Advice to the young, or, The reasonableness and advantages of an early conversion to God demonstrated, in three discourses on Ecclesiastes xii, I by Joseph Stennett.
and thereby render'd unapt for serious Reflections on the Vanity of the World, and on the Excellency and Happiness of a Spiritual and Heavenly Conversation:
and thereby rendered unapt for serious Reflections on the Vanity of the World, and on the Excellency and Happiness of a Spiritual and Heavenly Conversation:
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When a Prince excelling all other Men in Wisdom, and other Monarchs in Wealth and Splendor, has so much Charity for Mankind as to turn a Preacher; Who would not be ambitions to become his Auditor? The News of his Wisdom and Grandeur drew the Queen of Sheba from the utmost parts of the Earth, to become an immediate and admiring Witness of what she had before, at a distance,
When a Prince excelling all other Men in Wisdom, and other Monarchs in Wealth and Splendour, has so much Charity for Mankind as to turn a Preacher; Who would not be ambitions to become his Auditor? The News of his Wisdom and Grandeur drew the Queen of Sheba from the utmost parts of the Earth, to become an immediate and admiring Witness of what she had before, At a distance,
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and but imperfectly heard (Fame it self, which uses so mightily to inhance the Glory of other Princes, having, it seems, detracted from his, which so far exceeded the common Standard, that its Lustre was lessen'd by those Encomiums which might have been justly counted strain'd Hyperboles, when applied to others.) Who would not then, at least,
and but imperfectly herd (Fame it self, which uses so mightily to inhance the Glory of other Princes, having, it seems, detracted from his, which so Far exceeded the Common Standard, that its Lustre was lessened by those Encomiums which might have been justly counted strained Hyperboles, when applied to Others.) Who would not then, At least,
so far imitate that Generous Princess, as to recollect his roving Thoughts from the ends of the Earth, whither they are prone to wander, to fix them on a Subject, which the Great and Wise Solomon recommends to Youth with the greatest Advantage of Reason,
so Far imitate that Generous Princess, as to recollect his roving Thoughts from the ends of the Earth, whither they Are prove to wander, to fix them on a Subject, which the Great and Wise Solomon recommends to Youth with the greatest Advantage of Reason,
and Strength of Argument? Curiosity (if no other Consideration should) would undoubtedly prompt many to desire, with the Queen of the South, to hear his Wise Speeches, (if he were now alive) and to undergo the Charge and Fatigue of a long Journey to that end.
and Strength of Argument? Curiosity (if not other Consideration should) would undoubtedly prompt many to desire, with the Queen of the South, to hear his Wise Speeches, (if he were now alive) and to undergo the Charge and Fatigue of a long Journey to that end.
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or to say (as Moses speaks concerning the Law) Who shall go over the Sea for us, Deu•. 30. 13, 14. and bring his Words to us, that we may hear them and do them? seeing they are so very near us in the Divine Treatises he has written.
or to say (as Moses speaks Concerning the Law) Who shall go over the Sea for us, Deu•. 30. 13, 14. and bring his Words to us, that we may hear them and do them? seeing they Are so very near us in the Divine Treatises he has written.
Besides, 'tis not only the Experience of a Man endow'd with a vast Stock of Wisdom and good Sense, who, consequently, was able to make very curious and exact Remarks on the Event of Things;
Beside, it's not only the Experience of a Man endowed with a vast Stock of Wisdom and good Sense, who, consequently, was able to make very curious and exact Remarks on the Event of Things;
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but of one, who by the Advantage of his elevated Station in the World, and of his Immense Riches, was also capable of furnishing himself with whatever the World could yield, or his large Curiosity desire.
but of one, who by the Advantage of his elevated Station in the World, and of his Immense Riches, was also capable of furnishing himself with whatever the World could yield, or his large Curiosity desire.
since he that here decries a loose and sensual, and commends a strict and vertuous course of Life, is one, who had thorowly try'd what Pleasures the World could afford;
since he that Here decries a lose and sensual, and commends a strict and virtuous course of Life, is one, who had thoroughly tried what Pleasures the World could afford;
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and that an Experience so dearly bought, at the Expence of so much Thought and Invention, (unhappily employ'd in making Provision for the Flesh to fulfil the Lusts thereof ) of so much Time and Treasure, and (which is infinitely more) at the Expence of his Innocency and Peace of Conscience,
and that an Experience so dearly bought, At the Expense of so much Thought and Invention, (unhappily employed in making Provision for the Flesh to fulfil the Lustiest thereof) of so much Time and Treasure, and (which is infinitely more) At the Expense of his Innocency and Peace of Conscience,
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and confirming them with the Probatum est of a very large and long Experience; for, behold, a Greater than Solomon is here. The Wisest of Men wrote this Book;
and confirming them with the Probatum est of a very large and long Experience; for, behold, a Greater than Solomon is Here. The Wisest of Men wrote this Book;
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To form in our Minds a just Idea of the general Drift and Design of this Book, 'tis proper to observe, That as 'tis natural for Man to seek to be Happy,
To from in our Minds a just Idea of the general Drift and Design of this Book, it's proper to observe, That as it's natural for Man to seek to be Happy,
We have Solomon (a very Philosophical Prince, and who of all others deserves best to be term'd the Prince of Philosophers ) giving in this Book the History of himself, with respect to the Method he took in the pursuit of Happiness;
We have Solomon (a very Philosophical Prince, and who of all Others deserves best to be termed the Prince of Philosophers) giving in this Book the History of himself, with respect to the Method he took in the pursuit of Happiness;
and with a Penitential Sorrow reflects on the Sins of his Youth, he earnestly admonishes others to beware in Time of the Rock on which he split, to be warn'd of taking a wrong Course by his Fall, to be perswaded to take a right one by his Repentance;
and with a Penitential Sorrow reflects on the Sins of his Youth, he earnestly admonishes Others to beware in Time of the Rock on which he split, to be warned of taking a wrong Course by his Fallen, to be persuaded to take a right one by his Repentance;
For our better understanding of which Words, Order directs us to take notice of those in the two last Verses of the foregoing Chapter, on which they have an immediate Dependance;
For our better understanding of which Words, Order directs us to take notice of those in the two last Verses of the foregoing Chapter, on which they have an immediate Dependence;
where the Wise Man seems to obviate an Objection, which some, especially those whose youthful Heat prompts 'em to pursue the Pleasures of the World, would raise against his past Discourse, which so much depretiates 'em:
where the Wise Man seems to obviate an Objection, which Some, especially those whose youthful Heat prompts they to pursue the Pleasures of the World, would raise against his past Discourse, which so much depretiates they:
Imagine not (O Young Man) that I pretend to make it a Crime for thee to be Chearful in the use of the good Things of this Life, which the Providence of God allots thee:
Imagine not (Oh Young Man) that I pretend to make it a Crime for thee to be Cheerful in the use of the good Things of this Life, which the Providence of God allots thee:
No — Gratify the Desires of thy Heart, and entertain thy Eyes and other Senses with variety of pleasant Objects, provided a due Moderation be observ'd in all these Things,
No — Gratify the Desires of thy Heart, and entertain thy Eyes and other Senses with variety of pleasant Objects, provided a due Moderation be observed in all these Things,
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Well (says Solomon) Rejoice, O Young Man, &c. q. d. Take thy own Course, give up thy self to the Conduct of thy beloved Lusts, take thy fill of Jollity and Pleasure;
Well (Says Solomon) Rejoice, Oh Young Man, etc. q. worser. Take thy own Course, give up thy self to the Conduct of thy Beloved Lustiest, take thy fill of Jollity and Pleasure;
but mark the Consequence, be assur'd that for this Course of Life (if obstinately persisted in) the Great and Just God will Judg and Condemn thee to Eternal Pains, [ Know thou, that for all these Things God will bring thee into Iudgment. ]
but mark the Consequence, be assured that for this Course of Life (if obstinately persisted in) the Great and Just God will Judge and Condemn thee to Eternal Pains, [ Know thou, that for all these Things God will bring thee into Judgement. ]
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as that Saying of our Blessed Saviour to his Disciples [ Sleep on now, and take your rest ] seems to be, both from the Reproof for Sleeping, and Exhortation to Watchfulness, which he had given 'em just before;
as that Saying of our Blessed Saviour to his Disciples [ Sleep on now, and take your rest ] seems to be, both from the Reproof for Sleeping, and Exhortation to Watchfulness, which he had given they just before;
And that of the Prophet Micajah to King Ahab, who enquir'd of him, whether he should go up against Ramoth-Gilead, [ Go and prosper, &c. ] whereby he assumes the Language of the false Prophets;
And that of the Prophet Micajah to King Ahab, who inquired of him, whither he should go up against Ramoth-Gilead, [ Go and prosper, etc. ] whereby he assumes the Language of the false prophets;
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but that which seems especially to make it preferable to the former is, that those Phrases, in the Sentence we are examining, of [ Walking in the way of one's Heart,
but that which seems especially to make it preferable to the former is, that those Phrases, in the Sentence we Are examining, of [ Walking in the Way of one's Heart,
and in the sight of one's Eyes ] can't be easily accommodated to a moderate use of Worldly Enjoyments, (as the former Sense supposes) seeing 'tis evident, they are used to quite another purpose in the Scripture, by that Prohibition God gave the Israelites [ not to seek after their own Heart, Num. 15. 39. and their own Eyes ] and by the Curse Iob imprecates on himself, [ if his Heart had walked after his Eyes ] Both which shew, that to walk after one's Heart and Eyes, is an Expression more fairly applicable to a Dissolute and Sinful Course of Life,
and in the sighed of one's Eyes ] can't be Easily accommodated to a moderate use of Worldly Enjoyments, (as the former Sense supposes) seeing it's evident, they Are used to quite Another purpose in the Scripture, by that Prohibition God gave the Israelites [ not to seek After their own Heart, Num. 15. 39. and their own Eyes ] and by the Curse Job imprecates on himself, [ if his Heart had walked After his Eyes ] Both which show, that to walk After one's Heart and Eyes, is an Expression more fairly applicable to a Dissolute and Sinful Course of Life,
After this Ironical Permission of Sinful Pleasures, and the serious Premonition of Judgment subjoin'd to it, follows a Conclusion in these Terms, Therefore remove Sorrow from thy Heart,
After this Ironical Permission of Sinful Pleasures, and the serious Premonition of Judgement subjoined to it, follows a Conclusion in these Terms, Therefore remove Sorrow from thy Heart,
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Which some will have to be a Continuation of the Irony, and, if taken in a proper Sense, to speak the Language of those Libertines, who notwithstanding what he had before said, would still devote themselves to the Pleasures of Sin. As if he should say, Cast away (as you resolve to do) all serious Thoughts;
Which Some will have to be a Continuation of the Irony, and, if taken in a proper Sense, to speak the Language of those Libertines, who notwithstanding what he had before said, would still devote themselves to the Pleasures of Sin. As if he should say, Cast away (as you resolve to do) all serious Thoughts;
For thus do some Sensualists argue, for the present and earnest pursuit of Worldly Pleasures, from their Vanity in respect of the shortness of their Continuance, which ought rather (when their Eternal Ill Consequences are consider'd) to take off the edg of the Appetite toward ' em.
