Peccata in deliciis a discourse of bosom sins : a sermon preach'd before the Lord Mayor and court of aldermen, at Guild-Hall Chappel, October the 10th, 1686 / by Peter Newcome ...
ORder and Method, in Spirituals as in Temporals, is the Life or Action; that which facilitates and succeeds our Enterprize, rendring it both pleasant and profitable to us.
ORder and Method, in Spirituals as in Temporals, is the Life or Actium; that which facilitates and succeeds our Enterprise, rendering it both pleasant and profitable to us.
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Whence it is that some Sin more peculiarly becomes so. Thirdly; How this may be discover'd and distinguish'd by us from all other Sins. And then, Lastly;
Whence it is that Some since more peculiarly becomes so. Thirdly; How this may be discovered and distinguished by us from all other Sins. And then, Lastly;
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So that what ever Enormity we at any time stand guilty of, it may most properly be termed our Own; it proceeding from our own Choice and depraved Inclination;
So that what ever Enormity we At any time stand guilty of, it may most properly be termed our Own; it proceeding from our own Choice and depraved Inclination;
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Hereby owning it more peculiarly his own; the Sin which he chiefly respects, to which he most ordinarily conforms himself, and is most conversant in;
Hereby owning it more peculiarly his own; the since which he chiefly respects, to which he most ordinarily conforms himself, and is most conversant in;
yet some one may be be said to be their 's in an eminent manner above the rest (as Abraham was eminent for Obedience, Moses for Meekness, Job for Patience).
yet Some one may be be said to be their is in an eminent manner above the rest (as Abraham was eminent for obedience, Moses for Meekness, Job for Patience).
So wicked Men, tho they have the seed of every Sin in them, ( Jews and Gentiles being all under Sin, as the Apostle argues, Rom. 3.9. i.e. all alike corrupt by Nature) yet does not this Corruption operate alike in all Bodies;
So wicked Men, though they have the seed of every since in them, (jews and Gentiles being all under since, as the Apostle argues, Rom. 3.9. i.e. all alike corrupt by Nature) yet does not this Corruption operate alike in all Bodies;
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Cain for his Murder, Simeon and Levi for their Treachery, Corah and his Company for their Rebellion, Nebuchadnezzar for his Pride, Manasses for his Cruelty, Balaam for his Covetousness.
Cain for his Murder, Simeon and Levi for their Treachery, Corah and his Company for their Rebellion, Nebuchadnezzar for his Pride, Manasses for his Cruelty, balaam for his Covetousness.
or possibly all these following. 1. From the Natural Constitution and particular Complexion of Bodies. 2. From distinct and particular ways or manner of Education and Breeding. 3. From the present Age or season of Life. 4. From particular Callings or Professions of Life. 5. From the present Outward Estate or Condition.
or possibly all these following. 1. From the Natural Constitution and particular Complexion of Bodies. 2. From distinct and particular ways or manner of Education and Breeding. 3. From the present Age or season of Life. 4. From particular Callings or Professions of Life. 5. From the present Outward Estate or Condition.
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For the different and various Humours, of which Human Constitution is compos'd, are ('tis evident even to common Experience) never in any Man mixt so equally but that one does abound;
For the different and various Humours, of which Human Constitution is composed, Are (it's evident even to Common Experience) never in any Man mixed so equally but that one does abound;
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which (as it gives denomination to that Man's Complexion, so) like a strong Biass, inclines the Affections to what delights and pleases mostly it self.
which (as it gives denomination to that Man's Complexion, so) like a strong Bias, inclines the Affections to what delights and Pleases mostly it self.
Therefore not only do Men, according to their several Humours to be gratified, apply themselves differently to the Body of Sin (Sin affording different Viands suitable to the Appetite to be feasted, as the Plant does;
Therefore not only do Men, according to their several Humours to be gratified, apply themselves differently to the Body of since (since affording different Viands suitable to the Appetite to be feasted, as the Plant does;
even to that which is Good; and the predominant Humour, which before byass'd us to such a darling Sin, being now regulated and refined, strongly inclines to its contrary Vertue.
even to that which is Good; and the predominant Humour, which before biased us to such a darling since, being now regulated and refined, strongly inclines to its contrary Virtue.
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So that it is no Excuse for a sick Man to vindicate the irregularity of his Appetite by, to say, It is his Inclination; since it is wholly owing to the Depravity of his Inclination, which aggravates his Crime, in that he neglects such Medicines as might correct it.
