Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	city_n	london_n	mayor_n	10,714	5	9.7889	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53083	Peccata in deliciis a discourse of bosom sins : a sermon preach'd before the Lord Mayor and court of aldermen, at Guild-Hall Chappel, October the 10th, 1686 / by Peter Newcome ...	Newcome, Peter, 1656-1738.	1686 (1686)	Wing N902; ESTC R3277	17,860	35

Geffery Mayor Martis xii o die Octobris 1686. Annoque RR. Jacobi Secundi Angl. c. Secundo THis Court doth desire Mr. New-come to print his Sermon preached at Guildhall-Chappel on Sunday Morning last before the Lord Mayor and Aldermen of this City Wagstaffe IMPRIMATUR Octob. 14. 1686. Hen. Maurice RRmo in Christo Patri ac Dnō Wilhelmo Archiepisc Cantuar a Sacris Peccata in Deliciis A Discourse of Bosom Sins A SERMON Preach'd before the LORD MAYOR And Court of Aldermen AT Guild-Hall Chappel October the 10th 1686. By PETER NEWCOME M. A. And Vicar of Aldenham in Hertfordshire LONDON Printed by J. D. for Jonathan Robinson at the Golden Lion in St. Paul's Church-yard 1686. To the Right Honourable Sir Robert Geffery Lord Mayor of the City of London And to the Court of ALDERMEN My LORD IN Obedience to your Lordship's particular Desire as well as the publick Order from the Court to me I here present you from the Press what your Lordship was pleased so much to favour with your liking from the Pulpit The Discourse is rustick plain and purely practical and was design'd not so much to work the Head or tickle the Fancy as to affect the Heart and reform the Life to a real and universal Uprightness before God which end if it answer I am not at all sollicitous how it may fare in other respects That the Blessing of God may attend both it and the Government of this City is the hearty Prayer of Right Honourable Your most humble and most obedient Servant PETER NEWCOME A Sermon preach'd before the Lord Mayor at Guild-hall Chappel PSAL. 18.23 I was also upright before him and I kept my self from Mine Iniquity ORder and Method in Spirituals as in Temporals is the Life or Action that which facilitates and succeeds our Enterprize rendring it both pleasant and profitable to us We might certainly become much better Men and much sooner too did we but begin at the right end and proceed regularly in a good way A neglect whereof doubles our Task and disappoints mightily our Labour This therefore is of vast consequence for us all to learn even the best and shortest way to be Good which the Words before us may instruct us in as declaring not only an Evidence of the Psalmist's Vprightness but intimating also the successful Method of his attaining thereto which was by keeping himself from his Iniquity I was also upright says he before him and I kept my self from mine Iniquity A due Abstinence from our Own Iniquity as it is the Effect so it is a certain Cause of a Religious Vprightness before God The first step or likeliest method to become effectually Good is diligently to keep our selves from our Own Sin This Position as the words afford us so shall I endeavour to illustrate by briefly insisting on the following Particulars First of all I shall shew what is here meant by a Man 's Own Iniquity Secondly Whence it is that some Sin more peculiarly becomes so Thirdly How this may be discover'd and distinguish'd by us from all other Sins And then Lastly The necessity of keeping our selves from such Sins especially in order to our becoming Vpright before God The first of these I begin with which is I. To explain what we are here to understand by a Man 's Own Iniquity Because every Man 't is evident since that first fatal laps from Human Innocency do's remain a bruised and corrupted Being having a Principle of Vice within which do's strongly cncline to all Sin So that what ever Enormity we at any time stand guilty of it may most properly be termed our Own it proceeding from our own Choice and depraved Inclination nor can any thing but himself challenge a Propriety therein But even yet All Sin is not in the same degree apparently his Every Crime cannot claim an Equal Interest in him The Appetite of the Old Man is not without its Longings too discovering a greater lust after some Food more than others never moving with an equal pace towards every Sin Some it craves after with a greater thirst pursues it with more eagerness and swallows it with more delight and gust than it does others Some it singles out and makes special choice of to follow and prey upon with the most earnest Delight and sensual Sweetness Hereby owning it more peculiarly his own the Sin which he chiefly respects to which he most ordinarily conforms himself and is most conversant in and to which therefore he makes all Occasions and Circumstances Friends and Acquaintance Religion and Conscience all the Powers both of Soul and Body and outward Estate tributary and subservient Thus in the Body of Sin as in the Body Natural there is ever some one prevailing Humour which shews it self and lords it or'e the rest And therefore as good Men tho they have the seed of every Grace in them yet some one may be be said to be