They had the looks of Penitents, they spake the Language of Penitents, they wore the Garments of Penitents, they used the Diet of Penitents: But when there was nothing more, all this commended them not to God, but is censured by the Baptist as the Ceremonious Sacrifice of Fools, as the Vainglorious neglect of the Body; and they warned, as they would fly from the wrath to come, not to abuse themselves with such deceitful Fancies;
They had the looks of Penitents, they spoke the Language of Penitents, they wore the Garments of Penitents, they used the Diet of Penitents: But when there was nothing more, all this commended them not to God, but is censured by the Baptist as the Ceremonious Sacrifice of Fools, as the Vainglorious neglect of the Body; and they warned, as they would fly from the wrath to come, not to abuse themselves with such deceitful Fancies;
given to understand that Repentance strictly taken, if it be true, hath no promise but as it is productive of a change of Life. And upon that account, with a Conscientious plainness, vehemence, and sharpness he here presseth them, That they would bring forth fruits meet for Repentance.
given to understand that Repentance strictly taken, if it be true, hath no promise but as it is productive of a change of Life. And upon that account, with a Conscientious plainness, vehemence, and sharpness he Here Presseth them, That they would bring forth fruits meet for Repentance.
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First, That a bare Repentance without Fruits is not all that is required of us in order to our Pardon. 2dly, That we may bring forth several fruits of Repentance, and yet not those that are meet neither. 3dly, That as we would have our Repentance accepted, we must not content our selves with any fruits, but such as properly manifest the Sincerity and Ingenuity of it.
First, That a bore Repentance without Fruits is not all that is required of us in order to our Pardon. 2dly, That we may bring forth several fruits of Repentance, and yet not those that Are meet neither. 3dly, That as we would have our Repentance accepted, we must not content our selves with any fruits, but such as properly manifest the Sincerity and Ingenuity of it.
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Accordingly St. Paul, when he summeth up the whole Duty of a Christian, reduceth it to these two Heads, Acts 10.21. Repentance toward God, and Faith toward our Lord Jesus Christ.
Accordingly Saint Paul, when he summeth up the Whole Duty of a Christian, reduceth it to these two Heads, Acts 10.21. Repentance towards God, and Faith towards our Lord jesus christ.
But if we take Repentance for no more, than sometimes is meant by it, for that particular Grace singly, so it is no otherwise the Condition of the New Covenant than a hopeful Spring is Harvest.
But if we take Repentance for no more, than sometime is meant by it, for that particular Grace singly, so it is not otherwise the Condition of the New Covenant than a hopeful Spring is Harvest.
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To Cure those dangerous Conceits of this kind, that are so rife, and have been imbibed so deep, we will take a view of the several parts of which Repentance doth consist,
To Cure those dangerous Conceits of this kind, that Are so rife, and have been imbibed so deep, we will take a view of the several parts of which Repentance does consist,
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When St. Paul reasoned of Righteousness, and Temperance, and Judgment to come, Felix could not help trembling; nor the Pharisees when the case was put home to them, being convicted of their own Consciences.
When Saint Paul reasoned of Righteousness, and Temperance, and Judgement to come, Felix could not help trembling; nor the Pharisees when the case was put home to them, being convicted of their own Consciences.
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If we confess our sins (saith St. John ) he is faithful and just to forgive us our sins, &c. But can any imagine that it is a bare Confession that all these Promises belong to? No, by a Figure familiar to the Holy,
If we confess our Sins (Says Saint John) he is faithful and just to forgive us our Sins, etc. But can any imagine that it is a bore Confessi that all these Promises belong to? No, by a Figure familiar to the Holy,
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The Event sheweth there is more than so expected from the Sinner. If Confession alone had been enough, Saul would have fared as well as David, his Confession was altogether as ample. When Nathan reproved David, his Answer was, I have sinned against the Lord, 2 Sam. 12.13.