So that it is no Excuse for a sick Man to vindicate the irregularity of his Appetite by, to say, It is his Inclination; since it is wholly owing to the Depravity of his Inclination, which aggravates his Crime, in that he neglects such Medicines as might correct it.
For do we think God will excuse us, because we sin with an Appetite and strong Inclination? Does not this rather inhaunce our Guilt (since God, hath shewn us what is good, and woo'd us to accept it,
For doe we think God will excuse us, Because we sin with an Appetite and strong Inclination? Does not this rather inhance our Gilded (since God, hath shown us what is good, and wooed us to accept it,
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The Complexion, 'tis certain, of every Man's Body hath (naturally and while unsanctified) a very great Influence on our Souls, to draw them to that particular Vice (in an especial manner) which is fitted and accommodated particularly to its frame,
The Complexion, it's certain, of every Man's Body hath (naturally and while unsanctified) a very great Influence on our Souls, to draw them to that particular Vice (in an especial manner) which is fitted and accommodated particularly to its frame,
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And therefore any little Vice, taught and indulg'd in our tender Years (the season of our Education) is very apt to stick by and govern us as long as we live.
And Therefore any little Vice, taught and indulged in our tender years (the season of our Education) is very apt to stick by and govern us as long as we live.
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'Tis the wise Man's Advice therefore, upon this Consideration, that we should Train up a Child in the way he should go, because, when he is old he will not depart from it.
It's the wise Man's advice Therefore, upon this Consideration, that we should Train up a Child in the Way he should go, Because, when he is old he will not depart from it.
Men's Minds in Childhood are much like their Joynts, pliant and tractable, which being distorted by any ill accident then, will ever, 'tis odds, remain so afterwards,
Men's Minds in Childhood Are much like their Joints, pliant and tractable, which being distorted by any ill accident then, will ever, it's odds, remain so afterwards,
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And this methinks (by the by) should be sufficient caution to all, Parents and others, with whom the Education of Youth is entrusted, carefully and betimes to sow the seed of Vertue in their Souls;
And this methinks (by the by) should be sufficient caution to all, Parents and Others, with whom the Education of Youth is Entrusted, carefully and betimes to sow the seed of Virtue in their Souls;
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Thus Levity and Inconstancy are observ'd to be Vices peculiar to Childhood; Wantonness and Prodigality to Youth; Pride and Stateliness to Manhood; Covetousness and Frowardness to Old Age. As the Nations, in times of darkness, had each of them their particular Idols, which they worshipped alone,
Thus Levity and Inconstancy Are observed to be Vices peculiar to Childhood; Wantonness and Prodigality to Youth; Pride and Stateliness to Manhood; Covetousness and Frowardness to Old Age. As the nations, in times of darkness, had each of them their particular Idols, which they worshipped alone,
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and neglected others, (tho they all agreed in dishonouring the one only true God ) So every stage or season of a Sinner's Life, hath it's adored and darling Polution;
and neglected Others, (though they all agreed in Dishonoring the one only true God) So every stage or season of a Sinner's Life, hath it's adored and darling Pollution;
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Thus a new Deputy he still sets up to the Humour of the Times, which (that his Government may never grow uneasie) he ever continues to change therewith;
Thus a new Deputy he still sets up to the Humour of the Times, which (that his Government may never grow uneasy) he ever continues to change therewith;
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and so remains ever belov'd, and the People's darling. Again, 4. A Sin may become peculiar and eminent in us further from our particular Calling, or Profession of Life.
and so remains ever Beloved, and the People's darling. Again, 4. A since may become peculiar and eminent in us further from our particular Calling, or Profession of Life.
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The Merchant therefore, is most of all concern'd to ward off allurements to Deceit and Lying especially, Ministers to Flattery, and Magistrates to Bribery and Injustice, and the Souldier to Rapine and Violence; these becoming, from those their several Callings, the Sins they stand most in danger of,
The Merchant Therefore, is most of all concerned to ward off allurements to Deceit and Lying especially, Ministers to Flattery, and Magistrates to Bribery and Injustice, and the Soldier to Rapine and Violence; these becoming, from those their several Callings, the Sins they stand most in danger of,
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Of this last therefore, St. John Baptist had so warily observ'd this, That being demanded what the Souldiers should do, he warns such especially that they should do Violence to no Man,
Of this last Therefore, Saint John Baptist had so warily observed this, That being demanded what the Soldiers should do, he warns such especially that they should do Violence to no Man,
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Thus in Poverty, may we observe Envy, Rapine, and Discontent cry the loudest; in Prosperity, Pride, Arrogance, Oppression and Ambition lord it or'e the rest.
