Sincerity, or, The upright mans walk to heaven in two parts shewing I. that sincerity is the true way to happiness, II. that the keeping of our selves from our own iniquity is the true way to sincerity / delivered in several sermons in the parish church of St. Michael in Long-Stratton Norfolk by James Oldfield, late minister there.
I Have often shewed you, since we have had both cause and opportunities to keep these days of Humiliation, both the excellency and vertue of Fasting and Prayer:
I Have often showed you, since we have had both cause and opportunities to keep these days of Humiliation, both the excellency and virtue of Fasting and Prayer:
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I have likewise shewed you the Reasons, why God, after so many Fasts and Prayers, that have been put up to him in this Nation, is not yet intreated for us,
I have likewise showed you the Reasons, why God, After so many Fasts and Prayers, that have been put up to him in this nation, is not yet entreated for us,
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I have likewise shewed you what such a Fast is as God respects, and as God hath appointed, you may hear it again, 58. Isaiah 6. The true Fast is to depart from sin and wickedness,
I have likewise showed you what such a Fast is as God respects, and as God hath appointed, you may hear it again, 58. Isaiah 6. The true Fast is to depart from since and wickedness,
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Till we do that which God in his word calls upon us to do for him, we must never expect that God will do that which we in our Prayers call upon him to do for us.
Till we do that which God in his word calls upon us to do for him, we must never expect that God will do that which we in our Prayers call upon him to do for us.
Methinks I see the multitudes in this Nation running from one place to another, shifting every man for himself to escape the sickness that God sends among us, but where are the Persons that seek to avoid the sins that are committed among us:
Methinks I see the Multitudes in this nation running from one place to Another, shifting every man for himself to escape the sickness that God sends among us, but where Are the Persons that seek to avoid the Sins that Are committed among us:
while we carry our sins about with us, we carry the Plague and the Wrath of God continually about us, hear what God saith to Cain, when he calls him to his Arraignment, 4. Gen. 7. Sin lies at our doors wherever we live,
while we carry our Sins about with us, we carry the Plague and the Wrath of God continually about us, hear what God Says to Cain, when he calls him to his Arraignment, 4. Gen. 7. since lies At our doors wherever we live,
And therefore, once more let us look upon David in the Text, and see what he did — And I kept my self, &c. The Text is the lively picture of a sincere and upright heart, in it we have, 1. The Agent.
And Therefore, once more let us look upon David in the Text, and see what he did — And I kept my self, etc. The Text is the lively picture of a sincere and upright heart, in it we have, 1. The Agent.
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It teacheth us the right way of keeping our selves from sin, viz. by preventing it before-hand, avoiding all occasions, Prov. 22. 3. A Noun coming from this Verb signifies a Watch-Tower, a place to descry a danger for preventing it.
It Teaches us the right Way of keeping our selves from since, viz. by preventing it beforehand, avoiding all occasions, Curae 22. 3. A Noun coming from this Verb signifies a Watch-Tower, a place to descry a danger for preventing it.
But further this word notes the vitiosity and crookedness of our nature, and so sets forth Original sin Psal. 51. 5. Behold I was shapen in Iniquity, NONLATINALPHABET hen-begnavon cholalti, the same word in the Text, which is the Iniquity David calls his Iniquity,
But further this word notes the vitiosity and crookedness of our nature, and so sets forth Original since Psalm 51. 5. Behold I was shapen in Iniquity, hen-begnavon cholalti, the same word in the Text, which is the Iniquity David calls his Iniquity,
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Thus you see the Emphasis of the Text, and Junius Translation may well serve for a good Comment upon it, he that keeps himself from this, keeps himself from all sin;
Thus you see the Emphasis of the Text, and Junius translation may well serve for a good Comment upon it, he that keeps himself from this, keeps himself from all since;
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To suffer this sin, namely, original corruption to escape and strive against other sins, is no better than for a Magistrate to give Licences to set up many Ale-houses, the causes of drunkenness,
To suffer this since, namely, original corruption to escape and strive against other Sins, is no better than for a Magistrate to give Licences to Set up many Alehouses, the Causes of Drunkenness,
This is the continual running issue in the Soul, the sin that lies always in our bosoms and is continually with us, this is the Iniquity of the Soul, against which we ought especially to watch and be upon our guard,
This is the continual running issue in the Soul, the since that lies always in our bosoms and is continually with us, this is the Iniquity of the Soul, against which we ought especially to watch and be upon our guard,
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I will explain the Text by a similitude, Sampson was very careful to avoid the Philistines, he always eyed and watched the Philistins, and they could do him no hurt;
I will explain the Text by a similitude, Sampson was very careful to avoid the philistines, he always eyed and watched the philistines, and they could do him no hurt;
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and lye in wait to catch us, as the Philistins did Sampson, now some men are so wary, that they will avoid all companies and occasions, that may bring them into these sins,
and lie in wait to catch us, as the philistines did Sampson, now Some men Are so wary, that they will avoid all companies and occasions, that may bring them into these Sins,
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Again, suppose a man in a Consumption, this man is very careful of all other sicknesses, will not enter into any house where the Small pox is, will not go near any that are Infected with the plague, keeps himself from all other Infectious Diseases,
Again, suppose a man in a Consumption, this man is very careful of all other Sicknesses, will not enter into any house where the Small pox is, will not go near any that Are Infected with the plague, keeps himself from all other Infectious Diseases,
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and you shall the more easily conquer all other sins, while you keep your selves from all other sins, you only shew your selves upright in the sight of men,
and you shall the more Easily conquer all other Sins, while you keep your selves from all other Sins, you only show your selves upright in the sighed of men,
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and should break all his Glass-windows, you would say, this were a strange course for this man to go to his Neighbors and complain to them of their idle Children, that do always fling stones,
and should break all his Glass windows, you would say, this were a strange course for this man to go to his Neighbours and complain to them of their idle Children, that do always fling stones,
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Friends, I pray let me persuade you to look into your own hearts, and you shall see that you have some sin or other there, that doth you all the mischief, you will see then, that the only way for you to get peace and comfort is with David, to keep your selves from your own Iniquities.
Friends, I pray let me persuade you to look into your own hearts, and you shall see that you have Some since or other there, that does you all the mischief, you will see then, that the only Way for you to get peace and Comfort is with David, to keep your selves from your own Iniquities.
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Saul banisht him from his Court, Absalom banisht him from his Kingdom, but none brought him so much trouble as his sin within him. 51. Psal. 1, 2, 3. oh this was that which broke his bones, nothing grieved him and vexed him so much as this;
Saul banished him from his Court, Absalom banished him from his Kingdom, but none brought him so much trouble as his since within him. 51. Psalm 1, 2, 3. o this was that which broke his bones, nothing grieved him and vexed him so much as this;
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and from the hand of Saul. David could never say thus before, before he had cleansed himself from his Iniquity within him, he always found one Enemy or other, one trouble or other without him,
and from the hand of Saul. David could never say thus before, before he had cleansed himself from his Iniquity within him, he always found one Enemy or other, one trouble or other without him,
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but when once he had turned his sin out of doors, then came peace and comfort to dwell with him, sincerity is the highest pitch that a Christian is able to attain unto in this life,
but when once he had turned his since out of doors, then Come peace and Comfort to dwell with him, sincerity is the highest pitch that a Christian is able to attain unto in this life,
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or his own Iniquity. 2. What we must do when we have found out our own sins to keep our selves from it. 3. Why, we should above all things keep our selves from our own sin.
or his own Iniquity. 2. What we must do when we have found out our own Sins to keep our selves from it. 3. Why, we should above all things keep our selves from our own since.
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1. In respect of constitution, that sin is a mans own sin, which is the sin of his Nature, with which he was born or bred, that sin to which a man is carryed out by his own Nature,
1. In respect of constitution, that since is a men own since, which is the since of his Nature, with which he was born or bred, that since to which a man is carried out by his own Nature,
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though he had no temptation at all to it, as for example, the sin of swearing is so natural to some men, that they will swear though no man hurt them, anger them, or provoke them to it;
though he had no temptation At all to it, as for Exampl, the since of swearing is so natural to Some men, that they will swear though no man hurt them, anger them, or provoke them to it;
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some mens very Natures carry them to the sin of lust and uncleaness, though they have Wives which for Beauty are Rachels, for bearing Children are Leah 's,
Some men's very Nature's carry them to the since of lust and uncleanness, though they have Wives which for Beauty Are Rachels, for bearing Children Are Leah is,
yet they must hunt Bawdy-houses and follow strange Women, the Apostle Jude describes such Persons, v. the 10 th. he compares such men to bruit beasts, every beast hath his particular quality,
yet they must hunt Bawdy houses and follow strange Women, the Apostle U^de describes such Persons, v. the 10 th. he compares such men to bruit beasts, every beast hath his particular quality,
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though the Devil should never tempt us, we have all in us till grace come and sanctifie nature, some sparks of some sins in our own breasts that are of our own kindling.
though the devil should never tempt us, we have all in us till grace come and sanctify nature, Some sparks of Some Sins in our own breasts that Are of our own kindling.
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A man may invite many Women to a dinner or a banquet, but he will suffer none but his own Wife to lye with him, 11. Luk. 7. so that sin that lies down with thee and riseth up with thee, that goes to Church with thee, that dines and sups with thee, that is with thee in thy trading and calling, that is most properly thy own sin.
A man may invite many Women to a dinner or a banquet, but he will suffer none but his own Wife to lie with him, 11. Luk. 7. so that since that lies down with thee and Riseth up with thee, that Goes to Church with thee, that dines and sups with thee, that is with thee in thy trading and calling, that is most properly thy own since.
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so you may know which is a mans own sin, which he takes all the pains that he can for it, labours hard to provide for it, some men will labour hard and fare hard, that they may but their Children fine cloaths and dress them up, and give them great portions;
so you may know which is a men own since, which he Takes all the pains that he can for it, labours hard to provide for it, Some men will labour hard and fare hard, that they may but their Children fine clothes and dress them up, and give them great portions;
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the proud man is all for his back, sell away whole Farms to buy fine cloaths, the glutton is all for his belly, the envious man is still endeavouring to satisfie his malice,
the proud man is all for his back, fell away Whole Farms to buy fine clothes, the glutton is all for his belly, the envious man is still endeavouring to satisfy his malice,
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so every man hath his particular sin that he maintains at an high rate, and is continually providing for it, more than for his Soul, 4. Jam. 3. 4. In respect of protection;
so every man hath his particular since that he maintains At an high rate, and is continually providing for it, more than for his Soul, 4. Jam. 3. 4. In respect of protection;
or a drunkard of his drunkenness, what saith he here is such ado, 'tis but good fellowship, Jud. 8. what was the reason that those (you read of there) spake evil of their Governours,
or a drunkard of his Drunkenness, what Says he Here is such ado, it's but good fellowship, Jud. 8. what was the reason that those (you read of there) spoke evil of their Governors,
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5. In respect of love, thy beloved sin is thine own sin, their is in every man a dilectum delictum, some sin that he is so dainty of, that no wind must blow upon it, 1 Kin. 3. 25, 26. Oh is it not so with us? is not their some sin or other in us that we do all that we can to keep it alive,
5. In respect of love, thy Beloved since is thine own since, their is in every man a dilectum delictum, Some since that he is so dainty of, that no wind must blow upon it, 1 Kin. 3. 25, 26. O is it not so with us? is not their Some since or other in us that we do all that we can to keep it alive,
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and do not our bowels yearn towards it? is not their such a sin that we dare not displease for all the World, 2 Pet. 2. 15. Balaam chose rather to displease God, than to displease his lust;
and do not our bowels yearn towards it? is not their such a since that we Dare not displease for all the World, 2 Pet. 2. 15. balaam chosen rather to displease God, than to displease his lust;
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It may be this sin in the Text, which David calls his own sin, was his delightful sin, viz. his revenging himself against Saul, revenge is the most pleasing and delightful sin to corrupt nature, 2 Thes. 2. 12. You may easily know the sin that a man takes pleasure and delight in, he is continually acting of it;
It may be this since in the Text, which David calls his own since, was his delightful since, viz. his revenging himself against Saul, revenge is the most pleasing and delightful since to corrupt nature, 2 Thebes 2. 12. You may Easily know the since that a man Takes pleasure and delight in, he is continually acting of it;
but presently eat it, so that sin which is a man's most pleasing and delightful sin, let God say what he will or his Ministers, they will keep it still.
but presently eat it, so that since which is a Man's most pleasing and delightful since, let God say what he will or his Ministers, they will keep it still.
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7. That sin which a man is most loath of all to part with, that is his own sin, 1 King. 21. 2, 3. so tell some sinners that if they will leave their sins, they shall have better things from God;
7. That since which a man is most loath of all to part with, that is his own since, 1 King. 21. 2, 3. so tell Some Sinners that if they will leave their Sins, they shall have better things from God;
and yet you will not leave it, this, this is the sin, your own sin, the sin which does you all the mischief, which will hazard if not prevented speedily to ruin your Souls.
and yet you will not leave it, this, this is the since, your own since, the since which does you all the mischief, which will hazard if not prevented speedily to ruin your Souls.
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And thus you see in these seven particulars, what is that sin which a man may call his own sin, having found it out which it is, the next thing is to find out the way how to be rid of it,
And thus you see in these seven particulars, what is that since which a man may call his own since, having found it out which it is, the next thing is to find out the Way how to be rid of it,
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as the Apostle saith, charity covereth a multitude of sins, so love to any sin will blind our eyes, that we cannot see the evils, the multitude of evils that are in it;
as the Apostle Says, charity Covereth a multitude of Sins, so love to any since will blind our eyes, that we cannot see the evils, the multitude of evils that Are in it;
or rather it comprehends in it all the evils of sin, 2. Gen. 17. and do you think that any man loves death, no, men love not a natural much less an Eternal Death,
or rather it comprehends in it all the evils of since, 2. Gen. 17. and do you think that any man loves death, no, men love not a natural much less an Eternal Death,
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3. Because we are unwilling to take up any report against our own sins, we will never believe what is told us of them, 40. Jer. from the 12 th verse to the end of the Chapter;
3. Because we Are unwilling to take up any report against our own Sins, we will never believe what is told us of them, 40. Jer. from the 12 that verse to the end of the Chapter;
and are enemies to them, because we are enemies to their sins, oh they hate us for reproving their sins, 2 Cor. 12. 15. so Ahab he hated Micaiah, I hate him saith he, I cannot abide him,
and Are enemies to them, Because we Are enemies to their Sins, o they hate us for reproving their Sins, 2 Cor. 12. 15. so Ahab he hated Micaiah, I hate him Says he, I cannot abide him,
we must first see the evil of our sins before we can cast them off, no wise man will cast off his old friend and acquaintance for no cause, no man in his right mind will cut of his right Arm,
we must First see the evil of our Sins before we can cast them off, no wise man will cast off his old friend and acquaintance for no cause, no man in his right mind will Cut of his right Arm,
What an hard matter was it for Eli though a good man, to cast of his Sons after he heard of all their wickedness, at last he reproves them but faintly.
What an hard matter was it for Eli though a good man, to cast of his Sons After he herd of all their wickedness, At last he reproves them but faintly.
when they see that sin will bring them to Hell, then away with it 16. Luk. 1, 2. so shall we deal with our best beloved sins, which have been like the stewards of our hearts,
when they see that since will bring them to Hell, then away with it 16. Luk. 1, 2. so shall we deal with our best Beloved Sins, which have been like the Stewards of our hearts,
O Brethren, for your Souls sake do not shut your eyes against this, be willing to hear all that you can hear of your own sins, do not mince the matter, the evil will else fall on your own heads,
O Brothers, for your Souls sake do not shut your eyes against this, be willing to hear all that you can hear of your own Sins, do not mince the matter, the evil will Else fallen on your own Heads,
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'Tis like a Beggar, give him a bountiful Alms and you shall have him at your door again the sooner, 1 Cor. 9. 27. I keep under my body i. e. my body of sin, the best way to keep sin away is to keep it under,
It's like a Beggar, give him a bountiful Alms and you shall have him At your door again the sooner, 1 Cor. 9. 27. I keep under my body i. e. my body of since, the best Way to keep since away is to keep it under,
you will see that in Christ that deserves all, and more than all your love and affections, 1 Thess. 1 9. when they turned to God, they turned from Idols;
you will see that in christ that deserves all, and more than all your love and affections, 1 Thess 1 9. when they turned to God, they turned from Idols;
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so here, though sin be thy old friend, yet for Christ's sake thou wilt part with it, 4 Eph. 22, 24. the best way to cast off the old man is to put on the new man;
so Here, though since be thy old friend, yet for Christ's sake thou wilt part with it, 4 Ephesians 22, 24. the best Way to cast off the old man is to put on the new man;
flesh will plead for sin, because flesh knows no other happiness but in sin, hence is that of the Apostle, 1 Cor. 15. 50. you must away with flesh,
Flesh will plead for since, Because Flesh knows no other happiness but in since, hence is that of the Apostle, 1 Cor. 15. 50. you must away with Flesh,
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always flesh will hinder us in whatever is good, I Gal. 15, 16. had Paul consulted with flesh, he had never been a Preacher, flesh would have said to him as Peter to Christ, Master save thy self:
always Flesh will hinder us in whatever is good, I Gal. 15, 16. had Paul consulted with Flesh, he had never been a Preacher, Flesh would have said to him as Peter to christ, Master save thy self:
self denyal is as a deadly wound given to sin, that it cannot lift up its head any more, 16. Mat. 24. selfdenyal, I will tell you what it is, it is the giving up the Keys,
self denial is as a deadly wound given to since, that it cannot lift up its head any more, 16. Mathew 24. self-denial, I will tell you what it is, it is the giving up the Keys,
when grace like Joab goes out to fight against sin, then self like David calls out, deal kindly with the young man Absalom, oh spare my sin, my beloved sin, my only sin.
when grace like Joab Goes out to fight against since, then self like David calls out, deal kindly with the young man Absalom, o spare my since, my Beloved since, my only since.
6. Look into the Scriptures, and there you shall see, that you shall be no losers but gainers by parting with your sins, 2 Chron. 25. from the 6 th to the 10 th verse, so many will say what shall we do to live, we live by our sins, we gain by our sins, (19. Acts. 24, 25. so some say we must cozen now and then,
6. Look into the Scriptures, and there you shall see, that you shall be no losers but gainers by parting with your Sins, 2 Chronicles 25. from the 6 that to the 10 that verse, so many will say what shall we do to live, we live by our Sins, we gain by our Sins, (19. Acts. 24, 25. so Some say we must cozen now and then,
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but know this, that God is able to do more for you than sin can do, 2 Kings 1. 2, 3. what, is there not a God in Heaven to provide for you, that you must go to sin,
but know this, that God is able to do more for you than since can do, 2 Kings 1. 2, 3. what, is there not a God in Heaven to provide for you, that you must go to since,
what, is there never a promise in the whole Bible, to comfort your hearts, but you must go to sin for comfort? is not Heaven rich enough and glorious enough to make you happy,
what, is there never a promise in the Whole bible, to Comfort your hearts, but you must go to sin for Comfort? is not Heaven rich enough and glorious enough to make you happy,
7. Be much in spiritual duties, pray much against this sin, this thine own sin; read much, hear much, meditate of Christ and Grace, of God and Heaven much;
7. Be much in spiritual duties, pray much against this since, this thine own since; read much, hear much, meditate of christ and Grace, of God and Heaven much;
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and then we shall prosper, 1 Kings 22. 31. Alas what is it to kill a Thousand common Soldiers in an Army of Twenty Thousand, kill the General and you have won the Field;
and then we shall prosper, 1 Kings 22. 31. Alas what is it to kill a Thousand Common Soldiers in an Army of Twenty Thousand, kill the General and you have wone the Field;
follow our Saviours Counsel in the 19 th of Mat. 21. Is Drunkenness thy sin, Pray for the Spirit of God, 5. Eph. 18. Art thou given to Pride, labour for Humility,
follow our Saviors Counsel in the 19 that of Mathew 21. Is drunkenness thy since, Pray for the Spirit of God, 5. Ephesians 18. Art thou given to Pride, labour for Humility,
drive in grace as much as you can into the heart, and that will drive out sin, especially that particular grace that is opposite to this sin, to cure a Wound, you must get a suitable Plaister for that Wound,
drive in grace as much as you can into the heart, and that will drive out since, especially that particular grace that is opposite to this since, to cure a Wound, you must get a suitable Plaster for that Wound,
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David in the Text tells us, that he kept himself from his Iniquity NONLATINALPHABET the word (as I shewed you in the beginning) signifieth to prevent a danger that is likely to fall on us, there is a Noun comes from this Verb, which signifieth a Watchtower,
David in the Text tells us, that he kept himself from his Iniquity the word (as I showed you in the beginning) signifies to prevent a danger that is likely to fallen on us, there is a Noun comes from this Verb, which signifies a Watchtower,
It is said of Ahab, that he sold himself to do wickedly, oh this was an high prized sin, what sell himself for a sin? and are there not many Ahabs among us, that will sell themselves for some sin or other:
It is said of Ahab, that he sold himself to do wickedly, o this was an high prized since, what fell himself for a since? and Are there not many Ahabs among us, that will fell themselves for Some since or other:
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But for a man to sell his Soul to the Devil, nay Soul and Body to Hell to be tormented in the Fiery Lake of Brimstone Eternally for a Sin, you will say that man pays dear enough for it.
But for a man to fell his Soul to the devil, nay Soul and Body to Hell to be tormented in the Fiery Lake of Brimstone Eternally for a since, you will say that man pays dear enough for it.
is it so with you in reference to any sin? Brethren I desire to deal plainly and faithfully with your Souls and mine own, have a care of that sin, have a care of loving of it,
is it so with you in Referente to any since? Brothers I desire to deal plainly and faithfully with your Souls and mine own, have a care of that since, have a care of loving of it,
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and when he was killed, see how he mourns for him in the 2 Sam. 18. 33. so here this sin is your Absalom, the sin you are so fond off, the sin you love so well,
and when he was killed, see how he mourns for him in the 2 Sam. 18. 33. so Here this since is your Absalom, the since you Are so found off, the since you love so well,
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If a man love his Wife too much he makes her his Mistress, so if a man love any one sin too much, he makes that sin his Mistress, the Queen regent of the Soul;
If a man love his Wife too much he makes her his Mistress, so if a man love any one since too much, he makes that since his Mistress, the Queen regent of the Soul;
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if this sin forbid you to Pray, you must not Pray, nay when a man is at Prayers and would confess such and such miscarriages of his life, this sin, this Master sin, often forbids him so much as to name them.
if this since forbid you to Pray, you must not Pray, nay when a man is At Prayers and would confess such and such miscarriages of his life, this since, this Master since, often forbids him so much as to name them.
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This sin will not let a man repent, nor turn to Christ, like Dalilah it binds the strongest Sampson, and keeps many a great professor from turning a true real Christian mark, the Apostles exhortation in the 6 th of the Rom. 12. NONLATINALPHABET. O let not sin be King in your Souls;
This since will not let a man Repent, nor turn to christ, like Delilah it binds the Strongest Sampson, and keeps many a great professor from turning a true real Christian mark, the Apostles exhortation in the 6 that of the Rom. 12.. O let not since be King in your Souls;
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he displaceth all the native Inhabitants from all places of honour and trust, brings in his own Countrymen, makes them Lords and Governors of the Land,
he displaceth all the native Inhabitants from all places of honour and trust, brings in his own Countrymen, makes them lords and Governors of the Land,
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3. If we can but keep our selves from this sin, we shall with ease keep our selves from all other sins, 1 Sam. 17. 51. So here, kill but this Goliah and you may easily conquer all the multitude of other sins;
3. If we can but keep our selves from this since, we shall with ease keep our selves from all other Sins, 1 Sam. 17. 51. So Here, kill but this Goliath and you may Easily conquer all the multitude of other Sins;
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Paul tells us what his great sin was in the 1 of the Cor. 15. 9. And every where Paul bemoans himself for this sin, this was the sin that Paul was most proud off,
Paul tells us what his great since was in the 1 of the Cor. 15. 9. And every where Paul bemoans himself for this since, this was the since that Paul was most proud off,
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and was never well, but when he was committing and acting of it, 8. Acts 3. 9. Acts 1. Well Christ, he begins with this sin, 9. Acts 4, 5. Assoon as Paul saw the evil of this sin, he presently forsook every sin.
and was never well, but when he was committing and acting of it, 8. Acts 3. 9. Acts 1. Well christ, he begins with this since, 9. Acts 4, 5. As soon as Paul saw the evil of this since, he presently forsook every since.
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O but Friends if you love your Souls, be willing to hear the evil of your own sins as well as other mens sins, till you leave this you will leave none,
Oh but Friends if you love your Souls, be willing to hear the evil of your own Sins as well as other men's Sins, till you leave this you will leave none,
5. Because this sin continually besets us, 'tis the sin as I told you, that lies down with you, that riseth up with you, that keeps at home with you, that goes abroad with you;
5. Because this since continually besets us, it's the since as I told you, that lies down with you, that Riseth up with you, that keeps At home with you, that Goes abroad with you;
O Brethren, sin is the greatest trapanner in all the World, it lies at the catch continually to deceive our Souls, oh we had need be careful and watchful over our Souls, a man may be undone by sin before he is aware of it;
Oh Brothers, since is the greatest trapanner in all the World, it lies At the catch continually to deceive our Souls, o we had need be careful and watchful over our Souls, a man may be undone by since before he is aware of it;
and therefore the Apostle upon this account gives us a special charge against this sin and calls it NONLATINALPHABET the sin which doth so easily beset us, 12. Heb. 1.
and Therefore the Apostle upon this account gives us a special charge against this since and calls it the since which does so Easily beset us, 12. Hebrew 1.