For thus do Some Sensualists argue, for the present and earnest pursuit of Worldly Pleasures, from their Vanity in respect of the shortness of their Continuance, which ought rather (when their Eternal Ill Consequences Are considered) to take off the edge of the Appetite towards ' em.
Or (as others will have it) Remove Anger from thy Heart, (for so the Word, here translated Sorrow, properly signifies) q. d. Be not angry with them that advise thee well,
Or (as Others will have it) Remove Anger from thy Heart, (for so the Word, Here translated Sorrow, properly signifies) q. worser. Be not angry with them that Advice thee well,
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because none are so prone to be insnar'd by its Charms as they, whose Imaginations, Words and Actions are generally so vain, that they may be fitly term'd Vanity it self, Vanity in the Abstract;
Because none Are so prove to be Ensnared by its Charms as they, whose Imaginations, Words and Actions Are generally so vain, that they may be fitly termed Vanity it self, Vanity in the Abstract;
Upon which he adds a sutable Exhortation to such, in the Words of our Text, which are connected to those above with a Particle, which in our Translation is render'd [ Now ],
Upon which he adds a suitable Exhortation to such, in the Words of our Text, which Are connected to those above with a Particle, which in our translation is rendered [ Now ],
but is no Adverb of Time, but commonly signifies [ And ], and so may be join'd to what he had advis'd before, viz, — Put away Evil from thy Flesh, and Remember thy Creator;
but is no Adverb of Time, but commonly signifies [ And ], and so may be joined to what he had advised before, videlicet, — Put away Evil from thy Flesh, and remember thy Creator;
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All Beings of which the World consists, all that we have any Notices of either from Reason or Scripture, are either Spiritual or Corporeal, and all these are the Works of God.
All Beings of which the World consists, all that we have any Notices of either from Reason or Scripture, Are either Spiritual or Corporeal, and all these Are the Works of God.
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And here we consider the Term [ Create ] in its strictest Sense, namely, the giving a Being to that which had none before, the producing of Something out of Nothing, i. e. without any preexistent Matter to work upon.
And Here we Consider the Term [ Create ] in its Strictest Sense, namely, the giving a Being to that which had none before, the producing of Something out of Nothing, i. e. without any preexistent Matter to work upon.
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The Memory we have of our own Existence, extends but to a very few Years; therefore we can't pretend, that we remember our selves to have been from Eternity:
The Memory we have of our own Existence, extends but to a very few years; Therefore we can't pretend, that we Remember our selves to have been from Eternity:
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and yet labour under so great a defect, as the entire Oblivion of its own Eternal Duration? Is it to be imagin'd that if the Minds of Men had been Eternal, there would have been any room left for those many New and Great Improvements of Arts and Sciences, which have been so often seen in the World? How could past Eternity be so deficient,
and yet labour under so great a defect, as the entire Oblivion of its own Eternal Duration? Is it to be imagined that if the Minds of Men had been Eternal, there would have been any room left for those many New and Great Improvements of Arts and Sciences, which have been so often seen in the World? How could passed Eternity be so deficient,
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as to leave any thing to future Invention to discover or cultivate? Is it probable that our Knowledg even of things much inferiour to our selves, would be so inconsiderable as it is,
as to leave any thing to future Invention to discover or cultivate? Is it probable that our Knowledge even of things much inferior to our selves, would be so inconsiderable as it is,
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and that the vilest Insect, nay the most despicable portion of Inanimate Matter, should so puzzle the most Speculative and Ingenious Minds, that enquire into their Nature,
and that the Vilest Insect, nay the most despicable portion of Inanimate Matter, should so puzzle the most Speculative and Ingenious Minds, that inquire into their Nature,
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if those Minds were from Eternity? Is it not much more reasonable to conclude, that We are but of Yesterday, Job 8. 9. because we know nothing? And can it be thought that a Being that wanted no Cause for its Existence, should need a Cause to give it Properties far below that of Eternity? That a Being which can't be measured by Time, should yet be liable to so many Changes and Troubles, as we see the Souls of Men are continually expos'd to?
if those Minds were from Eternity? Is it not much more reasonable to conclude, that We Are but of Yesterday, Job 8. 9. Because we know nothing? And can it be Thought that a Being that wanted no Cause for its Existence, should need a Cause to give it Properties Far below that of Eternity? That a Being which can't be measured by Time, should yet be liable to so many Changes and Troubles, as we see the Souls of Men Are continually exposed to?
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and wants those lesser Qualities which the Soul possesses, be imagin'd to have that greater Excellency of Eternity, which the Soul her self can't reasonably pretend to?
and Wants those lesser Qualities which the Soul Possesses, be imagined to have that greater Excellency of Eternity, which the Soul her self can't reasonably pretend to?
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For how can less than an Infinite Power transport any thing from Nullity to Existence, seeing there is an infinite distance betwixt them? As appears, in that,
For how can less than an Infinite Power transport any thing from Nullity to Existence, seeing there is an infinite distance betwixt them? As appears, in that,
and if you in thought diminish any thing that exists to the lowest degree of Being imaginable, you can never make it appear a mere Nothing? This Distance therefore being Infinite, it must needs be proper only to an Infinite Power, to make that Exist which is not yet in being;
and if you in Thought diminish any thing that exists to the lowest degree of Being imaginable, you can never make it appear a mere Nothing? This Distance Therefore being Infinite, it must needs be proper only to an Infinite Power, to make that Exist which is not yet in being;
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Besides, if no Being, that has had a Beginning, could give it self Existence, and all things inferiour to God, had a Beginning, (as we have prov'd) Then no Being inferiour to him could make us Exist;
Beside, if no Being, that has had a Beginning, could give it self Existence, and all things inferior to God, had a Beginning, (as we have proved) Then not Being inferior to him could make us Exist;
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So is He also of our Form and Composition (as well as of that of the rest of the Universe.) It was a vain Supposition of Aristotle, that this Frame of the World had no Beginning,
So is He also of our From and Composition (as well as of that of the rest of the Universe.) It was a vain Supposition of Aristotle, that this Frame of the World had no Beginning,
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and consequently that the Species of Mankind has existed from Eternity, This Fancy has been sufficiently disprov'd by the reasons before alledg'd against the Eternity of the first Matter of the World;
and consequently that the Species of Mankind has existed from Eternity, This Fancy has been sufficiently disproved by the Reasons before alleged against the Eternity of the First Matter of the World;
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and self-moving Atoms, this stately Frame of the World did emerge, and that Mankind, and all other Animals, sprung out of the Earth by such a Casual way of Generation as this.
and self-moving Atoms, this stately Frame of the World did emerge, and that Mankind, and all other Animals, sprung out of the Earth by such a Casual Way of Generation as this.
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As if Dead Matter could move it self, and as if the Collision of Material Particles could produce a Substance capable of Reasoning and Iudging, Willing and Desiring, such as the Soul of Man is.
As if Dead Matter could move it self, and as if the Collision of Material Particles could produce a Substance capable of Reasoning and Judging, Willing and Desiring, such as the Soul of Man is.