The Event shows there is more than so expected from the Sinner. If Confessi alone had been enough, Saul would have fared as well as David, his Confessi was altogether as ample. When Nathan reproved David, his Answer was, I have sinned against the Lord, 2 Sam. 12.13.
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But (alas!) what are most Mens Resolutions of this kind? like the hasty Blossoms produced by some unexpected warmth of Weather, they adorn the Tree with their inviting Colours,
But (alas!) what Are most Men's Resolutions of this kind? like the hasty Blossoms produced by Some unexpected warmth of Weather, they adorn the Tree with their inviting Colours,
Such are most of our Resolutions, but casual Embryo's of incomplete velleities, that frequently before they are any thing more, miscarry and prove Abortive;
Such Are most of our Resolutions, but casual Embryo's of incomplete Voluntaries, that frequently before they Are any thing more, miscarry and prove Abortive;
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The word is used by the Septuagint, Prov. 14.15. in the same sense with NONLATINALPHABET, which is allowed to note but the fruitless one of Reprobates. There may be, too often is, a present Change of Mind that proveth no better; and therefore the Holy Ghost joyneth other words with it, to explain and adjust it. So St. Peter, Acts 3.19. Repent and be converted, that your sins may be blotted out. And St. Paul, Acts 26.20.
The word is used by the septuagint, Curae 14.15. in the same sense with, which is allowed to note but the fruitless one of Reprobates. There may be, too often is, a present Change of Mind that Proves no better; and Therefore the Holy Ghost Joineth other words with it, to explain and adjust it. So Saint Peter, Acts 3.19. repent and be converted, that your Sins may be blotted out. And Saint Paul, Acts 26.20.
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Repent and turn unto God, to shew that it is not enough to have better Resolutions, unless as God giveth space and Opportunity we put them into Practice.
repent and turn unto God, to show that it is not enough to have better Resolutions, unless as God gives Molle and Opportunity we put them into Practice.
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This is sufficient to be spoken to the first Proposition, That bare Repentance without Fruits is not all that is required of us in order to our Pardon. I proceed to the
This is sufficient to be spoken to the First Proposition, That bore Repentance without Fruits is not all that is required of us in order to our Pardon. I proceed to the
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The latter of these the Sadducees, tho' they denyed that great Article of Faith, and motive to Repentance, the Immortality of the Soul, and consequently its Rewards or Punishments in another Life;
The latter of these the Sadducees, though they denied that great Article of Faith, and motive to Repentance, the Immortality of the Soul, and consequently its Rewards or Punishments in Another Life;
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Some of the High Priests themselves, Hircanus, Aristobulus, Alexander, &c. were of this Sect, and many of them are said, ver. 7. to be so wrought on by the Preaching of John, as to come to his Baptism, confessing their sins.
some of the High Priests themselves, Hircanus, Aristobulus, Alexander, etc. were of this Sect, and many of them Are said, ver. 7. to be so wrought on by the Preaching of John, as to come to his Baptism, confessing their Sins.
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The Common People had such an Opinion of their Sanctity, that it was Proverbially said among them, That if but two Men in the World went to Heaven, one of them must be a Pharesee.
The Common People had such an Opinion of their Sanctity, that it was Proverbially said among them, That if but two Men in the World went to Heaven, one of them must be a Pharesee.