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Friends do not deceive your Souls, you have but a few days to live before you shall go either to Heaven or Hell, do not boast that you are not Drunkards,
Friends do not deceive your Souls, you have but a few days to live before you shall go either to Heaven or Hell, do not boast that you Are not Drunkards,
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A Prisoner that is Arraigned for murder, may plead that he never cut a purse, broke open an house, robbed on the High way, committed Treason against his Prince,
A Prisoner that is Arraigned for murder, may plead that he never Cut a purse, broke open an house, robbed on the High Way, committed Treason against his Prince,
Beloved, would you have God to stand by you in all your troubles, then cast away your sin, 55. Psal. 22. a man under afflictions that hath this sin about him, is like a man cast into the Sea with a Milstone about his neck, he is sure to sink to the bottom;
beloved, would you have God to stand by you in all your Troubles, then cast away your since, 55. Psalm 22. a man under afflictions that hath this since about him, is like a man cast into the Sea with a Millstone about his neck, he is sure to sink to the bottom;
or keep this sin to add sorrows to all your afflictions, 5. Lam. 15, 16. the joy of our heart is ceased, our dance is turned into mourning, the Crown is fallen from our head, wo unto us that we have sinned:
or keep this since to add sorrows to all your afflictions, 5. Lam. 15, 16. the joy of our heart is ceased, our dance is turned into mourning, the Crown is fallen from our head, woe unto us that we have sinned:
8. The last Reason is in the Text. This is the surest testimony of our Sincerity and Uprightness before God, read the Text, and the 22 th of Gen. 12. So may God say to us,
8. The last Reason is in the Text. This is the Surest testimony of our Sincerity and Uprightness before God, read the Text, and the 22 that of Gen. 12. So may God say to us,
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Brethren, deceive not your selves, 'tis not the hating of Ceremonies in the Church, but the hating this sin in your hearts, that will be acceptable in the sight of God.
Brothers, deceive not your selves, it's not the hating of Ceremonies in the Church, but the hating this since in your hearts, that will be acceptable in the sighed of God.
Hell is the place that God hath prepared on purpose for Hypocrites, and all those (be they what they will of this or that opinion of this or that Sect, Conformists or Nonconformists) that have not kept themselves from their own Iniquities, this great sin are but Hypocrites in the sight of God.
Hell is the place that God hath prepared on purpose for Hypocrites, and all those (be they what they will of this or that opinion of this or that Sect, Conformists or nonconformists) that have not kept themselves from their own Iniquities, this great since Are but Hypocrites in the sighed of God.
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Every natural man like Jacob hath his Benjamin, his darling sin, and as Jacob, had rather he and his whole Family should starve than part with his Benjamin, so the most of us had rather lye Eternally in Hell,
Every natural man like Jacob hath his Benjamin, his darling since, and as Jacob, had rather he and his Whole Family should starve than part with his Benjamin, so the most of us had rather lie Eternally in Hell,
oh, we were loath to part with our own Iniquities, one would say I loved such a sin too much, another, O I loved such a sin too much &c. else we had not been here.
o, we were loath to part with our own Iniquities, one would say I loved such a since too much, Another, Oh I loved such a since too much etc. Else we had not been Here.
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Brethren, we see what it is that will bring us to destruction, that will ruin our Souls, 'tis that which we now love so well, the sin that lies in our bosoms.
Brothers, we see what it is that will bring us to destruction, that will ruin our Souls, it's that which we now love so well, the since that lies in our bosoms.
the Gospel bids the Drunkard leave his drunkenness, the Swearer leave his swearing, the Covetous man to leave his Gold and Silver, the Proud man to despise honor and embrace humility;
the Gospel bids the Drunkard leave his Drunkenness, the Swearer leave his swearing, the Covetous man to leave his Gold and Silver, the Proud man to despise honour and embrace humility;
so the Young Man in the 19 th Chap. of St. Matthews Gospel, what Christ said to him from the 16 to the 20 verse was all well, Christ had not as yet touched his sore place, he spake nothing of his beloved sin,
so the Young Man in the 19 that Chap. of Saint Matthews Gospel, what christ said to him from the 16 to the 20 verse was all well, christ had not as yet touched his soar place, he spoke nothing of his Beloved since,
like Agrippa, we are contented to meet Christ above half ways, to be almost Christians, i. e. Christians in every thing save in one thing, i. e. in keeping still our own sin,
like Agrippa, we Are contented to meet christ above half ways, to be almost Christians, i. e. Christians in every thing save in one thing, i. e. in keeping still our own since,
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Now I hope you see the Reason why so few are converted, and why all our Preaching proves no more profitable unto you, blame not us but blame your selves for it, we may say as David said, these Sons of Zerviah are too hard for us,
Now I hope you see the Reason why so few Are converted, and why all our Preaching Proves no more profitable unto you, blame not us but blame your selves for it, we may say as David said, these Sons of Zeruiah Are too hard for us,
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as to other things we may perswade you and prevail somewhat, but when we come to speak against this sin, your own sin, there is little or no hope to prevail with you.
as to other things we may persuade you and prevail somewhat, but when we come to speak against this since, your own since, there is little or no hope to prevail with you.
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3. Here we see the folly of sinners, who for the short pleasure of some beloved sin or other, will venture to undergo the pains of the damned, the torments of Hell and the Wrath of an Almighty God, 21. Ex. 1, 2, 5, 6, verses, the case is the same here;
3. Here we see the folly of Sinners, who for the short pleasure of Some Beloved since or other, will venture to undergo the pains of the damned, the torments of Hell and the Wrath of an Almighty God, 21. Ex. 1, 2, 5, 6, Verses, the case is the same Here;
I will not go out free, oh these are the Persons that have their ear boared, never shall Sermon do them good, never shall ordinance do them good, they shall serve sin for ever, God will fulfill their desires,
I will not go out free, o these Are the Persons that have their ear bored, never shall Sermon do them good, never shall Ordinance do them good, they shall serve since for ever, God will fulfil their Desires,
O the folly and fondness of sinners, that are so unwilling to part with their sins, let such know this before sin and they part, they shall have enough of it;
O the folly and fondness of Sinners, that Are so unwilling to part with their Sins, let such know this before since and they part, they shall have enough of it;
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here is the tryal, which we love best our own Sins or our own Souls, that which we love best we will not part withal, 3. Acts 19. No sin shall be blotted out at the day of Judgment,
Here is the trial, which we love best our own Sins or our own Souls, that which we love best we will not part withal, 3. Acts 19. No since shall be blotted out At the day of Judgement,
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O that sinners were but as wise in preventing, as they shall be woful in undergoing the everlasting sorrows, which shall follow their short sinful pleasures.
O that Sinners were but as wise in preventing, as they shall be woeful in undergoing the everlasting sorrows, which shall follow their short sinful pleasures.
and the Torments of Hell in the other life, carrying up its train, we could not but sit down and wonder at the madness of our hearts, that we should so much dote upon it or fall in love with it.
and the Torments of Hell in the other life, carrying up its train, we could not but fit down and wonder At the madness of our hearts, that we should so much dote upon it or fallen in love with it.
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Do not some of you wonder why David should love Absalom so well, a Murderer, a Traytor, what not, one that in many respects dealt worse with David than ever Saul did, one that was a continual grief to David, yet he loved him dearly for all this, would you know the Reason, see it in the 2 of Sam. 19. 4. why, he was his own Son, that was the Reason.
Do not Some of you wonder why David should love Absalom so well, a Murderer, a Traitor, what not, one that in many respects dealt Worse with David than ever Saul did, one that was a continual grief to David, yet he loved him dearly for all this, would you know the Reason, see it in the 2 of Sam. 19. 4. why, he was his own Son, that was the Reason.
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Do you wonder that men can love sin so well, which is a Traytor in their bosoms, the Destroyer of their Souls, the only hindrance of their Eternal Happiness, oh here's the reason, 'tis their own sin, a Babe conceived in the womb of their own hearts, nursed up and suckled in their own Breasts.
Do you wonder that men can love since so well, which is a Traitor in their bosoms, the Destroyer of their Souls, the only hindrance of their Eternal Happiness, o here's the reason, it's their own since, a Babe conceived in the womb of their own hearts, nursed up and suckled in their own Breasts.
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nay and perhaps this man that hates one sin in his Neighbour, may as dearly love another sin in himself, see an example in the 38. Gen. 24, 25, 26. we look not upon our own sins, with the same pair of spectacles that we look on other mens sins withal:
nay and perhaps this man that hates one since in his Neighbour, may as dearly love Another since in himself, see an Exampl in the 38. Gen. 24, 25, 26. we look not upon our own Sins, with the same pair of spectacles that we look on other men's Sins withal:
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life up thy voice like a trumpet, and shew my People their transgression, and the house of Jacob their sins; and this hath been always the practice of the Prophets and Apostles of Christ, in all their Sermons and Preaching.
life up thy voice like a trumpet, and show my People their Transgression, and the house of Jacob their Sins; and this hath been always the practice of the prophets and Apostles of christ, in all their Sermons and Preaching.
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Noah he reproved the men of the old World for their sins, Elijah he dealt plainly with Ahab and reproved him for his sin, the Murder of Naboth; Nathan the Prophet he comes bluntly to David and tells him thou art the man.
Noah he reproved the men of the old World for their Sins, Elijah he dealt plainly with Ahab and reproved him for his since, the Murder of Naboth; Nathan the Prophet he comes bluntly to David and tells him thou art the man.
John Baptist he tells Herod of his Herodias, and Paul when he Preached to Felix and Drusilla, he reasoneth of righteousness and temperance, whereby he plainly intimated what was his Iniquity.
John Baptist he tells Herod of his Herodias, and Paul when he Preached to Felix and Drusilla, he reasoneth of righteousness and temperance, whereby he plainly intimated what was his Iniquity.
such general Preaching is like prophecying in an unknown tongue, which the Apostle saith in the 1 Cor. 14. 9. is speaking into the air, 'tis Preaching at random.
such general Preaching is like prophesying in an unknown tongue, which the Apostle Says in the 1 Cor. 14. 9. is speaking into the air, it's Preaching At random.
The Prophets did not go to Samaria to Preach against the sins of Jerusalem, nor to Jerusalem to Preach against the sins of Samaria. This will do you most good, will make most for the health of your Souls.
The prophets did not go to Samaria to Preach against the Sins of Jerusalem, nor to Jerusalem to Preach against the Sins of Samaria. This will do you most good, will make most for the health of your Souls.
May we not say of England as the Prophet of Tyrus in the 28. Ezek. 12, 15, 18. v. do we not keep those sins in our hearts, which bring down God's Judgments upon our Houses;
May we not say of England as the Prophet of Tyre in the 28. Ezekiel 12, 15, 18. v. do we not keep those Sins in our hearts, which bring down God's Judgments upon our Houses;
And therefore in all our miseries and calamities that have or may befall us, and under all the Judgments of God, let us cry out with the Church in the Lamentations, wo unto us that we have sinned, had not we loved sin, God would then have loved us.
And Therefore in all our misery's and calamities that have or may befall us, and under all the Judgments of God, let us cry out with the Church in the Lamentations, woe unto us that we have sinned, had not we loved since, God would then have loved us.
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How many Persons are there that will not be known of their sins as if they knew not what they meant, tell the Swearer of his swearing, he denies it, he is not the man,
How many Persons Are there that will not be known of their Sins as if they knew not what they meant, tell the Swearer of his swearing, he Denies it, he is not the man,
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or the Drunkard, or Covetous &c. Brethren, you deal unfaithfully with your Souls, why do you go thus to hide up your sins? I can tell you the true Reason,
or the Drunkard, or Covetous etc. Brothers, you deal unfaithfully with your Souls, why do you go thus to hide up your Sins? I can tell you the true Reason,
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and confessing is always first, and a means to the latter, 28. Prov. 13. I can tell you further, the Scripture puts confessing and forgiving together, 32. Ps. 5. So that no confessing no forsaking, no forsaking no forgiving.
and confessing is always First, and a means to the latter, 28. Curae 13. I can tell you further, the Scripture puts confessing and forgiving together, 32. Ps. 5. So that not confessing no forsaking, no forsaking no forgiving.
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2. Those who instead of keeping themselves from their Iniquities, boast of them and glory in them, 3. Is. 9. Men are apt to boast and to brag of their own things,
2. Those who instead of keeping themselves from their Iniquities, boast of them and glory in them, 3. Is. 9. Men Are apt to boast and to brag of their own things,
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upon our uncomely members, we bestow the more abundant comeliness, so these Persons paint over and varnish what they can their uncomely sins, that so they may •he more freely commit them, this is the • … ry height of Impiety to boast and glory in our Iniquities;
upon our uncomely members, we bestow the more abundant comeliness, so these Persons paint over and varnish what they can their uncomely Sins, that so they may •he more freely commit them, this is the • … Rye height of Impiety to boast and glory in our Iniquities;
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Brethren, this is the very Image and Superscription of the Devil, that these men carry in their foreheads, the Devil after he had sinned himself, have made it his work ever since to make us all Devils like himself, by drawing us into the same sins;
Brothers, this is the very Image and Superscription of the devil, that these men carry in their foreheads, the devil After he had sinned himself, have made it his work ever since to make us all Devils like himself, by drawing us into the same Sins;
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This is the proper use of the Text, David he comforts himself with this consideration, this one thing was better to David than his honors and riches, than his Crown and Kingdom.
This is the proper use of the Text, David he comforts himself with this consideration, this one thing was better to David than his honours and riches, than his Crown and Kingdom.
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I will desire you once more to look upon the Title of this Psalm, and read it over, a Psalm of &c. in the Title David rejoyceth over his outward Enemies, among which he reckons Saul as the chiefest,
I will desire you once more to look upon the Title of this Psalm, and read it over, a Psalm of etc. in the Title David Rejoiceth over his outward Enemies, among which he reckons Saul as the chiefest,
but in the Psalm David triumpheth over his Spiritual Enemies, and among these he reckoneth his own Iniquity as the King, the chiefest v. 21, 23. this was a far greater comfort to David, that he kept himself from his own Iniquity,
but in the Psalm David Triumpheth over his Spiritual Enemies, and among these he Reckoneth his own Iniquity as the King, the chiefest v. 21, 23. this was a Far greater Comfort to David, that he kept himself from his own Iniquity,
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because he kept himself from his own Iniquity, v. 24 Here then beloved, we see the Fountain for a dry and thirsty Soul. Here is the true cordial in calamity, the surest comfort under the greatest conflict;
Because he kept himself from his own Iniquity, v. 24 Here then Beloved, we see the Fountain for a dry and thirsty Soul. Here is the true cordial in calamity, the Surest Comfort under the greatest conflict;
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let Men and Devils muster up all their Armies, and rally up all their Regiments against the Saints, they cannot hurt those who have kept themselves from their own Iniquities:
let Men and Devils muster up all their Armies, and rally up all their Regiments against the Saints, they cannot hurt those who have kept themselves from their own Iniquities:
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Sincerity my Friends, is such armor of proof, that no bullets of afflictions, no chain shot of tribulations, no poysoned darts of Temptations, no fiery granadoes of persecutions are able to pierce or enter into That man that hath kept his own Iniquity out, need not fear any sorrows entring into his Soul. No wonder that those who keep common tiplinghouses, to which Drunkards and Swearers,
Sincerity my Friends, is such armour of proof, that no bullets of afflictions, no chain shot of tribulations, no poisoned darts of Temptations, no fiery granades of persecutions Are able to pierce or enter into That man that hath kept his own Iniquity out, need not Fear any sorrows entering into his Soul. No wonder that those who keep Common tiplinghouses, to which Drunkards and Swearers,
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and wicked Persons of all sorts have free resort, are seldom quiet, but singing and ranting, railing and reviling, wrangling and fighting are the dayly dishes they feed upon.
and wicked Persons of all sorts have free resort, Are seldom quiet, but singing and ranting, railing and reviling, wrangling and fighting Are the daily Dishes they feed upon.
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Just so are the hearts of all sinners, where this Iniquity as the Master, keeps a common Inn for all other sins to resort unto, their is no quietness no comfort, no peace in that Soul, 57. Isaiah 20, 21. 'tis seldom that a sinner dines a good day;
Just so Are the hearts of all Sinners, where this Iniquity as the Master, keeps a Common Inn for all other Sins to resort unto, their is no quietness no Comfort, no peace in that Soul, 57. Isaiah 20, 21. it's seldom that a sinner dines a good day;
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and therefore Solomon tells us that even in laughter the heart of the wicked is sorrowful, 2 Kin. 9. 22. this thine Iniquity is the true Jezabel, and all other sins are but her brats and bastards;
and Therefore Solomon tells us that even in laughter the heart of the wicked is sorrowful, 2 Kin. 9. 22. this thine Iniquity is the true Jezebel, and all other Sins Are but her brats and bastards;
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Give me leave in a few words as I am able to shew you some part of the happiness of that man that can say as in the Text, I have kept, &c. 1. There is nothing to hinder the Union and Marriage between Christ and that Soul;
Give me leave in a few words as I am able to show you Some part of the happiness of that man that can say as in the Text, I have kept, etc. 1. There is nothing to hinder the union and Marriage between christ and that Soul;
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while we are in our natural unregenerate condition (mark it well) we are wedded every one of us to this our own Iniquity, every Soul is bound to this Husband;
while we Are in our natural unregenerate condition (mark it well) we Are wedded every one of us to this our own Iniquity, every Soul is bound to this Husband;
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now the Ministers they publish the Banns of Marriage between Christ and the Soul, will you sinners accept of Christ, Christ is desirous to have you, he hath a great love to your Souls, he is willing to espouse you, to make you happy;
now the Ministers they publish the Banns of Marriage between christ and the Soul, will you Sinners accept of christ, christ is desirous to have you, he hath a great love to your Souls, he is willing to espouse you, to make you happy;
But now kill this sin, and then you are free to accept of Christ, and here is the happiness of every true Saint, Christ and his Soul is united, assoon as sin and his Soul is parted, 7. Rom. 24. it implies thus much;
But now kill this since, and then you Are free to accept of christ, and Here is the happiness of every true Saint, christ and his Soul is united, As soon as since and his Soul is parted, 7. Rom. 24. it Implies thus much;
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but tyed them while they were living, to the stinking Carcasses of dead men, and so were pining to death by degrees, by the very noysomness of those Carcasses;
but tied them while they were living, to the stinking Carcases of dead men, and so were pining to death by Degrees, by the very noysomness of those Carcases;
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O sin is a most noysom Carcass, could you but once smell the stink of it, you would cry out with the Apostle, O wretched Man or Woman that I am, &c. but the Soul that is freed from this sin, may sit and sing with the spouse, my beloved is mine and I am his.
Oh since is a most noisome Carcase, could you but once smell the stink of it, you would cry out with the Apostle, Oh wretched Man or Woman that I am, etc. but the Soul that is freed from this since, may fit and sing with the spouse, my Beloved is mine and I am his.
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and the most wicked Person in the World will acknowledge as much, and cry out, O that my sins were pardoned, O that God would not lay sin to my charge, 32. Ps. 1, 2. now this is the blessedness of every one, that keeps himself from his own Iniquity.
and the most wicked Person in the World will acknowledge as much, and cry out, Oh that my Sins were pardoned, Oh that God would not lay since to my charge, 32. Ps. 1, 2. now this is the blessedness of every one, that keeps himself from his own Iniquity.
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Brethren, know this, that if we our selves do not own any sin, God will never Father any sin upon us, assoon as we cast any sin out of our hearts, God he presently blots that sin out of his Book, 18. Ezek. 30. O that you would but hearken to this word;
Brothers, know this, that if we our selves do not own any since, God will never Father any since upon us, As soon as we cast any since out of our hearts, God he presently blots that sin out of his Book, 18. Ezekiel 30. O that you would but harken to this word;
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and what will all these things that thou dost promise do me good, If I had but my pardon to save my life, that is all that I desire, that's better than all;
and what will all these things that thou dost promise do me good, If I had but my pardon to save my life, that is all that I desire, that's better than all;
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we read of Hannah, that when God answer'd her Prayers, she was comforted, her countenance was sad no more, on the other side see the 4. Gen. 5. O we may guess whither God hears our Prayers or no by our faces, and by mens very looks.
we read of Hannah, that when God answered her Prayers, she was comforted, her countenance was sad no more, on the other side see the 4. Gen. 5. O we may guess whither God hears our Prayers or not by our faces, and by men's very looks.
O Friends, prize this priviledge of having your Prayers answered, and do not loose it for the love of a few sins, did you but know what is gained by Prayer, you would not part with this priviledge for all the sins in the World.
O Friends, prize this privilege of having your Prayers answered, and do not lose it for the love of a few Sins, did you but know what is gained by Prayer, you would not part with this privilege for all the Sins in the World.
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5. These Persons only are fit to dye, these are the Persons that do triumph over death, 1 Cor. 15. 55. Death is a cruel biting venomous Serpent, it makes the proudest to stoop, the strongest to tremble, lays the stoutest man upon his back,
5. These Persons only Are fit to die, these Are the Persons that do triumph over death, 1 Cor. 15. 55. Death is a cruel biting venomous Serpent, it makes the proudest to stoop, the Strongest to tremble, lays the Stoutest man upon his back,
when we are assured, that our sin is cancelled out of God's Book, then death's writ signifies nothing to us, we can smile in the very face of this grim Serjeant.
when we Are assured, that our since is canceled out of God's Book, then death's writ signifies nothing to us, we can smile in the very face of this grim sergeant.
O learn to live without sin, that you may dye without sorrow, O how happy are all they, whom death it self the worst of evils cannot make miserable.
O Learn to live without since, that you may die without sorrow, Oh how happy Are all they, whom death it self the worst of evils cannot make miserable.
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But least any should take this comfort to themselves to whom it doth not belong, I will lay down some Marks and Characters of such Persons as those are, who keep themselves from their own Iniquities.
But least any should take this Comfort to themselves to whom it does not belong, I will lay down Some Marks and Characters of such Persons as those Are, who keep themselves from their own Iniquities.
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Like the Egyptians, who would be perswaded by no means to let Israel go, till they saw the Plagues that they suffered for it. 11. Mat. 28. Come unto me all ye that labor and are heavy laden;
Like the egyptians, who would be persuaded by no means to let Israel go, till they saw the Plagues that they suffered for it. 11. Mathew 28. Come unto me all you that labour and Are heavy laden;
3. That man that hath kept himself from his own sin, will endeavour to keep others from their sins also, 2 Cor. 5. 11. all such Persons will be telling others the danger of sin,
3. That man that hath kept himself from his own since, will endeavour to keep Others from their Sins also, 2 Cor. 5. 11. all such Persons will be telling Others the danger of since,
and speaking the worst of it, and himself for it that he could, as you may read in the first of Tim. 1. 13, 15. v. and in the 1 Cor. 15. 9. when men can connive or wink at their sins,
and speaking the worst of it, and himself for it that he could, as you may read in the First of Tim. 1. 13, 15. v. and in the 1 Cor. 15. 9. when men can connive or wink At their Sins,
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or speak fairly of them, 'tis a sign that they have not yet renounced them. Suppose a man's own Iniquity be Covetousness, O he will seek to daub it over,
or speak fairly of them, it's a Signen that they have not yet renounced them. Suppose a Man's own Iniquity be Covetousness, Oh he will seek to daub it over,
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suppose his sin be swearing, he will plead for it thus, there is no such hurt in it, 'tis a trick that I have got and I cannot leave it, there be others that swear as well as I,
suppose his since be swearing, he will plead for it thus, there is no such hurt in it, it's a trick that I have god and I cannot leave it, there be Others that swear as well as I,
or the like, 'tis a sign when men seek to extenuate their sins, or to plead for plead for their sins, that they and their sins are still cater-cozens, they are not yet parted.
or the like, it's a Signen when men seek to extenuate their Sins, or to plead for plead for their Sins, that they and their Sins Are still cater-cozens, they Are not yet parted.
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O, but every true convert will loath his sin, and loath himself for it, 42. Job 6. here was a true sign of Jobs Repentance, in that he abhorred himself,
O, but every true convert will loath his since, and loath himself for it, 42. Job 6. Here was a true Signen of Jobs Repentance, in that he abhorred himself,
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5. That man that hath renounced his own sin, will live ever after in a quite opposite and contrary course to that sin, 1 Gal. 23. Paul you see after his conversion, was as much for Christ as before he was against Christ, 1 Cor. 15. 10. As before his conversion, he was more furious than all the Persecutors of Christ,
5. That man that hath renounced his own since, will live ever After in a quite opposite and contrary course to that since, 1 Gal. 23. Paul you see After his conversion, was as much for christ as before he was against christ, 1 Cor. 15. 10. As before his conversion, he was more furious than all the Persecutors of christ,
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least he be foyled again, least sin should once more get into his heart, 6. Gal. 1. that man that hath conquered sin, knows the strength of sin, better than others, that have never so much as once encountred sin;
lest he be foiled again, lest since should once more get into his heart, 6. Gal. 1. that man that hath conquered since, knows the strength of since, better than Others, that have never so much as once encountered since;
O he hath learnt by his own experience, to see that sinners have need of pity and prayers, rather than censures and revilings, 2 King. 8. 11, 12, 13. 'Tis a worthy Speech of Dr. Harris saith he, use no more words against mens sins,
O he hath learned by his own experience, to see that Sinners have need of pity and Prayers, rather than censures and revilings, 2 King. 8. 11, 12, 13. It's a worthy Speech of Dr. Harris Says he, use no more words against men's Sins,
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All the People of God will bewail sinners, while they are as confident as Hazael, 'tis a sign that man never went about to keep his own sin out, that thinks others can leave their sins when they will.
All the People of God will bewail Sinners, while they Are as confident as hazael, it's a Signen that man never went about to keep his own since out, that thinks Others can leave their Sins when they will.