Thus in Poverty, may we observe Envy, Rapine, and Discontent cry the Loudest; in Prosperity, Pride, Arrogance, Oppression and Ambition lord it over the rest.
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Those that will be rich, says the Apostle, fall into Temptation and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition.
Those that will be rich, Says the Apostle, fallen into Temptation and a Snare, and into many foolish and hurtful Lustiest, which drown Men in Destruction and Perdition.
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so that we must continue to the commission of accustomed Sins, upon the very same account that the Historian extravagantly said Cato was vertuous, quia aliter non potuit, because he could not otherwise.
so that we must continue to the commission of accustomed Sins, upon the very same account that the Historian extravagantly said Cato was virtuous, quia aliter non Potuit, Because he could not otherwise.
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These and the like Temptations then, every Man may find, by a small observation of himself and others, whereby Peculiar and Reigning Sins (which are the great Obstructors of our Ʋprightness before God ) are introduced.
These and the like Temptations then, every Man may find, by a small observation of himself and Others, whereby Peculiar and Reigning Sins (which Are the great Obstructors of our Ʋprightness before God) Are introduced.
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And since then it thus appears, that every Man hath his Peculiar Sin, and by what Means; it is but time that we now proceed to consider particularly What is ours, in order to the keeping of our selves from it, that we may become Ʋpright before God: And this is the Subject of our next General Head; which is, III.
And since then it thus appears, that every Man hath his Peculiar since, and by what Means; it is but time that we now proceed to Consider particularly What is ours, in order to the keeping of our selves from it, that we may become Ʋpright before God: And this is the Subject of our next General Head; which is, III.
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Thus, for instance, in the Worldly Niggard, where Covetousness reigns, Lying, Deceit, Oppression and Injustice are ready, upon all occasions, to act in subserviency to it.
Thus, for instance, in the Worldly Niggard, where Covetousness reigns, Lying, Deceit, Oppression and Injustice Are ready, upon all occasions, to act in subserviency to it.
whereas there are other (and perhaps no less heinous) Sins, which they can drink down like Water, (as the Scripture phrases it) with greediness and delight at the first motion.
whereas there Are other (and perhaps no less heinous) Sins, which they can drink down like Water, (as the Scripture phrases it) with greediness and delight At the First motion.
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Thus you may observe it with the Common Swearer; who possibly does abhor the very thought of Murther, Oppression, or Covetousness, and declaim too against them as much as any Man;
Thus you may observe it with the Common Swearer; who possibly does abhor the very Thought of Murder, Oppression, or Covetousness, and declaim too against them as much as any Man;
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yet so easily is he induced to (what many other Sinners do as much startle at and abhor) the Prophanation of the holy Name of the great God in idle Oaths, that he is (as he himself will not rarely confess) insensible of it,
yet so Easily is he induced to (what many other Sinners do as much startle At and abhor) the Profanation of the holy Name of the great God in idle Oaths, that he is (as he himself will not rarely confess) insensible of it,
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And the reason is apparently this, This is his reigning Sin, and the shame and difficulty which was in it at first, is now, by familiarity and custom, quite worn off;
And the reason is apparently this, This is his reigning since, and the shame and difficulty which was in it At First, is now, by familiarity and custom, quite worn off;
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Hence the Apostle calls this our familiar Sin, in opposition to all our other Sins, The Sin that does so easily beset us, i.e. The Sin we are the most prone to,
Hence the Apostle calls this our familiar since, in opposition to all our other Sins, The since that does so Easily beset us, i.e. The since we Are the most prove to,
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Such Sins we may certainly apprehend and mark them for our Own Iniquities; our easiness to admit them arguing our Acquaintance, our Love and near Relation. But,
Such Sins we may Certainly apprehend and mark them for our Own Iniquities; our easiness to admit them arguing our Acquaintance, our Love and near Relation. But,
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which makes us most apt to be angry at the Man that reproves it, and that we may conclude is our Beloved, our Darling and Peculiar Sin. The which we may discover, moreover,
which makes us most apt to be angry At the Man that reproves it, and that we may conclude is our beloved, our Darling and Peculiar Sin. The which we may discover, moreover,
Thus the Covetous may we hear extolling wise Frugality and good Husbandry; and the Luxurious Magnificenee, Pomp and Gentility, only for the sake of those Darling Vices of theirs, which they shape by these Vertues.