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or that the most curious Watch was fram'd after this odd manner; that an elegant Picture may have resulted from the Accidental and unheeded mixture of Colours;
or that the most curious Watch was framed After this odd manner; that an elegant Picture may have resulted from the Accidental and unheeded mixture of Colours;
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and particularly of Mankind, that all has been dispos'd in Number, Weight and Measure, by the Infinite Wisdom and Power of that God, who is Wonderful in Counsel, and Excellent in Working.
and particularly of Mankind, that all has been disposed in Number, Weight and Measure, by the Infinite Wisdom and Power of that God, who is Wondered in Counsel, and Excellent in Working.
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And therefore the Apostle Paul cites to the Athenians one of their Celebrated Authors, to prove, (what others of them generally confess'd) that God is the Original Author of Mankind. So that 'tis manifest from Reason that God has form'd us.
And Therefore the Apostle Paul cites to the Athenians one of their Celebrated Authors, to prove, (what Others of them generally confessed) that God is the Original Author of Mankind. So that it's manifest from Reason that God has formed us.
And again — The LORD God formed Man of the Dust of the Ground, Gen. 2. 7. and breathed into his Nostrils the Breath of Life, Jer. 10. 16. and Man became a living Soul. 'Tis God (who is the Former of all things ) that hath made us, and not we our selves.
And again — The LORD God formed Man of the Dust of the Ground, Gen. 2. 7. and breathed into his Nostrils the Breath of Life, Jer. 10. 16. and Man became a living Soul. It's God (who is the Former of all things) that hath made us, and not we our selves.
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For it has in vain been attempted by Men to explain the Formation of Plants and Animals, by the Natural Laws of Motion: And so many insuperable Difficulties meet 'em,
For it has in vain been attempted by Men to explain the Formation of Plants and Animals, by the Natural Laws of Motion: And so many insuperable Difficulties meet they,
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when they would shew how their Organs are Mechanically form'd in Natural Generation, that they appear impossible to be solv'd without attributing to an Almighty Power the Formation of every Individual Creature (as well as of every Species ) and that in a way more Immediate, at least more Mysterious than is commonly supposed.
when they would show how their Organs Are Mechanically formed in Natural Generation, that they appear impossible to be solved without attributing to an Almighty Power the Formation of every Individu Creature (as well as of every Species) and that in a Way more Immediate, At least more Mysterious than is commonly supposed.
Nor does the Conjecture of the Equivocal Generation of some Plants and Insects (tho' it has generally prevailed in the World as an undoubted Truth) seem well founded;
Nor does the Conjecture of the Equivocal Generation of Some Plants and Insects (though it has generally prevailed in the World as an undoubted Truth) seem well founded;
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since that Supposition has been of late Years greatly discredited by many Experiments, which render it very improbable, that any Plant is rais'd without Seed by a formative Power in the Earth, (as many have pretended) or any Animal spontaneously produc'd without Parents.
since that Supposition has been of late years greatly discredited by many Experiments, which render it very improbable, that any Plant is raised without Seed by a formative Power in the Earth, (as many have pretended) or any Animal spontaneously produced without Parents.
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who in this respect (as the Apostle fays in another) worketh All in All; and tho' he finished the Creation in Six days, yet may be said to Create still,
who in this respect (as the Apostle fays in Another) works All in All; and though he finished the Creation in Six days, yet may be said to Create still,
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And as it is generally supposed that the Souls of Men are Individually form'd, and infus'd into their Bodies by the hand of God, (since no tolerable Account can be otherwise given of their Production ) so it must be granted, that the form of each Individual humane Body is to be attributed to the same Divine Power;
And as it is generally supposed that the Souls of Men Are Individually formed, and infused into their Bodies by the hand of God, (since no tolerable Account can be otherwise given of their Production) so it must be granted, that the from of each Individu humane Body is to be attributed to the same Divine Power;
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which operates after so unsearchable a manner, that every Man may well say (not only as to the Origin of Mankind in general, but as to the Formation of himself in particular ) as Iob did, Thy Hands have made me,
which operates After so unsearchable a manner, that every Man may well say (not only as to the Origin of Mankind in general, but as to the Formation of himself in particular) as Job did, Thy Hands have made me,
— Thus saith the Lord, Isai. 43. 1. that created Thee, O Jacob, and he that formed Thee, O Israel, Fear not, &c. And to this Exhortation he adds a Promise to preserve 'em when surrounded with the greatest Difficulties, to be with them in passing through the Water, and through the Fire:
— Thus Says the Lord, Isaiah 43. 1. that created Thee, Oh Jacob, and he that formed Thee, Oh Israel, fear not, etc. And to this Exhortation he adds a Promise to preserve they when surrounded with the greatest Difficulties, to be with them in passing through the Water, and through the Fire:
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And the Psalmist makes the Relation he stood in to God, as his Creature, a plea for his Preservation, when he says in his Prayer — O LORD — forsake not the Works of thy own hands.
And the Psalmist makes the Relation he stood in to God, as his Creature, a plea for his Preservation, when he Says in his Prayer — Oh LORD — forsake not the Works of thy own hands.
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Before he actually will'd our Production, we could not exist; and if he should cease to will the Continuance of our Being, it would immediately discontinue,
Before he actually willed our Production, we could not exist; and if he should cease to will the Continuance of our Being, it would immediately discontinue,
for in this respect (as well as that mention'd before of the formation of successive Generations of Men) according to the words of Christ, God worketh hitherto. And as from him our Being is deriv'd;
for in this respect (as well as that mentioned before of the formation of successive Generations of Men) according to the words of christ, God works hitherto. And as from him our Being is derived;
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The same Divine Goodness, Wisdom and Power, that at the Creation of the World, said, Let there be Light, (which Operative Word produc'd Light immediately) is necessary to illuminate the benighted Minds of Men, who are by Sin become the Children of Darkness; and to call them out of that Darkness into the Marvellous Light of Divine Truth.
The same Divine goodness, Wisdom and Power, that At the Creation of the World, said, Let there be Light, (which Operative Word produced Light immediately) is necessary to illuminate the benighted Minds of Men, who Are by since become the Children of Darkness; and to call them out of that Darkness into the Marvellous Light of Divine Truth.
Therefore the Apostle Paul assures us, that it is that God,2 Cor. 4. 6. who at first commanded the Light to shine out of Darkness, that shines in the Hearts of such to give the Light of the knowledg of the Glory of God in the face of Iesus Christ.
Therefore the Apostle Paul assures us, that it is that God,2 Cor. 4. 6. who At First commanded the Light to shine out of Darkness, that shines in the Hearts of such to give the Light of the knowledge of the Glory of God in the face of Iesus christ.
He alone, who made all things very Good in their kind at the Creation, and who then made Man upright, is able to rectify the perverseness of his Will, and to purify his Heart from the Pollution it has contracted:
He alone, who made all things very Good in their kind At the Creation, and who then made Man upright, is able to rectify the perverseness of his Will, and to purify his Heart from the Pollution it has contracted:
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Nothing less than our Creator's own Divine Goodness could move him to restore deprav'd Sinners; nothing less than his own Divine Wisdom could contrive the Method of their Restoration;
Nothing less than our Creator's own Divine goodness could move him to restore depraved Sinners; nothing less than his own Divine Wisdom could contrive the Method of their Restoration;
seeing Sin is a Privation of Sanctity, a Nullity oppos'd to the Being of Holiness? Nay a state of Sin is a state of Rebellion against God, a State of Enmity and Opposition to the Author of our Being;
seeing since is a Privation of Sanctity, a Nullity opposed to the Being of Holiness? Nay a state of since is a state of Rebellion against God, a State of Enmity and Opposition to the Author of our Being;
Who but He that establish'd the World by his Wisdom, Jer. 10. 12. and 51. 15. and stretched out the Heavens by his Discretion and Vnderstanding, could have form'd the Method of our Restoration,
Who but He that established the World by his Wisdom, Jer. 10. 12. and 51. 15. and stretched out the Heavens by his Discretion and Understanding, could have formed the Method of our Restoration,
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so as to make Mercy and Truth meet together, Psal. 85. 10. and Righteousness and Peace to kiss each other, as he hath done by recovering fallen Man by the Sacrifice of his only begotten Son? What Depths of Wisdom appear in this Stupendous Mystery of Godliness,1 Tim. 3. 16. God manifested in the Flesh — That Sin should be punish'd with the utmost Severity, and yet the Sinner spar'd by Infinite Mercy! That our Saviour, who knew no Sin,2 Cor. 5. 21. should be made Sin for us, that we might be made the Righteousness of God in him!
so as to make Mercy and Truth meet together, Psalm 85. 10. and Righteousness and Peace to kiss each other, as he hath done by recovering fallen Man by the Sacrifice of his only begotten Son? What Depths of Wisdom appear in this Stupendous Mystery of Godliness,1 Tim. 3. 16. God manifested in the Flesh — That since should be punished with the utmost Severity, and yet the Sinner spared by Infinite Mercy! That our Saviour, who knew not Sin,2 Cor. 5. 21. should be made since for us, that we might be made the Righteousness of God in him!