I have heard of many men, that have set their affections so strong upon some women, that when those women have cast them off, have professed that for their sakes, they would never Marry nor endure any women after;
I have herd of many men, that have Set their affections so strong upon Some women, that when those women have cast them off, have professed that for their sakes, they would never Marry nor endure any women After;
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how strongly do sinners set their affections upon their beloved sins, but if it please God to convert them, that they and sin break, they will never endure any sin after, they have known so much by that one sin;
how strongly do Sinners Set their affections upon their Beloved Sins, but if it please God to convert them, that they and since break, they will never endure any since After, they have known so much by that one since;
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when Sarah fell out with Hagar, she presently goes to her Husband Abraham, and bids him cast out not only Hagar the Bond-woman, but Ishmael her Child also;
when Sarah fell out with Hagar, she presently Goes to her Husband Abraham, and bids him cast out not only Hagar the Bondwoman, but Ishmael her Child also;
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8. All they that have parted with this sin, their own sin, their beloved sin, will never return to it more, 2 Sam. 13. 15, 16, 17. so wilt thou deal with this sin, bolt and bar thy heart against it;
8. All they that have parted with this since, their own since, their Beloved since, will never return to it more, 2 Sam. 13. 15, 16, 17. so wilt thou deal with this since, bolt and bar thy heart against it;
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the hatred will be irreconcileable, 17. Ex. 16. never make a league with this sin more, herein was Jobs sincerity, 34. Job. 32. such a man would not be in his former condition, living under the power of that sin, no not to gain Ten Thousand Worlds;
the hatred will be Irreconcilable, 17. Ex. 16. never make a league with this since more, herein was Jobs sincerity, 34. Job. 32. such a man would not be in his former condition, living under the power of that since, no not to gain Ten Thousand World's;
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In the Gospel we read when our Saviour cast out the Devil out of many Persons, he charged him never to return again, 9. Mark 25. so when Christ converts a Soul, he turns out sin,
In the Gospel we read when our Saviour cast out the devil out of many Persons, he charged him never to return again, 9. Mark 25. so when christ converts a Soul, he turns out since,
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so that tho sin still hanker about that man, yet it is never entertained more, 'tis never received into the heart more, there is not that love, familiarity and friendship, that their was before,
so that though since still hanker about that man, yet it is never entertained more, it's never received into the heart more, there is not that love, familiarity and friendship, that their was before,
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but his estate is sad, like an Ague, the fit gets strength and returns more violently, there is a dreadful place to this purpose in the 11. of Luk. 24, 25, 26. and in the 2 Pet. 2. 20. All these are sure and certain marks of that man, who like David in the Text, hath kept himself from his own Iniquity;
but his estate is sad, like an Ague, the fit gets strength and returns more violently, there is a dreadful place to this purpose in the 11. of Luk. 24, 25, 26. and in the 2 Pet. 2. 20. All these Are sure and certain marks of that man, who like David in the Text, hath kept himself from his own Iniquity;
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We read of Alexander the Great, and when he had conquered the whole World, that he fate down and wept, that he had no more Worlds to conquer, he that hath conquered this sin, may rejoyce that he hath no more to conquer.
We read of Alexander the Great, and when he had conquered the Whole World, that he fate down and wept, that he had no more World's to conquer, he that hath conquered this since, may rejoice that he hath no more to conquer.
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4. Use, is a use of exhortation to the duty in the Text, to keep your selves from your own Iniquities, this is a work you see of very great concernment, either this sin or your Souls must perish;
4. Use, is a use of exhortation to the duty in the Text, to keep your selves from your own Iniquities, this is a work you see of very great concernment, either this since or your Souls must perish;
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In the further prosecution of this use, I will do three things. 1. I will shew you the great Mystery of this Iniquity, I working and ruling in the heart, together with, 2. The deceitfulness of the heart in joyning with it,
In the further prosecution of this use, I will do three things. 1. I will show you the great Mystery of this Iniquity, I working and ruling in the heart, together with, 2. The deceitfulness of the heart in joining with it,
and hiding and cloaking of it. 3. And thirdly, the great mischief that follows thereupon. 2. I will answer some scruples or objections, that may be made by some concerning this Iniquity. 3. And thirdly, lay down the motives effectual to perswade every one against his own Iniquity, together with some further means and directions.
and hiding and cloaking of it. 3. And Thirdly, the great mischief that follows thereupon. 2. I will answer Some scruples or objections, that may be made by Some Concerning this Iniquity. 3. And Thirdly, lay down the motives effectual to persuade every one against his own Iniquity, together with Some further means and directions.
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1. The great Mystery of this Iniquity, this consists of three particulars. 1. The Mystery of this Iniquity 2. The hearts deceitfulness in joyning with it. 3. The great danger that follows upon it;
1. The great Mystery of this Iniquity, this consists of three particulars. 1. The Mystery of this Iniquity 2. The hearts deceitfulness in joining with it. 3. The great danger that follows upon it;
each of these three, shews us the mischief of this sin, but all these three joyned together, make it the more dreadful and formidable. I begin with the first,
each of these three, shows us the mischief of this since, but all these three joined together, make it the more dreadful and formidable. I begin with the First,
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hence it is, that one man is by nature inclined to lust, another to covetousness, another to prodigality, another to malice, &c. here's the Mystery of this sin, it breeds in our very natures,
hence it is, that one man is by nature inclined to lust, Another to covetousness, Another to prodigality, Another to malice, etc. here's the Mystery of this since, it breeds in our very nature's,
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this is a great piece of policy, 1 Kings 12. 6, 7. so doth sin come to us at the first with sugured words, with golden promises, with the fairest pretences that can be.
this is a great piece of policy, 1 Kings 12. 6, 7. so does since come to us At the First with sugured words, with golden promises, with the Fairest pretences that can be.
Thus Solomon describeth sin to us by an Harlot, 7. Prov. 15, 16, 17. v. what is the event of it, read the 21, 22. v. be sure sin will never loose any thing for want of good words, a thousand fair pretences will it make to get into our hearts.
Thus Solomon Describeth since to us by an Harlot, 7. Curae 15, 16, 17. v. what is the event of it, read the 21, 22. v. be sure since will never lose any thing for want of good words, a thousand fair pretences will it make to get into our hearts.
3. Sin will bribe the senses to get into the heart, this was the first piece of policy, that the Devil used to make Eve sin, 3. Gen. 6. and as he prevailed over the first Adam with this,
3. since will bribe the Senses to get into the heart, this was the First piece of policy, that the devil used to make Eve since, 3. Gen. 6. and as he prevailed over the First Adam with this,
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so he thought to have overcome the second Adam likewise, by the very same policy, 4. Mat. 8, 9. certainly the Devil made the World to look very beautiful to the eye, that the glorious view of it might have inticed our Saviour,
so he Thought to have overcome the second Adam likewise, by the very same policy, 4. Mathew 8, 9. Certainly the devil made the World to look very beautiful to the eye, that the glorious view of it might have enticed our Saviour,
the Saints of old, they knew well and found out this Mystery of sin, and therefore they stopt its passage, 31. Job. 1. So David was as careful of his mouth,
the Saints of old, they knew well and found out this Mystery of since, and Therefore they stopped its passage, 31. Job. 1. So David was as careful of his Mouth,
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as Job of his eyes, therefore he prays thus, 141. Ps. 3. and the Reason of it, he gives in the 4. v. O saith David, sin often creeps in at the mouth,
as Job of his eyes, Therefore he prays thus, 141. Ps. 3. and the Reason of it, he gives in the 4. v. Oh Says David, since often creeps in At the Mouth,
Solomon hath a strange exhortation, in the 23. Pro. 31. why is it such a matter to look on it, yes, read v. 32. and he sheweth how soon sin gets through the eyes into the heart in the 33. verse.
Solomon hath a strange exhortation, in the 23. Pro 31. why is it such a matter to look on it, yes, read v. 32. and he shows how soon since gets through the eyes into the heart in the 33. verse.
Mark him in all his passages, 2 Kings 10. 16, 26, 27, 28, 29. v. so this sin comes like a Jehu, drives on furiously, will do strange things, thou must leave such and such idle courses,
Mark him in all his passages, 2 Kings 10. 16, 26, 27, 28, 29. v. so this since comes like a Jehu, drives on furiously, will do strange things, thou must leave such and such idle courses,
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as Covetousness will not let men be Drunkards, Whoremongers, Prodigal, Proud in their Apparel; so Hypocrisie will not let men be Swearers, or Proud, or intemperate;
as Covetousness will not let men be Drunkards, Whoremongers, Prodigal, Proud in their Apparel; so Hypocrisy will not let men be Swearers, or Proud, or intemperate;
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why don't you know, that 'tis for no good to your Souls, that this your sin will not suffer other sins in you? Did you never hear that sins will quarrel among themselves? Herod and Pilate were enemies one to another,
why don't you know, that it's for no good to your Souls, that this your since will not suffer other Sins in you? Did you never hear that Sins will quarrel among themselves? Herod and Pilate were enemies one to Another,
if you be never better reformed than sin can reform you, you may be damned for all such a reformation, 2 Cor. 11. 14, 15. sin is one of the Devils Ministers, his Servants that doth exactly follow his steps for to deceive us.
if you be never better reformed than since can reform you, you may be damned for all such a Reformation, 2 Cor. 11. 14, 15. since is one of the Devils Ministers, his Servants that does exactly follow his steps for to deceive us.
as will be so strict with you for such small and petty trifles? so sin fills the heart with hard thoughts of God, 25. Mat. 24, 25. And this is the great argument that sin puts into the mouths of wicked Persons, do but hear what they say, 3. Mal. 14, 15. O say they, what a madness is it to be the Servant of God, a sinner fares better and lives merrier,
as will be so strict with you for such small and Petty trifles? so since fills the heart with hard thoughts of God, 25. Mathew 24, 25. And this is the great argument that since puts into the mouths of wicked Persons, do but hear what they say, 3. Malachi 14, 15. O say they, what a madness is it to be the Servant of God, a sinner fares better and lives merrier,
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sin like the Devil is very large in its promises, and mark the policy, it promiseth always those things, that are most suitable to our corrupt natures;
sin like the devil is very large in its promises, and mark the policy, it promises always those things, that Are most suitable to our corrupt nature's;
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like Fishermen, that put on such baits on their hooks, that the fish likes best, 1. Prov. 10, 11. mark the promise v. 13. so in our Saviours Temptation 4. Mat. 8, 9. what no less than the whole World? Brethren, the Devil and sin if you will but listen to them, will tell you of strange things, will promise you whatever you can desire of them, you shall have all things as you list, you shall never want.
like Fishermen, that put on such baits on their hooks, that the Fish likes best, 1. Curae 10, 11. mark the promise v. 13. so in our Saviors Temptation 4. Mathew 8, 9. what no less than the Whole World? Brothers, the devil and since if you will but listen to them, will tell you of strange things, will promise you whatever you can desire of them, you shall have all things as you list, you shall never want.
you shall see what you shall get by taking sins word, in the 7 Prov. 15. — 18. well what follows ver. 21. — 23. 7. Sin will urge us very much with the common practice of most men;
you shall see what you shall get by taking Sins word, in the 7 Curae 15. — 18. well what follows for. 21. — 23. 7. since will urge us very much with the Common practice of most men;
that the generality of men do so and so, and will charge us with singularity if we yield not to it, hereby it deceives many a Soul. As the Danites inticed away Micha 's Priests from him with this policy, 18. Judg. 19, 20. So saith sin, what wilt thou be alone by thy self, come with us we are many.
that the generality of men do so and so, and will charge us with singularity if we yield not to it, hereby it deceives many a Soul. As the Danites enticed away Micah is Priests from him with this policy, 18. Judges 19, 20. So Says since, what wilt thou be alone by thy self, come with us we Are many.
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As the Devil told Christ, my name is Legion, for we are many, so ma• … sinners say we are Legion, we are many, sinners have the major part, the stronger part,
As the devil told christ, my name is Legion, for we Are many, so ma• … Sinners say we Are Legion, we Are many, Sinners have the Major part, the Stronger part,
Thirdly, the highest part of the World, the great and mighty, and noble 7. John 48. have any of the Rulers of the World believed on him? O there are few else,
Thirdly, the highest part of the World, the great and mighty, and noble 7. John 48. have any of the Rulers of the World believed on him? O there Are few Else,
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but the poorer and meaner sort that close with Christ, O this encourageth many to sin, that they may joyn with the better sort as they call them, men of fashion,
but the Poorer and meaner sort that close with christ, Oh this Encourageth many to since, that they may join with the better sort as they call them, men of fashion,
8. Sins policy in getting into the heart, is its modesty at first, it seems to blush at great sins and to abhor them, O but saith sin, such or such a sin thou mayest commit, that's but a small matter.
8. Sins policy in getting into the heart, is its modesty At First, it seems to blush At great Sins and to abhor them, Oh but Says since, such or such a since thou Mayest commit, that's but a small matter.
Nemo repente fuit turpissimus, sin gets up by degrees, 1 Cor. 15. 33. be not deceived i. e. O Christians, look upon this as the great policy and deceit of sin,
Nemo Repent fuit turpissimus, since gets up by Degrees, 1 Cor. 15. 33. be not deceived i. e. Oh Christians, look upon this as the great policy and deceit of since,
when it begins at first only with wicked words, and thence it will proceed to wicked works, 1 Cor. 5. 6. O Brethren, remember that stinking weeds grow fastest,
when it begins At First only with wicked words, and thence it will proceed to wicked works, 1 Cor. 5. 6. O Brothers, Remember that stinking weeds grow fastest,
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Brethren, in some things 'tis granted that a man may be righteous overmuch, that is in placing their Religion and devotion, in that which God never commanded:
Brothers, in Some things it's granted that a man may be righteous overmuch, that is in placing their Religion and devotion, in that which God never commanded:
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But in the duties of the Gospel, we can never be too righteous, we can never love God or hate sin, we can never fear God or be afraid of sin too much;
But in the duties of the Gospel, we can never be too righteous, we can never love God or hate since, we can never Fear God or be afraid of since too much;
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and therefore the best remedy is to resist the very first Motions of it, and if it come again, be sure that you be prepared for it again and again, do as the Romans did,
and Therefore the best remedy is to resist the very First Motions of it, and if it come again, be sure that you be prepared for it again and again, do as the Romans did,
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and therefore let us always mind that of the Apostle in the first of the Thes. 5. 3, 6. sin hath many a by-trap-door to get in at, which we know not of, O therefore, we had need be the more careful and fearful of our selves.
and Therefore let us always mind that of the Apostle in the First of the Thebes 5. 3, 6. since hath many a by-trap-door to get in At, which we know not of, Oh Therefore, we had need be the more careful and fearful of our selves.
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as a man that drinks himself into a feaver, the bitter potions and the rending tearing purges he takes, do far exceed the pleasure of the Wine he drank, ask Peter, Manassah, and Mary Magdalen what Repentance is,
as a man that drinks himself into a fever, the bitter potions and the rending tearing purges he Takes, do Far exceed the pleasure of the Wine he drank, ask Peter, Manassah, and Marry Magdalen what Repentance is,
Nay, O sinner, whoever thou art that committest any sin upon this score, I dare say it unto thee for a truth that that sin shall never be pardoned, take heed of tempting the Lord,
Nay, Oh sinner, whoever thou art that Committest any since upon this score, I Dare say it unto thee for a truth that that since shall never be pardoned, take heed of tempting the Lord,
Mark that place the Apostle puts a peradventure to it, 2 Tim. 2. 25, 26. here you see is no more than a peradventure, O then do not hazard your Souls at peradventures.
Mark that place the Apostle puts a Peradventure to it, 2 Tim. 2. 25, 26. Here you see is no more than a Peradventure, Oh then do not hazard your Souls At Peradventure.
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I will only add this one word more, if it be a peradventure, whether ever God will give such Persons Repentance, 'tis a greater peradventure, that they shall never repent, than that they shall repent.
I will only add this one word more, if it be a Peradventure, whither ever God will give such Persons Repentance, it's a greater Peradventure, that they shall never Repent, than that they shall Repent.
Thus you see the great Mystery of sin in working into the heart, O how many ways hath sin to get into us, 'tis our wisdom and policy, to learn the policy and mystery of sin in this regard, this will help us much to the keeping of it out of our hearts;
Thus you see the great Mystery of since in working into the heart, Oh how many ways hath since to get into us, it's our Wisdom and policy, to Learn the policy and mystery of since in this regard, this will help us much to the keeping of it out of our hearts;
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when we know all its by-passages and secret trap-doors, and false pretences, and deceitful Arguments to get into our hearts, we may then be the better able to shut it out.
when we know all its by-passages and secret trapdoors, and false pretences, and deceitful Arguments to get into our hearts, we may then be the better able to shut it out.
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Doth sin consult to catch us at our pleasures, the Scripture sends us word of it, 21 Luk. 34. Doth sin think to give us a fall in our holy duties, the Scripture sends us word of that, 5. Eccl. 1. Doth sin think to catch us with small baites, I mean by tempting to small sins, the Scripture sends us word of that, 1 Thes. 5. 22. Doth sin think to steal away our hearts, the Scripture sends us word of it, 4. Prov. 23. in the word of God you shall find all disclosed.
Does since consult to catch us At our pleasures, the Scripture sends us word of it, 21 Luk. 34. Does since think to give us a fallen in our holy duties, the Scripture sends us word of that, 5. Ecclesiastes 1. Does since think to catch us with small baits, I mean by tempting to small Sins, the Scripture sends us word of that, 1 Thebes 5. 22. Does since think to steal away our hearts, the Scripture sends us word of it, 4. Curae 23. in the word of God you shall find all disclosed.
Do to sin when the Scripture hath discovered it to you, as you read at the 21 v. the King of Israel would have done to the Syrians, when the Prophet Elisha discovered their plots to him;
Do to since when the Scripture hath discovered it to you, as you read At the 21 v. the King of Israel would have done to the Syrians, when the Prophet Elisha discovered their plots to him;
he was presently for smiting of them, but that the Prophet Elisha forbad him, as you may read in the 22 v. of that 6 Chap. of the 2 Book of the Kings.
he was presently for smiting of them, but that the Prophet Elisha forbade him, as you may read in the 22 v. of that 6 Chap. of the 2 Book of the Kings.
The first is that of Solomon, 23. Prov. 17. here is sins plot, by shewing us the prosperity of sinners, the counterplot, be thou in the fear of the Lord all the day long, see the 8. Prov. 13. and 14. Prov. 27. 2ly. That of the Apostle 6. Eph. 13. 'tis sad for a naked man to meet with an armed Enemy, keep on your Armour. 3ly. That of our Saviour in 13. Ma• … 37. though a man be armed, yet if asleep, the enemy hath advantage;
The First is that of Solomon, 23. Curae 17. Here is Sins plot, by showing us the Prosperity of Sinners, the counterplot, be thou in the Fear of the Lord all the day long, see the 8. Curae 13. and 14. Curae 27. 2ly. That of the Apostle 6. Ephesians 13. it's sad for a naked man to meet with an armed Enemy, keep on your Armour. 3ly. That of our Saviour in 13. Ma• … 37. though a man be armed, yet if asleep, the enemy hath advantage;
the Devil and sin gets most when we sleep, 13. Mat. 24, 25. 4ly. Avoid all occasions of sin, 4. Prov. 14, 15. 5. Prov. 8. 23. Prov. 20. and 31. verses. 5ly.
the devil and since gets most when we sleep, 13. Mathew 24, 25. 4ly. Avoid all occasions of since, 4. Curae 14, 15. 5. Curae 8. 23. Curae 20. and 31. Verses. 5ly.
This sin I told you before is like an Usurper or Tyrant, when once 'tis gotten into the Throne, 'twill use all the subtlety and policy imaginable to keep there, 'twill be an hard matter to get rid of it.
This since I told you before is like an Usurper or Tyrant, when once it's got into the Throne, it'll use all the subtlety and policy imaginable to keep there, it'll be an hard matter to get rid of it.
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As a man that hath won another man's heart, O he can deny that man nothing, 14. Mat. 6, 7. O Herodias daughter had quite won his heart, her dancing pleased him so well,
As a man that hath wone Another Man's heart, Oh he can deny that man nothing, 14. Mathew 6, 7. O Herodias daughter had quite wone his heart, her dancing pleased him so well,
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or Castles, places that are kept strong and fortified against all enemies and opposition whatever. Thus sin when it is got into the heart, it presently raiseth forts, and bulwarks,
or Castles, places that Are kept strong and fortified against all enemies and opposition whatever. Thus sin when it is god into the heart, it presently Raiseth forts, and bulwarks,
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1. It keeps the Soul ignorant of Christ and the ways of Christ, it will not let the Soul see the excellency of these things, which are enough to ravish the Soul. Hence they cry out, 5. Cant. 9. and again 3. Mal. 14. when the Soul is thus 'tis far from conversion;
1. It keeps the Soul ignorant of christ and the ways of christ, it will not let the Soul see the excellency of these things, which Are enough to ravish the Soul. Hence they cry out, 5. Cant 9. and again 3. Malachi 14. when the Soul is thus it's Far from conversion;
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O you shall hear People cry out, what harm is there in telling a Lye, in swearing an Oath, in drinking a merry Cup now and then, in taking a little pleasure, 1 Sam. 14. 43. So say sinners, what must I be presently damned for every small sin, I did but do so and so,
O you shall hear People cry out, what harm is there in telling a Lie, in swearing an Oath, in drinking a merry Cup now and then, in taking a little pleasure, 1 Sam. 14. 43. So say Sinners, what must I be presently damned for every small since, I did but do so and so,
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some will say, they see no reason why Ministers should keep such a stir about such petty trifling businesses, O 'tis a sign sin hath got strong Hold in their Souls.
Some will say, they see no reason why Ministers should keep such a stir about such Petty trifling businesses, Oh it's a Signen since hath god strong Hold in their Souls.
Heaven frowns on them, and the Scriptures denounce nothing but Wrath and Judgment against them, 29. Deut. 13. O tell a sinner of such and such sins, O they will say they hope to be saved for all that;
Heaven frowns on them, and the Scriptures denounce nothing but Wrath and Judgement against them, 29. Deuteronomy 13. O tell a sinner of such and such Sins, Oh they will say they hope to be saved for all that;
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Oh, reprove sinners, beat them with the hammer of the word of God, they are not moved at all, they complain never the more of sin, read 6. Hosea 5. God hews sinners by the Preaching of the word as a Mason doth hew stones and cut them,
O, reprove Sinners, beatrice them with the hammer of the word of God, they Are not moved At all, they complain never the more of since, read 6. Hosea 5. God hews Sinners by the Preaching of the word as a Mason does hew stones and Cut them,
so sinners, let them hear the best Sermons, sit under the most powerful Preaching and pathetical persuasions, they are like stones still, God may break them to pieces with the stroaks and blows of his Judgments,
so Sinners, let them hear the best Sermons, fit under the most powerful Preaching and pathetical persuasions, they Are like stones still, God may break them to Pieces with the Strokes and blows of his Judgments,
3. Another Castle, Fort, or strong Hold, sin erects in the Soul, that it may keep the possession, is a seared Conscience, 1 Tim. 4. 2. Oh, this is an invincible Castle, 4. Eph. 19. When a man is not sensible of his vileness, is not ashamed of sin,
3. another Castle, Fort, or strong Hold, since erects in the Soul, that it may keep the possession, is a seared Conscience, 1 Tim. 4. 2. O, this is an invincible Castle, 4. Ephesians 19. When a man is not sensible of his vileness, is not ashamed of since,
as to raise up such an invincible Fort as this is, that all the Sermons in the World, all reproofs and persuasions in the World, all the mercies and judgments of God should do you no good.
as to raise up such an invincible Fort as this is, that all the Sermons in the World, all reproofs and persuasions in the World, all the Mercies and Judgments of God should do you no good.
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blow but the coal of temptations over them, and they are presently all in a flame, 8. Rom. 6. Oh, take heed of all carnal affections, they are the Ammunition sin lays into the Soul.
blow but the coal of temptations over them, and they Are presently all in a flame, 8. Rom. 6. O, take heed of all carnal affections, they Are the Ammunition since lays into the Soul.
others for Covetousness, the times are hard, they have great Families, they must be sparing; others plead for sin, because Noah, David, and Peter committed the like sins.
Others for Covetousness, the times Are hard, they have great Families, they must be sparing; Others plead for since, Because Noah, David, and Peter committed the like Sins.
Oh Brethren, sin will furnish you with a Thousand Arguments against your Souls, these are like shields and bucklers to keep off the reproofs of the word.
O Brothers, since will furnish you with a Thousand Arguments against your Souls, these Are like shields and bucklers to keep off the reproofs of the word.
It was a sure sign, that Jonathan loved David well, and was loath to part with David, because when ever Saul spake of Killing David, he would be speaking well of him and pleading for him;
It was a sure Signen, that Johnathan loved David well, and was loath to part with David, Because when ever Saul spoke of Killing David, he would be speaking well of him and pleading for him;
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and stopping all passages, when it perceives any will endeavour to get it out, sin will keep a man from good company what it can, will not let a man sit under the powerful Preaching of the word, will stop the ears to all reproofs and good admonitions.
and stopping all passages, when it perceives any will endeavour to get it out, since will keep a man from good company what it can, will not let a man fit under the powerful Preaching of the word, will stop the ears to all reproofs and good admonitions.
