Speedy repentance urged a sermon preached at Boston, December 29, 1689 : in the hearing and at the request of one Hugh Stone, [a mis]erable man [under a just sen]tence of [death] for a [tragical and] hor[rible murder : together with some account concerning the character, carriage, and execution of that unhappy malefactor : to which are added certain memorable providences relating to some other murders, & some great instances of repentance which have been seen amonst us / by Cotton Mather.]
You see a poor man in Irons here, whose crying Murders have now procured unto him that Sentence, which will not permit him to live many hours longer in the world.
You see a poor man in Irons Here, whose crying Murders have now procured unto him that Sentence, which will not permit him to live many hours longer in the world.
His Case do's truly Preach to 〈 … 〉 •ame that my Text will Preach 〈 … 〉 but while I have an Eye to his particular circumstances, I shall not so overlook yours, as to leave any one person in this vast Congregation without the Food proper in the present season for them.
His Case do's truly Preach to 〈 … 〉 •ame that my Text will Preach 〈 … 〉 but while I have an Eye to his particular Circumstances, I shall not so overlook yours, as to leave any one person in this vast Congregation without the Food proper in the present season for them.
and all of you do not know but you sooner may come to sleep in the Dust; wherefore let every one of you now hear as those that are concerned to get their Transgression pardoned, and their Iniquity taken away.
and all of you do not know but you sooner may come to sleep in the Dust; Wherefore let every one of you now hear as those that Are concerned to get their Transgression pardoned, and their Iniquity taken away.
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Had it not been Real and Certain matter of Fact, which is here 〈 … 〉, we may not imagine that 〈 ◊ 〉 Prophet Ezekiel, or the Apostle Iames, would have made such References, as they did unto it;
Had it not been Real and Certain matter of Fact, which is Here 〈 … 〉, we may not imagine that 〈 ◊ 〉 Prophet Ezekielem, or the Apostle James, would have made such References, as they did unto it;
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and under his Troubles, we find him pouring out of his Complaints. Un•o whom? It was a sigh that once passed from him As for me is my complaint to Man? Alas, he found Man a Physitian of no value to be complained unto;
and under his Troubles, we find him pouring out of his Complaints. Un•o whom? It was a sighs that once passed from him As for me is my complaint to Man? Alas, he found Man a physician of no valve to be complained unto;
Tho' I am clear of many things which my Friends do accuse me of, yet my sins before God are so manifest and so multiplied, that I can do nothing for the vindication or expiation of my Miscarriages.
Though I am clear of many things which my Friends do accuse me of, yet my Sins before God Are so manifest and so multiplied, that I can do nothing for the vindication or expiation of my Miscarriages.
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Tis, Why dost thou not Pardon my Transgression, and take oway my Iniquity? As before, Why dost Thou? was as much as to say, O do it not; so here, Why dost thou not? is equivalent unto saying, O do it. And it seems to follow upon the Title newly put upon the Great God, O thou Preserver of Men; q. d.
This, Why dost thou not Pardon my Transgression, and take oway my Iniquity? As before, Why dost Thou? was as much as to say, Oh do it not; so Here, Why dost thou not? is equivalent unto saying, Oh do it. And it seems to follow upon the Title newly put upon the Great God, Oh thou Preserver of Men; q. worser.
To Not be, is a Scripture-Sacred-Phrase for Dying: denoting not a total 〈 ◊ 〉 but a vast Alteration comeing upon us by Mortality ▪ which is also here styled Sleeping, with respect unto the condition of the Body in the Grave. And whereas we read of the Morning, in this place, it may be an Allusion to the Morning Sacrifices usual among the people of God;
To Not be, is a Scripture-Sacred-Phrase for Dying: denoting not a total 〈 ◊ 〉 but a vast Alteration coming upon us by Mortality ▪ which is also Here styled Sleeping, with respect unto the condition of the Body in the Grave. And whereas we read of the Morning, in this place, it may be an Allusion to the Morning Sacrifices usual among the people of God;
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and it may carry this Import with it, q. d. Lord, if a Morning or two hence, thou shouldest Look to find me on my Knees as I am now before thee, it will be too late;
and it may carry this Import with it, q. worser. Lord, if a Morning or two hence, thou Shouldst Look to find me on my Knees as I am now before thee, it will be too late;
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Men should be very Impor••••• in their Prayers to the Eternal God, That their Transgression may be pardoned, and their Iniquity taken away, before the Sleep of Death bring their Great Change upon them.
Men should be very Impor••••• in their Prayers to the Eternal God, That their Transgression may be pardoned, and their Iniquity taken away, before the Sleep of Death bring their Great Change upon them.
and Accepting him as Righteous, thro' the Obedience of the Lord Iesus Christ. There are two things which a Religion still pretends to make provision for;
and Accepting him as Righteous, through the obedience of the Lord Iesus christ. There Are two things which a Religion still pretends to make provision for;
The First is done in Iustification. The Distress of a Guilty Sinner lies in this point ▪ What shall I give for the sin of my Soul? Behold, that matter in Iustification very wonderfully provided for.
The First is done in Justification. The Distress of a Guilty Sinner lies in this point ▪ What shall I give for the since of my Soul? Behold, that matter in Justification very wonderfully provided for.