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For had he not revealed himself to be Willing, as well as Able, to be our Creator in this Sense, by taking us into his Hand the second Time to reform us, or create us anew;
For had he not revealed himself to be Willing, as well as Able, to be our Creator in this Sense, by taking us into his Hand the second Time to reform us, or create us anew;
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There would be no Incouragement to remember him as our Creator in the first Sense exclusive of this latter; because our Guilt would fill us with Terror at every due Remembrance of him, who,
There would be no Encouragement to Remember him as our Creator in the First Sense exclusive of this latter; Because our Gilded would fill us with Terror At every due Remembrance of him, who,
So that whenever God is pleas'd to press, or encourage us to our Duty in his Word, by stiling Himself our Creator, we are to consider that Title, as tacitely including his being our Redeemer too;
So that whenever God is pleased to press, or encourage us to our Duty in his Word, by styling Himself our Creator, we Are to Consider that Title, as tacitly including his being our Redeemer too;
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both to signify the Greatness of the Work, and the Resemblance this New Creation in several respects bears to the first; and also to denote, that both those mighty Works are to be ascrib'd to the same Author;
both to signify the Greatness of the Work, and the Resemblance this New Creation in several respects bears to the First; and also to denote, that both those mighty Works Are to be ascribed to the same Author;
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and that God may be term'd our Creator, not only in that he gave us a Being, but also in that he often makes Sinners become New Creatures, by Renewing them in knowledg after his own Image;
and that God may be termed our Creator, not only in that he gave us a Being, but also in that he often makes Sinners become New Creatures, by Renewing them in knowledge After his own Image;
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And 'tis worth remarking, that this Word [ Creator ] in our Text, is of the Plural Number in the Original [ Thy Creators ], as if design'd to express the great Obligations Men are under to each Person of the Blessed Trinity, for Making, Redeeming, and Sanctifying them;
And it's worth remarking, that this Word [ Creator ] in our Text, is of the Plural Number in the Original [ Thy Creators ], as if designed to express the great Obligations Men Are under to each Person of the Blessed Trinity, for Making, Redeeming, and Sanctifying them;
the former of which is eminently ascribed to the Father, the Second to the Son, and the last to the Holy Spirit, (tho' all concur in each of those mighty Works) and to signify that all these Works may be fitly express'd by this common Name of Creation.
the former of which is eminently ascribed to the Father, the Second to the Son, and the last to the Holy Spirit, (though all concur in each of those mighty Works) and to signify that all these Works may be fitly expressed by this Common Name of Creation.
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And — when he giveth Quietness, Job 34. 29. who then can make Trouble? And when he hideth his Face, who then can behold him? whether it be done against a Nation or against a Man only.
And — when he gives Quietness, Job 34. 29. who then can make Trouble? And when he Hideth his Face, who then can behold him? whither it be done against a nation or against a Man only.
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because the Understanding directs the Will and Affections, and Men move and act very much according to their Conceptions of things, their Desires following the Conduct of their Thoughts; this Term is applied both to the one, and to the other.
Because the Understanding directs the Will and Affections, and Men move and act very much according to their Conceptions of things, their Desires following the Conduct of their Thoughts; this Term is applied both to the one, and to the other.
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and seek him, because of his mighty Works, he adds to the same purpose — Remember the marvellous Works that he hath done, &c. q. d. Adore and praise him for them.
and seek him, Because of his mighty Works, he adds to the same purpose — remember the marvellous Works that he hath done, etc. q. worser. Adore and praise him for them.
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And this may be further illustrated by the use of the opposite Term of [ Forgetting ] which sometimes signifies to disesteem and slight, as Ier. 2. 32. Can a Maid forget her Ornaments,
And this may be further illustrated by the use of the opposite Term of [ Forgetting ] which sometime signifies to disesteem and slight, as Jeremiah 2. 32. Can a Maid forget her Ornament,
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And sometimes to neglect to praise and worship God, as Psal. 106. 12, 13. — They sang his Praise; they soon forgot his Works, they waited not for his Counsel.
And sometime to neglect to praise and worship God, as Psalm 106. 12, 13. — They sang his Praise; they soon forgotten his Works, they waited not for his Counsel.
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Or to forsake the Service of God, as Deut. 6. 12. Beware lest thou forget the Lord, that is, by going after other Gods, as it is explain'd in ver. 14.
Or to forsake the Service of God, as Deuteronomy 6. 12. Beware lest thou forget the Lord, that is, by going After other God's, as it is explained in ver. 14.
To remember his glorious Perfections so, as to esteem and respect him; deliberately to call to mind the Number and Quality of his Favours, and to recollect,
To Remember his glorious Perfections so, as to esteem and respect him; deliberately to call to mind the Number and Quality of his Favours, and to recollect,
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and all the Adoration and Service that we are capable of rendering. In a word, to remember our Creator, is to remember his Omniscience, Power and Justice,
and all the Adoration and Service that we Are capable of rendering. In a word, to Remember our Creator, is to Remember his Omniscience, Power and justice,
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'Tis so attentively and seriously to meditate on his Nature, and on his Works, that while we are musing, the Fire may burn (as the Psalmist speaks) that our Thoughts may kindle a holy Flame of Love in our Hearts towards him, which will break out in becoming Acts of Service, and Obedience to his Glory.
It's so attentively and seriously to meditate on his Nature, and on his Works, that while we Are musing, the Fire may burn (as the Psalmist speaks) that our Thoughts may kindle a holy Flame of Love in our Hearts towards him, which will break out in becoming Acts of Service, and obedience to his Glory.
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As is evident, both in that these Evil Days, &c. are opposed to the Days of Youth; and in that many elegant Characters are used to decypher the Infirmities and Miseries of Old Age, in the sequel of this Chapter, immediately after the Text.
As is evident, both in that these Evil Days, etc. Are opposed to the Days of Youth; and in that many elegant Characters Are used to decipher the Infirmities and Misery's of Old Age, in the sequel of this Chapter, immediately After the Text.
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it being an usual Elegancy in the Hebrew Dialect, to express the same thing in various synonymous Terms in two Sentences, immediately succeeding one another, which serve partly for Illustration, and partly to inculcate Truth in the Mind:
it being an usual Elegancy in the Hebrew Dialect, to express the same thing in various synonymous Terms in two Sentences, immediately succeeding one Another, which serve partly for Illustration, and partly to inculcate Truth in the Mind:
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as the fleeting Days of Youth are soon lost in Old Age) and by [ Years ] the tedious passing of this short Time, by reason of the many Afflictions and Infirmities a Man then labours under:
as the fleeting Days of Youth Are soon lost in Old Age) and by [ years ] the tedious passing of this short Time, by reason of the many Afflictions and Infirmities a Man then labours under:
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So when she is fill'd with Sentiments of Pain and Sorrow, her uneasy Situation, and impatient desire of Change, do so constantly apply her Thoughts to the consideration of that Time, which is the Continuance of her Misery, that it seems very long and irksome to her:
So when she is filled with Sentiments of Pain and Sorrow, her uneasy Situation, and impatient desire of Change, do so constantly apply her Thoughts to the consideration of that Time, which is the Continuance of her Misery, that it seems very long and irksome to her:
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And by [ the Years wherein there is no Pleasure ] may be signified the Unhappiness and Misery that those Distempers and Infirmities give the Mind, these being a great Occasion of her Sorrow, which is then especially aggravated,
And by [ the years wherein there is no Pleasure ] may be signified the Unhappiness and Misery that those Distempers and Infirmities give the Mind, these being a great Occasion of her Sorrow, which is then especially aggravated,
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so that he shall say, that is, he shall confess or complain that, he has no Pleasure in those evil Days, that he has no Sanctuary of Ease to fly to, no Reflection to make that can allay the Trouble of his Mind, no Medicine to use, that can remove the Distempers of his Body.
so that he shall say, that is, he shall confess or complain that, he has no Pleasure in those evil Days, that he has no Sanctuary of Ease to fly to, no Reflection to make that can allay the Trouble of his Mind, no Medicine to use, that can remove the Distempers of his Body.
and by [ the Privation of Pleasure at that Time ] which is a Negative Character, may be signified the incapacity of relishing the Joys and Pleasures of this Life, that accompanies those unpleasant Years, wherein the Organs of Sense are very much enfeebled, especially when Old Age has been hastned by the Intemeperance of Youth.
and by [ the Privation of Pleasure At that Time ] which is a Negative Character, may be signified the incapacity of relishing the Joys and Pleasures of this Life, that Accompanies those unpleasant years, wherein the Organs of Sense Are very much enfeebled, especially when Old Age has been hastened by the Intemeperance of Youth.
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so as to devote our selves to his Fear and Service, and that in the Time of our Youth, before Old Age, with its many Afflictions and Sorrows, overtakes us;
so as to devote our selves to his fear and Service, and that in the Time of our Youth, before Old Age, with its many Afflictions and Sorrows, overtakes us;
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if one makes but a transient Reflection on these things, 'tis easy to observe that the Wise Man in this Exhortation intimates, III. The Reasons of the Duty enjoin'd;
if one makes but a Transient Reflection on these things, it's easy to observe that the Wise Man in this Exhortation intimates, III. The Reasons of the Duty enjoined;
1. In representing God, the Object of it, to us, under the August Character of [ our Creator ]; which evidently entitles him to the Service of our Youth. And
1. In representing God, the Object of it, to us, under the August Character of [ our Creator ]; which evidently entitles him to the Service of our Youth. And
so Youth is attended with many favourable Circumstances, that render it the best and fittest Season to initiate one's self in the ways of Righteousness.
so Youth is attended with many favourable circumstances, that render it the best and Fittest Season to initiate one's self in the ways of Righteousness.