And yet for all this, though others thought them so very Righteous, though they trusted in themselves that they were righteous, they are here called a Generation of Vipers. That which was so highly esteemed with men, was but an abomination in the sight of God;
And yet for all this, though Others Thought them so very Righteous, though they trusted in themselves that they were righteous, they Are Here called a Generation of Vipers. That which was so highly esteemed with men, was but an abomination in the sighed of God;
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I will not insist upon what our blessed Lord so oft ubraideth them with, the vile and selfish, the poultry and hypocritical ends they had in all their Religious Performances, namely, to make themselves Popular, and serve their Secular Interests; tho' this alone must render the best things we can do odious and loathsome to him who seeth not as man seeth, but requireth truth in the inward parts:
I will not insist upon what our blessed Lord so oft ubraideth them with, the vile and selfish, the poultry and hypocritical ends they had in all their Religious Performances, namely, to make themselves Popular, and serve their Secular Interests; though this alone must render the best things we can do odious and loathsome to him who sees not as man sees, but requires truth in the inward parts:
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Yet because it is not so much their aims and intentions in doing them, as the things themselves which they did, that seem here reflected on, I shall confine my Discourse to them,
Yet Because it is not so much their aims and intentions in doing them, as the things themselves which they did, that seem Here reflected on, I shall confine my Discourse to them,
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One part of their Duty was taken, and another left; one regarded, and another rejected, according as it was in vogue, or suited with their inclinations. Instead of an universal, they yielded unto God a partial Obedience; flattering themselves that their extraordinary niceness about some particular Precepts, should excuse their neglect, and make amends for their violation of others. They presumed that their Devotion should commute for their Injustice, and that because they were temperate in eating and drinking, they should not be condemned for being covetous or malicious. Being truly zealous against Idolatry, they were not concerned for their Lying, Pride, or Envy; and as long as they kept themselves free from gross carnal sins, there was no convincing them but that they were the Children of God, though they abounded in all sorts of Spiritual.
One part of their Duty was taken, and Another left; one regarded, and Another rejected, according as it was in vogue, or suited with their inclinations. Instead of an universal, they yielded unto God a partial obedience; flattering themselves that their extraordinary niceness about Some particular Precepts, should excuse their neglect, and make amends for their violation of Others. They presumed that their Devotion should commute for their Injustice, and that Because they were temperate in eating and drinking, they should not be condemned for being covetous or malicious. Being truly zealous against Idolatry, they were not concerned for their Lying, Pride, or Envy; and as long as they kept themselves free from gross carnal Sins, there was no convincing them but that they were the Children of God, though they abounded in all sorts of Spiritual.
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But if ye offer the lame for Sacrifice, is it not evil? St. James informeth us, Chap. 2.10. whosoever shall keep the whole Law (besides) and yet offend in one point, that is, wilfully and habitually, (let the Instance be what it will) he is guilty of all:
But if you offer the lame for Sacrifice, is it not evil? Saint James Informeth us, Chap. 2.10. whosoever shall keep the Whole Law (beside) and yet offend in one point, that is, wilfully and habitually, (let the Instance be what it will) he is guilty of all:
It must be granted, we cannot, when we have done our utmost, actually keep all, but if we do not our sincere endeavour conscientiously to keep all, we are but counterfeit and pretended Penitents. That is one fault in the Fruits which these brought forth; tho' they brought forth some, they were but some, not all that were required of them.
It must be granted, we cannot, when we have done our utmost, actually keep all, but if we do not our sincere endeavour conscientiously to keep all, we Are but counterfeit and pretended Penitents. That is one fault in the Fruits which these brought forth; though they brought forth Some, they were but Some, not all that were required of them.
2. The other is, That though they brought forth some Fruits, they were but coarse and mean ones, such as were of least value. All the Commandments of God are equal in respect of their Authority, but they are not so, in respect of their Nature: So, some are of far more importance than others; and their usual manner was to rest in the performance of those that were least material. Thus our Saviour describeth them to themselves, Matth. 23. Ye pay tythe of mint,
2. The other is, That though they brought forth Some Fruits, they were but coarse and mean ones, such as were of least valve. All the commandments of God Are equal in respect of their authority, but they Are not so, in respect of their Nature: So, Some Are of Far more importance than Others; and their usual manner was to rest in the performance of those that were least material. Thus our Saviour Describeth them to themselves, Matthew 23. You pay tithe of mint,
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They did not distinguish as they ought, between Natural Duties, and such as are only Relative; between the Essential parts of Religion, and such as are but Instrumental; between the power of Godliness, and the empty form of it.