Blessed be God, that we can with satisfaction penetrate a little way into the Mystery. But I may not give you a full Discourse upon this illustrious Head of Divinity, whic• indeed the Standing or the Falling of the whole Church is concerned in the right stating of;
Blessed be God, that we can with satisfaction penetrate a little Way into the Mystery. But I may not give you a full Discourse upon this illustrious Head of Divinity, whic• indeed the Standing or the Falling of the Whole Church is concerned in the right stating of;
which I 〈 … 〉 •ecommend unto your 〈 … 〉 suppose you are all of the Disposition, which our famous Wilson would often express, by saying, I Love nothing so much as to see a Preacher keep close to his Text, and the Scope of it;
which I 〈 … 〉 •ecommend unto your 〈 … 〉 suppose you Are all of the Disposition, which our famous Wilson would often express, by saying, I Love nothing so much as to see a Preacher keep close to his Text, and the Scope of it;
and therefore I shall now keep Close to my Text, by offering to you a few Conclusions relating to IVSTIFICATION, All which the Terms used in my Text suggest unto us;
and Therefore I shall now keep Close to my Text, by offering to you a few Conclusions relating to JUSTIFICATION, All which the Terms used in my Text suggest unto us;
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but in all, I must also keep close to the Man whom I do here most particularly design the edification of. Conclusion 1. [ My Transgression ] The Hebrew word for it Notes, a Transgression out of Pride:
but in all, I must also keep close to the Man whom I do Here most particularly Design the edification of. Conclusion 1. [ My Transgression ] The Hebrew word for it Notes, a Transgression out of Pride:
It is thought that his Dissatisfaction at some Priviledges, which he foresaw Mankind likely to be the subject of, was that which prompted him to the Rebellion and Apostasie, in which he is now King over the children of pride.
It is Thought that his Dissatisfaction At Some Privileges, which he foresaw Mankind likely to be the Subject of, was that which prompted him to the Rebellion and Apostasy, in which he is now King over the children of pride.
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From our Pride it is, that we do not Hear the voice of God unto us in his Ordinances o• in His Providences; Tis Pride that makes us thick o• Hearing when ou• God councels us to Do Iustice and love Me•cy, and walk Humbly with Him.
From our Pride it is, that we do not Hear the voice of God unto us in his Ordinances o• in His Providences; This Pride that makes us thick o• Hearing when ou• God Counsels us to Do justice and love Me•cy, and walk Humbly with Him.
The Sinners whom Solomon calls the Fools, are those whom David calls the pro•d. If men were not proud Fools they would never espouse a way of wickedness; men Sin with an High Heart,
The Sinners whom Solomon calls the Fools, Are those whom David calls the pro•d. If men were not proud Fools they would never espouse a Way of wickedness; men since with an High Heart,
and your Proud Resistance to the Rules of good living, have brought you to the Sin for which you are to dy. Conclusion 2. [ My Iniquity ] The Hebrew Word for it imports Iniquity with Crookedness and Perverseness. And hence I form this Conclusion.
and your Proud Resistance to the Rules of good living, have brought you to the since for which you Are to die. Conclusion 2. [ My Iniquity ] The Hebrew Word for it imports Iniquity with Crookedness and Perverseness. And hence I from this Conclusion.
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Your F•o•ardness has pusht you on to the most unreasonable thing that was ever done in the Land, in which you have not now long to live. Conclusion 3. [ Pardon my Transgression ] The word, Pardon, signifies the Removing of a Load; yea, a Transferring of it unto him who takes it off.
Your F•o•ardness has pushed you on to the most unreasonable thing that was ever done in the Land, in which you have not now long to live. Conclusion 3. [ Pardon my Transgression ] The word, Pardon, signifies the Removing of a Load; yea, a Transferring of it unto him who Takes it off.
Ask the Undone Murderer that is now before you, whether he feels not Sin like a Load upon him? That Malefactor will be prest to Death for ever, by the Dead Weight of Sin, who shall be so Mute under his Guilt ▪ as not to cr• out, Lord, I am oppressed, undertake for me. But in Iustification this intollerable.
Ask the Undone Murderer that is now before you, whither he feels not since like a Load upon him? That Malefactor will be pressed to Death for ever, by the Dead Weight of since, who shall be so Mute under his Gilded ▪ as not to cr• out, Lord, I am oppressed, undertake for me. But in Justification this intolerable.
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On Supposition of a Law given by God, and on Supposition of that Law broken by man, there follows a Necessity ▪ of a Satisfaction to be made unto the Justice of that Holy One, who will be known to be of purer Eyes than to behold Iniquity.
On Supposition of a Law given by God, and on Supposition of that Law broken by man, there follows a Necessity ▪ of a Satisfaction to be made unto the justice of that Holy One, who will be known to be of Purer Eyes than to behold Iniquity.
and the Law which he hath given us is Ratify'd with such a Sanction, that there is now no pardoning of a Sinner without a Satisfaction to Him, Against whom only we have sinned.
and the Law which he hath given us is Ratified with such a Sanction, that there is now not pardoning of a Sinner without a Satisfaction to Him, Against whom only we have sinned.
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Now the Obligation to pay the Debt which our Sin has run us into, is in Iustification made to fall upon our Lord Jesus Christ, who is our Surety for Good. As one speaks well, Nostram causam Sustinebat, qui nostram sibi Carnem aduniverat;
Now the Obligation to pay the Debt which our since has run us into, is in Justification made to fallen upon our Lord jesus christ, who is our Surety for Good. As one speaks well, Nostram Causam Sustinebat, qui nostram sibi Carnem aduniverat;
or according to the Language of the ancient Cyprian, He bore both us and all our sins. The Lord Jesus now becomes the Antitype of the Ancient Scape-Goat, upon whose Head, is laid all the Sin, which we have to answer for.
or according to the Language of the ancient Cyprian, He boar both us and all our Sins. The Lord jesus now becomes the Antitype of the Ancient Scape-Goat, upon whose Head, is laid all the since, which we have to answer for.
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'tis thus by a Divine Imputation and Constitution. Conclusion 4. [ Take away mine Iniquity ] The word, Take away, signifies a Causing to pass away, and indeed therein, a passing by. Whence we have this Conclusion.
it's thus by a Divine Imputation and Constitution. Conclusion 4. [ Take away mine Iniquity ] The word, Take away, signifies a Causing to pass away, and indeed therein, a passing by. Whence we have this Conclusion.