their's in an eminent manner above the rest as Abraham was eminent for Obedience Moses for Meekness Job for Patience So wicked Men tho they have the seed of every Sin in them Jews and Gentiles being all under Sin as the Apostle argues Rom. 3.9 i.e. all alike corrupt by Nature yet does not this Corruption operate alike in all Bodies but in every particular Person it vents it self in one way rather than another Whence it is that we find also wicked Men marked out in Scripture for their several Sins Cain for his Murder Simeon and Levi for their Treachery Corah and his Company for their Rebellion Nebuchadnezzar for his Pride Manasses for his Cruelty Balaam for his Covetousness Some vicious Humour or other ever gets the predominancy in all Constitutions Every Man hath his Peccatum in deliciis some sweet Morsel which he roles under his Tongue and is loth to spit out Even as in every Man's Body there is a seed and principle of Death yet in some there is a proneness to one kind of Disease more than to another so tho in every Man's Soul there is naturally the seed and principle of every Sin yet hath every Man his Inclination to one kind rather than another and this is that which we are here to understand by His Iniquity as being so in a more peculiar and eminent manner so as no other Sin besides it is Consider we therefore II. Whence this comes to pass From what Cause it proceeds that every Man thus singles out his particular Sin This I conceive to be from one or possibly all these following 1. From the Natural Constitution and particular Complexion of Bodies 2. From distinct and particular ways or manner of Education and Breeding 3. From the present Age or season of Life 4. From particular Callings or Professions of Life 5. From the present Outward Estate or Condition And 6. Lastly From Custom and long Usage 1. The Natural Constitution and particular Camplexion of Bodies will be apt to incline Men to particular and suitable Sins For

then no Man can stop himself when he pleases 'T is a fond thing for any to think to set bounds to himself in any thing that is bad To resolve to sin in number weight and measure That he will entertain only this one Sin and bar out all the rest Alas our Corrupt Hearts put once into a ferment tho but by one Sin yet are they like the Raging Sea to which we can set neibounds nor say Hitherto shalt thou go and no further One Sin tho never so little in the Heart hath full power to call in what company it lists 'T is like those little Thieves which being put in at the Window set the Doors open to all the rest For the same reason may be equally inducive to all Sin As the repulsed Vices may otherwise complain justly of great partiality when as bad as themselves are still spar'd and cherish'd so this points them out a way to attaque us more prosperously For let them shape themselves but to our Humour put on the Countenance of our Beloved Sin and they need not doubt of as free an admission Thus unhappy is the Case of him who entertains any one darling Sin his Enclosure is broken down and he lies then common He is left destitute of a reply to any Temptation and like a bashful Person will be in danger of yielding because he is asham'd to deny And sure then this unhappy fruitfulness of Sin may be a strong Evidence of the Necessity lying upon us all to run away from every Sin and dread to retain any one evil Spirit as that which may bring in upon us many more worse than it self Which tho it should fail to do we beyond all expectation continue in one posture hugging but our one Bosom Sin and not be tempted to grow worse yet we may conclude 't is because Satan finds we need it not And we have little reason sure to be proud of that Vertue which the Devil himself will allow us Or to think our selves good enough when we are as bad as he wishes us For 6. This one beloved Sin is sufficient even by its own single weight to sink us into Eternal Perdition One Wound may be as mortal to the Soul as it proves oft to the Body A Tempest is not always necessary to sink the Ship One treacherous Leak may do it in the greatest Calm Our Adversary well knows that while he holds any part God will have none and so the whole falls to him of course Therefore can he permit Men we see not only to cashier some one single Sin but whole sholes together and yet not fear the sinking of his Interest in us He may trust us even as far as he did that Young Man in the Gospel who was pronounc'd not far from the Kingdom of God and yet so long as there is but any one unmortify'd Lust that may send us away sad from Christ his Tenure will remain firm enough And this indeed is the Devil 's main advantage that he can hold fast by the smallest Thred And whereas to our Bliss a Conspiration and Union of all Vertues is required Our Ruine may spring from any one solitary Crime Many Rounds make that Ladder whereby we scale Heaven whereas one step serves to precipitate us into the Abyss of Hell Any one Sin therefore gives us into the possession of Satan and leaves us at his will and pleasure to be led away finally to Destruction Thus Unhappy it is in the power of any one indulged