They did not distinguish as they ought, between Natural Duties, and such as Are only Relative; between the Essential parts of Religion, and such as Are but Instrumental; between the power of Godliness, and the empty from of it.
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but minded not so much the mortifying their inordinate Affections, which were the Springs of all their outward actions. They daily read some portion of the Law, and got great part of it without book, but they did not make Conscience of keeping the Commandments of if, but made them void by their own Traditions.
but minded not so much the mortifying their inordinate Affections, which were the Springs of all their outward actions. They daily read Some portion of the Law, and god great part of it without book, but they did not make Conscience of keeping the commandments of if, but made them void by their own Traditions.
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than they were here. The most specious of them all are but so many empty Shells without their Kernels; like that Offering (mentioned by Pausanias ) to Ceres Phrygaliensis, not the Honey of their Bees, but only the Wax, the dry and tastless part of their Labours. They are all consistent with a Carnal Mind and raigning Sins, with a hard heart and a wicked life; the unjust and the filthy, the sensual and the uncharitable may abound in them,
than they were Here. The most specious of them all Are but so many empty Shells without their Kernels; like that Offering (mentioned by Pausanias) to Ceres Phrygaliensis, not the Honey of their Bees, but only the Wax, the dry and tasteless part of their Labours. They Are all consistent with a Carnal Mind and reigning Sins, with a hard heart and a wicked life; the unjust and the filthy, the sensual and the uncharitable may abound in them,
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They who would approve themselves Penitents indeed, must bring forth Fruits of a more substantial excellent kind. These were not, but they must bring forth fruits that are meet for Repentance. And this is
They who would approve themselves Penitents indeed, must bring forth Fruits of a more substantial excellent kind. These were not, but they must bring forth fruits that Are meet for Repentance. And this is
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That if we would have our Repentance accepted with God, we must not content our selves with any Fruits, but such as properly manifest the Reality and Ingenuity of it, Fruits indeed meet for Repentance.
That if we would have our Repentance accepted with God, we must not content our selves with any Fruits, but such as properly manifest the Reality and Ingenuity of it, Fruits indeed meet for Repentance.
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and think those so that are not, besides what may be gathered from that which hath been already spoken, it will be convenient for the clearer explication of the Phrase to acquaint you, that there is a two-fold meetness we are to have regard to in the Fruits of our Repentance. First, That they be meet with respect to our selves. Secondly, That they be meet with respect to others.
and think those so that Are not, beside what may be gathered from that which hath been already spoken, it will be convenient for the clearer explication of the Phrase to acquaint you, that there is a twofold meetness we Are to have regard to in the Fruits of our Repentance. First, That they be meet with respect to our selves. Secondly, That they be meet with respect to Others.
The Fruits of our Repentance should be meet with reference to our lives past. Our Humiliation bearing some proportion to the sins we have been guilty of.
The Fruits of our Repentance should be meet with Referente to our lives past. Our Humiliation bearing Some proportion to the Sins we have been guilty of.
There are none so just but need some (the Righteous falleth seven times a day) but they who from their Youth have lived vertuously and piously, without being stained with any foul and heinous Crime, are said comparatively not to need Repentance;
There Are none so just but need Some (the Righteous falls seven times a day) but they who from their Youth have lived virtuously and piously, without being stained with any foul and heinous Crime, Are said comparatively not to need Repentance;
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but where Transgression hath exceeded, there it is meet that the Repentance should exceed also. If it be true, it is not to be imagined how it can be otherwise.
but where Transgression hath exceeded, there it is meet that the Repentance should exceed also. If it be true, it is not to be imagined how it can be otherwise.