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Our God therein says unto us, as in 2 Sam. 12. 13. The Lord hath put away thy Sin. As we do by Gods Law, in Sinning, so God does by our Sin in Forgiving. Hence the same word, is used for both.
Our God therein Says unto us, as in 2 Sam. 12. 13. The Lord hath put away thy Sin. As we do by God's Law, in Sinning, so God does by our since in Forgiving. Hence the same word, is used for both.
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And Methinks, a poor Murderer, such an One as is within Hearing of what we are now speaking, should have his very Heart leap within him at the mention of such a thing.
And Methinks, a poor Murderer, such an One as is within Hearing of what we Are now speaking, should have his very Heart leap within him At the mention of such a thing.
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But thus it is in Iustification; God therein causes our Sin to pass away But 〈 … 〉 does it pass? We have a Repl• 〈 ◊ 〉 •hat in, Isa. 38. 17. Thou hast cast my Sins behind thy Back.
But thus it is in Justification; God therein Causes our since to pass away But 〈 … 〉 does it pass? We have a Repl• 〈 ◊ 〉 •hat in, Isaiah 38. 17. Thou hast cast my Sins behind thy Back.
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Whither did I say, it passes? Nay, to advance a little further, 'tis said in Mic. 7. 19 Thou wilt cast all their sins into the Depths of the Sea. But shall they not Rise and Float again? Truly, a Milstone thrown into the deepest Ocean shall sooner be brought in sight,
Whither did I say, it passes? Nay, to advance a little further, it's said in Mic. 7. 19 Thou wilt cast all their Sins into the Depths of the Sea. But shall they not Rise and Float again? Truly, a Millstone thrown into the Deepest Ocean shall sooner be brought in sighed,
Thus, when men are Forgiven their Iniquity, they shall not by vindictive Justice be made to say, I am sick, or I am poor, or, I am pained, and the like.
Thus, when men Are Forgiven their Iniquity, they shall not by vindictive justice be made to say, I am sick, or I am poor, or, I am pained, and the like.
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and in regard of the Second Death, it is very peremptorily declar'd unto him, Thou shalt not Dy. It was the cry of the Psalmist, in Psal. 143. 2. Enter not into Iudgment with thy Servant.
and in regard of the Second Death, it is very peremptorily declared unto him, Thou shalt not Dy. It was the cry of the Psalmist, in Psalm 143. 2. Enter not into Judgement with thy Servant.
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and He not only secures him from the vengeance of Eternal Fire, but also, puts a New and a Knd Respect upon all the Temporal Afflictions, which do befal such a Man. The Afflictions which happen to him, are not so much Punishments as Chastisements; and a Reconciled God therein proceeds according to that Rule in Rev 3. 19. Whom I Love, I Rebuke and Chasten.
and He not only secures him from the vengeance of Eternal Fire, but also, puts a New and a Knd Respect upon all the Temporal Afflictions, which do befall such a Man. The Afflictions which happen to him, Are not so much Punishments as Chastisements; and a Reconciled God therein proceeds according to that Rule in Rev 3. 19. Whom I Love, I Rebuke and Chasten.
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And I am to tell the wretched Malefactor here, That his Prison, and his very Gall•ws, will but be turned into his Advantages, upon his true Repentance. Man, you shall find Honey for your Soul, in the Bowels of those Devourers, if your Sins be once done away.
And I am to tell the wretched Malefactor Here, That his Prison, and his very Gall•ws, will but be turned into his Advantages, upon his true Repentance. Man, you shall find Honey for your Soul, in the Bowels of those Devourers, if your Sins be once done away.
Hence tis among the solemn Charges of the Lord Jesus, to us all, in Mat. 6. 14. Forgive men their Trespasses. But as it was of old said, If a Man sin against the Lord, who shall entreat for him? Even so If a Man sin against the LORD, who shall pardon him? Injuries done to God, are to be Forgiven by Him alone, whose Great Name is that in Exod. 34. 7. The Lord Forgiving Iniquity, and Transgression,
Hence this among the solemn Charges of the Lord jesus, to us all, in Mathew 6. 14. Forgive men their Trespasses. But as it was of old said, If a Man since against the Lord, who shall entreat for him? Even so If a Man since against the LORD, who shall pardon him? Injuries done to God, Are to be Forgiven by Him alone, whose Great Name is that in Exod 34. 7. The Lord Forgiving Iniquity, and Transgression,
and it is therefore mention'd among ▪ His Regalia, in Mic. 7 8. Who is a God like unto thee, that pardoneth Iniquity? 'Tis one of His Incomparable Excellencies,
and it is Therefore mentioned among ▪ His Regalia, in Mic. 7 8. Who is a God like unto thee, that Pardoneth Iniquity? It's one of His Incomparable Excellencies,
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Look upon sin as a Debt; still God is the Creditor; Look upon sin as a Fault; still God is the Governour, to whom alone belongs the Remission of it.
Look upon since as a Debt; still God is the Creditor; Look upon since as a Fault; still God is the Governor, to whom alone belongs the Remission of it.
as the Priests were to pronounce upon the Cleanness of the Leper. 〈 ◊ 〉 which respect our Lord said in Iohn 20. 23. Whose soever sins ye remit, they are remitted to them And in such a sense was the Prophet ▪ Ieremiah to pull down and pluck up Nations; that was, to Declare what Nations were so to be dealt withal.
as the Priests were to pronounce upon the Cleanness of the Leper. 〈 ◊ 〉 which respect our Lord said in John 20. 23. Whose soever Sins you remit, they Are remitted to them And in such a sense was the Prophet ▪ Jeremiah to pull down and pluck up nations; that was, to Declare what nations were so to be dealt withal.