Thus the Covetous may we hear extolling wise Frugality and good Husbandry; and the Luxurious Magnificenee, Pomp and Gentility, only for the sake of those Darling Vices of theirs, which they shape by these Virtues.
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6. This Sin, likewise, we may discover, by considering what Sin it is which above all other, we could wish (or be content at least) that it were no Sin. For all Sin being naturally so deform'd and opposite to the Beauty of Holiness, it is not possible that any thing,
6. This since, likewise, we may discover, by considering what since it is which above all other, we could wish (or be content At least) that it were not Sin. For all since being naturally so deformed and opposite to the Beauty of Holiness, it is not possible that any thing,
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And therefore, when the Young Man in the Gospel (being inform'd of the necessity of parting with his Affection to the World, in order to his obtaining Heaven) went away sorrowful; it was doubtless, because he was hugely enamor'd with his wide Possessions,
And Therefore, when the Young Man in the Gospel (being informed of the necessity of parting with his Affection to the World, in order to his obtaining Heaven) went away sorrowful; it was doubtless, Because he was hugely enamored with his wide Possessions,
And when he saw and understood so positively, that he must resolve to part either with it, or his hopes of Salvation; nothing but a blind and doting Affection could have disturb'd or delay'd his Resolution.
And when he saw and understood so positively, that he must resolve to part either with it, or his hope's of Salvation; nothing but a blind and doting Affection could have disturbed or delayed his Resolution.
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Every one ought to begin and end the day with him, and offer most devoutly both the Morning and the Evening Sacrifices of a Thought (at least) unto him.
Every one ought to begin and end the day with him, and offer most devoutly both the Morning and the Evening Sacrifices of a Thought (At least) unto him.
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Thus, by these plain Rules, may one easily be directed to discover and distinguish our Darling, our Bosom, our reigning Sin. Which having once found out, our next concern must be to quit it;
Thus, by these plain Rules, may one Easily be directed to discover and distinguish our Darling, our Bosom, our reigning Sin. Which having once found out, our next concern must be to quit it;
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For tho the Sin you love, possibly, may be but one; yea, and that (in your own esteem at least) but a very little one; yet is there an Absolute Necessity of your Resolving to part with it especially, and above all others;
For though the since you love, possibly, may be but one; yea, and that (in your own esteem At least) but a very little one; yet is there an Absolute Necessity of your Resolving to part with it especially, and above all Others;
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and God cannot approve of it, tho but single; and we must therefore keep our selves from it, before ever he will accept of us as upright before him. But,
and God cannot approve of it, though but single; and we must Therefore keep our selves from it, before ever he will accept of us as upright before him. But,
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But he that is tied with one single Thread, (such as one Resolute Struggle would be lure to break) he is Prisoner only to his own either Sloth or Humour:
But he that is tied with one single Thread, (such as one Resolute Struggle would be lure to break) he is Prisoner only to his own either Sloth or Humour:
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And if my Saviour hath required a Renunciation of all my multitude of Sins, tho never so dear, shall I scruple to renounce one, and that in my own esteem but a very small one? Nay,
And if my Saviour hath required a Renunciation of all my multitude of Sins, though never so dear, shall I scruple to renounce one, and that in my own esteem but a very small one? Nay,
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but to do it for handfuls of Barley, and pieces of Bread (upon such trivial inconsiderable terms) himself brands as a yet higher pitch of Prophaneness, Ezek. 13.19.
but to do it for handfuls of Barley, and Pieces of Bred (upon such trivial inconsiderable terms) himself brands as a yet higher pitch of Profaneness, Ezekiel 13.19.