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This was the policy of Amaziah Jeroboams Idolatrous Priest, he would suffer no good Preaching at Bethel, for fear his Idols should go down, 7. Amos 12, 13. Sin doth not love, that there should be any correspondence kept between Christ and the Soul, it intercepts all letters and messages from Christ to the Soul,
This was the policy of Amaziah Jeroboams Idolatrous Priest, he would suffer no good Preaching At Bethel, for Fear his Idols should go down, 7. Amos 12, 13. since does not love, that there should be any correspondence kept between christ and the Soul, it intercepts all letters and messages from christ to the Soul,
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I have read of William the Conqueror's policy to gain England was this, asson as he had landed all his men here, he presently burnt all the Ships that brought them over, that so none might return back,
I have read of William the Conqueror's policy to gain England was this, Asson as he had landed all his men Here, he presently burned all the Ships that brought them over, that so none might return back,
this is desperate policy, 29. Prov. 1. 4. Another policy of sin to keep possession, is to be always very pleasing and observant to the heart, always delighting of it with its pleasures;
this is desperate policy, 29. Curae 1. 4. another policy of since to keep possession, is to be always very pleasing and observant to the heart, always delighting of it with its pleasures;
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now he gives us the Reason why we should not embrace these, v. 22. these are the cords of sin to bind us fast, this is sins policy to keep the possession of our hearts,
now he gives us the Reason why we should not embrace these, v. 22. these Are the cords of since to bind us fast, this is Sins policy to keep the possession of our hearts,
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I have read in the story of the Life of King Edward the sixth, that the Lords that had contrived the Death of the Duke of Somerset, Unckle to the King, and Lord Protector;
I have read in the story of the Life of King Edward the sixth, that the lords that had contrived the Death of the Duke of Somerset, Uncle to the King, and Lord Protector;
after he was condemned, their policy to keep the King from being troubled at his Death, and that he might not pardon him, was to entertain the King every day at Feasts and Banquets,
After he was condemned, their policy to keep the King from being troubled At his Death, and that he might not pardon him, was to entertain the King every day At Feasts and Banquets,
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just such is the policy of sin to ruin our Souls, by entertaining of us with the vain pleasures and delights of this World, to keep out of our hearts the care of our Souls, the hatred of sin,
just such is the policy of since to ruin our Souls, by entertaining of us with the vain pleasures and delights of this World, to keep out of our hearts the care of our Souls, the hatred of since,
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Thus sin hath formerly played its pranks with the old World, and will use the same policy to destroy this World too, 24. Mat. 37, 38, 39. Oh Brethren, let us take notice of this policy of sin, we live in the last days of the World, upon the very edges or banks of Eternity, Oh let us have a care of these pleasures, whereby sin will draw away our hearts from God to our Eternal ruin.
Thus since hath formerly played its pranks with the old World, and will use the same policy to destroy this World too, 24. Mathew 37, 38, 39. O Brothers, let us take notice of this policy of since, we live in the last days of the World, upon the very edges or banks of Eternity, O let us have a care of these pleasures, whereby since will draw away our hearts from God to our Eternal ruin.
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5. Sin hath another policy to keep possession, when once 'tis got into the heart, it keeps the heart abroad as much as it can, I mean thus, it sets the heart a work,
5. since hath Another policy to keep possession, when once it's god into the heart, it keeps the heart abroad as much as it can, I mean thus, it sets the heart a work,
Thus sin deals just like an Harlot, that sends her Husband from home, while she may entertain her Adulterer with her, so sin will make us busie in judging other mens hearts,
Thus since deals just like an Harlot, that sends her Husband from home, while she may entertain her Adulterer with her, so since will make us busy in judging other men's hearts,
Our Saviour reproveth all such reprovers as these are, in 7. Mat. 3, 4, 5. v. This is like some Persons, that at their Neighbours houses will be spying out a sluttish trick and telling of it,
Our Saviour Reproveth all such reprovers as these Are, in 7. Mathew 3, 4, 5. v. This is like Some Persons, that At their Neighbours houses will be spying out a sluttish trick and telling of it,
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Christ in his Gospel, bids you not to censure others, look to your selves, if you see any thing amiss in another, search whether there is not the like in you;
christ in his Gospel, bids you not to censure Others, look to your selves, if you see any thing amiss in Another, search whither there is not the like in you;
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say thus, oh am not I guilty of the same sin my self? have not I as wicked an heart my self? Brethren, always observe it, a censorious heart, is a wicked heart;
say thus, o am not I guilty of the same since my self? have not I as wicked an heart my self? Brothers, always observe it, a censorious heart, is a wicked heart;
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oh let us leave off this trick of censuring others, and look to our own sins, set our own hearts in order, we do all complain of sins in the Nation, that bring judgments upon us,
o let us leave off this trick of censuring Others, and look to our own Sins, Set our own hearts in order, we do all complain of Sins in the nation, that bring Judgments upon us,
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O Brethren, the best of men, they have been the most tender of others, and most sharp and severe against themselves, 2 Sam. 24. 17. 1 Tim. 1. 15. these were better acquainted with their own hearts,
O Brothers, the best of men, they have been the most tender of Others, and most sharp and severe against themselves, 2 Sam. 24. 17. 1 Tim. 1. 15. these were better acquainted with their own hearts,
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how cunningly and closely did Judas conceal and keep in his sin, none of the other Disciples took the least notice of him, no not when he was ready to do the Fact,
how cunningly and closely did Judas conceal and keep in his since, none of the other Disciples took the least notice of him, no not when he was ready to do the Fact,
as you may read 13. John 27, 28. oh this is the bargain, that most of us make with our own sins, we will give them room in our hearts and entertainment,
as you may read 13. John 27, 28. o this is the bargain, that most of us make with our own Sins, we will give them room in our hearts and entertainment,
oh Brethren, the way for us to get rid of our own sins, is to shame our selves for them before men, 5. James 16. you will tell all the diseases of your body to your Physician, you will tell all the flaws in your Evidences,
o Brothers, the Way for us to get rid of our own Sins, is to shame our selves for them before men, 5. James 16. you will tell all the diseases of your body to your physician, you will tell all the flaws in your Evidences,
why, if you love your Souls, keep not sins counsel, out with it to some Godly bosom intimate Friend, get some such to help you out with it by his good counsels, or by his fervent prayers;
why, if you love your Souls, keep not Sins counsel, out with it to Some Godly bosom intimate Friend, get Some such to help you out with it by his good Counsels, or by his fervent Prayers;
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sin will speak to us as Sisera to Jael, Judg. 4. 20. so when Ministers come to reprove sin, such or such a sin, and to put men upon examining their own hearts;
since will speak to us as Sisera to Jael, Judges 4. 20. so when Ministers come to reprove since, such or such a since, and to put men upon examining their own hearts;
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And therefore in a Gospel sense, a man may be perfect in this life and free from every sin, i. e. from the countenancing of sin, 1 John 3. 7, 8, 9. Learn rightly to understand this Text. Bernard gives us a threefold exposition of it.
And Therefore in a Gospel sense, a man may be perfect in this life and free from every since, i. e. from the countenancing of since, 1 John 3. 7, 8, 9. Learn rightly to understand this Text. Bernard gives us a threefold exposition of it.
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like a Prisoner taken by the Turks, he is made a slave in the Gallies, 'tis true he rows the boat but 'tis against his will, 'tis his punishment grief and trouble,
like a Prisoner taken by the Turks, he is made a slave in the Galleys, it's true he rows the boat but it's against his will, it's his punishment grief and trouble,
sinners like swine, they go to the mire on purpose to lye down and tumble in it, a Saint if he fall into the dirt, he presently makes hast home and washeth himself,
Sinners like Swine, they go to the mire on purpose to lie down and tumble in it, a Saint if he fallen into the dirt, he presently makes haste home and washes himself,
O Brethren, learn these things, and see the policy of sin how you must avoid it, thrust it from you, out with it, hate it, abhor it, do not hearken to it,
O Brothers, Learn these things, and see the policy of since how you must avoid it, thrust it from you, out with it, hate it, abhor it, do not harken to it,
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and yet go to Heaven at last ▪ Thus it will tell you of Noah 's Drunkenness, of Lots Incest, of Josephs Swearing, of Davids Murder and Adultery, of Peters Denial of Christ, &c. O Brethren, this we may call sins Charter, whereby it holds fast possession of many Souls.
and yet go to Heaven At last ▪ Thus it will tell you of Noah is drunkenness, of Lots Incest, of Josephs Swearing, of Davids Murder and Adultery, of Peter's Denial of christ, etc. Oh Brothers, this we may call Sins Charter, whereby it holds fast possession of many Souls.
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This very argument hath made many to keep their sins all their lives, and to carry them to their graves with them, only in hope to find mercy with God,
This very argument hath made many to keep their Sins all their lives, and to carry them to their graves with them, only in hope to find mercy with God,
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1. That these Saints, though they did commit those sins, yet we cannot call them their own sins as in the Text, they were not beloved sins, sins that they took delight in, they did not continue in those sins,
1. That these Saints, though they did commit those Sins, yet we cannot call them their own Sins as in the Text, they were not Beloved Sins, Sins that they took delight in, they did not continue in those Sins,
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take heed of tempting God, because I have seen men dance on ropes, shall I therefore that have no skill venture to do the like? because I have read, that Jonas saved his life in the Sea in a Whales belly, shall I therefore leap into the Sea,
take heed of tempting God, Because I have seen men dance on ropes, shall I Therefore that have no skill venture to do the like? Because I have read, that Jonah saved his life in the Sea in a Whale's belly, shall I Therefore leap into the Sea,
nay rather the contrary, if we suffer sin to live with us, will not God suffer sin to dye with us, 8. John 24. O will not Christ say at the day of Judgment, to such as will not in this life part with sin,
nay rather the contrary, if we suffer since to live with us, will not God suffer since to die with us, 8. John 24. O will not christ say At the day of Judgement, to such as will not in this life part with since,
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and that is, by keeping the Soul formal in holy duties, by making the Soul to rest and to trust in those duties, that notwithstanding all their sins, they shall be saved for their good Prayers,
and that is, by keeping the Soul formal in holy duties, by making the Soul to rest and to trust in those duties, that notwithstanding all their Sins, they shall be saved for their good Prayers,
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and reading the Scriptures, and hearing Sermons, for being Baptized, and because they have received the Sacrament, &c. O Brethren, I am afraid sin doth hit many of us here in this particular;
and reading the Scriptures, and hearing Sermons, for being Baptised, and Because they have received the Sacrament, etc. Oh Brothers, I am afraid since does hit many of us Here in this particular;
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and to say divine service, and Ministers will but let you come to the Sacrament, you think all is well, you care not for amending your lives, you think not of putting away sin.
and to say divine service, and Ministers will but let you come to the Sacrament, you think all is well, you care not for amending your lives, you think not of putting away since.
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O saith sin, what needs thou trouble thy self with Repentance, 'tis but sending to the Minister to pray for thee when thou art a dying and all is well.
Oh Says since, what needs thou trouble thy self with Repentance, it's but sending to the Minister to pray for thee when thou art a dying and all is well.
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sin will hereby deal with you like Herod, mingle your blood with your sacrifices, if all our waters in England should be poysoned, would it not be a sad thing;
since will hereby deal with you like Herod, mingle your blood with your Sacrifices, if all our waters in England should be poisoned, would it not be a sad thing;
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13. Luk. 25, 26, 27. and 7. Mat. 22, 23. O learn to repent, to amend, to turn over a new leaf of your lives, else your Duties, your Prayers, Sermons, Sacraments, all will but add to your greater condemnation at last.
13. Luk. 25, 26, 27. and 7. Mathew 22, 23. O Learn to Repent, to amend, to turn over a new leaf of your lives, Else your Duties, your Prayers, Sermons, Sacraments, all will but add to your greater condemnation At last.
if you part with me saith sin, then farewell all your happiness, farewell all your merry days, farewell all your friends, you must be singular and alone by your selves, you must be like no body in the World.
if you part with me Says since, then farewell all your happiness, farewell all your merry days, farewell all your Friends, you must be singular and alone by your selves, you must be like no body in the World.
3. You would not willingly partake with the wicked in their torments, why then will you partake with them in their sins, these two cannot be separated, 18. Rev. 4.
3. You would not willingly partake with the wicked in their torments, why then will you partake with them in their Sins, these two cannot be separated, 18. Rev. 4.
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or by reason of many businesses that have drawn away your thoughts another ways, or perhaps you are now removed into such Places or Families, where you have not the liberty you had;
or by reason of many businesses that have drawn away your thoughts Another ways, or perhaps you Are now removed into such Places or Families, where you have not the liberty you had;
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when ever you meet with these circumstances, look then for the temptation again, 2 Chron. 24. 2, 17, 18. v. 2. Some think that their sin is gon, because they have not committed it for a great while.
when ever you meet with these Circumstances, look then for the temptation again, 2 Chronicles 24. 2, 17, 18. v. 2. some think that their since is gone, Because they have not committed it for a great while.
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like Goliah 's Sword behind a Linnen Ephod, 2 Tim. 3. 5. 'tis not a man's Baptism, receiving the Sacrament, being of a gathered Church, which People account so much of now-a-days, will clear the heart of sin,
like Goliath is Sword behind a Linen Ephod, 2 Tim. 3. 5. it's not a Man's Baptism, receiving the Sacrament, being of a gathered Church, which People account so much of nowadays, will clear the heart of since,
as for example, a Drunkard when all his money is spent, can't go to the Ale-house, the Whore-master when his body is decayed cannot do as formerly, the Swearer is struck dumb, he doth not Swear as formerly, &c. these men have not left their sins,
as for Exampl, a Drunkard when all his money is spent, can't go to the Alehouse, the Whoremaster when his body is decayed cannot do as formerly, the Swearer is struck dumb, he does not Swear as formerly, etc. these men have not left their Sins,
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and that one thing could he by no means perswade his heart unto, you shall find it 19. Mat. 16. — 22. O his heart deceived him in that one thing, every thing else his heart could yield to but not to that one thing;
and that one thing could he by no means persuade his heart unto, you shall find it 19. Mathew 16. — 22. O his heart deceived him in that one thing, every thing Else his heart could yield to but not to that one thing;
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but one thing he would not do, he would not put away his Herodias. O Brethren, let us take heed that our hearts do not deceive us here, in thinking that we have done enough in putting away many sins,
but one thing he would not do, he would not put away his Herodias. Oh Brothers, let us take heed that our hearts do not deceive us Here, in thinking that we have done enough in putting away many Sins,
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and therefore cannot be poysoned, I am temperate, and therefore cannot be surfeited, &c. O but for all this care there are other ways to take away this man's life;
and Therefore cannot be poisoned, I am temperate, and Therefore cannot be surfeited, etc. Oh but for all this care there Are other ways to take away this Man's life;
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just so is it here, no man may say I shall not be damned, for I am no Swearer, Drunkard, Coz'ner, Adulterer, Fornicator, Covetous, Prodigal, Malicious Person;
just so is it Here, no man may say I shall not be damned, for I am no Swearer, Drunkard, Coz'ner, Adulterer, Fornicator, Covetous, Prodigal, Malicious Person;
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What our Saviour said of the state of the damned in Hell, may be truly said of the state of unregeneracy, which is the state of Damnation, 12. Luke 59. so thou canst not come out of this state of unregeneracy, till thou hast parted with thy very last sin.
What our Saviour said of the state of the damned in Hell, may be truly said of the state of unregeneracy, which is the state of Damnation, 12. Lycia 59. so thou Canst not come out of this state of unregeneracy, till thou hast parted with thy very last since.
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therefore the Scripture tenders mercy to us only on these terms, if we turn from every sin, 18. Ezek. 21, 27, 28. v. 2. We must part from all those sins, for which Christ payed the price, and satisfyed God the Father.
Therefore the Scripture tenders mercy to us only on these terms, if we turn from every since, 18. Ezekiel 21, 27, 28. v. 2. We must part from all those Sins, for which christ paid the price, and satisfied God the Father.
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Thus I have heard Swearers, when they have been reproved for Swearing, presently say, O God forgive me for it, 'tis a base trick that I have got, but I cannot leave it;
Thus I have herd Swearers, when they have been reproved for Swearing, presently say, Oh God forgive me for it, it's a base trick that I have god, but I cannot leave it;
why then do you live in it? if you hate it, why do you not use all means to destroy it? if you hate any of your Neighbours, they shall be sure to know it, by one ill turn or other you will do them,
why then do you live in it? if you hate it, why do you not use all means to destroy it? if you hate any of your Neighbours, they shall be sure to know it, by one ill turn or other you will do them,
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why deal you not thus with your sin you say you hate? say as Abishai to David, shall not Shimei dye? do as Sarah when she was angry with her maid Hagar, presently out of doors with the Bond-woman and her Child;
why deal you not thus with your since you say you hate? say as Abishai to David, shall not Shimei die? do as Sarah when she was angry with her maid Hagar, presently out of doors with the Bondwoman and her Child;
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3. Another deceit of the heart is this, 'twill set a man to duties, as to prayer, ay and that to pray against this particular sin, to hear Sermons, ay and to hear this sin reproved,
3. another deceit of the heart is this, it'll Set a man to duties, as to prayer, ay and that to pray against this particular since, to hear Sermons, ay and to hear this since reproved,
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but when it comes to the upshot, then Joab and the Soldiers must be commanded not to touch the young man Absalom, O deal kindly with Absalom for my sake, O do not kill Absalom, if it were so, what need David send an Army against him? Brethren, you are all here in the presence of God, you attend on his Ordinances,
but when it comes to the upshot, then Joab and the Soldiers must be commanded not to touch the young man Absalom, Oh deal kindly with Absalom for my sake, Oh do not kill Absalom, if it were so, what need David send an Army against him? Brothers, you Are all Here in the presence of God, you attend on his Ordinances,
we have an example of this in Saul, he had no hand in Stephens death, he did not cast a stone at him, he was only a looker on, O but he lik't it very well, he consented to it, that was enough, Acts 22. 20. God looks to the heart, feels which way the pulse beats;
we have an Exampl of this in Saul, he had no hand in Stephen's death, he did not cast a stone At him, he was only a looker on, Oh but he liked it very well, he consented to it, that was enough, Acts 22. 20. God looks to the heart, feels which Way the pulse beats;
or an hosier, &c. so though a man never committed such or such sins, yet if his heart be filled with them, 'tis all one in the sight of God, hear what our Saviour saith, 15. Mat. 19. why saith one, from the hand proceeds murders and thefts, from the eye adulteries and fornications, from the tongue false witness and blasphemies, O but the heart is the forge of all;
or an hosier, etc. so though a man never committed such or such Sins, yet if his heart be filled with them, it's all one in the sighed of God, hear what our Saviour Says, 15. Mathew 19. why Says one, from the hand proceeds murders and thefts, from the eye adulteries and fornications, from the tongue false witness and Blasphemies, Oh but the heart is the forge of all;
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Solomon will make this plain, and he traceth up sin to the very fountain of it, 6. Prov. 12, 13. but whence comes all this that he saith, of the naughty Person in those 2. v. why read the 14. v. and you will see frowardness is in his heart,
Solomon will make this plain, and he traces up since to the very fountain of it, 6. Curae 12, 13. but whence comes all this that he Says, of the naughty Person in those 2. v. why read the 14. v. and you will see frowardness is in his heart,
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Answer, O sinner consider there is a vast difference between thy sins and Sauls, 1 Tim. 1. 13. 26. Acts. 9. But thou knowest the contrary, that thou oughtest not to commit these sins,
Answer, Oh sinner Consider there is a vast difference between thy Sins and Saul's, 1 Tim. 1. 13. 26. Acts. 9. But thou Knowest the contrary, that thou Ought not to commit these Sins,
to this end follow the Apostle Peters Counsel, 2 Pet. 1. 10. but how must we do this? how may we make our election sure? how, he lays down the way in the 5, 6, 7, 8, 9. v. which if we walk in we shall never fall.
to this end follow the Apostle Peter's Counsel, 2 Pet. 1. 10. but how must we do this? how may we make our election sure? how, he lays down the Way in the 5, 6, 7, 8, 9. v. which if we walk in we shall never fallen.
and therefore to take of this deceit in a word, remember that we are not to inquire the judgment and opinion of men concerning sin, but the judgment of God;
and Therefore to take of this deceit in a word, Remember that we Are not to inquire the judgement and opinion of men Concerning since, but the judgement of God;
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And thus I have given you only a few of those many instances, that might be given of the deceitfulness of our hearts, 17. Jer. 9. there is no end of its deceits, but from what hath been said we may learn these things.
And thus I have given you only a few of those many instances, that might be given of the deceitfulness of our hearts, 17. Jer. 9. there is no end of its Deceits, but from what hath been said we may Learn these things.
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and that is his own heart, we may say of our hearts in the language of David, 55. Ps. 11. O who knows the abundance of wickedness that is in his own heart;
and that is his own heart, we may say of our hearts in the language of David, 55. Ps. 11. O who knows the abundance of wickedness that is in his own heart;
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this was that which did almost ruin Solomon, he did gratifye his heart too much, whatever his heart desired presently he consented to it, 2. Eccles. 10. when Solomon gave his heart so much liberty, he did not think what will come of it, he little thought his heart would have cozened him so far,
this was that which did almost ruin Solomon, he did gratify his heart too much, whatever his heart desired presently he consented to it, 2. Eccles. 10. when Solomon gave his heart so much liberty, he did not think what will come of it, he little Thought his heart would have cozened him so Far,
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This is that which Paul prays for the Ephesians, 3. Eph. 17. read the policy of Darius, 6. Dan. 1, 2. O Brethren, set Christ over the affairs of your hearts,
This is that which Paul prays for the Ephesians, 3. Ephesians 17. read the policy of Darius, 6. Dan. 1, 2. O Brothers, Set christ over the affairs of your hearts,
what do you think, is it not more profitable to have a faithful than an unfaithful steward, 16. Luk. 1. O so may we complain to many men of their hearts, look to your hearts they will bring you to Hell.
what do you think, is it not more profitable to have a faithful than an unfaithful steward, 16. Luk. 1. O so may we complain to many men of their hearts, look to your hearts they will bring you to Hell.
The men of the World they do not understand these things, and therefore they think it a needless scrupulosity in the Saints in being so much afraid of sin, they call it only an humour and a fancy, and I know not what;
The men of the World they do not understand these things, and Therefore they think it a needless scrupulosity in the Saints in being so much afraid of since, they call it only an humour and a fancy, and I know not what;
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Each of these singly is too hard for us, but when both combine together against us, in what a case are we? sin that corrupts our hearts to betray us,
Each of these singly is too hard for us, but when both combine together against us, in what a case Are we? since that corrupts our hearts to betray us,
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Paul had the tryal of this, and he sets down his own experience in this case, 7. Rom. 18. O saith he, I am in such a strait, I am so put to it between two enemies that fight against me at once, that I know not how to perform the good I would do,
Paul had the trial of this, and he sets down his own experience in this case, 7. Rom. 18. O Says he, I am in such a strait, I am so put to it between two enemies that fight against me At once, that I know not how to perform the good I would do,
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and he gives us the example verse 21. there is sin without besets him, and you shall see another enemy within, verse 23. this makes him cry out for help, verse 24. and the help he finds verse 25. O Brethren, you see there is great danger;
and he gives us the Exampl verse 21. there is since without besets him, and you shall see Another enemy within, verse 23. this makes him cry out for help, verse 24. and the help he finds verse 25. O Brothers, you see there is great danger;
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A man that is a Swearer or a Drunkard, may be so far perswaded of the evil of these sins, that for a while he may leave off these sins of Swearing and of Drunkenness,
A man that is a Swearer or a Drunkard, may be so Far persuaded of the evil of these Sins, that for a while he may leave off these Sins of Swearing and of drunkenness,
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As for example, one man he loves drinking at his heart, another loves gaming at his heart, another loves adultery at his heart, another loves money and gain at his heart,
As for Exampl, one man he loves drinking At his heart, Another loves gaming At his heart, Another loves adultery At his heart, Another loves money and gain At his heart,
if evil befall Benjamin, Jacob thinks he must presently dye, 42. Gen. 38. O Brethren, never was a Jacob fonder of his Benjamin, than are some men of their sins, O they think if they should part with their sins or leave their sins, they can live no longer.
if evil befall Benjamin, Jacob thinks he must presently die, 42. Gen. 38. O Brothers, never was a Jacob fonder of his Benjamin, than Are Some men of their Sins, Oh they think if they should part with their Sins or leave their Sins, they can live no longer.
5. The danger is great likewise in respect of the occasions of sin; our corrupt hearts will be always drawing of us into the occasions of this sin;
5. The danger is great likewise in respect of the occasions of since; our corrupt hearts will be always drawing of us into the occasions of this since;
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and how goes sin to work, why thus, that which sin would have David do was to commit adultery with Bathsheba, now Davids heart must draw him into the occasion of this sin, else nothing could be done, his sin and his heart go cunningly to work to draw him on to it,
and how Goes since to work, why thus, that which since would have David doe was to commit adultery with Bathsheba, now Davids heart must draw him into the occasion of this since, Else nothing could be done, his since and his heart go cunningly to work to draw him on to it,
you shall see it, 2 Sam. 11. 2, 3, 4. see how cunningly David was drawn into this sin, only by not avoiding the occasion of it, David must walk on the top of his house to view about, he little thought whether he was going,
you shall see it, 2 Sam. 11. 2, 3, 4. see how cunningly David was drawn into this since, only by not avoiding the occasion of it, David must walk on the top of his house to view about, he little Thought whither he was going,
or what a snare sin had laid for him, then he looks on Bathsheba as she was washing her self, O saith his heart presently there is a fair Woman, look what a Beauty is there,
or what a snare since had laid for him, then he looks on Bathsheba as she was washing her self, Oh Says his heart presently there is a fair Woman, look what a Beauty is there,
The Scripture commands us as strictly to avoid the occasions of sin as sin it self, 25. Deut. 13. why some perhaps would say, what harm is there in this,
The Scripture commands us as strictly to avoid the occasions of since as since it self, 25. Deuteronomy 13. why Some perhaps would say, what harm is there in this,
and 'twill draw thee into sin at last, so 23. Prov. 31. what harm is that, O if thou look on it, there will be tasting and sipping of it at last, remember David did but look on Bathsheba at first, and you know what followed;
and it'll draw thee into since At last, so 23. Curae 31. what harm is that, Oh if thou look on it, there will be tasting and sipping of it At last, Remember David did but look on Bathsheba At First, and you know what followed;
Occasions of sin are the shooing-horns to draw us on to sin, and in this respect 'tis very dangerous to yield the least inch to our corrupt hearts.