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than for a slight Scratch with a Pin, as that a true Penitent should be no more disturbed for crying and presumptuous sins, than for sins of meer surprize and ordinary frailties. It is observable that when David had fallen into the great transgression, though a Prophet from God had expresly told him, that his sin was done away;
than for a slight Scratch with a Pin, as that a true Penitent should be no more disturbed for crying and presumptuous Sins, than for Sins of mere surprise and ordinary frailties. It is observable that when David had fallen into the great Transgression, though a Prophet from God had expressly told him, that his since was done away;
but in the Ʋnderstanding; and is rather Hatred than Grief. So that if this appears in the rational Appetite, that we loath and abhor our evil ways, it is not absolutely necessary it should be in the sensible. But when in other cases that hath so general an influence upon this, it is suspicious that the heart is not so throughly affected as it ought, where it hath no discernable effects upon the outward man. They who are conscious to themselves of any scarlet sins, of any flagrant and enormous vices, ought to consider that this is one meetness in the Fruits of their Repentance, they should judge themselves by,
but in the Ʋnderstanding; and is rather Hatred than Grief. So that if this appears in the rational Appetite, that we loath and abhor our evil ways, it is not absolutely necessary it should be in the sensible. But when in other cases that hath so general an influence upon this, it is suspicious that the heart is not so thoroughly affected as it ought, where it hath no discernible effects upon the outward man. They who Are conscious to themselves of any scarlet Sins, of any flagrant and enormous vices, ought to Consider that this is one meetness in the Fruits of their Repentance, they should judge themselves by,
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The other is, That they be meet with respect to our Lives for the future, becoming such as have really repented them of their evil ways. That is, there must be a putting off the former Conversation, and we must be new Creatures. The severest significations of trouble for our sins past, if we forsake them not upon it, St. Paul appositely calleth bodily Exercise, telling us, it profitteth little; and accordingly we are to esteem of it.
The other is, That they be meet with respect to our Lives for the future, becoming such as have really repented them of their evil ways. That is, there must be a putting off the former Conversation, and we must be new Creatures. The Severest significations of trouble for our Sins past, if we forsake them not upon it, Saint Paul appositely calls bodily Exercise, telling us, it profiteth little; and accordingly we Are to esteem of it.
It is not that which most vexeth us, but that which most pleaseth God, we are chiefly to take care of in our Repentance. Now he looketh upon all that we do, without amendment; all Penances, all revenge upon our selves, but as Self-deceit and Superstition. He that will drink nothing but Water for so long time,
It is not that which most vexes us, but that which most Pleases God, we Are chiefly to take care of in our Repentance. Now he looks upon all that we do, without amendment; all Penances, all revenge upon our selves, but as Self-deceit and Superstition. He that will drink nothing but Water for so long time,
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he that giveth so much Money to a pious use as a fine upon himself for his Ʋncleanness, and turneth again to folly upon sight of the strange Women; hath rather the Ague of Repentance, than the Grace: Such a one may be said to have fits of Repentance, but not the fruits of it: They are firm and lasting.
he that gives so much Money to a pious use as a fine upon himself for his Ʋncleanness, and turns again to folly upon sighed of the strange Women; hath rather the Ague of Repentance, than the Grace: Such a one may be said to have fits of Repentance, but not the fruits of it: They Are firm and lasting.
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To have these meet, it is not enough that there be an utter forsaking of the sin, but there ought to be likewise a careful exercise of the opposite Grace to it.
To have these meet, it is not enough that there be an utter forsaking of the since, but there ought to be likewise a careful exercise of the opposite Grace to it.
for the licentious man, that he leave off his wildness and debaucheries, he must be an example of gravity and sobriety. So St. Paul admonisheth the converted Romans, Chap. 6.19. As ye have yielded your Members servants to uncleanness, and to iniquity unto iniquity, even so now yield your Members servants to righteousness unto holiness.
for the licentious man, that he leave off his wildness and debaucheries, he must be an Exampl of gravity and sobriety. So Saint Paul Admonisheth the converted Romans, Chap. 6.19. As you have yielded your Members Servants to uncleanness, and to iniquity unto iniquity, even so now yield your Members Servants to righteousness unto holiness.