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It was a passage of Moses, in Numb 14 ▪ 17 Let the power of my Lord be great [ The Iews find a Letter of a greater figure than usual there, to intimate, they say, something of an extraordinary Greatness; but what is it? it follows ] Pardon I beseech thee. None but one that has the great Power of a God can pardon Sin. The Popish Blasphemy and Villany upon this point, was the Scandal which first gave occasion to the Protestant Reformation;
It was a passage of Moses, in Numb 14 ▪ 17 Let the power of my Lord be great [ The Iews find a letter of a greater figure than usual there, to intimate, they say, something of an extraordinary Greatness; but what is it? it follows ] Pardon I beseech thee. None but one that has the great Power of a God can pardon Sin. The Popish Blasphemy and Villainy upon this point, was the Scandal which First gave occasion to the Protestant Reformation;
Wherefore YOU that here stand Condemned both by God and Man, are now to be put in mind, not only that we have no ▪ Priest, to Absolve you and Deceive you,
Wherefore YOU that Here stand Condemned both by God and Man, Are now to be put in mind, not only that we have no ▪ Priest, to Absolve you and Deceive you,
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To invert the words of Elihu, When He gives quiet, who can make trouble? I would say ▪ If he trouble you, who can Quiet you? I• He do not forgive, none can Pardon you. Conclusion 2 ▪
To invert the words of Elihu, When He gives quiet, who can make trouble? I would say ▪ If he trouble you, who can Quiet you? I• He do not forgive, none can Pardon you. Conclusion 2 ▪
And O that this Direction might penetrate into the very Soul of the sad man that is now before us here ▪ a Man (if he be worthy to be called so) of whom we may say, O this Man hath sinned a great Sin!
And O that this Direction might penetrate into the very Soul of the sad man that is now before us Here ▪ a Man (if he be worthy to be called so) of whom we may say, Oh this Man hath sinned a great since!
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We must enquire of God, and entreat of God, if we would not perish without a Pardon forever ▪ There is no sign of a Pardon in any man, till it can be said of him,
We must inquire of God, and entreat of God, if we would not perish without a Pardon forever ▪ There is no Signen of a Pardon in any man, till it can be said of him,
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as in in Acts 9. 11. Behold he Prayes! Tis in Prayer that we confess our Sins, 'tis in Prayer that we renounce our Sins, 'tis by Prayer that we cast all our Sins, upon the Lord Jesus Christ;
as in in Acts 9. 11. Behold he Prays! This in Prayer that we confess our Sins, it's in Prayer that we renounce our Sins, it's by Prayer that we cast all our Sins, upon the Lord jesus christ;
Even those that have been already Pardoned, are to continue praying for a Pardon still. Tis a thing which none among the Disciples of our Lord Jesus Christ, are to be excused from.
Even those that have been already Pardoned, Are to continue praying for a Pardon still. This a thing which none among the Disciples of our Lord jesus christ, Are to be excused from.
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and tho' it have been once told unto a David, The Lord has put away thy sin, yet he keeps praying still in the terms of the fifty first Psalm, a Prayer fitted for the lips of all that want a Pardon.
and though it have been once told unto a David, The Lord has put away thy since, yet he keeps praying still in the terms of the fifty First Psalm, a Prayer fitted for the lips of all that want a Pardon.
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A Prayer for a pardon is never out of Season. Conclusion 3. The sleep of Death, brings upon men so great a change, that they had need make sure of a Pardon before they are overtaken with it.
A Prayer for a pardon is never out of Season. Conclusion 3. The sleep of Death, brings upon men so great a change, that they had need make sure of a Pardon before they Are overtaken with it.
To set this Conclusion home, there are three Assertions, which methinks may sound like so many Claps of the loudest Thunder, in the Ears of all this Numerous Auditory;
To Set this Conclusion home, there Are three Assertions, which methinks may found like so many Claps of the Loudest Thunder, in the Ears of all this Numerous Auditory;
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Death is a Sleep to the Wicked also. Hence it is said in Dan. 12. 2. many of them that sleep in the Dust shall awake, to shame and everlasting contempt.
Death is a Sleep to the Wicked also. Hence it is said in Dan. 12. 2. many of them that sleep in the Dust shall awake, to shame and everlasting contempt.
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Our Burying places, are therefore not unfitly termed, Caeme•ries, or Dormitories, or Sleeping places. Thus the Psalmist feared, in Psal 13. 3. Lest I sleep, the sleep of Death.
Our Burying places, Are Therefore not unfitly termed, Caeme•ries, or Dormitories, or Sleeping places. Thus the Psalmist feared, in Psalm 13. 3. Lest I sleep, the sleep of Death.
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N•r do YOU that are here a dying Prisoner, expect that within a few Hours, you shall be fallen into a Deep Sleep of all your Faculties. No, the Souls of M•n at the hour of Death, do rather begin to Awake out of the Slumbers and Phan•a•ms, which they are here buried in,
N•r do YOU that Are Here a dying Prisoner, expect that within a few Hours, you shall be fallen into a Deep Sleep of all your Faculties. No, the Souls of M•n At the hour of Death, do rather begin to Awake out of the Slumbers and Phan•a•ms, which they Are Here buried in,
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the Resurrection when the Almighty God will call, Awake yee that ly in the Dust! that is the Morning which will put a period thereunto. Assertion 2. The Pardon of Sin, is not after Death, a thing to be obtained.
the Resurrection when the Almighty God will call, Awake ye that lie in the Dust! that is the Morning which will put a Period thereunto. Assertion 2. The Pardon of since, is not After Death, a thing to be obtained.
'tis an Eternity of VVeal, or an Eternity of Wo, nothing but Eternity which remains before us. And O how awful should the mention of Eternity, Eternity!
it's an Eternity of VVeal, or an Eternity of Woe, nothing but Eternity which remains before us. And Oh how awful should the mention of Eternity, Eternity!
be to YOU, forlorn and setter'd man, who, if you do not get a Pardon of the Great God, before this week be ou•, must unto all Eternity be deprived of it. Assertion 2.
be to YOU, forlorn and settered man, who, if you do not get a Pardon of the Great God, before this Week be ou•, must unto all Eternity be deprived of it. Assertion 2.