Occasions of since Are the shooing-horns to draw us on to since, and in this respect it's very dangerous to yield the least inch to our corrupt hearts.
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you may see the truth of this in other things, that which a man's heart is set against, 'tis a very hard matter if not altogether impossible to persuade him to it,
you may see the truth of this in other things, that which a Man's heart is Set against, it's a very hard matter if not altogether impossible to persuade him to it,
when his heart was once set upon it. 13. John 27, and 30. verses, mark it, assoon as the Devil was entred into Judas heart, he presently goes about his work, the Text saith he went out immediatly;
when his heart was once Set upon it. 13. John 27, and 30. Verses, mark it, As soon as the devil was entered into Judas heart, he presently Goes about his work, the Text Says he went out immediately;
when a man's heart is fully bent one ways, 'tis not all the World can persuade him to the contrary, 119. Ps. 128. observe it which way Davids heart was bent, to God's precepts, that made him to hate sin, not only abstain from sin but hate sin.
when a Man's heart is Fully bent one ways, it's not all the World can persuade him to the contrary, 119. Ps. 128. observe it which weigh Davids heart was bent, to God's Precepts, that made him to hate since, not only abstain from since but hate since.
and therefore the Scripture requires the heart as the main thing in conversion, 11. Acts 23. where the bent and purpose of the heart goes, that's the way that a man goes that's his rode.
and Therefore the Scripture requires the heart as the main thing in conversion, 11. Acts 23. where the bent and purpose of the heart Goes, that's the Way that a man Goes that's his road.
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and purpose, and edge is turned, and if it be thus that sin and they are not utter enemies, know that your Estate is very dangerous, that as yet you never have truly repented,
and purpose, and edge is turned, and if it be thus that since and they Are not utter enemies, know that your Estate is very dangerous, that as yet you never have truly repented,
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nor is it possible for you, unless your hearts be changed ever to repent. 8. The danger will appear further in reference to temptations, desertions, distresses;
nor is it possible for you, unless your hearts be changed ever to Repent. 8. The danger will appear further in Referente to temptations, desertions, Distresses;
what have any man to support him, when the Devil shall roar against him, and object all his sins and his failings to him, thou committedst such a sin at such a time, thou art guilty of such and such great sins, in all thy best duties thou hast failed and sinned? What can a man answer the Devil in this case,
what have any man to support him, when the devil shall roar against him, and Object all his Sins and his failings to him, thou committedst such a since At such a time, thou art guilty of such and such great Sins, in all thy best duties thou hast failed and sinned? What can a man answer the devil in this case,
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but only this, what we did we did in the uprightness of our hearts, though we have sinned and failed in our best duties, it was full sore against our minds, the bent and purpose of our hearts was to have served God better, and to have lived better.
but only this, what we did we did in the uprightness of our hearts, though we have sinned and failed in our best duties, it was full soar against our minds, the bent and purpose of our hearts was to have served God better, and to have lived better.
But now on the other side when poverty, sickness, troubles, temptations, death comes, O what a desperate dangerous condition is that man in, that hath the Devil to accuse him, his heart to witness against him, and God to condemn him;
But now on the other side when poverty, sickness, Troubles, temptations, death comes, Oh what a desperate dangerous condition is that man in, that hath the devil to accuse him, his heart to witness against him, and God to condemn him;
so you, O I may thank my self for these terrors of conscience, I was forewarned of such and such sins, such an evil course of life, all Ministers and Friends, told me what would come of me,
so you, Oh I may thank my self for these terrors of conscience, I was forewarned of such and such Sins, such an evil course of life, all Ministers and Friends, told me what would come of me,
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but O my wicked heart that would not let me hearken to them, but would still draw me on further and further into sin, till now the Lord is executing his fierce wrath upon me.
but Oh my wicked heart that would not let me harken to them, but would still draw me on further and further into since, till now the Lord is executing his fierce wrath upon me.
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Friends, this may be the case of any of us, if we will not now we see the subtlety of sin, the deceitfulness of our own hearts and the danger that comes from both, take warning while it is time,
Friends, this may be the case of any of us, if we will not now we see the subtlety of since, the deceitfulness of our own hearts and the danger that comes from both, take warning while it is time,
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you have heard the great policy of this sin working into the heart, and working in the heart, getting possession and keeping possession, you have heard likewise the deceitfulness of our own corrupt hearts, assisting this sin what they can, you see there is danger enough;
you have herd the great policy of this since working into the heart, and working in the heart, getting possession and keeping possession, you have herd likewise the deceitfulness of our own corrupt hearts, assisting this since what they can, you see there is danger enough;
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but this is not all, there is greater danger yet behind, you shall find that there is not only the hand of Joab, (I mean our own hearts) but also Achitophels head-piece in all this.
but this is not all, there is greater danger yet behind, you shall find that there is not only the hand of Joab, (I mean our own hearts) but also Achitophels headpiece in all this.
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some Persons he persuades that they have not yet cast out this sin, and so would drive them to despair, others he persuades that they have already cast out this sin, there work is done and so drives them to presumption.
Some Persons he persuades that they have not yet cast out this since, and so would drive them to despair, Others he persuades that they have already cast out this since, there work is done and so drives them to presumption.
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The first way he sets on the Godly, he envies their happiness, and therefore like the worm at the root of Jonah 's Goard strives to blast all their comforts;
The First Way he sets on the Godly, he envies their happiness, and Therefore like the worm At the root of Jonah is Guard strives to blast all their comforts;
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the last way he sets upon the wicked, fearing least they should repent and be converted, he persuades them that all is well they have no beloved sin, no sin that shall keep them out of Heaven,
the last Way he sets upon the wicked, fearing lest they should Repent and be converted, he persuades them that all is well they have no Beloved since, no since that shall keep them out of Heaven,
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and then in the second place, examin the grounds, and reasons, and arguments of the Wicked, whereby they plead for themselves that they are truly converted,
and then in the second place, examine the grounds, and Reasons, and Arguments of the Wicked, whereby they plead for themselves that they Are truly converted,
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These are very many, but I shall only name some of the chiefest, and those that are most common, wherein most of you that have any experience of the workings of your hearts,
These Are very many, but I shall only name Some of the chiefest, and those that Are most Common, wherein most of you that have any experience of the workings of your hearts,
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because they are sensible of their Hypocrisie, and the Text makes this a true note of sincerity and uprightness, I was also upright — and kept my self — O but saith a poor Soul, I am an Hypocrite,
Because they Are sensible of their Hypocrisy, and the Text makes this a true note of sincerity and uprightness, I was also upright — and kept my self — Oh but Says a poor Soul, I am an Hypocrite,
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we may apply that particularly to this sin of Hypocrisie, what the Apostle saith of sin in the general, in the 6. Rom. 11. Reckon your selves dead unto sin, i. e. in a state of grace, O but who may account himself so,
we may apply that particularly to this since of Hypocrisy, what the Apostle Says of since in the general, in the 6. Rom. 11. Reckon your selves dead unto since, i. e. in a state of grace, Oh but who may account himself so,
or when may a man reckon so and reckon right? the Apostle tells us verse the 12. if sin do not reign in you, 'tis a sign you are in a state of grace though sin be in you.
or when may a man reckon so and reckon right? the Apostle tells us verse the 12. if since do not Reign in you, it's a Signen you Are in a state of grace though since be in you.
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just so may we say of Hypocrisie, if Hypocrisie do not reign in us (though there may be some Hypocrisie in us) yet we may in a Gospel sense account our selves to be no Hypocrites.
just so may we say of Hypocrisy, if Hypocrisy do not Reign in us (though there may be Some Hypocrisy in us) yet we may in a Gospel sense account our selves to be no Hypocrites.
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To make this plain to you, there is a Rising or Rebellion in England against the King, the Rebells come into this Town, here they quarter, they lye in our houses, eat of our meat and drink of our beer,
To make this plain to you, there is a Rising or Rebellion in England against the King, the Rebels come into this Town, Here they quarter, they lie in our houses, eat of our meat and drink of our beer,
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yet if we do not entertain them willingly, but 'tis full sore against our minds, we do what we can to be rid of them, we openly testifie against them we are not to be accounted Rebells;
yet if we do not entertain them willingly, but it's full soar against our minds, we do what we can to be rid of them, we openly testify against them we Are not to be accounted Rebels;
Holy Mr. Bradford would many times subscribe himself in his Letters, John the Hypocrite, and a very painted Sepulchre, see what Agur one of the wisest men saith of himself, Prov. 30. 33. Job an upright man,
Holy Mr. Bradford would many times subscribe himself in his Letters, John the Hypocrite, and a very painted Sepulchre, see what Agur one of the Wisest men Says of himself, Curae 30. 33. Job an upright man,
yet see Job 42. 6. But now on the other side, the Hypocrite doth all that he can to justifie himself, you may know who is an Hypocrite by this, that man that will not own himself to be an Hypocrite.
yet see Job 42. 6. But now on the other side, the Hypocrite does all that he can to justify himself, you may know who is an Hypocrite by this, that man that will not own himself to be an Hypocrite.
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And therefore as the Hypocrite is never the better for justifying himself, so a good Christian, a sincere heart is never the worse for condemning himself, 18. Luke 13, 14.
And Therefore as the Hypocrite is never the better for justifying himself, so a good Christian, a sincere heart is never the Worse for condemning himself, 18. Lycia 13, 14.
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or hear, or read, or go to the Sacrament, why I am an Hypocrite, 'twill be all in vain, God will never accept of me nor of my duties, take heed of such a thought as this;
or hear, or read, or go to the Sacrament, why I am an Hypocrite, it'll be all in vain, God will never accept of me nor of my duties, take heed of such a Thought as this;
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why should I think of returning to my Father, can I ever think my Father will own me, that have been such a Wretch to spend all that he gave me so vainly and foolishly,
why should I think of returning to my Father, can I ever think my Father will own me, that have been such a Wretch to spend all that he gave me so vainly and foolishly,
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and to run away from him, yet you see he is resolved to go, and you shall see the event to your comfort, verse the 20. Never forsake God in point of duty,
and to run away from him, yet you see he is resolved to go, and you shall see the event to your Comfort, verse the 20. Never forsake God in point of duty,
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1. It cannot be denyed, but that the Saints themselves are subject to this falling sickness, they have in them the seeds of Apostacy as well as others.
1. It cannot be denied, but that the Saints themselves Are Subject to this falling sickness, they have in them the seeds of Apostasy as well as Others.
This appears from many examples in Scripture, Abraham twice denyed his Wife Sarah, nay and that was not all, he made a bargain to do so still, 20. Gen. 13. David, what did he less than commit murder intentionally,
This appears from many Examples in Scripture, Abraham twice denied his Wife Sarah, nay and that was not all, he made a bargain to do so still, 20. Gen. 13. David, what did he less than commit murder intentionally,
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so he confesseth, 1 Sam. 25. 32, 33, 34. yet after this he commits actual murder on Uriah; how oft in the Book of Judges did the Church sin the sin of Idolatry,
so he Confesses, 1 Sam. 25. 32, 33, 34. yet After this he commits actual murder on Uriah; how oft in the Book of Judges did the Church sin the since of Idolatry,
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1. God will certainly forgive us as much as we are commanded to forgive our Brother, 17. Luk. 3, 4. 18. Mat. 21, 22. Now God is much more infinite in mercy than we are,
1. God will Certainly forgive us as much as we Are commanded to forgive our Brother, 17. Luk. 3, 4. 18. Mathew 21, 22. Now God is much more infinite in mercy than we Are,
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But now a man may repent of his falling again into the self same sin, and therefore that sin may be pardoned, 3. Jeremiah 12. 3. A man may commit the same sin often, and yet be in Christ, and in a state of grace for all that;
But now a man may Repent of his falling again into the self same since, and Therefore that since may be pardoned, 3. Jeremiah 12. 3. A man may commit the same since often, and yet be in christ, and in a state of grace for all that;
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Peter thrice denyed Christ, and yet Christ did not reject him for all that, and the Disciples of Christ, we read that twice they contended for the Superiority and Supremacy,
Peter thrice denied christ, and yet christ did not reject him for all that, and the Disciples of christ, we read that twice they contended for the Superiority and Supremacy,
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the reason of this is, that all those that are in Christ once, are ever in Christ, 13. John. 1. 'tis not all the sins in the World can take off the love of Christ from any of his Saints.
the reason of this is, that all those that Are in christ once, Are ever in christ, 13. John. 1. it's not all the Sins in the World can take off the love of christ from any of his Saints.
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the second time he may break his leg or arm, the third time he may break his neck, 5. John 14. 'twas mercy in Christ you were not in Hell for the first sin, take heed of sinning against mercy;
the second time he may break his leg or arm, the third time he may break his neck, 5. John 14. 'twas mercy in christ you were not in Hell for the First since, take heed of sinning against mercy;
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In te stas & non stas Aug. when you see that Satan hath thrown you so often, O labour for strength from Christ, there is sure footing in him and only in him;
In te stas & non stas Aug. when you see that Satan hath thrown you so often, Oh labour for strength from christ, there is sure footing in him and only in him;
we never read of Paul that ever he fell after his Repentance, and the reason you have in the 2. Galath. 20. Christ lived in Paul, and that kept him upright.
we never read of Paul that ever he fell After his Repentance, and the reason you have in the 2. Galatians. 20. christ lived in Paul, and that kept him upright.
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1. Keep conscience always tender, take heed of hardness of heart, when sin hath once pricked you to the heart, keep the wound open, do not fear it with more sins.
1. Keep conscience always tender, take heed of hardness of heart, when since hath once pricked you to the heart, keep the wound open, do not Fear it with more Sins.
when a man hath paid dear for suretyship, and his friend comes again and desires him to be bound once more, no saith he, I smarted enough the last time.
when a man hath paid dear for suretyship, and his friend comes again and Desires him to be bound once more, no Says he, I smarted enough the last time.
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what if it do not put him out of Christ? What if it do not hang him? yet it burns him in the hand, whips him up and down the Town, my meaning is, that it doth cast him into a bed of miserable sorrow;
what if it do not put him out of christ? What if it do not hang him? yet it burns him in the hand, whips him up and down the Town, my meaning is, that it does cast him into a Bed of miserable sorrow;
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but withal we must say, it may possibly be, that after true and hearty Repentance for such a fault, a Child of God may chance to fall into the same sin again and again,
but withal we must say, it may possibly be, that After true and hearty Repentance for such a fault, a Child of God may chance to fallen into the same since again and again,
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because they do not find the benefit and influences of the ordinances upon their hearts as others do, they cannot rejoyce and be comforted with the word and promises as others are, they are not refreshed after duties as others are, sure some Achan or other is still in us, else God would be with us in his Ordinances.
Because they do not find the benefit and influences of the ordinances upon their hearts as Others do, they cannot rejoice and be comforted with the word and promises as Others Are, they Are not refreshed After duties as Others Are, sure Some achan or other is still in us, Else God would be with us in his Ordinances.
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if we would live under the power of the Ordinances, we must not live under the power of any one sin, 13. Mat. 58. where was this, see verse 54. Christ Preached there,
if we would live under the power of the Ordinances, we must not live under the power of any one since, 13. Mathew 58. where was this, see verse 54. christ Preached there,
and that to their astonishment, but yet his Preaching had little or no effect, he did not many mighty works, the power of it and vertue of it did not reach them,
and that to their astonishment, but yet his Preaching had little or no Effect, he did not many mighty works, the power of it and virtue of it did not reach them,
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O sinner, thou comest to the Ordinances for peace and comfort, just as Joram sent to Jehu, is it peace Jehu? But what said he? What peace so long as there are so many Whoredoms;
O sinner, thou Comest to the Ordinances for peace and Comfort, just as Jhoram sent to Jehu, is it peace Jehu? But what said he? What peace so long as there Are so many Whoredoms;
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and what good can the Word or the Ordinances do on the stony ground? You know what hindred Herod, that he received no good at all by John Baptist Preaching, O he had an Herodias in his heart;
and what good can the Word or the Ordinances do on the stony ground? You know what hindered Herod, that he received no good At all by John Baptist Preaching, Oh he had an Herodias in his heart;
and these Persons they complain, that they feel not the influences of the Ordinances upon their Souls, they feel not the power and comfort of them, to these 2. Two words of caution.
and these Persons they complain, that they feel not the influences of the Ordinances upon their Souls, they feel not the power and Comfort of them, to these 2. Two words of caution.
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1. What are the influences of the Ordinances; for answer to this, there is a four-fold influence that the Ordinances have, &c. 1. A pricking wounding influence, 'tis such an influence as makes a man sensible of his condition;
1. What Are the influences of the Ordinances; for answer to this, there is a fourfold influence that the Ordinances have, etc. 1. A pricking wounding influence, it's such an influence as makes a man sensible of his condition;
every man by nature hath a spiritual kind of lethargie, such a Disease in his Soul as the num-palsie is to the Body, he is quite sottish and sensless, hath not so much as the understanding of a bruit, to know whether it be well or ill with him, knows not whether he belong to Christ or the Devil, is not sensible that he is in danger of Hell.
every man by nature hath a spiritual kind of lethargy, such a Disease in his Soul as the num-palsie is to the Body, he is quite sottish and senseless, hath not so much as the understanding of a bruit, to know whither it be well or ill with him, knows not whither he belong to christ or the devil, is not sensible that he is in danger of Hell.
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Now this is the first power and influence of the Ordinances, to bring a man to his right senses, to make him understand his condition, 2. Acts 37. here the word reacht to the quick,
Now this is the First power and influence of the Ordinances, to bring a man to his right Senses, to make him understand his condition, 2. Acts 37. Here the word reached to the quick,
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O Brethren, there be many that never felt this pricking, wounding power of the Ordinances, never yet were made sensible of their conditions, that think all is well with them,
O Brothers, there be many that never felt this pricking, wounding power of the Ordinances, never yet were made sensible of their conditions, that think all is well with them,
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O then what will such a conviction as this is do, when a man sees that he is ready to drop into Hell, that he must endure the wrath of God to all Eternity.
Oh then what will such a conviction as this is doe, when a man sees that he is ready to drop into Hell, that he must endure the wrath of God to all Eternity.
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O this makes the Soul humble and pliable before God, the man now is like melted wax, God may work him how he pleaseth, command what he will he is ready to obey, 9. Acts 6. 3. A strengthning influence;
O this makes the Soul humble and pliable before God, the man now is like melted wax, God may work him how he Pleases, command what he will he is ready to obey, 9. Acts 6. 3. A strengthening influence;
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so 'tis said of Paul after his Humiliation, 9. Acts 22. and so he prays for the Ephesians in the 3. Eph. 16. Now this strength the word conveys to the Soul, from the spirit of Christ to inable him against sin,
so it's said of Paul After his Humiliation, 9. Acts 22. and so he prays for the Ephesians in the 3. Ephesians 16. Now this strength the word conveys to the Soul, from the Spirit of christ to inable him against since,
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you must not expect to come to the highest pitch presently, as our Quakers do, assoon as any turns Quaker, presently he is full of joy and comfort as his heart can wish, suspect such a thing as not the work of God, God will have us throughly humbled before comfort comes in.
you must not expect to come to the highest pitch presently, as our Quakers doe, As soon as any turns Quaker, presently he is full of joy and Comfort as his heart can wish, suspect such a thing as not the work of God, God will have us thoroughly humbled before Comfort comes in.
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Naaman was bid go into Jordan seven times and wash, now if Naaman had after the first or second washing come out of Jordan, and finding himself not cleansed, left the waters and said there was no vertue in them, would you not say the fault was his own.
Naaman was bid go into Jordan seven times and wash, now if Naaman had After the First or second washing come out of Jordan, and finding himself not cleansed, left the waters and said there was no virtue in them, would you not say the fault was his own.
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O you must go out of your selves, get Christ along with you, 21. John 3, 4, 5, 6. take Christ along with you, go forth in his strength and not in your own strength, the want of this may be a means of your miscarriage.
Oh you must go out of your selves, get christ along with you, 21. John 3, 4, 5, 6. take christ along with you, go forth in his strength and not in your own strength, the want of this may be a means of your miscarriage.
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3. To name no more, be much in Prayer to God for an influence upon your Souls, sin that dams and stops up these Waters of the Sanctuary, Prayer opens the sluces again;
3. To name no more, be much in Prayer to God for an influence upon your Souls, sin that dams and stops up these Waters of the Sanctuary, Prayer Opens the sluices again;
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A man before conversion he is quite in the dark, nay darkness it self, 5. Eph. 7, 8. now what can darkness see? hence it is that 'tis so hard a matter to persuade a wicked man that he is a sinner, he will not believe it,
A man before conversion he is quite in the dark, nay darkness it self, 5. Ephesians 7, 8. now what can darkness see? hence it is that it's so hard a matter to persuade a wicked man that he is a sinner, he will not believe it,
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because the Physick is contending with the distemper, doth that man think he is worse than he was before? so here, &c. 3. Consider further, that the Devil will trouble you more now than ever, because you are got out of his chain;
Because the Physic is contending with the distemper, does that man think he is Worse than he was before? so Here, etc. 3. Consider further, that the devil will trouble you more now than ever, Because you Are god out of his chain;
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the Devil he roars and raves, when he is like to loose one of his Prisoners, he will endeavour all that he can to bring such Souls back again to himself.
the devil he roars and raves, when he is like to lose one of his Prisoners, he will endeavour all that he can to bring such Souls back again to himself.
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4. Lastly, from all that hath been said, we may conclude, that certainly 'tis a sign of a state of grace for any man to be in this condition, we never read in Scripture,
4. Lastly, from all that hath been said, we may conclude, that Certainly it's a Signen of a state of grace for any man to be in this condition, we never read in Scripture,
Paul before his conversion never complained thus, but afterwards Rom. 7. 24. O comfort your selves poor Souls that thus groan under the Burden of sin, you are the Persons that shall be welcome to Christ, 11. Mat. 28. comfort your selves the Alarum is sounded,
Paul before his conversion never complained thus, but afterwards Rom. 7. 24. O Comfort your selves poor Souls that thus groan under the Burden of since, you Are the Persons that shall be welcome to christ, 11. Mathew 28. Comfort your selves the Alarm is sounded,
and war is proclaimed between you and your sins, nay the Battel is begun and for your further comfort, it shall assuredly end in victory, 7. Rom. 25. 5. Scruple.
and war is proclaimed between you and your Sins, nay the Battle is begun and for your further Comfort, it shall assuredly end in victory, 7. Rom. 25. 5. Scruple.
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because I have not (I fear) throughly repented of this sin, my Repentance is only a slight formal Repentance, I have not been humbled nor grieved to the purpose, Oh this is my fear,
Because I have not (I Fear) thoroughly repented of this since, my Repentance is only a slight formal Repentance, I have not been humbled nor grieved to the purpose, O this is my Fear,
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Answ. 1. 'Tis a good sign that Person hath truly repented, who is troubled that he hath repented no better, this very thing is part of thy Repentance;
Answer 1. It's a good Signen that Person hath truly repented, who is troubled that he hath repented no better, this very thing is part of thy Repentance;
again 'tis a good sign that man hath repented, and that truly of sin, that is afraid of committing that sin again, there is none more afraid of sin than a truly converted penitent Person;
again it's a good Signen that man hath repented, and that truly of since, that is afraid of committing that since again, there is none more afraid of since than a truly converted penitent Person;
this fear of falling again and carefulness against sin for the future, sure are the marks and tokens the Apostle gives of true Godly sorrow for sin, 2 Corinth. 7. 10, 11. I add that man is furthest of from falling that is most fearful of falling. But, 2. By way of direction;
this Fear of falling again and carefulness against since for the future, sure Are the marks and tokens the Apostle gives of true Godly sorrow for since, 2 Corinth. 7. 10, 11. I add that man is furthest of from falling that is most fearful of falling. But, 2. By Way of direction;
Repentance being a work of such great concernment, and a thing that may be and is so often counterfeited, it behoves every one of us for our better satisfaction and surety to try our Repentance.
Repentance being a work of such great concernment, and a thing that may be and is so often counterfeited, it behoves every one of us for our better satisfaction and surety to try our Repentance.
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1. The root of Repentance, and that's humiliation, now the deeper the root the stronger the tree, the deeper our humiliation, the stronger are we in grace and holiness;
1. The root of Repentance, and that's humiliation, now the Deeper the root the Stronger the tree, the Deeper our humiliation, the Stronger Are we in grace and holiness;
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O true humiliation will make us do so, we shall never be well pleased with our corrupt nature as long as we live, we shall be always speaking against our selves what we were heretofore.
O true humiliation will make us do so, we shall never be well pleased with our corrupt nature as long as we live, we shall be always speaking against our selves what we were heretofore.
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when we are throughly humbled for what is past, we shall be very fearful for the future 2. Philip. 12. cum timore & tremore. O he is like a fearful man that dares not climb up any high steep place, dares not walk aloft for fear of falling,
when we Are thoroughly humbled for what is past, we shall be very fearful for the future 2. Philip. 12. cum Timore & tremore. O he is like a fearful man that dares not climb up any high steep place, dares not walk aloft for Fear of falling,
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what is a tree good for if it bears no fruit, away with it, so what is Repentance good for, I mean that Repentance that hath no fruits, 3. Mat. 8. do not saith John Baptist think your selves to be Saints,
what is a tree good for if it bears no fruit, away with it, so what is Repentance good for, I mean that Repentance that hath no fruits, 3. Mathew 8. do not Says John Baptist think your selves to be Saints,
because you come to hear me Preach or be Baptized, no bring forth your fruits, and such fruits as are meet for Repentance, NONLATINALPHABET, worthy the name of Repentance.
Because you come to hear me Preach or be Baptised, no bring forth your fruits, and such fruits as Are meet for Repentance,, worthy the name of Repentance.