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and the most Licentious Sinners, but that We put the very same value upon one, which the other do put upon many Sins? Which renders our Folly but so much more apparently the greater,
and the most Licentious Sinners, but that We put the very same valve upon one, which the other do put upon many Sins? Which renders our Folly but so much more apparently the greater,
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they denying themselves in most of the Sins, they can see others commit with greediness: yet (notwithstanding all this) so long as they harbour but one Beloved Sin, they are certainly as miserably cheated in their bargain as others,
they denying themselves in most of the Sins, they can see Others commit with greediness: yet (notwithstanding all this) so long as they harbour but one beloved since, they Are Certainly as miserably cheated in their bargain as Others,
For, 'tis apparent all the Love which other Men scatter and distribute upon several, they have united and concenter'd in this One Lust And when then, the parting with one Sin might save their Souls,
For, it's apparent all the Love which other Men scatter and distribute upon several, they have united and concentered in this One Lust And when then, the parting with one since might save their Souls,
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Of that Fulness of Joy, which Eye hath not seen, nor Ear heard, nor ever yet enter'd into the Heart of Man fully to conceive. But since it is but One, let us never be so rediculously fond as to be undone for a Trifle;
Of that Fullness of Joy, which Eye hath not seen, nor Ear herd, nor ever yet entered into the Heart of Man Fully to conceive. But since it is but One, let us never be so ridiculously found as to be undone for a Trifle;
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'Tis the plucking out the right Eye, and cutting off the right Hand, (a rending out Lust as dear to us as the most necessary Member we have) that makes the Terms of Salvation so hard a saying. 'Tis easie to be good,
It's the plucking out the right Eye, and cutting off the right Hand, (a rending out Lust as dear to us as the most necessary Member we have) that makes the Terms of Salvation so hard a saying. It's easy to be good,
but all the difficulty of Conversion lies in Self-denial, which is a kind of NONLATINALPHABET [ Self-Murther ] which we naturally abhor and dread the thoughts of.
but all the difficulty of Conversion lies in Self-denial, which is a kind of [ Self-murder ] which we naturally abhor and dread the thoughts of.
hateful to God, and as uncomfortable to our selves, as to be without a Leg or an Arm. St. James's Aphorism holds in this case, James 2.10. Whosoever shall keep the whole Law, and yet offend in one point only, he is guilty of all.
hateful to God, and as uncomfortable to our selves, as to be without a Leg or an Arm. Saint James's Aphorism holds in this case, James 2.10. Whosoever shall keep the Whole Law, and yet offend in one point only, he is guilty of all.
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The voice of Obedience is, that we keep all the Commandments, and the language of Repentance, that we depart from all Iniquity; and therefore all the Vertues in the World, cannot wash off the Guilt of one unrepented Sin. Shall I give my first-born for my Transgression (saith the Prophet) the Fruit of my Body for the Sin of my Soul? Shall I bring my Alms, my Devotion, my Tears;
The voice of obedience is, that we keep all the commandments, and the language of Repentance, that we depart from all Iniquity; and Therefore all the Virtues in the World, cannot wash off the Gilded of one unrepented Sin. Shall I give my firstborn for my Transgression (Says the Prophet) the Fruit of my Body for the since of my Soul? Shall I bring my Alms, my Devotion, my Tears;
as Seneca call'd Alexander 's murthering Calisthenes, Crimen Aeternum, an everlasting Sin, which no Vertue of our own (without a full, compleat Repentance) can ever redeem.
as Senecca called Alexander is murdering Calisthenes, Crimen Aeternum, an everlasting since, which no Virtue of our own (without a full, complete Repentance) can ever Redeem.
any of us, much true Goodness to boast of) to taint and frustrate the little we have, rendring that utterly insignificant, which at the best, amounts to so little? We must therefore, beware of harbouring, tho but one beloved Sin;
any of us, much true goodness to boast of) to taint and frustrate the little we have, rendering that utterly insignificant, which At the best, amounts to so little? We must Therefore, beware of harbouring, though but one Beloved since;
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For that is an Holy Spirit, and where it is suffered to have its kindly operation, it hath ever its Fruit unto Holiness, uniformly supressing all Sin;
For that is an Holy Spirit, and where it is suffered to have its kindly operation, it hath ever its Fruit unto Holiness, uniformly suppressing all since;
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For, my Spirit (saith the Almighty) shall not always strive with Man. The pure Spirit of God cannot dwell in a Soul that is subject to Sin. It can endure no such Inmate:
For, my Spirit (Says the Almighty) shall not always strive with Man. The pure Spirit of God cannot dwell in a Soul that is Subject to Sin. It can endure no such Inmate:
For Christ to dwell, by his Spirit, in any Heart that cherisheth a Vice, were for him again (as one expresses it) to descend into Hell. Therefore, by harbouring any Sin, we resist the Grace of God;
For christ to dwell, by his Spirit, in any Heart that Cherishes a Vice, were for him again (as one Expresses it) to descend into Hell. Therefore, by harbouring any since, we resist the Grace of God;
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and tho there be no Blessing annex'd to it, yet it does strangely increase and multiply. As there is a Connexion of one Vertue with another, so Vices are linked together;
and though there be no Blessing annexed to it, yet it does strangely increase and multiply. As there is a Connexion of one Virtue with Another, so Vices Are linked together;
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our Corrupt Hearts put once into a ferment, tho but by one Sin, yet are they like the Raging Sea, to which we can set neibounds, nor say, Hitherto shalt thou go, and no further. One Sin,
our Corrupt Hearts put once into a ferment, though but by one since, yet Are they like the Raging Sea, to which we can Set neibounds, nor say, Hitherto shalt thou go, and no further. One since,
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Therefore can he permit Men, we see, not only to cashier some one single Sin, but whole sholes together, and yet not fear the sinking of his Interest in us.