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When Death arrives unto an Unpardoned Man, then pay-day comes, and the Wages of Death and Hell for ever, are pay'd unto the Sinner, whom 'tis due unto.
When Death arrives unto an Unpardoned Man, then payday comes, and the Wages of Death and Hell for ever, Are paid unto the Sinner, whom it's due unto.
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By the Help of an Exalted Fancy, a man may represent unto himself, Racks, and Boots, and Fires, and Rivers of Ardent Brimstone and Running Belmetal, to cruciate a Malefactor in,
By the Help of an Exalted Fancy, a man may represent unto himself, Racks, and Boots, and Fires, and rivers of ardent Brimstone and Running Belmetal, to cruciate a Malefactor in,
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Truly, the most hideous Tortures in the world, are but Metaphors unto the terrible Blows and Wounds, which with immediate Impressions of Divine Indignation, will in the other world, be inflicted, upon the Unpardoned World without End. Indeed,
Truly, the most hideous Tortures in the world, Are but Metaphors unto the terrible Blows and Wounds, which with immediate Impressions of Divine Indignation, will in the other world, be inflicted, upon the Unpardoned World without End. Indeed,
as a Painter being asked to draw unto the Life, the Horrors of the Spanish, Inquisition, only besmeared his Table with Blood, intimating that the Thing was too Bloody to be otherwise Described. So, could I cover my Pulpit with nothing but Blood and Fire, it would give some little expressive Characters of what the Vnpardoned at their Death are Doom'd unto.
as a Painter being asked to draw unto the Life, the Horrors of the Spanish, Inquisition, only besmeared his Table with Blood, intimating that the Thing was too Bloody to be otherwise Described. So, could I cover my Pulpit with nothing but Blood and Fire, it would give Some little expressive Characters of what the Unpardoned At their Death Are Doomed unto.
It was begg'd, by one, and may be begg'd by us all, as in Psal, 19. 12, 13. Cleanse thou me from Secret Sins, keep back thy Servant also from presumptuous Sins.
It was begged, by one, and may be begged by us all, as in Psalm, 19. 12, 13. Cleanse thou me from Secret Sins, keep back thy Servant also from presumptuous Sins.
Besides, the Corruption brought with us into the world, which Concupiscence the Apopostle to the Romans, in two or three Chapters together, calls by the Name of SIN more than twice seven times; there have been Actual Sins of all sorts, which we have defiled our selves withal.
Beside, the Corruption brought with us into the world, which Concupiscence the Apostle to the Roman, in two or three Chapters together, calls by the Name of SIN more than twice seven times; there have been Actual Sins of all sorts, which we have defiled our selves withal.
ever now and then, a God so, passes from them, and they do not think that they swear, by Gods Soul, in speaking so. Others do sin thro' Carelesness, and Heedlesness:
ever now and then, a God so, passes from them, and they do not think that they swear, by God's Soul, in speaking so. Others do sin through Carelessness, and Heedlessness:
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In short, it is impossible to reckon up, how many Regards there are, wherein we have cause to Acknowledge before the Great God, Father, we have sinned!
In short, it is impossible to reckon up, how many Regards there Are, wherein we have cause to Acknowledge before the Great God, Father, we have sinned!
But why then do not we seek a pardon for our many and our mighty Sins? know we not, That we shall quickly Sleep in the Dust? As we are Sinners, we are also Mortal;
But why then do not we seek a pardon for our many and our mighty Sins? know we not, That we shall quickly Sleep in the Dust? As we Are Sinners, we Are also Mortal;
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and Let That man who is now just upon taking an Eternal Farewel of such Counsils, give • very particular Attention thereunto. Counsel 1. Seek a Pardon, and seek it EARNESTLY. O be in Good Earnest, & (to speak Scripturally) be in Agonies about this Grand Concern. To awaken your zeal hereabout.
and Let That man who is now just upon taking an Eternal Farewell of such Councils, give • very particular Attention thereunto. Counsel 1. Seek a Pardon, and seek it EARNESTLY. O be in Good Earnest, & (to speak Scripturally) be in Agonies about this Grand Concern. To awaken your zeal hereabout.
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Consider, The vast Blessings and Comforts which a Pardon is accompanied withal. Tis an iterated Exclamation about a pardoned Man in Psal. 3. • 1, 2. O the Blessednesses of such a man There are Blessednesses in this Life which a pardon will bring unto us.
Consider, The vast Blessings and Comforts which a Pardon is accompanied withal. This an iterated Exclamation about a pardoned Man in Psalm 3. • 1, 2. O the Blessednesses of such a man There Are Blessednesses in this Life which a pardon will bring unto us.
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When a man lay sick of a sore Disease, this Word was enough to make his Bed for ever easy to him, in Ma•. 9. 3 ▪ Son, be of good cheer, thy Sins be Forgiven thee.
When a man lay sick of a soar Disease, this Word was enough to make his Bed for ever easy to him, in Ma•. 9. 3 ▪ Son, be of good cheer, thy Sins be Forgiven thee.
But there are more marvellous Blessednesses which a pardon brings in the Life to come ▪ 〈 ◊ 〉 a Link which the Apostle finds, it ▪ (that which the Ancients call) The Golden Chain of Salvation, Rom. 8. 30. Whom he Iustified, Them he also Glorified.
But there Are more marvellous Blessednesses which a pardon brings in the Life to come ▪ 〈 ◊ 〉 a Link which the Apostle finds, it ▪ (that which the Ancients call) The Golden Chain of Salvation, Rom. 8. 30. Whom he Justified, Them he also Glorified.
Tho' the Sinner were here in the Fetters of Affliction, yet his very Chains will be turned into Crowns, when once a Pardon has made him capable thereof.
