomes not him to serve God with such Suspiciousness as Guilty Sinners do. Hence we have that Expression of the Apostle, Heb. 10.22. Let us draw near to him in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, That is, from a Guilty and an Accusing Conscience:
and it becomes not him to serve God with such Suspiciousness as Guilty Sinners do. Hence we have that Expression of the Apostle, Hebrew 10.22. Let us draw near to him in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, That is, from a Guilty and an Accusing Conscience:
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and were Christians but as industrious as they should be in clearing up their Evidences for Heaven, they might obtain Peace whenever they are pardon'd.
and were Christians but as Industria as they should be in clearing up their Evidences for Heaven, they might obtain Peace whenever they Are pardoned.
why might not some say, this is an Impertinent Speech, to say to one that was brought to be cured of a sad Infirmity of Body, That his Sins were forgiven him, whilst yet his Disease was not cured? Not but our Lord Christ knew, that there was infinitely more cause of Joy and Chearfulness to have Sin Pardon'd, than to have Diseases cured.
why might not Some say, this is an Impertinent Speech, to say to one that was brought to be cured of a sad Infirmity of Body, That his Sins were forgiven him, while yet his Disease was not cured? Not but our Lord christ knew, that there was infinitely more cause of Joy and Cheerfulness to have since Pardoned, than to have Diseases cured.
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Why so? For the People that dwell therein shall be forgiven their Iniquities. When Sin is Pardon'd, outward Afflictions are not worth complaining of:
Why so? For the People that dwell therein shall be forgiven their Iniquities. When since is Pardoned, outward Afflictions Are not worth complaining of:
God hath two ends with respect of himself for which he brings Punishments upon us, the one is the Manifestation of his Holiness, the other is for the satisfaction of his Justice.
God hath two ends with respect of himself for which he brings Punishments upon us, the one is the Manifestation of his Holiness, the other is for the satisfaction of his justice.
If God intends by the Afflictions he lays upon thee, the satisfaction of his Justice, then thy Afflictions are properly Punishments, and they flow from the Curse of the Law,
If God intends by the Afflictions he lays upon thee, the satisfaction of his justice, then thy Afflictions Are properly Punishments, and they flow from the Curse of the Law,
and therefore they are not Curses, nor properly Punishments, but only Corrections and Fatherly Chastisements. Christ hath satisfied the demands of Justice for their Sins, and God is more just,
and Therefore they Are not Curses, nor properly Punishments, but only Corrections and Fatherly Chastisements. christ hath satisfied the demands of justice for their Sins, and God is more just,
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but because he was adjudged to his Sufferings, that thereby satisfaction might be made unto the Justice of God. Hence therefore with what calmness and peace may a Pardoned Sinner look upon any Afflictions,
but Because he was adjudged to his Sufferings, that thereby satisfaction might be made unto the justice of God. Hence Therefore with what calmness and peace may a Pardoned Sinner look upon any Afflictions,
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the Sting was all of it received into the Body of Christ, and now God 's Righteousness will not suffer him to punish them again in their own Persons, whom he hath already punisht in their Surety. Imagine what Affliction thou canst.
the Sting was all of it received into the Body of christ, and now God is Righteousness will not suffer him to Punish them again in their own Persons, whom he hath already punished in their Surety. Imagine what Affliction thou Canst.
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if thy Sins are Pardon'd, here is nothing of a Curse, or Punishment in all this, Justice is already satisfied by Christ 's bearing the Curse of the Law for thee;
if thy Sins Are Pardoned, Here is nothing of a Curse, or Punishment in all this, justice is already satisfied by christ is bearing the Curse of the Law for thee;
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Very sad is the Condition of Guilty Sinners, for whether they know it or not, there is not the least Affliction, not the least Gripe or Pain, not the least slight,
Very sad is the Condition of Guilty Sinners, for whither they know it or not, there is not the least Affliction, not the least Gripe or Pain, not the least slight,
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