Sin to make us If appearing upon all these accounts to be the most malignant and mischievous one that can be harboured and the greatest Obstacle to our becoming upright before God So that if we have any love for our selves any desire for our spiritual interest we cannot but charge our selves with care to keep our selves from it Much more might the Love of God constrain us because which may serve as a further Evidence of the Necessity of our quitting these Sins especially 6. Be they never so dear we should part with them the rather because the greater instance it will be of our Love and Sincerity towards God The offering of our Darling Isaac is a most signal Instance of Divine Love Now says God to Abraham I know thou lovest me Gen. 22.12 seeing thou hast not withheld thy Son thy only Son from me To part with Sins we care not for is only an Instance of Self-love but to deny Self for another's sake evidences true love for him And who then that hath any spark of Christianity left in him would not be forward to shew as much love as ever he can towards God who hath always been and still is daily expressing so much Love in innumerable Instances towards him Let the Sin therefore be never so dear the dearer it is the greater instance will it be of our loving God to keep our selves from it in obedience to his Command that we may become upright before him And indeed if we would have God believe that we are sincere in loving him we can do no less than give him the Precedency in our Affections However to conclude all if there be no Ambition of Love to allure yet it may be there may be some fear of Wrath to afright us from such Sins Therefore seriously consider 7. Lastly How dear each darling Lust is like to cost us if after all that hath been now said to evidence the necessity of our leaving it we will still keep it Send up your Thoughts into yonder Regions above and view well that fulness of Joy those Pleasures that are at God's right-hand for evermore and tell me what Sin tho never so palatable can recompence the loss thereof Nay cast down your Looks into that Bottomless-Pit of Horror where you see there that multitude of Souls stretched upon the Rack of Despair the never-dying Worm gnawing and feeding upon their Vitals and the great God of Mercy laughing without Mercy at their endless Calamity Mark whence you hear those dismal Shrikes and Groans those blasphemous Cursings that dolorous weeping and wailing and gnashing of Teeth and soberly consider if you can be content to share for ever in these and ten thousand times ten thousand more Miseries than I can tell you of for the nauseous Embraces of a treacherous Lust What is there good God! in any Bosom Sin that can tempt us to part with the Joys of Heaven and incur the Pains of Hell so willingly What is there in this Idoliz'd Sin of ours which should exact such costly Sacrifices Would it not be easier and more our Interest too to part with any Sin rather than Heaven To endure the short Agonies of a Revulsion of the dearest Lust from our Hearts than the horrid Dispair of a Damned Ghost for ever To thwart a foolish and unreasonable Inclination than lie roaring to Eternity upon the Rack of a Revenging Conscience Is there really any proportion between our abstaining from the Pleasures of Sin that are but for a moment and our being excluded those of Heaven and all hopes of Happiness for ever Alas If it be hard and difficult to contend now with one evil Habit to struggle with one stiff and obstinate Inclination how severe will it prove to dwell with Everlasting Burnings and suffer the dire Effects of an Unappeasable Vengeance to all Eternity Wherefore since we are under an absolute necessity of enduring the one or the other let us in the Name of God act like Men and of the two Evils chuse that which is most tolerable Let us throw aside tho with never so great difficulty and pain the Sin especially that does so easily beset us Let us without the least Mercy and Pity to our selves tear it out from the closest Embraces of our Inclinations And that we may not only evidence but most effectually and speedily render our selves sincere and Vpright before God and so escape the Miserie 's reserv'd as a Portion for ail Hypocrisy let us with the Psalmist resolutely and diligently henceforth keep our selves especially from Our Iniquity Which God grant we may all of us successfully accomplish for the Sake and Merits of his Son our Lord Jesus Christ c. FINIS ADVERTISEMENTS A Sermon on 1 John 5.4 This is the Victory that overcometh the World even our Faith preach'd before the Lord Mayor and Court of Aldermen at Guildhall Chappel July 18. 1686. by James Fen M. A. and Vicar of Goudhurst in Kent A Paraphrase with Notes and a Preface upon the Sixth Chapter of St. John shewing that there is neither good Reason nor sufficient Authority to suppose that the Eucharist is discoursed of in that Chapter much less to infer the Doctrine of Transubstantiation from it Grotius his Arguments for the Truth of the Christian Religion rendred into plain English Verse All sold by J. Robinson at the Golden Lion in St. Paul's Church-Yard