Though the Sinner were Here in the Fetters of Affliction, yet his very Chains will be turned into Crowns, when once a Pardon has made him capable thereof.
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it 〈 ◊ 〉 for the life of a precious 〈 ◊ 〉 Immortal 〈 ◊ 〉 which is worth your being in 〈 … 〉. Counsel 2. Seek a Pardon, and seek it PRESENTLY. Be able to say, concerning your Seeking a Pardon from, as the Psalmist said about his Keeping the Precept of, the Eternal God;
it 〈 ◊ 〉 for the life of a precious 〈 ◊ 〉 Immortal 〈 ◊ 〉 which is worth your being in 〈 … 〉. Counsel 2. Seek a Pardon, and seek it PRESENTLY. Be able to say, Concerning your Seeking a Pardon from, as the Psalmist said about his Keeping the Precept of, the Eternal God;
you may miss of Acceptance and Salvation for ever more. O do not say, as 〈 ◊ 〉 Unhappy Faelix did I'll concern my self about these matters at a more convenient season;
you may miss of Acceptance and Salvation for ever more. O do not say, as 〈 ◊ 〉 Unhappy Felix did I'll concern my self about these matters At a more convenient season;
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You have Now about you, a thousand conveniencies for the getting of a Pardon, which no Season hereafter will have blowing in the Sails thereof. Nay tis possible, you may never have any other season at all.
You have Now about you, a thousand Conveniences for the getting of a Pardon, which no Season hereafter will have blowing in the Sails thereof. Nay this possible, you may never have any other season At all.
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We do not know that the •ime which is future, will ever come to be present with us, and he was but a well-advised man, who could say, I have not had a To morrow, for these many years.
We do not know that the •ime which is future, will ever come to be present with us, and he was but a well-advised man, who could say, I have not had a To morrow, for these many Years.
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It was a prudent Admonition given by a Rabbi to a Scholar, among the Jews, Child, Be sure to Repent at least a day before you Dy. That person is worse than Mad who does not make sure of this.
It was a prudent Admonition given by a Rabbi to a Scholar, among the jews, Child, Be sure to repent At least a day before you Dy. That person is Worse than Mad who does not make sure of this.
If any man propound an Hereafter unto himself, to make sure of a Pardon in, I would say unto him, Thou Fool, This Night thy Soul may be required of thee.
If any man propound an Hereafter unto himself, to make sure of a Pardon in, I would say unto him, Thou Fool, This Night thy Soul may be required of thee.
Despair not of it, but that your sins which have been like Scarlet, may yet become as Wool, and that your sins, which have been as Crimson may become like Snow. To quicken this Hope in your Souls.
Despair not of it, but that your Sins which have been like Scarlet, may yet become as Wool, and that your Sins, which have been as Crimson may become like Snow. To quicken this Hope in your Souls.
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It may be that your sins have had most bloody Aggravations; as being against much Light, and much Love, and against very solemn Vows unto the contrary.
It may be that your Sins have had most bloody Aggravations; as being against much Light, and much Love, and against very solemn Vows unto the contrary.
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Where is Abraham, that once was an Idolater? what became of Menasseh, the Conjurer? and of Magdal•n the Strumpet? Is it not an Epitaph written by the Apostle upon the Grave of Rahab, Rahab the Harlot perished not? yea, did not even some of those that Murder'd the Lord Jesus Christ Himself, afterwards partake in the pardoning vertue of His Blood, which with wicked Hands they had been shedding of? see also 1 Cor. 6. 9, 10, 11,
Where is Abraham, that once was an Idolater? what became of Manasseh, the Conjurer? and of Magdal•n the Strumpet? Is it not an Epitaph written by the Apostle upon the Grave of Rahab, Rahab the Harlot perished not? yea, did not even Some of those that Murdered the Lord jesus christ Himself, afterwards partake in the pardoning virtue of His Blood, which with wicked Hands they had been shedding of? see also 1 Cor. 6. 9, 10, 11,
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And why may not YOV come to be pardoned as well as the•, if you tread in their steps, by a serious and sedulous making after it? Perhaps you have been ready to Sin. But it is an Attribute of God, in Neh. 9. 17. He is ready to pardon.
And why may not YOU come to be pardoned as well as the•, if you tread in their steps, by a serious and sedulous making After it? Perhaps you have been ready to Sin. But it is an Attribute of God, in Neh 9. 17. He is ready to pardon.
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Have you gone on a great while in Sin, and grown old and gray, and horribly Ripe in your Evil wayes? yet hear that Charm, in Ier. 3. 1. Thou hast played the Harlot with many Lovers,
Have you gone on a great while in since, and grown old and grey, and horribly Ripe in your Evil ways? yet hear that Charm, in Jeremiah 3. 1. Thou hast played the Harlot with many Lovers,
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and it was every where proclaimed, Victorius is become a Christian! Victorius is become a Christian! Even so may it come to be a shout over the oldest Sinner among you all, That Old Wretch has got a Pardon after all! Behold I have an Order to make an Offer of a Pardon within these Walls this Day;
and it was every where proclaimed, Victorius is become a Christian! Victorius is become a Christian! Even so may it come to be a shout over the oldest Sinner among you all, That Old Wretch has god a Pardon After all! Behold I have an Order to make an Offer of a Pardon within these Walls this Day;
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Hear ye Rebels: But that which I thus Preface is, The glorious King •f Heaven will receive every one of you to Mercy, if you will now at last lay down your Arms. I am to assure you There is Hope in Israel concerning this thing.
Hear you Rebels: But that which I thus Preface is, The glorious King •f Heaven will receive every one of you to Mercy, if you will now At last lay down your Arms. I am to assure you There is Hope in Israel Concerning this thing.
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No, to all your other Sins, I beseech you add not that of Despair, which will be at least equal to the greatest of them, which you have already perpetrated.