Therefore can he permit Men, we see, not only to cashier Some one single since, but Whole shoal together, and yet not Fear the sinking of his Interest in us.
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and the greatest Obstacle to our becoming upright before God; So that if we have any love for our selves, any desire for our spiritual interest, we cannot but charge our selves with care to keep our selves from it.
and the greatest Obstacle to our becoming upright before God; So that if we have any love for our selves, any desire for our spiritual Interest, we cannot but charge our selves with care to keep our selves from it.
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the dearer it is, the greater instance will it be of our loving God, to keep our selves from it, in obedience to his Command, that we may become upright before him. And indeed,
the Dearer it is, the greater instance will it be of our loving God, to keep our selves from it, in Obedience to his Command, that we may become upright before him. And indeed,
How dear each darling Lust is like to cost us if (after all that hath been now said to evidence the necessity of our leaving it) we will still keep it.
How dear each darling Lust is like to cost us if (After all that hath been now said to evidence the necessity of our leaving it) we will still keep it.
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the never-dying Worm gnawing and feeding upon their Vitals, and the great God of Mercy laughing, without Mercy, at their endless Calamity: Mark whence you hear those dismal Shrikes and Groans, those blasphemous Cursings, that dolorous weeping, and wailing, and gnashing of Teeth;
the never-dying Worm gnawing and feeding upon their Vitals, and the great God of Mercy laughing, without Mercy, At their endless Calamity: Mark whence you hear those dismal Shrieks and Groans, those blasphemous Cursings, that dolorous weeping, and wailing, and gnashing of Teeth;
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and soberly consider, if you can be content to share for ever in these (and ten thousand times ten thousand more Miseries than I can tell you of) for the nauseous Embraces of a treacherous Lust? What is there, (good God!) in any Bosom Sin, that can tempt us to part with the Joys of Heaven,
and soberly Consider, if you can be content to share for ever in these (and ten thousand times ten thousand more Misery's than I can tell you of) for the nauseous Embraces of a treacherous Lust? What is there, (good God!) in any Bosom since, that can tempt us to part with the Joys of Heaven,
and incur the Pains of Hell so willingly? What is there in this Idoliz'd Sin of ours, which should exact such costly Sacrifices? Would it not be easier,
and incur the Pains of Hell so willingly? What is there in this Idolized since of ours, which should exact such costly Sacrifices? Would it not be Easier,
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than lie roaring, to Eternity, upon the Rack of a Revenging Conscience? Is there, really, any proportion between our abstaining from the Pleasures of Sin that are but for a moment, and our being excluded those of Heaven,
than lie roaring, to Eternity, upon the Rack of a Revenging Conscience? Is there, really, any proportion between our abstaining from the Pleasures of since that Are but for a moment, and our being excluded those of Heaven,
And, (that we may not only evidence, but most effectually and speedily render our selves sincere and Ʋpright before God, and so escape the Miseries reserv'd as a Portion for ail Hypocrisy ) let us, with the Psalmist, resolutely and diligently, henceforth, keep our selves, especially, from Our Iniquity.
And, (that we may not only evidence, but most effectually and speedily render our selves sincere and Ʋpright before God, and so escape the Misery's reserved as a Portion for ail Hypocrisy) let us, with the Psalmist, resolutely and diligently, henceforth, keep our selves, especially, from Our Iniquity.
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