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1. The first part turning from sin, your loathing of sin must be as great as formerly your loving of it, your hatred as great against it as formerly you delighted in it;
1. The First part turning from since, your loathing of since must be as great as formerly your loving of it, your hatred as great against it as formerly you delighted in it;
deal with thy beloved sin as Amnon with Tamar, 2 Sam. 13. 15, 16, 17. 1. He hated her. 2. He would not hearken to her motion. 3. He put her out of doors. 4. He bolted her out, do so with sin.
deal with thy Beloved since as Amnon with Tamar, 2 Sam. 13. 15, 16, 17. 1. He hated her. 2. He would not harken to her motion. 3. He put her out of doors. 4. He bolted her out, do so with since.
so saith the Apostle, 2 Pet. 1. 10. how so, see the fruits of Repentance verses 5, 6, &c. be as fearful and as careful of falling as you will 'tis the better,
so Says the Apostle, 2 Pet. 1. 10. how so, see the fruits of Repentance Verses 5, 6, etc. be as fearful and as careful of falling as you will it's the better,
how comes it to pass that we are so much afraid of Death, and so loath and unwilling to dye? O this is our great trouble that we are so afraid of death,
how comes it to pass that we Are so much afraid of Death, and so loath and unwilling to die? O this is our great trouble that we Are so afraid of death,
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1. That there is nothing in all this World so terrible as death is, 'tis NONLATINALPHABET of all terrible things the most terrible, saith the Philosopher;
1. That there is nothing in all this World so terrible as death is, it's of all terrible things the most terrible, Says the Philosopher;
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the King of Terrors saith the Scripture, 18. Job. 14. It made that great Ahasuerus so afraid, that he would suffer none to come into his Court in Mourning Apparel;
the King of Terrors Says the Scripture, 18. Job. 14. It made that great Ahasuerus so afraid, that he would suffer none to come into his Court in Mourning Apparel;
there is no Ague fit will make a man's face look paler, and his whole body quake and tremble, more than the very thoughts and apprehension of death. But,
there is no Ague fit will make a Man's face look paler, and his Whole body quake and tremble, more than the very thoughts and apprehension of death. But,
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take only the instance of Cain, one that had a guilty Conscience, 4. Gen. 13. why so? see the latter end of verse the 14. so cryes out the sinner of death, O wherever it find me it will slay me, 'twill spoil me of all my comforts and pleasures, rob me of all my riches and treasures, pull down my house (my body) about my ears, drag my naked Soul to Judgment, deliver me over to Devils to be tormented for ever and ever.
take only the instance of Cain, one that had a guilty Conscience, 4. Gen. 13. why so? see the latter end of verse the 14. so cries out the sinner of death, Oh wherever it find me it will slay me, it'll spoil me of all my comforts and pleasures, rob me of all my riches and treasures, pull down my house (my body) about my ears, drag my naked Soul to Judgement, deliver me over to Devils to be tormented for ever and ever.
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you that will be rich right or wrong, you that will domineer and have your minds, you that laugh and scoff at holiness, jeer at Sermons, O for all this be sure you do not forget your selves but be sure you tremble at death!
you that will be rich right or wrong, you that will domineer and have your minds, you that laugh and scoff At holiness, jeer At Sermons, Oh for all this be sure you do not forget your selves but be sure you tremble At death!
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O think how terrible it would be to you should a voice from Heaven say, this very day or this very hour, your Souls shall be required of you. 2. By way of distinction;
O think how terrible it would be to you should a voice from Heaven say, this very day or this very hour, your Souls shall be required of you. 2. By Way of distinction;
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David he Prays against death, 39. Psalm 13. so Hezekiah weeps and mourns, and prays at the news of death, 2 Kings 20. 1, 2, 3. yea our Saviour Christ himself was troubled and very sorrowful at the approach of death, 14. Mark 32, 33, 34, 35, 36. Now this fear of death could not be sinful because it was in Christ who knew no sin, again 'tis said of Christ, that he took upon him all our infirmities sin only excepted;
David he Prays against death, 39. Psalm 13. so Hezekiah weeps and mourns, and prays At the news of death, 2 Kings 20. 1, 2, 3. yea our Saviour christ himself was troubled and very sorrowful At the approach of death, 14. Mark 32, 33, 34, 35, 36. Now this Fear of death could not be sinful Because it was in christ who knew no since, again it's said of christ, that he took upon him all our infirmities sin only excepted;
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4. And lastly by way of exhortation, O seek after assurance, would you live above the fears of death, labor for assurance that your names are written in the Book of Life, 2. Cor. 5. 8. Why so? because of assurance, verse 1. we know we are assured;
4. And lastly by Way of exhortation, Oh seek After assurance, would you live above the fears of death, labour for assurance that your names Are written in the Book of Life, 2. Cor. 5. 8. Why so? Because of assurance, verse 1. we know we Are assured;
O Friends, would you upon your Death Beds, when all your Kindred, Friends, and Neighbours stand weeping about, you laugh in the midst of them; get this assurance;
O Friends, would you upon your Death Beds, when all your Kindred, Friends, and Neighbours stand weeping about, you laugh in the midst of them; get this assurance;
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O Brethren, when once you have got this assurance (without it you may dye happily but not chearfully) you will be looking out for Christ and for Death, you will be crying out as Sisera 's Mother,
O Brothers, when once you have god this assurance (without it you may die happily but not cheerfully) you will be looking out for christ and for Death, you will be crying out as Sisera is Mother,
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and to this purpose they have many Arguments to plead for themselves (or rather against themselves) we will examine some of them and answer them. 1. Plea.
and to this purpose they have many Arguments to plead for themselves (or rather against themselves) we will examine Some of them and answer them. 1. Plea.
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They say they are free from all sin, sure they have no Iniquity, why so? why, there is no body can charge them with doing any thing amiss, there is no man can say black is their eye;
They say they Are free from all since, sure they have no Iniquity, why so? why, there is no body can charge them with doing any thing amiss, there is no man can say black is their eye;
1. Remember what I told you in the discovery of the policy and mystery of this our own Iniquity, this is one piece of sins policy to lye close and lurk secretly in the heart,
1. remember what I told you in the discovery of the policy and mystery of this our own Iniquity, this is one piece of Sins policy to lie close and lurk secretly in the heart,
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what saith the Prophet David, a man sure as righteous, and as good a Saint as any now living, 19. Psalm 12. why saith he, I my self cannot tell all the wickedness that is in me, much less can others.
what Says the Prophet David, a man sure as righteous, and as good a Saint as any now living, 19. Psalm 12. why Says he, I my self cannot tell all the wickedness that is in me, much less can Others.
what dos• thou think now sinner, do all men acquit David and yet will not David acquit himself? how do you or any of us all think to acquit our selves then? What saith the Apostle, 1 John 1. 8. if every body in the World should say that I have no sin,
what dos• thou think now sinner, do all men acquit David and yet will not David acquit himself? how do you or any of us all think to acquit our selves then? What Says the Apostle, 1 John 1. 8. if every body in the World should say that I have no since,
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there be many vile Persons in the World, whose Consciences never yet smote them for many sins that they committed, it doth not therefore follow that they never committed them, you must know this, that Conscience doth not speak always;
there be many vile Persons in the World, whose Consciences never yet smote them for many Sins that they committed, it does not Therefore follow that they never committed them, you must know this, that Conscience does not speak always;
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An example in David, when David cut the lap of Sauls Garment, 'tis said his heart smote him, there Conscience spake, 1 Sam. 24. 5. but when David had committed those two great sins of of Murder and Adultery, 'tis not said then that Davids heart smote him, no he lay a whole Year in that sin without any remorse of Conscience at all, till the Prophet Nathan came and reproved him for it.
an Exampl in David, when David Cut the lap of Saul's Garment, it's said his heart smote him, there Conscience spoke, 1 Sam. 24. 5. but when David had committed those two great Sins of of Murder and Adultery, it's not said then that Davids heart smote him, no he lay a Whole Year in that since without any remorse of Conscience At all, till the Prophet Nathan Come and reproved him for it.
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Conscience is like a Shop-keeper, you take up Wares at your Mercer or Grocer, &c. he asks you never a penny, you send for more and more still, he asks you no money, O but all this while, he writes down all in his Book,
Conscience is like a Shopkeeper, you take up Wares At your Mercer or Grocer, etc. he asks you never a penny, you send for more and more still, he asks you no money, Oh but all this while, he writes down all in his Book,
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so thou sinnest, Conscience says nothing, thou sinnest again and again, Conscience still holds its peace, O but Conscience is all this while a writing, sets down every particular sin,
so thou Sinnest, Conscience Says nothing, thou Sinnest again and again, Conscience still holds its peace, Oh but Conscience is all this while a writing, sets down every particular since,
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O sinner tremble at this, I may say almost the same to you, that Saint James saith to rich men, 5. James 1, 2, 3. rich men, O they think 'tis a merry World while they are hoarding and treasuring up their riches,
O sinner tremble At this, I may say almost the same to you, that Saint James Says to rich men, 5. James 1, 2, 3. rich men, Oh they think it's a merry World while they Are hoarding and treasuring up their riches,
and do as you list, and live as you list, and none to contradict you, your Consciences hold their peace and say not a word to you, O but tremble and howl to consider, what an hoard a treasure of sins you are heaping up together against the last day the day of Judgment.
and do as you list, and live as you list, and none to contradict you, your Consciences hold their peace and say not a word to you, Oh but tremble and howl to Consider, what an hoard a treasure of Sins you Are heaping up together against the last day the day of Judgement.
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O sinners you that say your Consciences never yet did smite you for any sin, do not trust to that, Conscience will deal by you as Absalom by his Brother Amnon, 2 Sam. 13. 22. mark what follows v. 23, 28. so Conscience, &c.
O Sinners you that say your Consciences never yet did smite you for any since, do not trust to that, Conscience will deal by you as Absalom by his Brother Amnon, 2 Sam. 13. 22. mark what follows v. 23, 28. so Conscience, etc.
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or do they now excuse you, if you can say so you say somewhat to the purpose, 2. Rom. 15. one of these two every man's Conscience will do and must do, either accuse him or excuse him,
or do they now excuse you, if you can say so you say somewhat to the purpose, 2. Rom. 15. one of these two every Man's Conscience will do and must do, either accuse him or excuse him,
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the Apostle will tell you wherein he rejoyced and wherein you may rejoyce, 2 Cor. 1. 12. so do your Consciences witness with you, your simplicity of heart and sincerity towards God,
the Apostle will tell you wherein he rejoiced and wherein you may rejoice, 2 Cor. 1. 12. so do your Consciences witness with you, your simplicity of heart and sincerity towards God,
Take heed therefore that you be not condemned by the Scripture God's Book, when as your Consciences lye asleep and warn you not, O be warned by the voice of God in the Bible.
Take heed Therefore that you be not condemned by the Scripture God's Book, when as your Consciences lie asleep and warn you not, Oh be warned by the voice of God in the bible.
It is a most certain token of death approaching to the body when the speech is gone, the eyes are set in the head, feeling is lost, the pulse leaves beating,
It is a most certain token of death approaching to the body when the speech is gone, the eyes Are Set in the head, feeling is lost, the pulse leaves beating,
and sin all manner of sin committed without the least remorse, and the Soul lies wallowing in the noysome excrements of sin and uncleanness, 'tis a sure sign that that Soul is drawing on to the Chambers of Hell. 3. Plea.
and sin all manner of since committed without the least remorse, and the Soul lies wallowing in the noisome excrements of since and uncleanness, it's a sure Signen that that Soul is drawing on to the Chambers of Hell. 3. Plea.
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thus, art thou troubled because thou hast sinned and offended God thy Father, wronged Christ and put him to shame, dishonoured the Gospel, art a stumbling block to others,
thus, art thou troubled Because thou hast sinned and offended God thy Father, wronged christ and put him to shame, dishonoured the Gospel, art a stumbling block to Others,
because sin hath defiled thee, or is it only for fear of the punishment, art thou troubled only because thou art afraid of being Damned? If so then I will shew thee what thou art in the picture of Cain, 4. Gen. 13. Cain 's Conscience was troubled only for the punishment;
Because since hath defiled thee, or is it only for Fear of the punishment, art thou troubled only Because thou art afraid of being Damned? If so then I will show thee what thou art in the picture of Cain, 4. Gen. 13. Cain is Conscience was troubled only for the punishment;
so Ahab a wicked Wretch he had such a troubled Conscience, 1 Kings 21. 27. What words? see verse 21. This is to be troubled for Hell and not for Sin;
so Ahab a wicked Wretch he had such a troubled Conscience, 1 Kings 21. 27. What words? see verse 21. This is to be troubled for Hell and not for since;
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Are they only gross, open, notorious sins that the World takes notice of? and canst thou please and delight thy self in small and secret sins? then is not thy Conscience good,
are they only gross, open, notorious Sins that the World Takes notice of? and Canst thou please and delight thy self in small and secret Sins? then is not thy Conscience good,
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Davids Conscience smote him only for cutting of the Skirt of Sauls Garment? A man that hath a tender skin will cry out more for the prick of a little pin,
Davids Conscience smote him only for cutting of the Skirt of Saul's Garment? A man that hath a tender skin will cry out more for the prick of a little pin,
3. Examine whether this trouble of Conscience drives thee, what doth it set thee to do for thy cure? you may know the disease sometimes by the plaister.
3. Examine whither this trouble of Conscience drives thee, what does it Set thee to do for thy cure? you may know the disease sometime by the plaster.
Do these tronbles drive thee to God, the only Physician of a troubled spirit, and who only hath the balm that can cure the wounds of Conscience? or dost thou take other courses that are not warrantable by the word of God? as merry boon companions or mirth,
Do these tronbles drive thee to God, the only physician of a troubled Spirit, and who only hath the balm that can cure the wounds of Conscience? or dost thou take other courses that Are not warrantable by the word of God? as merry boon Sodales or mirth,
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or the like, to drown these sorrows? then see thy picture, 1 Sam. 16. 14, 15, 16, 17. O Brethren, this is only like drinking in a dropsie, easeth for the present,
or the like, to drown these sorrows? then see thy picture, 1 Sam. 16. 14, 15, 16, 17. O Brothers, this is only like drinking in a dropsy, eases for the present,
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Art thou any whit reformed by it, or dost thou loath sin by it? or otherwise doth it not rather drive thee further and further into sin, O this is an ill sign,
Art thou any whit reformed by it, or dost thou loath since by it? or otherwise does it not rather drive thee further and further into since, Oh this is an ill Signen,
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than to be freed from the punishment of sin, 51. Psalm 2, 7. like a cleanly man that is fallen into the dirt, he is never quiet till he hath shifted himself and put on clean cloaths, a sloven if he fall into the dirt cares not if he be not hurt.
than to be freed from the punishment of since, 51. Psalm 2, 7. like a cleanly man that is fallen into the dirt, he is never quiet till he hath shifted himself and put on clean clothes, a sloven if he fallen into the dirt Cares not if he be not hurt.
1. In the words of our Saviour, what do you more than others? do not even the Hypocrites the same? they run to Sermons, they thrust themselves to Sacraments, they read Chapters,
1. In the words of our Saviour, what do you more than Others? do not even the Hypocrites the same? they run to Sermons, they thrust themselves to Sacraments, they read Chapters,
But what is a true Saints confidence then? only Christ's merits and righteousness, 3. Phil. 8, 9. 2. A man may do all these duties and yet live under the power of sin.
But what is a true Saints confidence then? only Christ's merits and righteousness, 3. Philip 8, 9. 2. A man may do all these duties and yet live under the power of since.
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yet continue to be Swearers, Drunkards, scoffers at Holiness, and Sabbaoth-breakers, yea and delight in these sins? and what more contrary? Again some will speak against those very sins that they love best, 2 Sam. 15. 3, 4. while Absalom was there railing against injustice, he was then plotting the greatest peace of wrong and injustice, in taking away his Fathers Kingdom from him.
yet continue to be Swearers, Drunkards, scoffers At Holiness, and Sabbaoth-breakers, yea and delight in these Sins? and what more contrary? Again Some will speak against those very Sins that they love best, 2 Sam. 15. 3, 4. while Absalom was there railing against injustice, he was then plotting the greatest peace of wrong and injustice, in taking away his Father's Kingdom from him.
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Saint Austin confesseth that before his conversion he prayed for chastity, yet was afraid, (as he writes of himself,) least God should hear his Prayers too soon,
Saint Austin Confesses that before his conversion he prayed for chastity, yet was afraid, (as he writes of himself,) lest God should hear his Prayers too soon,
4. That you may not on the one side be discouraged from Holy Duties, nor on the other side be deceived and deluded by them, labour after the power of Godliness in your hearts;
4. That you may not on the one side be discouraged from Holy Duties, nor on the other side be deceived and deluded by them, labour After the power of Godliness in your hearts;
say of all these duties as Haman of all his honours, 5. Esther 11, 12, 13. I am one that injoy great priviledges, am Baptized into the name of Christ, partake of the Ordinances of Christ, sit under the means of grace, perform all Holy Duties,
say of all these duties as Haman of all his honours, 5. Esther 11, 12, 13. I am one that enjoy great privileges, am Baptised into the name of christ, partake of the Ordinances of christ, fit under the means of grace, perform all Holy Duties,
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O Beloved, this is the duty of duties, the main duty of all to purge out sin, labour for a sincere heart, else all your duties will be to no purpose, 66. Psalm 18. and then,
O beloved, this is the duty of duties, the main duty of all to purge out since, labour for a sincere heart, Else all your duties will be to no purpose, 66. Psalm 18. and then,
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5. And lastly, a word to those that perform no duties at all, that have no Praying or Reading the Scriptures in their Families, no frequenting the Ordinances,
5. And lastly, a word to those that perform no duties At all, that have no Praying or Reading the Scriptures in their Families, no frequenting the Ordinances,
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O what will become of you that come far short of them that come short of Heaven? 1 Pet. 4. 18. if they that have the form of Godliness must to Hell, where shall your place think ye be in Hell;
Oh what will become of you that come Far short of them that come short of Heaven? 1 Pet. 4. 18. if they that have the from of Godliness must to Hell, where shall your place think you be in Hell;
go to the Covetous man, and ask him to go to the Tavern and there to revel it and spend his money, O he will tell you he cannot endure this drinking and tipling, 'tis an offence to God to spend and waste our Estates so vainly;
go to the Covetous man, and ask him to go to the Tavern and there to revel it and spend his money, Oh he will tell you he cannot endure this drinking and tippling, it's an offence to God to spend and waste our Estates so vainly;
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as long as she had so many good things in her, therefore hear what Christ saith to her verse 16. O saith Christ, all this will not do unless thou repent of this sin also;
as long as she had so many good things in her, Therefore hear what christ Says to her verse 16. O Says christ, all this will not do unless thou Repent of this since also;
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2. You say you have reformed your selves in many things, and have left many sins, let us a little examine this reformation, 'tis to be feared 'tis no sound true reformation, look to the bottom,
2. You say you have reformed your selves in many things, and have left many Sins, let us a little examine this Reformation, it's to be feared it's no found true Reformation, look to the bottom,
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2. Are they not only those sins, that cross thy designs or hinder thy preferment in the World, 2 Kings 12. 2. Jehoash could willingly have set up Idolatry,
2. are they not only those Sins, that across thy designs or hinder thy preferment in the World, 2 Kings 12. 2. Jehoash could willingly have Set up Idolatry,
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1. Is it only an outward reformation, a reforming of the life and not of the heart, a reforming of the actions and not of the affections? if so 'tis not right, true conversion always begins at the heart;
1. Is it only an outward Reformation, a reforming of the life and not of the heart, a reforming of the actions and not of the affections? if so it's not right, true conversion always begins At the heart;
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this is just like Lot 's Wife leaving of Sodom, 19. Gen. 26. This is Simon Magus repentance, 8. Acts 21. 2. Is this a reformation only of passion, and not of sound reason and judgment;
this is just like Lot is Wife leaving of Sodom, 19. Gen. 26. This is Simon Magus Repentance, 8. Acts 21. 2. Is this a Reformation only of passion, and not of found reason and judgement;
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true reformation is a deliberate work, and always hath conviction and humiliation going before. 3. Is this reformation only a leaving of sin and not an hating of sin.
true Reformation is a deliberate work, and always hath conviction and humiliation going before. 3. Is this Reformation only a leaving of since and not an hating of since.
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David Banished his Son Absalom, but he was not angry with him, and see what follows, 2 Sam. 13. 3•. if thou deal so with sin, thy Soul will ere long desire and long for this thine Absalom again;
David Banished his Son Absalom, but he was not angry with him, and see what follows, 2 Sam. 13. 3•. if thou deal so with since, thy Soul will ere long desire and long for this thine Absalom again;
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true repentance is with anger and indignation in the heart against sin, 2. Cor. 7. 11. just like Ephraim, how angry is he, 14. Hosea. 8. 4. Is thy reformation only a turning from sin, and not a turning to God;
true Repentance is with anger and Indignation in the heart against since, 2. Cor. 7. 11. just like Ephraim, how angry is he, 14. Hosea. 8. 4. Is thy Reformation only a turning from since, and not a turning to God;
Mr. Greenham calls them the Devils Registers, that look after other mens sins. A wicked man may hate the same sin in another, that he loves in himself;
Mr. Greenham calls them the Devils Registers, that look After other men's Sins. A wicked man may hate the same since in Another, that he loves in himself;
2 Kings 10. 28, 29. so we read of Joab a wicked man, yet he could reprove David for a sin, 2 Sam. 24. 2, 3. if this be all thou canst plead, thou mayst be ill enough for all this.
2 Kings 10. 28, 29. so we read of Joab a wicked man, yet he could reprove David for a since, 2 Sam. 24. 2, 3. if this be all thou Canst plead, thou Mayest be ill enough for all this.
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so all our good things before united to Christ, &c. ▪ therefore the Fathers call all the vertues and good works of the Heathens, splendida peccata, only because they did not belong to Christ.
so all our good things before united to christ, etc. ▪ Therefore the Father's call all the Virtues and good works of the heathens, splendida Peccata, only Because they did not belong to christ.
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'tis our love to this sin, that makes this sin stick and cleave so close and so fast to us, 8. Cantic. 7. so may we say here many waters, many tears,
it's our love to this since, that makes this since stick and cleave so close and so fast to us, 8. Cantic. 7. so may we say Here many waters, many tears,
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and you shall see that man will be the greatest enemy to Christ, 3. Philip. 18. but who were these, see verse 19. here were their Gods their beloved bellies,
and you shall see that man will be the greatest enemy to christ, 3. Philip. 18. but who were these, see verse 19. Here were their God's their Beloved bellies,
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when a man shall say, Lord I have a sin, a lust within me, that I love most dearly, 'tis my darling O I take great pleasure and delight in it, 'tis not all the World shall make me part with it,
when a man shall say, Lord I have a since, a lust within me, that I love most dearly, it's my darling Oh I take great pleasure and delight in it, it's not all the World shall make me part with it,
O Soul hearken to this, and if thou go to Hell at last, when thou art in Hell remember this word, that 'tis only this one sin that keeps thee from Christ and Christ from thee.
O Soul harken to this, and if thou go to Hell At last, when thou art in Hell Remember this word, that it's only this one since that keeps thee from christ and christ from thee.
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doth not reason tell us, than an Estate of an Hundred Pound per annum is worth more than a shilling? again reason tells us, that poyson though it be never so sweet and pleasant to the tast, is not good because 'twill kill us;
does not reason tell us, than an Estate of an Hundred Pound per annum is worth more than a shilling? again reason tells us, that poison though it be never so sweet and pleasant to the taste, is not good Because it'll kill us;
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doth not reason judge that man a fool, who lying in Prison in a nasty Dungeon, will not have his liberty when 'tis offered? Is not this thy case O sinner, reason it self condemns thee,
does not reason judge that man a fool, who lying in Prison in a nasty Dungeon, will not have his liberty when it's offered? Is not this thy case Oh sinner, reason it self condemns thee,
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and when thou art so freely offered liberty by Christ, to have thy fetters and shackles of sin knockt off, that thou wilt choose rather to lye rotting in that stinking Dungeon of Hell to all Eternity.
and when thou art so freely offered liberty by christ, to have thy fetters and shackles of since knocked off, that thou wilt choose rather to lie rotting in that stinking Dungeon of Hell to all Eternity.
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if you will but read the Scriptures and stand to their determination, they are infallable and will not deceive you, you will not stand out for a sin any longer;
if you will but read the Scriptures and stand to their determination, they Are infallible and will not deceive you, you will not stand out for a since any longer;
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Hear what Conscience saith, 13. Job 26. Job 's Conscience told him, that sin was a bitter Pill, a thing not to be beloved, 38. Psalm 3, 4, 5, 6, 7, 8. so will Conscience, read you the same lesson if you would but appeal to it.
Hear what Conscience Says, 13. Job 26. Job is Conscience told him, that since was a bitter Pill, a thing not to be Beloved, 38. Psalm 3, 4, 5, 6, 7, 8. so will Conscience, read you the same Lesson if you would but appeal to it.
do but consider the case of Judas, 27. Matth. 3, 4, 5. Judas might have argued thus before, what shall I be such a fool to leave Christ for thirty pence, O but he goes on without Scripture Reason and Conscience,
do but Consider the case of Judas, 27. Matthew 3, 4, 5. Judas might have argued thus before, what shall I be such a fool to leave christ for thirty pence, Oh but he Goes on without Scripture Reason and Conscience,
You see Brethren, what Judas got by his sin, O there is none of you but will be ready to say, better Judas had parted with his sin, than with his Saviour;
You see Brothers, what Judas god by his since, Oh there is none of you but will be ready to say, better Judas had parted with his since, than with his Saviour;
every Year, every Month, every Week, every Day, every Hour, nay every Minute thou hast deserved to be cast into Hell for this thine Iniquity, remember that God hath spared thee all this while to try whether thou wilt cast off thy sin or no;
every Year, every Monn, every Week, every Day, every Hour, nay every Minute thou hast deserved to be cast into Hell for this thine Iniquity, Remember that God hath spared thee all this while to try whither thou wilt cast off thy since or no;
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and all this while God hath waited upon thee in every Ordinance, in every Sermon and every Sabbath, to try whether thou wouldst repent of this thine Iniquity.
and all this while God hath waited upon thee in every Ordinance, in every Sermon and every Sabbath, to try whither thou Wouldst Repent of this thine Iniquity.