No, to all your other Sins, I beseech you add not that of Despair, which will be At least equal to the greatest of them, which you have already perpetrated.
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What a nefandous Blasphemy was that of Spira, one of whose Roarings was, My Sin is greater than the Mercy of God! That is the Cursed Language of Despair, which let no man indulge!
What a nefandous Blasphemy was that of Spira, one of whose Roarings was, My since is greater than the Mercy of God! That is the Cursed Language of Despair, which let no man indulge!
We must look upon our Pardon as purchased and procured for us, by the Death of our Lord Jesus Christ, who in the Eternal Covenant of Redemption Engag'd unto His Father, That He would make His own Soul an offering for the Sins of all His Chosen ones.
We must look upon our Pardon as purchased and procured for us, by the Death of our Lord jesus christ, who in the Eternal Covenant of Redemption Engaged unto His Father, That He would make His own Soul an offering for the Sins of all His Chosen ones.
It is said in 1 John 1. 7. The Blood of Iesus Christ cleanseth us from all Sin. Wherefore we must Renounce all Dependence upon any Righteousness of our own for our pardon. Let us not place any Trust, in any Good Works, or in any Good Frames of our own,
It is said in 1 John 1. 7. The Blood of Iesus christ Cleanseth us from all Sin. Wherefore we must Renounce all Dependence upon any Righteousness of our own for our pardon. Let us not place any Trust, in any Good Works, or in any Good Frames of our own,
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Alas, we must not so much as ascribe the Inclinations of God to Impute the Righteousness of Jesus Christ unto us, •nto any Humiliations and Reformati•ns which we may be dispos'd unto.
Alas, we must not so much as ascribe the Inclinations of God to Impute the Righteousness of jesus christ unto us, •nto any Humiliations and Reformati•ns which we may be disposed unto.
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It was a thing prescribed in Ancient Directiores for the Visitation of the Sick, that the Sick Man should be taught to say, O my God, I now place the Death of the Lord Iesus Christ, between me and my Sins.
It was a thing prescribed in Ancient Directiores for the Visitation of the Sick, that the Sick Man should be taught to say, Oh my God, I now place the Death of the Lord Iesus christ, between me and my Sins.
for the Interest of our own Merits, in the pardon of our Sins, at last he comes to that memorable issue of all [ Tutissimum est ] By Reason of the uncertainty of our own Righteousness,
for the Interest of our own Merits, in the pardon of our Sins, At last he comes to that memorable issue of all [ Tutissimum est ] By Reason of the uncertainty of our own Righteousness,
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I pray, why then did you, Bellarmine, Dispute with so long and strong a Sophistry, against the safest course in the World? I beseech you, Let none of us take any other course for the pardon of our Sins. Counsel 5 Seek a Pardon, and seek it PENITENTLY.
I pray, why then did you, Bellarmine, Dispute with so long and strong a Sophistry, against the Safest course in the World? I beseech you, Let none of us take any other course for the pardon of our Sins. Counsel 5 Seek a Pardon, and seek it PENITENTLY.
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And there are especially Two Expressions of Repentance, which we are to be exercised in, They are conjoyned in Prov. 28. 13. He that Confesseth, and Forsaketh his Sins, shall find Mercy. VVherefore,
And there Are especially Two Expressions of Repentance, which we Are to be exercised in, They Are conjoined in Curae 28. 13. He that Confesses, and Forsaketh his Sins, shall find Mercy. Wherefore,
And thus Achan, when others were made Sufferers by his being a Sinner, and God was pointing at him as the Troubler of all the Neighbourhood, his Duty then was that, My Son, Confess and Give Glory to God.
And thus achan, when Others were made Sufferers by his being a Sinner, and God was pointing At him as the Troubler of all the Neighbourhood, his Duty then was that, My Son, Confess and Give Glory to God.
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But be sure, Sins committed before Men, must be Confessed unto Men. VVhen Ioseph• Brethren had been Brethren in Iniquity, they heard one another with a bitter Confession saying, We are verily Guilty! When the Publicans and Souldiers & such people, that had sinned publickly of old, came to a better sense, they Confessed their sins, no doubt a• publickly as they could.
But be sure, Sins committed before Men, must be Confessed unto Men. When Ioseph• Brothers had been Brothers in Iniquity, they herd one Another with a bitter Confessi saying, We Are verily Guilty! When the Publicans and Soldiers & such people, that had sinned publicly of old, Come to a better sense, they Confessed their Sins, no doubt a• publicly as they could.
We are to confess our sins before the God of Heaven, both very particularly, and very sincerely. We may do well to take a Catalogue of Duties Required, and Sins Forbidden, in all the Commandments of God;
We Are to confess our Sins before the God of Heaven, both very particularly, and very sincerely. We may do well to take a Catalogue of Duties Required, and Sins Forbidden, in all the commandments of God;
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Let us lay our selves there, and so Enlarge upon our own Vileness, as becomes, A Spirit without Guile. Such a Confession as this, must be made if we would have any marks of a pardoned Soul upon us.
Let us lay our selves there, and so Enlarge upon our own Vileness, as becomes, A Spirit without Guile. Such a Confessi as this, must be made if we would have any marks of a pardoned Soul upon us.