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(1.) That this double Timing of the Duty, first by expresly prescribing it [ in Youth ] and then [ before Old Age, with its Miseries come on ] gives the Words a certain Force and Energy, proper to inculcate so important an Admonition:
(1.) That this double Timing of the Duty, First by expressly prescribing it [ in Youth ] and then [ before Old Age, with its Misery's come on ] gives the Words a certain Force and Energy, proper to inculcate so important an Admonition:
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'Tis a giving Precept upon Precept, Isai. 28. v. 10, 13. and Line upon Line, (as the Prophet Isaiah speaks) which he commends as the proper Course to instruct the Young,
It's a giving Precept upon Precept, Isaiah 28. v. 10, 13. and Line upon Line, (as the Prophet Isaiah speaks) which he commends as the proper Course to instruct the Young,
and drawn from the Breasts — to gain the Attention of giddy and unthinking Youth, many of whom, tho' God condescends to speak once, yea twice, (as he doth here) are yet so dull of hearing,
and drawn from the Breasts — to gain the Attention of giddy and unthinking Youth, many of whom, though God condescends to speak once, yea twice, (as he does hear) Are yet so dull of hearing,
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(2.) We may further observe that this Obligation of Remembring our Creator, extends it self equally with the Capacity we have of Reflecting on God, as our Maker;
(2.) We may further observe that this Obligation of Remembering our Creator, extends it self equally with the Capacity we have of Reflecting on God, as our Maker;
So that if we take [ Vanity ] here in a Moral Sense, the Exhortation extends it self to Persons that fall under either of those Denominations, that are either in the state of Childhood or Youth.
So that if we take [ Vanity ] Here in a Moral Sense, the Exhortation extends it self to Persons that fallen under either of those Denominations, that Are either in the state of Childhood or Youth.
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And this may be further collected from the charge given to Youth in the Text, to remember their Creator, not only before the Evil Days of Old Age are come; but before those Years [ draw nigh ] while Old Age is yet at a distance ▪ Which shews that none that are capable of reflecting on their relation to God as Creator;
And this may be further collected from the charge given to Youth in the Text, to Remember their Creator, not only before the Evil Days of Old Age Are come; but before those years [ draw High ] while Old Age is yet At a distance ▪ Which shows that none that Are capable of reflecting on their Relation to God as Creator;
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2. That the Terms of [ Remembring their Creator ] are wisely adapted to the state of Youth, to engage them early in the Service of God, will appear by the following Remarks on each of those Terms.
2. That the Terms of [ Remembering their Creator ] Are wisely adapted to the state of Youth, to engage them early in the Service of God, will appear by the following Remarks on each of those Terms.
(1.) Because 'tis a Term that easily excites in the Mind a strong and clear Idea of God's infinite Power, Wisdom and Goodness. And the Wise Man having to do with Youth, whose unexperience for want of Years,
(1.) Because it's a Term that Easily excites in the Mind a strong and clear Idea of God's infinite Power, Wisdom and goodness. And the Wise Man having to doe with Youth, whose unexperience for want of years,
and whose unattention, for want of a habit of steady thinking, renders them less capable of arriving at the knoledg of the Deep things of God, than those who to the advantage of a long observation of things have added that of addicting themselves to frequent Thoughtfulness and Meditation;
and whose unattention, for want of a habit of steady thinking, renders them less capable of arriving At the knoledg of the Deep things of God, than those who to the advantage of a long observation of things have added that of addicting themselves to frequent Thoughtfulness and Meditation;
He exposes to them the Alphabet of the Creation, out of which even Children may easily learn to spell the Being of a Deity. The Ignorant and the Young,
He exposes to them the Alphabet of the Creation, out of which even Children may Easily Learn to spell the Being of a Deity. The Ignorant and the Young,
even those that run, (as the Prophet speaks) the heedless and unattentive, may read the Characters of the Divine Attributes, which are plainly engraven on the Pillars even of this Material World.
even those that run, (as the Prophet speaks) the heedless and unattentive, may read the Characters of the Divine Attributes, which Are plainly engraven on the Pillars even of this Material World.
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And (as the Apostle observes) may clearly discern the Eternal Power and Godhead of the Creator, who is Invisible, by the curious Fabrick of this Visible Creation; so as to render them altogether inexcusable, if they neglect to glorisy God according to those sensible notices of him, which they may so easily and constantly receive.
And (as the Apostle observes) may clearly discern the Eternal Power and Godhead of the Creator, who is Invisible, by the curious Fabric of this Visible Creation; so as to render them altogether inexcusable, if they neglect to glorisy God according to those sensible notices of him, which they may so Easily and constantly receive.
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And the Prophet Isaiah introduces the God of Israel, proving himself to be the True God, under the same Character. I have made the Earth, and created Man upon it:
And the Prophet Isaiah introduces the God of Israel, proving himself to be the True God, under the same Character. I have made the Earth, and created Man upon it:
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And, a little after, the Prophet insults over the makers of Idols, and then adds, Thus saith the LORD, Ver. 18. that Created the Heavens, God himself, that formed the Earth and made it, he hath established it, he created it not in vain, he formed it to be inhabited, I am the L O R D, and there is none else.
And, a little After, the Prophet insults over the makers of Idols, and then adds, Thus Says the LORD, Ver. 18. that Created the Heavens, God himself, that formed the Earth and made it, he hath established it, he created it not in vain, he formed it to be inhabited, I am the L O R WORSER, and there is none Else.
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All which serves to shew how properly this Title [ of Creator ] is used in our Text, to direct the Minds of Youth to the true Object of Love and Adoration;
All which serves to show how properly this Title [ of Creator ] is used in our Text, to Direct the Minds of Youth to the true Object of Love and Adoration;
And not only his Relation to the World in General; but to Mankind, nay to every Individual Humane Creature in particular in the Word, [ Thy Creator ] is propos'd as the ground of that Service every one that comes into the World, is oblig'd to pay to the Almighty, whose Title of [ Creator ] includes our entire dependance on him.
And not only his Relation to the World in General; but to Mankind, nay to every Individu Humane Creature in particular in the Word, [ Thy Creator ] is proposed as the ground of that Service every one that comes into the World, is obliged to pay to the Almighty, whose Title of [ Creator ] includes our entire dependence on him.
and most apt to affect the Soul. For, as when I think on God as Creator of the World in General, it raises in my Mind a great Idea of his Majesty and Soveraignty:
and most apt to affect the Soul. For, as when I think on God as Creator of the World in General, it raises in my Mind a great Idea of his Majesty and Sovereignty:
So when I confider him as MY Creator, that Relative Character gives an endearing force to the reasonable Obligation I find my self under to serve and worship him;
So when I confider him as MY Creator, that Relative Character gives an endearing force to the reasonable Obligation I find my self under to serve and worship him;
You that are Young, ought to season your Memories with the best Impressions betimes, when they are most capable both of receiving 'em, and retaining 'em;
You that Are Young, ought to season your Memories with the best Impressions betimes, when they Are most capable both of receiving they, and retaining they;
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(2.) A Caution seems to be wisely insinuated in this Term against forgetting the Worship and Service of God, which heedless Youth too much devoted to Sensual Pleasure, is often guilty of;
(2.) A Caution seems to be wisely insinuated in this Term against forgetting the Worship and Service of God, which heedless Youth too much devoted to Sensual Pleasure, is often guilty of;
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For they commonly divert and dissipate their Minds so much with the amusing Pleasures of this present World, that they don't allow themselves time enough, either to look backward, to remember that God who created 'em,
For they commonly divert and dissipate their Minds so much with the amusing Pleasures of this present World, that they don't allow themselves time enough, either to look backward, to Remember that God who created they,
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THE Reasonableness & Advantages OF AN Early Conversion to God DEMONSTRATED. SERMON II. ECCLES. xii. 1. Remember now thy Creator in the Days of thy Youth,
THE Reasonableness & Advantages OF an Early Conversion to God DEMONSTRATED. SERMON II ECCLES. xii. 1. remember now thy Creator in the Days of thy Youth,
HAVING before explain'd the Exhortation in the Text, which the Wise Man addresses to those that are Young, viz. To Remember their Creator in the Days of their Youth;
HAVING before explained the Exhortation in the Text, which the Wise Man Addresses to those that Are Young, viz. To remember their Creator in the Days of their Youth;
We are now to consider the Reasons, whereby this Duty is enforc'd, which are plainly enough insinuated in the Text, as we have before observ'd in the Division of it.
We Are now to Consider the Reasons, whereby this Duty is enforced, which Are plainly enough insinuated in the Text, as we have before observed in the Division of it.
First, Then we shall take a view of the Reasons that oblige us to devote our selves to the Service of God in Youth, which arise from the Relation that is between him and us,
First, Then we shall take a view of the Reasons that oblige us to devote our selves to the Service of God in Youth, which arise from the Relation that is between him and us,
as he is our Creator, and we are his Creatures: And this in that large and comprehensive sense we have given of the Term [ Creator, ] by which we have laid the Ground-work of our present Reasoning.
as he is our Creator, and we Are his Creatures: And this in that large and comprehensive sense we have given of the Term [ Creator, ] by which we have laid the Groundwork of our present Reasoning.