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Reckon again all God's Providences towards thee, such a time thou wert sick, and Death lookt in at thy Chamber Window, the Devil was ready to draw the curtains to carry thee away to Hell,
Reckon again all God's Providences towards thee, such a time thou Wertenberg sick, and Death looked in At thy Chamber Window, the devil was ready to draw the curtains to carry thee away to Hell,
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such a time thou wert in danger to be drowned, such a time in danger of breaking thy neck by a fall, such a time in danger of killing by such or such men,
such a time thou Wertenberg in danger to be drowned, such a time in danger of breaking thy neck by a fallen, such a time in danger of killing by such or such men,
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and yet thou art still alive to read these lines or hear them read, remember that all this while, God hath been waiting on thee for the leaving of this thine Iniquity.
and yet thou art still alive to read these lines or hear them read, Remember that all this while, God hath been waiting on thee for the leaving of this thine Iniquity.
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God speaks to every one of us as he did to Jerusalem, 13. Jer. 27. I have seen saith God thy sins all this while, do not think that thou art not punished because I know not thine Iniquities, O but I have waited all this while to have thee cleansed,
God speaks to every one of us as he did to Jerusalem, 13. Jer. 27. I have seen Says God thy Sins all this while, do not think that thou art not punished Because I know not thine Iniquities, Oh but I have waited all this while to have thee cleansed,
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and what are not your Iniquities gone yet? I have seen them all this while, O what will become of you? look what became of those on whom God waited long and would not repent, the old World, 1 Pet. 3. 19, 20. they are now in Prison, in Hell for it;
and what Are not your Iniquities gone yet? I have seen them all this while, Oh what will become of you? look what became of those on whom God waited long and would not Repent, the old World, 1 Pet. 3. 19, 20. they Are now in Prison, in Hell for it;
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shall I tell you what God offers, why part with this sin, you shall have Christ, the spirit of Christ, the graces of Christ, the promises of Christ, the Kingdom of Christ, the Crown of Christ, the Glory of Christ,
shall I tell you what God offers, why part with this since, you shall have christ, the Spirit of christ, the graces of christ, the promises of christ, the Kingdom of christ, the Crown of christ, the Glory of christ,
Ah Christians, throw away your beloved sins, and all these shall be yours, 8. Rom. 13. there's the duty what follows verse 14. what then verse 17. so 1 Cor. 3. 16. i. e. such as keep themselves from their Iniquity,
Ah Christians, throw away your Beloved Sins, and all these shall be yours, 8. Rom. 13. there's the duty what follows verse 14. what then verse 17. so 1 Cor. 3. 16. i. e. such as keep themselves from their Iniquity,
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for the spirit of God never enters in till this sin be cast out, well what then, verses 21, 22, 23. the Scripture is full of promises to this purpose.
for the Spirit of God never enters in till this since be cast out, well what then, Verses 21, 22, 23. the Scripture is full of promises to this purpose.
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But what can be said more? he that hath Christ hath all things, what ever he can desire, 84. Psalm 11. O that God should wager us to be sincere and upright,
But what can be said more? he that hath christ hath all things, what ever he can desire, 84. Psalm 11. O that God should wager us to be sincere and upright,
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O what sots, what bruits are we, if we should esteem of this sin before all the promises of the Gospel, the riches of grace, and the glories of Heaven.
O what sots, what bruits Are we, if we should esteem of this since before all the promises of the Gospel, the riches of grace, and the Glories of Heaven.
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O sinner, let me speak plainly to thee, what wouldst thou have God to do for thee? to carry thee to Heaven with this sin in thy heart, I tell thee God will not do it,
O sinner, let me speak plainly to thee, what Wouldst thou have God to do for thee? to carry thee to Heaven with this since in thy heart, I tell thee God will not do it,
yea (with reverence be it spoken) God cannot do it. 21. Revel. 27. what hath not God staked down sufficient against a single sin? wouldst thou have God to bid more? he hath given us his Son already,
yea (with Reverence be it spoken) God cannot do it. 21. Revel. 27. what hath not God staked down sufficient against a single since? Wouldst thou have God to bid more? he hath given us his Son already,
and with him hath freely granted all good things to us? what wouldst thou have more? wouldst thou be more glorious than God can make thee? more secure than Heaven can make thee? more rich than Christ can make thee? more joyful than the Holy Spirit the Comforter can make thee? and more blessed than all the promises of the Gospel can make thee? Well sinner if all this will not persuade thee to part with thy sin, I have done, keep it still, go to Hell with it,
and with him hath freely granted all good things to us? what Wouldst thou have more? Wouldst thou be more glorious than God can make thee? more secure than Heaven can make thee? more rich than christ can make thee? more joyful than the Holy Spirit the Comforter can make thee? and more blessed than all the promises of the Gospel can make thee? Well sinner if all this will not persuade thee to part with thy since, I have done, keep it still, go to Hell with it,
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nay Saint Paul tells us, if they had known it they would not have done it, 1 Cor. 2. 8. But this is an high aggravation of sin to know it, and yet to commit it.
nay Saint Paul tells us, if they had known it they would not have done it, 1 Cor. 2. 8. But this is an high aggravation of since to know it, and yet to commit it.
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All that Paul could plead for his bloody sin was his ignorance, 1 Tim. 1. 13. If Paul had known it to be a sin, he would not have done it for all the World, 26. Acts 9. But what canst thou say for thy self, O sinner, that sinnest against knowledge, thou that knowest swearing to be a sin,
All that Paul could plead for his bloody since was his ignorance, 1 Tim. 1. 13. If Paul had known it to be a since, he would not have done it for all the World, 26. Acts 9. But what Canst thou say for thy self, Oh sinner, that Sinnest against knowledge, thou that Knowest swearing to be a since,
sins of weakness and infirmity are called in Scripture, NONLATINALPHABET the slipping of the foot unawares, these we are to pity and be carefull of 6. Gal. 1. there are three words significant, NONLATINALPHABET preocupatus overtaken unawares, NONLATINALPHABET the slipping of the foot, NONLATINALPHABET set him in joynt again.
Sins of weakness and infirmity Are called in Scripture, the slipping of the foot unawares, these we Are to pity and be careful of 6. Gal. 1. there Are three words significant, preocupatus overtaken unawares, the slipping of the foot, Set him in joint again.
see what charge Christ gives his Ministers concerning such Persons, who willfully cont•in in their sins against the means, 6. Mark. 11. and again there is a dreadfull place, 22. Revel. 11. and he that is willfully so,
see what charge christ gives his Ministers Concerning such Persons, who wilfully cont•in in their Sins against the means, 6. Mark. 11. and again there is a dreadful place, 22. Revel. 11. and he that is wilfully so,
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this is like the Gadarens they besought Christ to be gone from them, for they had no leisure to hear him Preach, they had work enough to do to look after their Swine;
this is like the Gadarenes they besought christ to be gone from them, for they had no leisure to hear him Preach, they had work enough to do to look After their Swine;
the Scripture always condemns deliberate sinning, 4. Prov. 14, 15. What sinners? O deliberate sinners, they are expressed two ways (1) by contriving sin, forecasting it on their beds, verse 16. (2) by their deliberate commission of it, 'tis as their meat and drink to them verse 17. there is a woe to such, 2. Mic. 1. these are far from mercy 14. Prov. 22. err i. e. from mercy as the Antithesis note.
the Scripture always condemns deliberate sinning, 4. Curae 14, 15. What Sinners? O deliberate Sinners, they Are expressed two ways (1) by contriving since, forecasting it on their Beds, verse 16. (2) by their deliberate commission of it, it's as their meat and drink to them verse 17. there is a woe to such, 2. Mic. 1. these Are Far from mercy 14. Curae 22. err i. e. from mercy as the Antithesis note.
I will shew you the sad end of such Persons in the case of Joab 1 Kings 2. 5, 6. Joab had killed many in war, O but those two he contrived their death, he killed them in cool blood, that brought sorrow to him at last,
I will show you the sad end of such Persons in the case of Joab 1 Kings 2. 5, 6. Joab had killed many in war, Oh but those two he contrived their death, he killed them in cool blood, that brought sorrow to him At last,
there are two terrible Texts to this purpose, 9. Job. 4. 29. Prov. 1. hear this you that have been told of your sins and yet will not leave them, have had message after message, Sermon after Sermon, reproof after reproof,
there Are two terrible Texts to this purpose, 9. Job. 4. 29. Curae 1. hear this you that have been told of your Sins and yet will not leave them, have had message After message, Sermon After Sermon, reproof After reproof,
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as long as we keep this sin in us, all afflictions will do us no good at all, 27. Prov. 22. mark it, his foolishness i. e. his sin, we have two notable examples of this;
as long as we keep this since in us, all afflictions will do us no good At all, 27. Curae 22. mark it, his foolishness i. e. his since, we have two notable Examples of this;
Jeroboam you know what was his sin, the Scripture calls it so the sin of Jeroboam, God sends a Prophet to cry against him for it, what doth he? see 1 Kings 13. 4, 6. mark it he prays that his hand may be restored, not his sin mortifyed, 'tis a sign his heart was not humbled by this Judgment,
Jeroboam you know what was his since, the Scripture calls it so the since of Jeroboam, God sends a Prophet to cry against him for it, what does he? see 1 Kings 13. 4, 6. mark it he prays that his hand may be restored, not his since mortified, it's a Signen his heart was not humbled by this Judgement,
as appear likewise verse 33. the other is King Ahaz 2. Chron. 28. 22. O Brethren, take notice of this when afflictions will work no good upon you, O this is the aggravation of your own Iniquity;
as appear likewise verse 33. the other is King Ahaz 2. Chronicles 28. 22. O Brothers, take notice of this when afflictions will work no good upon you, Oh this is the aggravation of your own Iniquity;
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but this our own Iniquity, 'tis not all the storms and tempests whatever will make us cast them over-board, O sinners look on your selves you that have had great sicknesses and great afflictions,
but this our own Iniquity, it's not all the storms and tempests whatever will make us cast them overboard, Oh Sinners look on your selves you that have had great Sicknesses and great afflictions,
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and yet you retain your own Iniquities still, the Swearer his Swearing the Drunkard his Drunkenness &c. O 'tis a fearfull sign that God hath rejected you as 'tis said of Israel, 6. Jer. 29, 30. 6. 'Tis a sin of custom that's another great aggravation of it.
and yet you retain your own Iniquities still, the Swearer his Swearing the Drunkard his drunkenness etc. Oh it's a fearful Signen that God hath rejected you as it's said of Israel, 6. Jer. 29, 30. 6. It's a since of custom that's Another great aggravation of it.
O Brethren, once committing a sin is enough to sink any of us to Hell, as once swearing, once lying, once cozening, &c. but to make a custom of it, how can we expect mercy.
O Brothers, once committing a since is enough to sink any of us to Hell, as once swearing, once lying, once cozening, etc. but to make a custom of it, how can we expect mercy.
Is a Thief Arraigned for Fellony, and 'tis proved that he hath been a Thief so many years, he hath made it his trade and custom, the Judge will condemn that man presently without any favour, never put such an Old Rogue to his Psalm of mercy.
Is a Thief Arraigned for Felony, and it's proved that he hath been a Thief so many Years, he hath made it his trade and custom, the Judge will condemn that man presently without any favour, never put such an Old Rogue to his Psalm of mercy.
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other sins we may say men commit only by the bye, but this their own Iniquity, 'tis their very trade and custom, there is a dreadfull place, tremble at it you that have lived in any known sin many years, 13. Jer. 23, 24. 7. 'Tis a sin that we take the greatest delight in, that's another aggravation of it;
other Sins we may say men commit only by the buy, but this their own Iniquity, it's their very trade and custom, there is a dreadful place, tremble At it you that have lived in any known since many Years, 13. Jer. 23, 24. 7. It's a since that we take the greatest delight in, that's Another aggravation of it;
the Apostle reckons these Persons among those that are rejected, or given over by God to themselves the saddest Judgment of all, 1. Rom. 28, 32. and Christ threatens them, 1. Prov. 22, 31. so 2. Prov. 14, 18. 8. 'Tis a ruling sin, that's another great aggravation of it.
the Apostle reckons these Persons among those that Are rejected, or given over by God to themselves the Saddest Judgement of all, 1. Rom. 28, 32. and christ threatens them, 1. Curae 22, 31. so 2. Curae 14, 18. 8. It's a ruling since, that's Another great aggravation of it.
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such a man hath the curse of Cham lighted upon him, to be a servant of servants, his other sins are servants, all of them to this Iniquity this great Beelzebub, and he himself is slave to them all.
such a man hath the curse of Cham lighted upon him, to be a servant of Servants, his other Sins Are Servants, all of them to this Iniquity this great Beelzebub, and he himself is slave to them all.
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O what a case is that man in, that is servant to his sin, his lust, whatever work his sin sets him about he must do it, there is no King in the World hath such a power over his Subjects,
O what a case is that man in, that is servant to his since, his lust, whatever work his since sets him about he must do it, there is no King in the World hath such a power over his Subject's,
experience is witness, and therefore the Apostle exhorts us especially against this sin upon this account, 6. Rom. 12, 13. whatever you do, do not keep a reigning sin in you.
experience is witness, and Therefore the Apostle exhorts us especially against this since upon this account, 6. Rom. 12, 13. whatever you do, do not keep a reigning since in you.
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O tremble sinners to think of this, God hath given you fair Estates in the World, God hath given you healthy Bodies, God hath given you reason to rule all the Creatures in the World, above all God hath given you Immortal Souls,
O tremble Sinners to think of this, God hath given you fair Estates in the World, God hath given you healthy Bodies, God hath given you reason to Rule all the Creatures in the World, above all God hath given you Immortal Souls,
O therefore sinner take heed thou art upon the very brink of Hell, upon the very borders and edge of that unpardonable sin, O cast out this sin least God cast thee out of his presence.
O Therefore sinner take heed thou art upon the very brink of Hell, upon the very borders and edge of that unpardonable since, Oh cast out this since lest God cast thee out of his presence.
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so opposite to true conversion, sound and sincere holiness, a sin that wins our affections from Christ, hardens our hearts against the means of grace, fills us with darkness, robs us of all graces,
so opposite to true conversion, found and sincere holiness, a since that wins our affections from christ, hardens our hearts against the means of grace, fills us with darkness, robs us of all graces,
I can compare it to nothing better than to that poyson which some call the Jesuits poyson, which (as some say) if a man drink it, he shall perceive nothing,
I can compare it to nothing better than to that poison which Some call the Jesuits poison, which (as Some say) if a man drink it, he shall perceive nothing,
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but many years hence thou may'st find and feel the poyson of it in thy bones the gnawings and gripings of it in thy Conscience, be sure at one time or other it will meet with thee, 'twill never let thee go to thy grave in peace.
but many Years hence thou Mayest find and feel the poison of it in thy bones the gnawings and gripings of it in thy Conscience, be sure At one time or other it will meet with thee, it'll never let thee go to thy grave in peace.
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1. This sin the Dalilah that lies in thy bosom, and in whose lap thou sleepest so securely, hath scissors to cut of thy locks wherein all thy strength lies, it makes a man like Reuben weak as water, unable to resist the least temptation, 49. Gen. 3, 4. Reubens sin took away Reubens strength and excellency,
1. This since the Delilah that lies in thy bosom, and in whose lap thou Sleepest so securely, hath scissors to Cut of thy locks wherein all thy strength lies, it makes a man like Reuben weak as water, unable to resist the least temptation, 49. Gen. 3, 4. Reubens since took away Reubens strength and excellency,
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what the disease of the Scurvy is to the Body, that is this sin to the Soul, O how faint and weak and weary are many in Holy Duties, O how feeble when under temptations, it makes a man unable to resist what is evil,
what the disease of the Scurvy is to the Body, that is this since to the Soul, Oh how faint and weak and weary Are many in Holy Duties, Oh how feeble when under temptations, it makes a man unable to resist what is evil,
and to perform any thing that is good, read that story 7. Josh. 2, 3, 4, 5. what was the reason of this, you shall see verses 10, 11, 12, 13. you see how that one Achan in the Camp of Israel, made them all faint and loose all their strength.
and to perform any thing that is good, read that story 7. Josh. 2, 3, 4, 5. what was the reason of this, you shall see Verses 10, 11, 12, 13. you see how that one achan in the Camp of Israel, made them all faint and lose all their strength.
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for this man to loose all his strength that he is not able to help himself, O this weakness will bring poverty on apace upon him, you will pity such a man, O you will say he is a poor weak creature and deserves to be pittied;
for this man to lose all his strength that he is not able to help himself, Oh this weakness will bring poverty on apace upon him, you will pity such a man, Oh you will say he is a poor weak creature and deserves to be pitied;
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After God had reckoned up all the sins of Jerusalem observe how he speaks to her, 16. Ezek. 30. so may we say to many sinners, O how weak are you grown!
After God had reckoned up all the Sins of Jerusalem observe how he speaks to her, 16. Ezekiel 30. so may we say to many Sinners, Oh how weak Are you grown!
O Brethren, you may thank this your own sin, it takes away all your strength from you, Job will tell you the way to get strength, 17. Job. 9. purge out sin and you shall get strength.
O Brothers, you may thank this your own since, it Takes away all your strength from you, Job will tell you the Way to get strength, 17. Job. 9. purge out since and you shall get strength.
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O sirs know this that God hates all such mixtures, he hates such services, 1. Isaiah 13, 14, 15, 22. verses, O saith God do not serve me so, I cannot endure this, either leave off thy sins or leave off thy sacrifices.
O Sirs know this that God hates all such mixtures, he hates such services, 1. Isaiah 13, 14, 15, 22. Verses, Oh Says God do not serve me so, I cannot endure this, either leave off thy Sins or leave off thy Sacrifices.
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then they must say farewell pleasures, farewell a merry and an happy life, whereas sin like Summer frosts, nips the very buds and blossoms of all our outward comforts and delights,
then they must say farewell pleasures, farewell a merry and an happy life, whereas since like Summer frosts, nips the very buds and blossoms of all our outward comforts and delights,
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but he is a covetous Wretch, or but he is a terrible drunkard, or but he is a filthy Whoremaster, O these buts spoil all, that man hath no cause to be merry to day, that is to be hanged to morrow,
but he is a covetous Wretch, or but he is a terrible drunkard, or but he is a filthy Whoremaster, Oh these buts spoil all, that man hath no cause to be merry to day, that is to be hanged to morrow,
and thou sinner, though thou hast money enough and estate enough to make thee merry, O but thou hast a sin also for which thou may'st be damned before another day come.
and thou sinner, though thou hast money enough and estate enough to make thee merry, Oh but thou hast a since also for which thou Mayest be damned before Another day come.
2. Dangerous, like the Israelites Quailes, so are all pleasures to sinners dainty but dangerous, 78. Ps. 30, 31. 'tis a dangerous thing for us to be taking our pleasures,
2. Dangerous, like the Israelites Quails, so Are all pleasures to Sinners dainty but dangerous, 78. Ps. 30, 31. it's a dangerous thing for us to be taking our pleasures,
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but cast out sin, and then there is peace with thy pleasure, 3. Prov. 17. it cannot be said so of the ways of sin, her ways may seem to be pleasant,
but cast out since, and then there is peace with thy pleasure, 3. Curae 17. it cannot be said so of the ways of since, her ways may seem to be pleasant,
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3. Very short, that pleasure cannot last long where sin is gnawing at the root of it, only the joy of the righteous is lasting, 4. Phil. 4. a man may rejoyce in sin but not alway, may rejoyce in the World but not alway,
3. Very short, that pleasure cannot last long where since is gnawing At the root of it, only the joy of the righteous is lasting, 4. Philip 4. a man may rejoice in since but not always, may rejoice in the World but not always,
3. Sin many times damps the sinner in the midst of his pleasures, it sends to Belsbazzar an hand to write on the wall in the midst of his cups and merriment, and makes him tremble;
3. since many times damps the sinner in the midst of his pleasures, it sends to Belshazzar an hand to write on the wall in the midst of his cups and merriment, and makes him tremble;
suppose any of you at a great feast very merry, and news is brought that your house is all on a fire, what comfort can you take in that mirth, you will leave dinner and friends and all.
suppose any of you At a great feast very merry, and news is brought that your house is all on a fire, what Comfort can you take in that mirth, you will leave dinner and Friends and all.
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Nabal though but a Country Farmer, yet he makes a feast like the feast of a King, 1 Sam. 25. 36. but how ends it, see verse 37. A sinner's sun always sets in the darkest cloud;
Nabal though but a Country Farmer, yet he makes a feast like the feast of a King, 1 Sam. 25. 36. but how ends it, see verse 37. A sinner's sun always sets in the Darkest cloud;
God abhors a professor that keeps any sin in his heart, that looks crosseyed, one eye to the World and the other eye to God, 16. Ezek. 25. O Friends consider this, cast out your sin whatever it is, else all your prayers, profession, good words, good works will come to nothing, all your fair shews of being religious will come to nothing, Christ will not own you for beautiful, Christ will not have his spouse to wear black patches in her face, I mean the black spots of sin.
God abhors a professor that keeps any since in his heart, that looks crosseyed, one eye to the World and the other eye to God, 16. Ezekiel 25. O Friends Consider this, cast out your since whatever it is, Else all your Prayers, profession, good words, good works will come to nothing, all your fair shows of being religious will come to nothing, christ will not own you for beautiful, christ will not have his spouse to wear black Patches in her face, I mean the black spots of since.
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Hear what Counsel is given to the Church 45. Psalm. 10. i. e. forget and forsake for the sake of Christ all that is dear to thee in this World, look only to Christ,
Hear what Counsel is given to the Church 45. Psalm. 10. i. e. forget and forsake for the sake of christ all that is dear to thee in this World, look only to christ,
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Judas loved sin and therefore betrayed Christ, Pilate loved sin therefore condemned Christ, the Thief on the Cross loved sin and therefore he scoffed at Christ there also;
Judas loved since and Therefore betrayed christ, Pilate loved since Therefore condemned christ, the Thief on the Cross loved since and Therefore he scoffed At christ there also;
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O Brethren, consider what a dreadfull thing 'tis not to love Christ, 1 Cor. 16. 22. all the curses in the Bible are comprehended under those two words;
O Brothers, Consider what a dreadful thing it's not to love christ, 1 Cor. 16. 22. all the curses in the bible Are comprehended under those two words;
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Judas he first ran after his sin when he went to the High-Priests to betray Christ, O but afterwards he would fain have run away from that sin but could not;
Judas he First ran After his since when he went to the High priests to betray christ, Oh but afterwards he would fain have run away from that since but could not;
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you that are angry with Ministers now for crying out, O ye Swearers, upon your death beds you will cry out, O my Swearing my Blaspheming of the Name of God;
you that Are angry with Ministers now for crying out, Oh you Swearers, upon your death Beds you will cry out, Oh my Swearing my Blaspheming of the Name of God;
you that are angry with Ministers now for crying out, O ye covetous Worldly minded men, upon your death beds will cry out, O my covetousness, O my Worldly mindedness;
you that Are angry with Ministers now for crying out, Oh you covetous Worldly minded men, upon your death Beds will cry out, Oh my covetousness, Oh my Worldly Mindedness;
you shall see what this sin will do to you at last, 20. Job. 11, 12, 13, 14. v. O who would entertain a sin that will bring such an Hell into his Soul at last.
you shall see what this since will do to you At last, 20. Job. 11, 12, 13, 14. v. Oh who would entertain a since that will bring such an Hell into his Soul At last.
And now sinners consider these sad effects of this your own sin, how it will take away all your strength, make all your Religion odious to God, poyson all your pleasures and comforts, rob you of all your beauty, steal away your hearts from Christ,
And now Sinners Consider these sad effects of this your own since, how it will take away all your strength, make all your Religion odious to God, poison all your pleasures and comforts, rob you of all your beauty, steal away your hearts from christ,
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will not this make a man merry? the Saints are described in Scripture with harps in their hands, and singing 14. Rev. 2, 3, 4, 5. to note the joy and comfort of that Soul that is freed from sin;
will not this make a man merry? the Saints Are described in Scripture with harps in their hands, and singing 14. Rev. 2, 3, 4, 5. to note the joy and Comfort of that Soul that is freed from since;
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that day that Haman was hanged proved a joyfull day, and a day of gladness to all the Jews. O that day that any of us hath killed this sin, will prove the most joyfull day that ever we had in our lives;
that day that Haman was hanged proved a joyful day, and a day of gladness to all the jews. Oh that day that any of us hath killed this since, will prove the most joyful day that ever we had in our lives;
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and all that thou hast to be troubled for is only this (as Austin said of himself) Nimis serò te amavi Domine, that thou hast stood out so long before thou wouldst yield to Christ;
and all that thou hast to be troubled for is only this (as Austin said of himself) Nimis serò te amavi Domine, that thou hast stood out so long before thou Wouldst yield to christ;
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After Paul had commended the Romans obedience to the Gospel, 16. Rom. 19. he adds verse 20. the God of peace shall tread Satan under your feet shortly;
After Paul had commended the Romans Obedience to the Gospel, 16. Rom. 19. he adds verse 20. the God of peace shall tread Satan under your feet shortly;
A pure Conscience like the Town Clerk of Ephesus, quickly appeaseth a multitude of distractions and discontents in the Soul, in the midst of outward dangers and calamities.
A pure Conscience like the Town Clerk of Ephesus, quickly appeaseth a multitude of distractions and discontents in the Soul, in the midst of outward dangers and calamities.