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Albeit any Sin may have been as dear as a Right-eye, or a Right-hand unto you, nevertheless, Away with it! Whatever bad course you have heretofore been us'd unto, abhor it now, with a very hearty and zealous Detestation;
Albeit any since may have been as dear as a Right-eye, or a Right-hand unto you, nevertheless, Away with it! Whatever bad course you have heretofore been used unto, abhor it now, with a very hearty and zealous Detestation;
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and we may not promise a pardon to our selves, while we continue in Sin. Tho' God at first Iustify the Vngodly, yet he will not let a Iustified man remain ungodly any more;
and we may not promise a pardon to our selves, while we continue in Sin. Though God At First Justify the Ungodly, yet he will not let a Justified man remain ungodly any more;
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and therefore let him, as a man just come unto the very side of the black River of Death, give earnest heed, unto what shall now be said before we part. Unhappy Man;
and Therefore let him, as a man just come unto the very side of the black River of Death, give earnest heed, unto what shall now be said before we part. Unhappy Man;
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and let not the Divels cheat you of a Never-dying Soul. Every Drop of that innocent Blood in which you have imbrued your merciless Hands has a Tongue in it;
and let not the Devils cheat you of a Never-dying Soul. Every Drop of that innocent Blood in which you have imbrued your merciless Hands has a Tongue in it;
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Methinks, you should be concerned for a Saving Interest in that Blood, that speaks better things Nothing but the Blood of the Lord Jesus, will drown the voice of that horrible Cry.
Methinks, you should be concerned for a Saving Interest in that Blood, that speaks better things Nothing but the Blood of the Lord jesus, will drown the voice of that horrible Cry.
I am to tell you, First, That your Slit is very Great. The Sin, for which you now stand Condemned, is, a sin of a deep & bloody Dye ▪ Murder is the most Barbarous and Divelish, among all the Crimes that are Iniquities to be punished by the Iudge.
I am to tell you, First, That your Slit is very Great. The since, for which you now stand Condemned, is, a since of a deep & bloody Die ▪ Murder is the most Barbarous and Devilish, among all the Crimes that Are Iniquities to be punished by the Judge.
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Will a Wolf kill a Wolf? no, and the very Bears agree among themselves. But shall a Man than be worse than a Wolf unto a Man? If, He that loves another fulfils the Law, 'tis easy to tell what he does, that Murders another.
Will a Wolf kill a Wolf? no, and the very Bears agree among themselves. But shall a Man than be Worse than a Wolf unto a Man? If, He that loves Another fulfils the Law, it's easy to tell what he does, that Murders Another.
This is your Sin. And Doubtless, they were not few or small Sins, for which God left you unto This. You had long before, been guilty of those Impious both Omissions and Commissions, which gave the Divel at last a very entire Possession of you. O Consider of them all;
This is your Sin. And Doubtless, they were not few or small Sins, for which God left you unto This. You had long before, been guilty of those Impious both Omissions and Commissions, which gave the devil At last a very entire Possession of you. O Consider of them all;
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and, what Anguish, what Horrour, have you fill'd the Hearts of your scattered Children with? Your Name; you have Blemish'd it, it must Rot, without a Grave-stone among Civil People,
and, what Anguish, what Horror, have you filled the Hearts of your scattered Children with? Your Name; you have Blemished it, it must Rot, without a Gravestone among Civil People,
Surely, Thy very Heart must be moved out of its place, to hear of such an End as this, which indeed will never have an End What think you of Changing your Fetters, for the Chains of Darkness, in the Dismal Vault below? What think you of changing your Prison, your Dungeon, for the Outer Darkness, in which there is gnashing of Teeth for eevermore!
Surely, Thy very Heart must be moved out of its place, to hear of such an End as this, which indeed will never have an End What think you of Changing your Fetters, for the Chains of Darkness, in the Dismal Vault below? What think you of changing your Prison, your Dungeon, for the Outer Darkness, in which there is gnashing of Teeth for eevermore!
for thou shalt Dy before this Week expire, Undone man, where shalt thou be within a few Hours? Tho' this Day Se'nnight, you should Roar, Lord, Lord, One Sabbath more!
for thou shalt Die before this Week expire, Undone man, where shalt thou be within a few Hours? Though this Day Sevennight, you should Roar, Lord, Lord, One Sabbath more!
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from whence, after some weeks, they returned of their own Accord, and Surrendred themselves unto the Authority, saying, We got away only that we might have time to make our peace with God,
from whence, After Some weeks, they returned of their own Accord, and Surrendered themselves unto the authority, saying, We god away only that we might have time to make our peace with God,
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For your part, you are utterly & for ever uncapable of a Pardon, from the Hands of Men; but were you in earnest about it, you might yet get a Pardon from the Hands of God without flying any whither,
For your part, you Are utterly & for ever uncapable of a Pardon, from the Hands of Men; but were you in earnest about it, you might yet get a Pardon from the Hands of God without flying any whither,
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Truly, as the Blood of the person whom you have Murdered calls for your Death, so the Blood of our dearest Jesus will bespeak no less than eternal Blessedness for you,
Truly, as the Blood of the person whom you have Murdered calls for your Death, so the Blood of our dearest jesus will bespeak no less than Eternal Blessedness for you,
But I must acq•aint you, that the only Remedy for you, is to carry a distressed Soul unto the Lord Redeemer, who is Exalted to be a Prince & Saviour; O look unto him, whose call unto us is, Look unto me! Look unto Him,
But I must acq•aint you, that the only Remedy for you, is to carry a distressed Soul unto the Lord Redeemer, who is Exalted to be a Prince & Saviour; Oh look unto him, whose call unto us is, Look unto me! Look unto Him,
may the God of 〈 ◊ 〉 therefore take away from you the 〈 ◊ 〉 of stone, and at the same time give you the white Stone of Absolution from 〈 ◊ 〉 many thousands of Sins, with which you stand charged in the Books of hi• Remembrance.
may the God of 〈 ◊ 〉 Therefore take away from you the 〈 ◊ 〉 of stone, and At the same time give you the white Stone of Absolution from 〈 ◊ 〉 many thousands of Sins, with which you stand charged in the Books of hi• Remembrance.
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that all of us may learn to Abhor and Avoid Sin, and be thankful for the Grace without which, Lord, what should th• very best of us all Degenerate unto! FINIS.
that all of us may Learn to Abhor and Avoid since, and be thankful for the Grace without which, Lord, what should th• very best of us all Degenerate unto! FINIS.
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