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That thence forward they would be as eminently vertuous, as before they had been loose and vicious. This is meet in the fruits of our Repentance as to our selves.
That thence forward they would be as eminently virtuous, as before they had been lose and vicious. This is meet in the fruits of our Repentance as to our selves.
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Besides the dishonour done to God by them, sometimes mens sins are highly prejudicial and mischievous to their Neighbours. And where it hath been so, the fruits of Repentance are not meet, except they extend to them too, according as they have been damnified by them, either
Beside the dishonour done to God by them, sometime men's Sins Are highly prejudicial and mischievous to their Neighbours. And where it hath been so, the fruits of Repentance Are not meet, except they extend to them too, according as they have been damnified by them, either
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Thus he who hath taken away the Life of another, in Duel or heat of Blood; must not think he repenteth by lamenting and being sorry for it, (tho he can make no satisfaction to the person himself, whom he hath thrust into the other World in so unbeseeming,
Thus he who hath taken away the Life of Another, in Duel or heat of Blood; must not think he Repenteth by lamenting and being sorry for it, (though he can make no satisfaction to the person himself, whom he hath thrust into the other World in so unbeseeming,
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so dangerous a posture ) it is meet he be sollicious to make the best and most proper he can, to that of him which is left, his Relatives that survive him.
so dangerous a posture) it is meet he be sollicious to make the best and most proper he can, to that of him which is left, his Relatives that survive him.
He who by defiling the Bed of another, hath imposed a spurious Off-spring upon his Family and Fortunes; must not think he repenteth by being some times troubled in mind about it,
He who by defiling the Bed of Another, hath imposed a spurious Offspring upon his Family and Fortune's; must not think he Repenteth by being Some times troubled in mind about it,
He who hath defrauded another by artifice in dealing, or abusing a trust reposed in him, must not think he hath repented, because he hath asked God forgiveness for it,
He who hath defrauded Another by artifice in dealing, or abusing a trust reposed in him, must not think he hath repented, Because he hath asked God forgiveness for it,
it is meet (if he be able) that he make him actual restitution. He who hath defamed another by calumniating and misrepresenting him, must not think he repenteth, by holding his tongue for the future:
it is meet (if he be able) that he make him actual restitution. He who hath defamed Another by calumniating and Misrepresenting him, must not think he Repenteth, by holding his tongue for the future:
it is meet, that (whenever he judgeth it may be serviceable to him) by acknowledging the groundlesness of it, he make him reparation. There is no speaking to all the particular cases in this kind, they are so many and various; let it suffice to say, That tho where the offence hath been only against God, to bring forth fruits unto him, is all that is required:
it is meet, that (whenever he Judgeth it may be serviceable to him) by acknowledging the groundlessness of it, he make him reparation. There is no speaking to all the particular cases in this kind, they Are so many and various; let it suffice to say, That though where the offence hath been only against God, to bring forth fruits unto him, is all that is required:
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prejudicial to their immortal precious Souls. Such is every one guilty of, who hath been the unhappy instrument of corrupting, and debauching any other person.
prejudicial to their immortal precious Souls. Such is every one guilty of, who hath been the unhappy Instrument of corrupting, and debauching any other person.
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and so will men too, who have been the means of enticing and turning any from the ways of righteousness, if they endeavour not what they can to reclaim them they have so perverted, and prevent the fatal Consequences of it.
and so will men too, who have been the means of enticing and turning any from the ways of righteousness, if they endeavour not what they can to reclaim them they have so perverted, and prevent the fatal Consequences of it.
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The Lascivious must not be satisfied with repenting himself of his lasciviousness, but must seek to bring the unhappy frail one his importunity prevailed with to sin with him, to repent too. The profane one must not think it sufficient to recover himself out of the Snare of the Devil, but must strive to recover such as he hath poisoned with his loose and wretched Principles out of the Snare of the Devil also.