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that since we live by his Good Will, we should live to his Glory. Can we assign any portion of our Time, which we do not equally derive from our Creator with the rest of it? Why then should any of those Moments that are allotted us by his mere Favour, be injuriously substracted from his Service,
that since we live by his Good Will, we should live to his Glory. Can we assign any portion of our Time, which we do not equally derive from our Creator with the rest of it? Why then should any of those Moments that Are allotted us by his mere Favour, be injuriously substracted from his Service,
How provoking must this needs be to that God who is so jealous of his Glory, that he will not give it to any other? Much less will he suffer it, with Impunity, to be given to Sin, which is infinitely opposite to his holy Nature,
How provoking must this needs be to that God who is so jealous of his Glory, that he will not give it to any other? Much less will he suffer it, with Impunity, to be given to since, which is infinitely opposite to his holy Nature,
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And this seemed so highly reasonable to the Psalmist, that after a long Meditation on the Works of the great Creator, it influences him to a firm Resolution to honour and worship the Author of his Being throughout the whole course of his Time. Psal. 104. 33. I will sing unto the LORD (says he) as long as I live;
And this seemed so highly reasonable to the Psalmist, that After a long Meditation on the Works of the great Creator, it influences him to a firm Resolution to honour and worship the Author of his Being throughout the Whole course of his Time. Psalm 104. 33. I will sing unto the LORD (Says he) as long as I live;
how reasonably then does the Infinite Dignity of our Creator, joyn'd to the Obligations we owe him as such, claim at our hands an humble and solemn dedication of that part of our Time, especially to himself, which he first bestows, and in which he first renders us capable of offering him Service? The Sacred Historian of the Creation representing the Sanctification of the Sabbath, as immediately succeeding the Creation of Man, (the last of God's Works on the last of his Working-Days) seems to signify the Obligation we are all under to consecrate our Youth, the First-fruits of our Time, to the Service of the Author of our Being;
how reasonably then does the Infinite Dignity of our Creator, joined to the Obligations we owe him as such, claim At our hands an humble and solemn dedication of that part of our Time, especially to himself, which he First bestows, and in which he First renders us capable of offering him Service? The Sacred Historian of the Creation representing the Sanctification of the Sabbath, as immediately succeeding the Creation of Man, (the last of God's Works on the last of his Working-Days) seems to signify the Obligation we Are all under to consecrate our Youth, the Firstfruits of our Time, to the Service of the Author of our Being;
For if God has a Special Right to the first of all we have, (as these antient Institutions seem to signify) then he may reasonably challenge the first of our Time,
For if God has a Special Right to the First of all we have, (as these ancient Institutions seem to signify) then he may reasonably challenge the First of our Time,
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as having a peculiar Title to that part, by the dedication of which we acknowledg we are indebted to him for the whole; and the refusal of which is an implicite Assertion of our Independency on him,
as having a peculiar Title to that part, by the dedication of which we acknowledge we Are indebted to him for the Whole; and the refusal of which is an implicit Assertion of our Independency on him,
yet) of all the parts of it, it would be the most indecent and disrespectful to withhold from him this of Youth, (taken in a large sense, not only to contain Childhood,
yet) of all the parts of it, it would be the most indecent and disrespectful to withhold from him this of Youth, (taken in a large sense, not only to contain Childhood,
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but as it is that peculiar part of it, which ought to be dedicated to him as an Homage, whereby we acknowledg the Obligation he has laid us under for the whole he is pleas'd to allow us.
but as it is that peculiar part of it, which ought to be dedicated to him as an Homage, whereby we acknowledge the Obligation he has laid us under for the Whole he is pleased to allow us.
wherein we are most capable of engaging in any great Undertaking, and possess suitable Advantages for the accomplishment of it (as we shall have occasion hereafter to shew more at large.) 'Tis then but just, that he that made us what we are, should have the best of what we have. If he has a Right to all our Time in general,
wherein we Are most capable of engaging in any great Undertaking, and possess suitable Advantages for the accomplishment of it (as we shall have occasion hereafter to show more At large.) It's then but just, that he that made us what we Are, should have the best of what we have. If he has a Right to all our Time in general,
Why has our Maker ordinarily adorn'd Youth with so many delectable Flowers, with so much Strength and Agility of Body, and Comeliness of Form, such a Capacity of Memory, and Quickness of Fancy, such a Readiness of Perception, and Vivacity of Spirit? Why has he crown'd it with so many advantageous Qualities,
Why has our Maker ordinarily adorned Youth with so many delectable Flowers, with so much Strength and Agility of Body, and Comeliness of From, such a Capacity of Memory, and Quickness of Fancy, such a Readiness of Perception, and Vivacity of Spirit? Why has he crowned it with so many advantageous Qualities,
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'Tis therefore to offer a great Indignity to our Creator, to refuse him the prime of our Time, on pretence that we'll offer him our Decrepid Age, the worst of our Days,
It's Therefore to offer a great Indignity to our Creator, to refuse him the prime of our Time, on pretence that we'll offer him our Decrepit Age, the worst of our Days,
The Priests under the Law were consecrated in their Youth, and continued in the Service of the Sanctuary only to that Age wherein 'tis ordinary for Natural Strength visibly to abate;
The Priests under the Law were consecrated in their Youth, and continued in the Service of the Sanctuary only to that Age wherein it's ordinary for Natural Strength visibly to abate;
to signify that that part of our Time, wherein we are most capable of serving our Maker ought especially to be devoted to him as the most acceptable Portion of our days.
to signify that that part of our Time, wherein we Are most capable of serving our Maker ought especially to be devoted to him as the most acceptable Portion of our days.
And is it not fit that he that has made us for himself, should have the Best of our Service? That the strength of our Bodies should be dedicated to him that moulded and compos'd ' em? And that the powers of our Souls should, in their most flourishing and vigorous state, be offer'd to the great Author of all our Faculties? Ought not the most attentive Regards of our Vnderstandings to be employ'd in contemplating him that has made us Rational, and the most sprightly and eager Sallies of our Wills to be directed towards him who has made us desiring Creatures? Certainly as God is our Maker, he deserves as well as requires that we most seriously contemplate, and most intensely love him, on the account both of his own Infinite Perfections, and of the Emanations of his Goodness toward us his Creatures;
And is it not fit that he that has made us for himself, should have the Best of our Service? That the strength of our Bodies should be dedicated to him that moulded and composed ' em? And that the Powers of our Souls should, in their most flourishing and vigorous state, be offered to the great Author of all our Faculties? Ought not the most attentive Regards of our Understandings to be employed in contemplating him that has made us Rational, and the most sprightly and eager Sallies of our Wills to be directed towards him who has made us desiring Creatures? Certainly as God is our Maker, he deserves as well as requires that we most seriously contemplate, and most intensely love him, on the account both of his own Infinite Perfections, and of the Emanations of his goodness towards us his Creatures;
2. As the Notion of [ Creator ] includes, that upon the Supposition of Man's Fall by Sin, God alone is able to perform this mighty Work of Reforming or New-Creating him;
2. As the Notion of [ Creator ] includes, that upon the Supposition of Man's Fallen by since, God alone is able to perform this mighty Work of Reforming or New-Creating him;
and as the manner of the use of this Term in the Holy Scripture further intimates his Willingness so to do (as we have shewn at large before:) This further shews the reason we have to devote our Youth to his Service.
and as the manner of the use of this Term in the Holy Scripture further intimates his Willingness so to do (as we have shown At large before:) This further shows the reason we have to devote our Youth to his Service.
For what is Man (fallen Man) that God should be mindful of him? Psal. 8. 4. And the Son of Man that he should visit him? What great Grace has the great God manifested to us, that when we had forfeited all the Blessings to be expected of him,
For what is Man (fallen Man) that God should be mindful of him? Psalm 8. 4. And the Son of Man that he should visit him? What great Grace has the great God manifested to us, that when we had forfeited all the Blessings to be expected of him,
nor vindicate his injur'd Authority, by upholding our Being only to render us miserable, and by treating us as his Enemies rather than as the Objects of his Favour;
nor vindicate his injured authority, by upholding our Being only to render us miserable, and by treating us as his Enemies rather than as the Objects of his Favour;
but on the contrary that he should still shew respect to us as the Works of his hands, by preserving our Being, by exercising Patience and Long-suffering towards us, by encompassing us with many Temporal Favours,
but on the contrary that he should still show respect to us as the Works of his hands, by preserving our Being, by exercising Patience and Long-suffering towards us, by encompassing us with many Temporal Favours,
and by opening and consecrating a New and Living way, whereby we might return to him, by proposing to us Terms of Peace and Reconciliation by the Blood of the Cross;
and by opening and consecrating a New and Living Way, whereby we might return to him, by proposing to us Terms of Peace and Reconciliation by the Blood of the Cross;
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that so we might be not only again intituled to those former lost Blessings, that were naturally suited to obedient Creatures of that order and rank of Being wherein God had plac'd us at the Beginning;
that so we might be not only again entitled to those former lost Blessings, that were naturally suited to obedient Creatures of that order and rank of Being wherein God had placed us At the Beginning;
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but might have our Happiness highly improv'd, as well as effectually secur'd by that new and nearer Relation to God through Jesus Christ, which interesses them that believe in his Name in those unconceivable Joys which he has merited:
but might have our Happiness highly improved, as well as effectually secured by that new and nearer Relation to God through jesus christ, which interesses them that believe in his Name in those unconceivable Joys which he has merited:
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Upon which account our Creator treats those that are thus reconcil'd to him, not only as his Creatures but as his Children; and since his only begotten Son, whom he hath appointed Heir of all things, Heb. 2. 11, 12, 13. is not asham'd to call them Brethren, he refuses not to treat 'em as Ioint-Heirs with him, nor disdains to be call'd their Father.