O poor Soul, whoever thou art that hast bid thy sin farewell, thou mayest then also bid all sorrow farewell, 5. Job 19, 20, 21, 22, 23, 24. as a Father takes out the sting out of a Snake or Adder,
Oh poor Soul, whoever thou art that haste bid thy since farewell, thou Mayest then also bid all sorrow farewell, 5. Job 19, 20, 21, 22, 23, 24. as a Father Takes out the sting out of a Snake or Adder,
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then all the afflictions our Heavenly Father sends us, are like Adders without sting or poyson, he knows they will not nor cannot hurt us, we may then play with them, 9. Gen. 12, 13, 14. Observe it, God makes a Bow the sign of his Covenant;
then all the afflictions our Heavenly Father sends us, Are like Adders without sting or poison, he knows they will not nor cannot hurt us, we may then play with them, 9. Gen. 12, 13, 14. Observe it, God makes a Bow the Signen of his Covenant;
so are all the miseries of the People of God in this World like the Rain-bow, 'tis a Bow without an Arrow, there is no anger nor wrath in God against them.
so Are all the misery's of the People of God in this World like the Rainbow, it's a Bow without an Arrow, there is no anger nor wrath in God against them.
cast out this sin, and then cry O Death where is thy sting? This is the work and business that will chear up your spirits upon your Deathbeds, this will make you look merrily upon your Friends that come to you, merrily upon the World you are leaving, merrily upon Death with whom you are to wrestle,
cast out this since, and then cry Oh Death where is thy sting? This is the work and business that will cheer up your spirits upon your Deathbeds, this will make you look merrily upon your Friends that come to you, merrily upon the World you Are leaving, merrily upon Death with whom you Are to wrestle,
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when Death comes and knocks at the door of his earthly Tabernacle, come in Death (saith he) thou art welcome thou art very wellcome to me, I desire to be dissolved and to be with Christ.
when Death comes and knocks At the door of his earthly Tabernacle, come in Death (Says he) thou art welcome thou art very welcome to me, I desire to be dissolved and to be with christ.
Now put these things together, would you have Christ to embrace you, the Devil to be afraid of you, all afflictions to work good for you, would you live merrily, dye comfortably,
Now put these things together, would you have christ to embrace you, the devil to be afraid of you, all afflictions to work good for you, would you live merrily, die comfortably,
1. The voice of the word, 18. Jer. 31. 1 Cor. 5. 7. 12. Heb. 1. what should I add more, 'tis the voice of the whole Bible calling upon us to out with sin.
1. The voice of the word, 18. Jer. 31. 1 Cor. 5. 7. 12. Hebrew 1. what should I add more, it's the voice of the Whole bible calling upon us to out with since.
2. The voice of the rod, Mic. 6. 9. and what doth the rod say? see verse 13. O Brethren, remember all the judgments of God upon your Persons, Families, Relations, Goods, Names, Estates;
2. The voice of the rod, Mic. 6. 9. and what does the rod say? see verse 13. O Brothers, Remember all the Judgments of God upon your Persons, Families, Relations, Goods, Names, Estates;
when Alexander was persuaded to run at the Olympick games, made this answer. Vellem si non essem Alexander, when Scipio was proffered an Harlot answered;
when Alexander was persuaded to run At the Olympic games, made this answer. Vellem si non essem Alexander, when Scipio was proffered an Harlot answered;
Tell me sinner, wert thou Baptized or no? if yea, and what livest thou in a known willfull sin, out upon thee, thou shalt be far worse tormented in Hell than Heathens. 2. Look upon thy prayers;
Tell me sinner, Wertenberg thou Baptised or no? if yea, and what Livest thou in a known wilful since, out upon thee, thou shalt be Far Worse tormented in Hell than heathens. 2. Look upon thy Prayers;
speak truly, when thou wert sick didst thou not promise if God would but spare thy life thou wouldst become a new man? when thou wert in trouble didst thou not promise God to leave thy sin if he would help thee out? Is not all this true? and what art thou the same man still? take heed of breach of promise with God;
speak truly, when thou Wertenberg sick didst thou not promise if God would but spare thy life thou Wouldst become a new man? when thou Wertenberg in trouble didst thou not promise God to leave thy since if he would help thee out? Is not all this true? and what art thou the same man still? take heed of breach of promise with God;
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In a word, if thou leave not this sin, better thou hadst never heard of a Sacrament, better thou hadst never promised Repentance, better thou hadst never prayed at all, better thou hadst never been baptized,
In a word, if thou leave not this since, better thou Hadst never herd of a Sacrament, better thou Hadst never promised Repentance, better thou Hadst never prayed At all, better thou Hadst never been baptised,
Consider what great things thou hast to loose, 19. Acts 24, 25, 26, 27, 28. O how did Demetrius his argument prevail with them to cry up their Diana, (viz.) the loss that they were like to sustain by it.
Consider what great things thou hast to lose, 19. Acts 24, 25, 26, 27, 28. O how did Demetrius his argument prevail with them to cry up their Diana, (viz.) the loss that they were like to sustain by it.
sin that draws a cloud before the face of God, hence is that expression, 90. Psalm 7, 8. O what comfort can that man have in his life, that wants the favour of God, the smiles of his countenance, a frown from God is like Hell it self. 2. The protection of God;
since that draws a cloud before the face of God, hence is that expression, 90. Psalm 7, 8. O what Comfort can that man have in his life, that Wants the favour of God, the smiles of his countenance, a frown from God is like Hell it self. 2. The protection of God;
when we are out of God's ways, we are out of God's protection, 91. Ps. 11. every Saint while he walks in God's ways, hath a sure lifeguard of Heavenly Angels, 34. Ps. 7. O this is a blessed condition, O who would loose this blessing for the commission of a sin.
when we Are out of God's ways, we Are out of God's protection, 91. Ps. 11. every Saint while he walks in God's ways, hath a sure lifeguard of Heavenly Angels, 34. Ps. 7. O this is a blessed condition, Oh who would lose this blessing for the commission of a since.
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O what a sad thing will it be to dye without assurance, then all your Friends, all your Lands, all your bags of money will do you no good, nothing but assurance is a cordial against death.
Oh what a sad thing will it be to die without assurance, then all your Friends, all your Lands, all your bags of money will do you no good, nothing but assurance is a cordial against death.
O sinner if thou wilt enjoy all these things, then thou must part with this sin, let others that have no hopes in the other World, let all those that have nothing to loose keep their sins, do not thou for a sin venture the loss of all together.
O sinner if thou wilt enjoy all these things, then thou must part with this since, let Others that have no hope's in the other World, let all those that have nothing to lose keep their Sins, do not thou for a since venture the loss of all together.
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2. Consider the loss, 'tis an irreparable loss, a loss that all the pleasures of sin cannot make thee amends for, this is a loss will utterly undo thee.
2. Consider the loss, it's an irreparable loss, a loss that all the pleasures of since cannot make thee amends for, this is a loss will utterly undo thee.
O consider then what a loss 'twill be to you to keep sin, 'twill make you more miserable than Hell it self can, you do not only loose a worldly estate by the first death,
O Consider then what a loss it'll be to you to keep since, it'll make you more miserable than Hell it self can, you do not only lose a worldly estate by the First death,
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O sinner thou with whom God is pleading this day in this Sermon, and hath been pleading all along in the handling of this text, thou dost acknowledge the truth of this,
O sinner thou with whom God is pleading this day in this Sermon, and hath been pleading all along in the handling of this text, thou dost acknowledge the truth of this,
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why then dost thou not practise, 14. Rom. 22. latter part, when thou sayest one thing (this sin must out) and dost another thing (keep this sin in thy heart still) thou condemnest thy self;
why then dost thou not practise, 14. Rom. 22. latter part, when thou Sayest one thing (this since must out) and dost Another thing (keep this since in thy heart still) thou Condemnest thy self;
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As for other Doctrines most of them have been and are called in Question by Hereticks, but never any Questioned the truth of this, were this Church now full of Papists, Socinians, Arminians, Brownists, Anabaptists, Millenarians, Quakers,
As for other Doctrines most of them have been and Are called in Question by Heretics, but never any Questioned the truth of this, were this Church now full of Papists, socinians, Arminians, Brownists, Anabaptists, Millenarians, Quakers,
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O then sinner, this Argument will leave thee inexcusable at the day of Judgment all the World and thine own Conscience will condemn thee for not casting out this sin. 12. Another Motive is this.
O then sinner, this Argument will leave thee inexcusable At the day of Judgement all the World and thine own Conscience will condemn thee for not casting out this since. 12. another Motive is this.
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if you be yet living in this sin, and this sin living in you, then is not Christ risen from the dead, i. e. as to you Christ is no better than a dead Christ, Christ is not raised to life in your Souls,
if you be yet living in this since, and this since living in you, then is not christ risen from the dead, i. e. as to you christ is no better than a dead christ, christ is not raised to life in your Souls,
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or that Sect, this persuasion or that persuasion, till you have cast out this sin you have no Religion at all in you; Religio vox vivenda non audienda.
or that Sect, this persuasion or that persuasion, till you have cast out this since you have no Religion At all in you; Religio vox vivenda non audienda.
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Christ when at the day of Judgment he shall keep his great Assizes, he will proceed there as in these Courts here, every sinner must hold up his hand at that bar, Christ will examine our hands as well as our hearts, our actions as well as our affections, 24. Ps. 3, 4. Christ will have works as well as words.
christ when At the day of Judgement he shall keep his great Assizes, he will proceed there as in these Courts Here, every sinner must hold up his hand At that bar, christ will examine our hands as well as our hearts, our actions as well as our affections, 24. Ps. 3, 4. christ will have works as well as words.
O Brethren, set upon this work, do not content your selves with a form of Godliness, O let not these Sermons rise up in Judgment against you at the last day;
O Brothers, Set upon this work, do not content your selves with a from of Godliness, Oh let not these Sermons rise up in Judgement against you At the last day;
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therefore I will conclude this Sermon with the words of our Saviour Christ, wherewith he concluded his Sermon on the Mount, 7. Mat. 24, 25, 26, 27. 2. Means and Directions. And first of the Means.
Therefore I will conclude this Sermon with the words of our Saviour christ, wherewith he concluded his Sermon on the Mount, 7. Mathew 24, 25, 26, 27. 2. Means and Directions. And First of the Means.
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But before I prescribe or set down the several receipts or antidotes, that may serve as a counter-poyson against this sin, it will be necessary to put one Question to you,
But before I prescribe or Set down the several receipts or antidotes, that may serve as a counterpoison against this since, it will be necessary to put one Question to you,
But perhaps some of you will say, this is a strange Question, why do you put such a Question to us? what do you think of us? do you look upon us as mere Hypocrites, do you think we are not willing?
But perhaps Some of you will say, this is a strange Question, why do you put such a Question to us? what do you think of us? do you look upon us as mere Hypocrites, do you think we Are not willing?
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Hear me and I will shew you as strange a Question as this, that our Saviour put to a man, 5. John 6. This is a very strange Question if you consider three particulars.
Hear me and I will show you as strange a Question as this, that our Saviour put to a man, 5. John 6. This is a very strange Question if you Consider three particulars.
Eight and Thirty Years, one would think a man that hath lien bed-rid so long, should be so weary of his disease, that he need not be asked this Question, wilt thou be made whole?
Eight and Thirty years, one would think a man that hath lain bedrid so long, should be so weary of his disease, that he need not be asked this Question, wilt thou be made Whole?
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why then doth our Saviour ask him this Question, whether he would be made whole? Brethren, here is enough in these three particulars to make you to wonder at the Question;
why then does our Saviour ask him this Question, whither he would be made Whole? Brothers, Here is enough in these three particulars to make you to wonder At the Question;
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as if you desired to be rid of sin, yet still the Question is, will you be made whole? will you part with this Iniquity? I know you will all answer, yes, you are willing to part with sin;
as if you desired to be rid of since, yet still the Question is, will you be made Whole? will you part with this Iniquity? I know you will all answer, yes, you Are willing to part with since;
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1. Do you love the means, are you willing to make use of such means as the Lord prescribes you in his word for the good of your Souls? can your hearts answer to this Question, whatever the Lord bids us do we will do it? like setting Dogs that hunt eagerly to catch the fowls,
1. Do you love the means, Are you willing to make use of such means as the Lord prescribes you in his word for the good of your Souls? can your hearts answer to this Question, whatever the Lord bids us do we will do it? like setting Dogs that hunt eagerly to catch the fowls,
2. Are you willing to forego whatever pleasure, or profit, or advantage sin brings in to you, that you may be healed of it? O can your hearts answer to this Question;
2. are you willing to forego whatever pleasure, or profit, or advantage since brings in to you, that you may be healed of it? O can your hearts answer to this Question;
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3. Have not custom in sin made you unwilling to part with sin? have you not lived so long in sin, that you do not know now how to live without it? have you not forgot the price of Salvation and the worth of your Souls? O you that have been sinners so many years, you that are Swearers of Fourscore years standing? are you willing to leave your Swearing? you that are Drunkards of Threescore years standing? are you willing to leave your drinking? you that have been covetous worldly minded Persons, griping Usurers, biting Landlords, that have used the trick of cozening many years, will you be made whole? can you part with your old companions, can you come out of Sodom and never look back, can you cross the Red-Sea,
3. Have not custom in since made you unwilling to part with since? have you not lived so long in since, that you do not know now how to live without it? have you not forgotten the price of Salvation and the worth of your Souls? O you that have been Sinners so many Years, you that Are Swearers of Fourscore Years standing? Are you willing to leave your Swearing? you that Are Drunkards of Threescore Years standing? Are you willing to leave your drinking? you that have been covetous worldly minded Persons, gripping Usurers, biting Landlords, that have used the trick of cozening many Years, will you be made Whole? can you part with your old Sodales, can you come out of Sodom and never look back, can you cross the Red sea,
and not smell the Garlikes and Onions of Egypt on the other side? can you or are you willing for the love of your Souls to do whatever Christ bids you,
and not smell the Garlics and Onions of Egypt on the other side? can you or Are you willing for the love of your Souls to do whatever christ bids you,
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I have already in the doctrinal part laid down nine several remedies or receipts against this sin, which if you would but make use of might work the cure,
I have already in the doctrinal part laid down nine several remedies or receipts against this since, which if you would but make use of might work the cure,
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why I know what you will say, you wonder that such a one is such a Drunkard, another such a Swearer, &c. you wonder that they do not leave their ill courses, you wonder that they do not look after their Souls more and Eternity.
why I know what you will say, you wonder that such a one is such a Drunkard, Another such a Swearer, etc. you wonder that they do not leave their ill courses, you wonder that they do not look After their Souls more and Eternity.
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Our Saviour reproves this very thing in the Scribes and Pharisees, 23. Mat. 29, 30. so say you if we had lived in our Fore-fathers days, we would have been better than they, O be as good now as you think you would have been then;
Our Saviour reproves this very thing in the Scribes and Pharisees, 23. Mathew 29, 30. so say you if we had lived in our Forefathers days, we would have been better than they, Oh be as good now as you think you would have been then;
you that are able to prescribe to others, why do you not prescribe to your selves? you that are such rare Physicians in other mens distempers, take heed that you prove not very fools in your own case!
you that Are able to prescribe to Others, why do you not prescribe to your selves? you that Are such rare Physicians in other men's distempers, take heed that you prove not very Fools in your own case!
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the Scriptures doth not only give us general rules and directions for our whole lives, but also particular directions in particular cases, and peculiar remedies against particular sins; to instance in a few;
the Scriptures does not only give us general rules and directions for our Whole lives, but also particular directions in particular cases, and peculiar remedies against particular Sins; to instance in a few;
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is any man inclined to the sin of Fornication? the Scripture hath a particular receipt for that, 1 Cor. 7. 9. Is any man given to stealing? the Scripture hath a particular receipt for that, 4. Eph. 28. Is covetousness thy sin? a receipt 19. Mat. 21. another 119. Ps. 36. Dost thou distrust God's providence, our Saviours receipt, 12 Luk. 24, 31. is pride thy sin, 11. Mat. 29. Thus Brethren,
is any man inclined to the since of Fornication? the Scripture hath a particular receipt for that, 1 Cor. 7. 9. Is any man given to stealing? the Scripture hath a particular receipt for that, 4. Ephesians 28. Is covetousness thy since? a receipt 19. Mathew 21. Another 119. Ps. 36. Dost thou distrust God's providence, our Saviors receipt, 12 Luk. 24, 31. is pride thy since, 11. Mathew 29. Thus Brothers,
O Brethren, make use of this excellent book, this is Heavens dispensatory, here is a salve for every sore, here are the waters of life the wells of Salvation for poor perishing sinners.
O Brothers, make use of this excellent book, this is Heavens dispensatory, Here is a salve for every soar, Here Are the waters of life the wells of Salvation for poor perishing Sinners.
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I will allude to that story of David 1 Sam. 17. 25, 26, 32. so say I to you thus and thus shall it be done to the man that casts out his own Iniquity, his name shall be enrolled in the Book of Life, his portion shall be in Heaven, he shall be called the Friend of God, shall be made a Co-heir with Christ;
I will allude to that story of David 1 Sam. 17. 25, 26, 32. so say I to you thus and thus shall it be done to the man that Cast out his own Iniquity, his name shall be enrolled in the Book of Life, his portion shall be in Heaven, he shall be called the Friend of God, shall be made a Coheir with christ;
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take the summ of all the promises in that one Text, 3. Rev. 21. how many men have ventured their lives in battel only in hope to be Knighted, the victorious Saint shall be crowned that's more, shall be crowned with glory that's more, shall be crowned with an Eternal weight of glory that's more yet;
take the sum of all the promises in that one Text, 3. Rev. 21. how many men have ventured their lives in battle only in hope to be Knighted, the victorious Saint shall be crowned that's more, shall be crowned with glory that's more, shall be crowned with an Eternal weight of glory that's more yet;
Now sirs here's your choice, overcome this sin and you shall at death ride victoriously to Heaven, triumphing not only over this sin but over every sin,
Now Sirs here's your choice, overcome this since and you shall At death ride victoriously to Heaven, triumphing not only over this since but over every since,
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Otherwise if you live as slaves to this sin all your days at Death, the Devil will ride in triumph over you, dragging your miserable Caitiffe Souls to Hell, to be tormented to all Eternity.
Otherwise if you live as slaves to this since all your days At Death, the devil will ride in triumph over you, dragging your miserable Caitiff Souls to Hell, to be tormented to all Eternity.
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It was a sad judgment upon Corah, Dathan and Abiram, that the earth swallowed them up, 16. Numb. 32. and thus it is with many now, the earth swallows them quite up, the World takes up all their time that they cannot mind the everlasting concernments of their Souls;
It was a sad judgement upon Corah, Dathan and Abiram, that the earth swallowed them up, 16. Numb. 32. and thus it is with many now, the earth Swallows them quite up, the World Takes up all their time that they cannot mind the everlasting concernments of their Souls;
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if you put earth upon fire, the earth will put out the fire, so if there be any spark of Fire or Heavenly zeal kindled in any Soul to the destroying of sin by the word, presently comes in the World and quencheth it;
if you put earth upon fire, the earth will put out the fire, so if there be any spark of Fire or Heavenly zeal kindled in any Soul to the destroying of since by the word, presently comes in the World and quenches it;
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'tis not enough for a man to have a smack of Religion, no if ever we would be free from this sin from the power of it, we must be Christians in good earnest.
it's not enough for a man to have a smack of Religion, no if ever we would be free from this since from the power of it, we must be Christians in good earnest.
A profession at large will never make a man leave his wild notes, 2. Rom. 28, 29. O do not content your selves only with being Baptized, with hearing Sermons, receiving the Sacrament, saying over your • … ers, living honestly, all this is only a pro• … n at large,
A profession At large will never make a man leave his wild notes, 2. Rom. 28, 29. O do not content your selves only with being Baptised, with hearing Sermons, receiving the Sacrament, saying over your • … ers, living honestly, all this is only a pro• … n At large,
but learn the power of Godliness, get a true Faith in Christ, a true love to Christ, a care to please him, be much in Communion with God, be much in searching your hearts, in humbling your selves for sin, in bewailing your weakness, in striving against lusts, in denying your selves, &c. this is the way to kill sin.
but Learn the power of Godliness, get a true Faith in christ, a true love to christ, a care to please him, be much in Communion with God, be much in searching your hearts, in humbling your selves for since, in bewailing your weakness, in striving against Lustiest, in denying your selves, etc. this is the Way to kill since.
what Solomon saith of the angry man, that may we say of the wicked man, 22. Prov. 24, 25. 'tis a common Proverb, he that lives with a lame man will learn to limp.
what Solomon Says of the angry man, that may we say of the wicked man, 22. Curae 24, 25. it's a Common Proverb, he that lives with a lame man will Learn to limp.
'tis impossible for that man to keep sin under his power, who keeps company with those that are under the power of sin, 119. Psal. 115. 'tis a very hard matter to keep company with the wicked,
it's impossible for that man to keep since under his power, who keeps company with those that Are under the power of since, 119. Psalm 115. it's a very hard matter to keep company with the wicked,
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now turn the stream, and sin you shall see will dry up apace O meditate much on the great things of Eternity, this will take of your appetite from sin.
now turn the stream, and sin you shall see will dry up apace Oh meditate much on the great things of Eternity, this will take of your appetite from since.
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I have read a story of a Godly Man who being tempted by his former evil companions to sin, he made this answer, I am so busie in reading a little book with 3 leaves, that I have no leisure so much as to mind my other business,
I have read a story of a Godly Man who being tempted by his former evil Sodales to since, he made this answer, I am so busy in reading a little book with 3 leaves, that I have no leisure so much as to mind my other business,
Brethren, 'tis not the taking out of two or three buckets of water that will empty a pond so deep as this is, no rather three or four hundred buckets must be taken out, 2. Cor. 12. 8. NONLATINALPHABET i. e. saepe Chrysostomus apud Bezam.
Brothers, it's not the taking out of two or three buckets of water that will empty a pond so deep as this is, no rather three or four hundred buckets must be taken out, 2. Cor. 12. 8. i. e. saepe Chrysostom apud Bezam.
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at Noon in the middle of our Age, 'tis Silver, 'tis of great value but not so pure as in the Morning, we contract more dross and filth to our Souls by that time;
At Noon in the middle of our Age, it's Silver, it's of great valve but not so pure as in the Morning, we contract more dross and filth to our Souls by that time;
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an espousal between Christ and your Souls, Christ will consent if you will but part with this sin, O do not say, 'tis too soon, 'tis too soon, perhaps before you hear another Sermon Christ may say to some of you now 'tis too late.
an espousal between christ and your Souls, christ will consent if you will but part with this since, Oh do not say, it's too soon, it's too soon, perhaps before you hear Another Sermon christ may say to Some of you now it's too late.
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the strength of a building consists in the rectitude and straitness of it, and therefore to every stone that is laid on, the Mason he lays his rule, his line, his plummet that it may be even.
the strength of a building consists in the rectitude and straitness of it, and Therefore to every stone that is laid on, the Mason he lays his Rule, his line, his plummet that it may be even.
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No let us follow the Scripture, what that bids us do and what means that bids us use to the casting out of this sin, let us follow that counsel and none else;
No let us follow the Scripture, what that bids us doe and what means that bids us use to the casting out of this since, let us follow that counsel and none Else;
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O how many are foiled by Temptations, because they have not taken Christ along with them, 4. Phil. 13. and we may add this if Christ had not strengthned him Paul could have done nothing.
Oh how many Are foiled by Temptations, Because they have not taken christ along with them, 4. Philip 13. and we may add this if christ had not strengthened him Paul could have done nothing.
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Brethren, 'tis not enough to turn this sin out, but we must keep it out else 'twill return again, 12. Mat. 43, 44, 45. O prevent its return again, have a care of returning to it again, that will be very dangerous,
Brothers, it's not enough to turn this since out, but we must keep it out Else it'll return again, 12. Mathew 43, 44, 45. O prevent its return again, have a care of returning to it again, that will be very dangerous,
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and therefore I will at present give you the advice the Prophet gave to the King of Israel 1 Kings 20. 21, 22. so observe mark what you do, be not secure,
and Therefore I will At present give you the Advice the Prophet gave to the King of Israel 1 Kings 20. 21, 22. so observe mark what you do, be not secure,
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what Solomon saith of a Vertuous Woman may be applyed to this case, 31. Prov. 18. when a man comes to see the happiness of being freed from his own Iniquity, O this makes him watchful and industrious that he come not into the slavery of sin again, the good Christian keeps his Watch-candle always burning.
what Solomon Says of a Virtuous Woman may be applied to this case, 31. Curae 18. when a man comes to see the happiness of being freed from his own Iniquity, Oh this makes him watchful and Industria that he come not into the slavery of since again, the good Christian keeps his Watch-candle always burning.
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And this is the way the Text points out to us to keep this sin out to be watchfull against it, the word in the Text is NONLATINALPHABET I kept my self, it signifyeth,
And this is the Way the Text points out to us to keep this since out to be watchful against it, the word in the Text is I kept my self, it signifieth,
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as I noted at the beginning of my entring upon this Text, the care and diligence of a Sentinel, that stands upon his Watchtower to descry an enemy coming.
as I noted At the beginning of my entering upon this Text, the care and diligence of a Sentinel, that Stands upon his Watchtower to descry an enemy coming.
as ever we hope to appear in the presence of God at the Day of Judgment, let this be the Rule of our whole lives here upon the Earth, To live uprightly before God,
as ever we hope to appear in the presence of God At the Day of Judgement, let this be the Rule of our Whole lives Here upon the Earth, To live uprightly before God,
This • in respect of some that were present when he Preached this Serm. who it seems thought he dealt too plainly with them in telling them of & reproving them for their sins.
This • in respect of Some that were present when he Preached this Sermon who it seems Thought he dealt too plainly with them in telling them of & reproving them for their Sins.
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