The Lascivious must not be satisfied with repenting himself of his lasciviousness, but must seek to bring the unhappy frail one his importunity prevailed with to sin with him, to Repent too. The profane one must not think it sufficient to recover himself out of the Snare of the devil, but must strive to recover such as he hath poisoned with his lose and wretched Principles out of the Snare of the devil also.
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Was it not a cutting Question of God to Cain, Where is Abel thy Brother, when it was he that murthered him? but how much deeper must it pierce, to be asked at last, Where is thy Companion? whom thou hast been the barbarous cause of depriving, not of temporal life,
Was it not a cutting Question of God to Cain, Where is Abel thy Brother, when it was he that murdered him? but how much Deeper must it pierce, to be asked At last, Where is thy Companion? whom thou hast been the barbarous cause of depriving, not of temporal life,
and would it not look monstrous to find so little on Earth, in any who have endangered the Souls of them thy pretended particular uncommon kindness for, to suffer them to go on in the way that leadeth to destruction, which they themselves enticed them into, without caring what becometh of them? Surely as hath been the transgression, so ought to be the repentance: where the transgression hath reached to others to pollute, there the repentance must reach to them also, to instruct, perswade, and reform them.
and would it not look monstrous to find so little on Earth, in any who have endangered the Souls of them thy pretended particular uncommon kindness for, to suffer them to go on in the Way that leads to destruction, which they themselves enticed them into, without caring what Becometh of them? Surely as hath been the Transgression, so ought to be the Repentance: where the Transgression hath reached to Others to pollute, there the Repentance must reach to them also, to instruct, persuade, and reform them.
When there are so many fruits meet for repentance, relating both to our selves and others, whoever put it off to the close of their lives, must be guilty of unanswerable carelesness and presumption. Fruits require time to bring them to maturity, and can all the fruits of repentance, (which are no fewer than you have heard) in our last sickness, as in a hot bed, be raised and ripened in a few days,
When there Are so many fruits meet for Repentance, relating both to our selves and Others, whoever put it off to the close of their lives, must be guilty of unanswerable carelessness and presumption. Fruits require time to bring them to maturity, and can all the fruits of Repentance, (which Are no fewer than you have herd) in our last sickness, as in a hight Bed, be raised and ripened in a few days,
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or perhaps but hours? Who that hath any sense of an immortal state, would venture it upon such unlikelihoods? Can the Temple of the Holy Ghost be built in a day? If the fruits of repentance be not only a sorrowful looking back upon our lives past, but a sincere living well for the time to come,
or perhaps but hours? Who that hath any sense of an immortal state, would venture it upon such unlikelihoods? Can the Temple of the Holy Ghost be built in a day? If the fruits of Repentance be not only a sorrowful looking back upon our lives past, but a sincere living well for the time to come,
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Men flatter themselves with the Example of the Thief upon the Cross, and the Labourers that came in at the last hour; both which were never called before, and so are not our case: but consider not that of the foolish Virgins, which is.
Men flatter themselves with the Exampl of the Thief upon the Cross, and the Labourers that Come in At the last hour; both which were never called before, and so Are not our case: but Consider not that of the foolish Virgins, which is.
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The Parable acquainteth us, with their fear and sorrow, their diligence and desire, their great cry, and running up and down, their begging of oyl, and their going out to buy, when the Bridegroom was just on coming; all that could be done in so short a space: And telleth us withal, the no effect of it:
The Parable acquainteth us, with their Fear and sorrow, their diligence and desire, their great cry, and running up and down, their begging of oil, and their going out to buy, when the Bridegroom was just on coming; all that could be done in so short a Molle: And Telleth us withal, the no Effect of it:
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It is not to be denyed, but that God can do Miracles of Mercy, as well as Miracles of Power; but why should he that has a Soul to save run so bold, so needless a hazard, to have nothing else to depend upon?
It is not to be denied, but that God can do Miracles of Mercy, as well as Miracles of Power; but why should he that has a Soul to save run so bold, so needless a hazard, to have nothing Else to depend upon?
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