Upon which account our Creator treats those that Are thus reconciled to him, not only as his Creatures but as his Children; and since his only begotten Son, whom he hath appointed Heir of all things, Hebrew 2. 11, 12, 13. is not ashamed to call them Brothers, he refuses not to Treat they as Ioint-Heirs with him, nor disdains to be called their Father.
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So that the consideration of God, as the Author of this New and Spiritual Creation, lays on us the strongest Obligation imaginable to serve and obey him, in that it contains both the highest Reason and the strongest Motive of that Obedience:
So that the consideration of God, as the Author of this New and Spiritual Creation, lays on us the Strongest Obligation imaginable to serve and obey him, in that it contains both the highest Reason and the Strongest Motive of that obedience:
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and seeing he is so liberal as to offer to give his holy Spirit, the Principle of all Grace and Spiritual Life, to them that sincerely ask and diligently seek it of him;
and seeing he is so liberal as to offer to give his holy Spirit, the Principle of all Grace and Spiritual Life, to them that sincerely ask and diligently seek it of him;
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here is the greatest Motive and encouragement to engage us in his Service, since (I say) he is not become inexorable by our Sins, but still waits to be gracious to us, offering to write his Law in our Hearts, Heb. 8. 10. and to put his Fear into our inward Parts by the power of his Spirit,
Here is the greatest Motive and encouragement to engage us in his Service, since (I say) he is not become inexorable by our Sins, but still waits to be gracious to us, offering to write his Law in our Hearts, Hebrew 8. 10. and to put his fear into our inward Parts by the power of his Spirit,
If therefore the first and best part of our Time is God's peculiar Claim as he has made us, much more ought we to offer the first-fruits of our Time to the Service of him who is become reconcileable to us in Christ Jesus,
If Therefore the First and best part of our Time is God's peculiar Claim as he has made us, much more ought we to offer the Firstfruits of our Time to the Service of him who is become reconcilable to us in christ jesus,
since he has made such provision for our Reformation, and so for our Happiness, not only through the course of our Time here, but through an entire Eternity hereafter; which leads me to the last thing I have to urge from the import of the Term [ Creator, ] viz.
since he has made such provision for our Reformation, and so for our Happiness, not only through the course of our Time Here, but through an entire Eternity hereafter; which leads me to the last thing I have to urge from the import of the Term [ Creator, ] viz.
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3. As this Title implies that God is the Soveraign Arbiter and Disposer of our Being, because this is a necessary consequence of that Relation of Creator;
3. As this Title Implies that God is the Sovereign Arbiter and Disposer of our Being, Because this is a necessary consequence of that Relation of Creator;
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or cut us off in his Displeasure in the midst of our days, and force us into an Eternity of Anguish and Misery? How terrible a thing is it thus to fall into the hands of the Living God, who,
or Cut us off in his Displeasure in the midst of our days, and force us into an Eternity of Anguish and Misery? How terrible a thing is it thus to fallen into the hands of the Living God, who,
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And how highly does it concern us to dedicate the Blossoms and early Fruits of our Youth to the Service of him who is able to reward our early Obedience with a long and happy Life here (if he pleases),
And how highly does it concern us to dedicate the Blossoms and early Fruits of our Youth to the Service of him who is able to reward our early obedience with a long and happy Life Here (if he Pleases),
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and how to give us the most ravishing Delights, and to excite in our Souls the most lively sentiments of that Ioy which is unspeakable and full of Glory!
and how to give us the most ravishing Delights, and to excite in our Souls the most lively sentiments of that Joy which is unspeakable and full of Glory!
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How much does it concern us to offer to the Author of our Being, the Sacrifice of the prime portion of our Age, seeing he is able either eternally to sustain our Bodies and Souls, by his Almighty Hand, from sinking into Nullity, amidst the everlasting Torments of Hell, that so our Wo and Misery (ten thousand times worse than Annihilation) may become eternal too!
How much does it concern us to offer to the Author of our Being, the Sacrifice of the prime portion of our Age, seeing he is able either eternally to sustain our Bodies and Souls, by his Almighty Hand, from sinking into Nullity, amid the everlasting Torments of Hell, that so our Woe and Misery (ten thousand times Worse than Annihilation) may become Eternal too!
Who can entertain the Soul with continual Impressions of the highest Joy, without the dissolution or enfeebling of her Being, or any Faculty that belongs to it!
Who can entertain the Soul with continual Impressions of the highest Joy, without the dissolution or enfeebling of her Being, or any Faculty that belongs to it!
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Nor is this Duty of dedicating our Youth to the Service of our Creator, as that Character involves his Power to dispose of us as to Happiness or Misery, (as he pleases) barely to be argued from that awful and stupendous Power and Authority;
Nor is this Duty of dedicating our Youth to the Service of our Creator, as that Character involves his Power to dispose of us as to Happiness or Misery, (as he Pleases) barely to be argued from that awful and stupendous Power and authority;
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as of his Right and Power. For he has declar'd, That the Wicked shall not live out halfPsal. 55. 23 their days, and that they shall die before their Time;
as of his Right and Power. For he has declared, That the Wicked shall not live out halfPsal. 55. 23 their days, and that they shall die before their Time;
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And he has added a promise to the fifth Precept of his Law, (which is the first Command with promise) of a long and happy Life to those that shew an early Piety by their obedience and respect to their Natural Parents, the Instruments of their Production,
And he has added a promise to the fifth Precept of his Law, (which is the First Command with promise) of a long and happy Life to those that show an early Piety by their Obedience and respect to their Natural Parents, the Instruments of their Production,
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And tho God in the Wise and Mysterious way of his Providence, makes some Exceptions from these General Rules of extending or contracting the Time of Men in this World, sometimes suffering an accursed Sinner to live an hundred Years, and an early Convert to die betimes:
And though God in the Wise and Mysterious Way of his Providence, makes Some Exceptions from these General Rules of extending or contracting the Time of Men in this World, sometime suffering an accursed Sinner to live an hundred years, and an early Convert to die betimes:
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as on the other hand, that our Creator not only can, but certainly will reward the early Consecration of our Time to him, with an eternal state of Bliss, cannot be doubted, by such as read and give credit to the Scriptures of Truth.
as on the other hand, that our Creator not only can, but Certainly will reward the early Consecration of our Time to him, with an Eternal state of Bliss, cannot be doubted, by such as read and give credit to the Scriptures of Truth.
For as a multitude of Threatenings contain'd therein give assurance of the former, so the latter is no less confirmed by variety of great and precious Promises, which,
For as a multitude of Threatenings contained therein give assurance of the former, so the latter is no less confirmed by variety of great and precious Promises, which,
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because of the certainty of the future Judgment of God, brings in the words of our Text by way of Argument thereupon, [ Therefore remember thy Creator, &c. ] (as we have before shewn it might have been translated) i. e. because he that has made thee, has a right to dispose of thy Being, and will judg thee.
Because of the certainty of the future Judgement of God, brings in the words of our Text by Way of Argument thereupon, [ Therefore Remember thy Creator, etc. ] (as we have before shown it might have been translated) i. e. Because he that has made thee, has a right to dispose of thy Being, and will judge thee.
So that how well soever it fares with the wicked in this World, we may conclude with the Wise Man, Eccl. 8. 12. Tho a Sinner do evil an hundred times [ q. d.
So that how well soever it fares with the wicked in this World, we may conclude with the Wise Man, Ecclesiastes 8. 12. Tho a Sinner do evil an hundred times [ q. worser.
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Secondly, To the Arguments insinuated in those words, which express the proper time of engaging in this Duty, viz. [ In the days of Youth before the evil days come,
Secondly, To the Arguments insinuated in those words, which express the proper time of engaging in this Duty, viz. [ In the days of Youth before the evil days come,
and the contrary Evils and Impediments that accompany Old Age, which render the former the far more eligible Time in which to begin to devote one's self to the Service of God, are suggested.
and the contrary Evils and Impediments that accompany Old Age, which render the former the Far more eligible Time in which to begin to devote one's self to the Service of God, Are suggested.
1. Then it behoves us to dedicate our selves betimes to the Service of our Creator, because the Work of Conversion is much more easily perform'd in Youth than in Old Age.
1. Then it behoves us to dedicate our selves betimes to the Service of our Creator, Because the Work of Conversion is much more Easily performed in Youth than in Old Age.
how prodigious a piece of folly must it be for a Man to suffer the fittest season to escape him for the performance of that Work, which is the most difficult of all others to be well done;
how prodigious a piece of folly must it be for a Man to suffer the Fittest season to escape him for the performance of that Work, which is the most difficult of all Others to be well done;
(1.) Youth is the best Time for our Conversion: Because the Soul is not then so much vitiated by evil Habits, as when she has run through the several stages of Life in a continued course of Wickedness.
(1.) Youth is the best Time for our Conversion: Because the Soul is not then so much vitiated by evil Habits, as when she has run through the several stages of Life in a continued course of Wickedness.
Yet we very much fortify our corrupt Inclinations by producing them into Act; and by multiplying those Sinful Acts, till they become familiar and customary to us,
Yet we very much fortify our corrupt Inclinations by producing them into Act; and by multiplying those Sinful Acts, till they become familiar and customary to us,
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Can the Ethiopian change his Skin, or the Leopard his Spots? Jer. 13. 23. Then may ye also do Good, that are accustomed to do Evil, (says the Prophet.) Is it to be thought that Conversion to God is so slight and easy a matter, that any Time may serve for its Accomplishment? Are not the difficulties that a long habit of Sinning will lay in the way of that great and important Work to be fear'd? Is it not much more easy to bend a Young Twig than an Aged Oak,
Can the Ethiopian change his Skin, or the Leopard his Spots? Jer. 13. 23. Then may you also do Good, that Are accustomed to do Evil, (Says the Prophet.) Is it to be Thought that Conversion to God is so slight and easy a matter, that any Time may serve for its Accomplishment? are not the difficulties that a long habit of Sinning will lay in the Way of that great and important Work to be feared? Is it not much more easy to bend a Young Twig than an Aged Oak,
and to prevent evil Habits than to rectify ' em? A little observation of the World may suffice to inform us, that long Custom or Habit is so bewitching a thing, that scarce any thing can be imagin'd more ridiculous, absurd,
and to prevent evil Habits than to rectify ' em? A little observation of the World may suffice to inform us, that long Custom or Habit is so bewitching a thing, that scarce any thing can be imagined more ridiculous, absurd,
and course of Sin be, which besides its deep rooting in our Nature, and besides the ordinary force of mere Habit, has both its flattering Promises and Pleasures to tempt us to its Embraces,
and course of since be, which beside its deep rooting in our Nature, and beside the ordinary force of mere Habit, has both its flattering Promises and Pleasures to tempt us to its Embraces,
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and its Threats and Terrors too (in suggesting all the mortifying Circumstances of a vertuous course of Life) to raise in our Minds the most frightful Idea of Piety and Religion.
and its Treats and Terrors too (in suggesting all the mortifying circumstances of a virtuous course of Life) to raise in our Minds the most frightful Idea of Piety and Religion.
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And the force of its Dominion over our Souls, and the difficulty of its Extirpation out of them, must needs have an increase proportionate to the Time of its Duration in them.
And the force of its Dominion over our Souls, and the difficulty of its Extirpation out of them, must needs have an increase proportionate to the Time of its Duration in them.
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when Sin has not yet so deeply rooted it self in our Hearts by evil habits, as in Old Age after a long course of Vice, in a multitude of repeated Acts, our Conversion must needs have the most easy and kindly accomplishment?
when since has not yet so deeply rooted it self in our Hearts by evil habits, as in Old Age After a long course of Vice, in a multitude of repeated Acts, our Conversion must needs have the most easy and kindly accomplishment?
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For (tho in some respects Youth is sufficiently addicted to Pride, yet) there is a kind of Natural Modesty and becoming Humility often discernible in the Young, arising from a Consciousness of their Ignorance,
For (though in Some respects Youth is sufficiently addicted to Pride, yet) there is a kind of Natural Modesty and becoming Humility often discernible in the Young, arising from a Consciousness of their Ignorance,
and unexperience of things, which disposes them to a more Docible frame of Mind, than is usually to be found in Elder Persons, whose Maturity of Age often makes 'em unwilling to be inform'd, especially in matters of Religion, either because they imagin they already know what others may pretend to teach 'em,
and unexperience of things, which disposes them to a more Docible frame of Mind, than is usually to be found in Elder Persons, whose Maturity of Age often makes they unwilling to be informed, especially in matters of Religion, either Because they imagine they already know what Others may pretend to teach they,
And upon this account ('tis likely) our Saviour tells his Disciples, that except they should humble themselves and become as little Children, they should not enter into the Kingdom of Heaven, i. e.
And upon this account (it's likely) our Saviour tells his Disciples, that except they should humble themselves and become as little Children, they should not enter into the Kingdom of Heaven, i. e.
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than to write a handsome piece of good Sense on a blank Paper: So it is abundantly harder to instruct or rectify a Mind long prepossess'd with Falshood,
than to write a handsome piece of good Sense on a blank Paper: So it is abundantly harder to instruct or rectify a Mind long prepossessed with Falsehood,
Now seeing to capacitate us to serve God, who is a Spirit, and therefore will be serv'd with our Spirits, (without which Bodily Exercise profiteth little ) there are many great Truths to be learned;
Now seeing to capacitate us to serve God, who is a Spirit, and Therefore will be served with our Spirits, (without which Bodily Exercise profiteth little) there Are many great Truths to be learned;
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yet seeing he requires us to be diligent in the investigation of Truth, and very attentive to the Voice of Reason and Scripture to that End, 'tis easy to see by reflecting on what has been just now said, That the Young, whose Minds are yet unform'd, have a mighty advantage above the Aged for learning the knowledg of the ways of God,
yet seeing he requires us to be diligent in the investigation of Truth, and very attentive to the Voice of Reason and Scripture to that End, it's easy to see by reflecting on what has been just now said, That the Young, whose Minds Are yet unformed, have a mighty advantage above the Aged for learning the knowledge of the ways of God,
So that we may well say with the Prophet, (tho perhaps he speaks in another sense) Whom shall he teach Knowledg? Isa. 28. 9 And whom shall he make to understand Doctrine? Them that are wean'd from the Milk, and drawn from the Breasts.
So that we may well say with the Prophet, (though perhaps he speaks in Another sense) Whom shall he teach Knowledge? Isaiah 28. 9 And whom shall he make to understand Doctrine? Them that Are weaned from the Milk, and drawn from the Breasts.
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(3.) Again, there is a certain Tenderness of Spirit attending our first Years, and not ordinarily to be found afterwards, which renders Conversion more feasible.
(3.) Again, there is a certain Tenderness of Spirit attending our First years, and not ordinarily to be found afterwards, which renders Conversion more feasible.
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and from the Mercies and Judgments distributed in the World by his Providence. Therefore we find few Persons, whose Education has given them any tolerable means of the knowledg of Divine things, who do not remember themselves to have been much affected in their Youth in attending to the Word of God,
and from the mercies and Judgments distributed in the World by his Providence. Therefore we find few Persons, whose Education has given them any tolerable means of the knowledge of Divine things, who do not Remember themselves to have been much affected in their Youth in attending to the Word of God,
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or at a general reflection on the Sufferings of Christ for Sinners, while the cered Consciences of those that have been long harden'd in Sin hold proof against the most pathetick and awakening Discourses of the certainty of Death, the dismal Circumstances that attend a Sinner at the approach of it,
or At a general reflection on the Sufferings of christ for Sinners, while the cered Consciences of those that have been long hardened in since hold proof against the most pathetic and awakening Discourses of the certainty of Death, the dismal circumstances that attend a Sinner At the approach of it,
and the great consequences that depend on that amazing Change, or against the most lively description of the most Cruel and unexampled Sufferings wherewith our Blessed Saviour was tormented for our Redemption? That makes no impression on the Adamantine Heart of the latter, which is often found to effect a deep compunction of Mind in the former;
and the great consequences that depend on that amazing Change, or against the most lively description of the most Cruel and unexampled Sufferings wherewith our Blessed Saviour was tormented for our Redemption? That makes no impression on the Adamantine Heart of the latter, which is often found to Effect a deep compunction of Mind in the former;
who by having either tasted much of the Afflictions of the World themselves, or by having been Witnesses to the Miseries of many others, often retain so terrible an Idea of Worldly Troubles, that the Mortification and Self-denial prescrib'd to the followers of Christ, gives them a strange disgust for a strictly Religious Life:
who by having either tasted much of the Afflictions of the World themselves, or by having been Witnesses to the Misery's of many Others, often retain so terrible an Idea of Worldly Troubles, that the Mortification and Self-denial prescribed to the followers of christ, gives them a strange disgust for a strictly Religious Life:
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Besides the abatement of their natural heat and vigour, (a good degree of which is useful to any great enterprize) makes 'em with the Sluggard continually complain of a Lion in the way.
Beside the abatement of their natural heat and vigour, (a good degree of which is useful to any great enterprise) makes they with the Sluggard continually complain of a lion in the Way.
Add to this, that that Disease of Covetousness, that so often attends the Aged, who from experience either in themselves or others, of the difficulty of getting and keeping, and the danger of losing, and the inconveniency of wanting the things of this World, become more tenacious of them then when they are nearest the unavoidable necessity of parting with them;
Add to this, that that Disease of Covetousness, that so often attends the Aged, who from experience either in themselves or Others, of the difficulty of getting and keeping, and the danger of losing, and the inconveniency of wanting the things of this World, become more tenacious of them then when they Are nearest the unavoidable necessity of parting with them;
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and which renders it almost impossible for a rich Man to enter into the Kingdom of Heaven, does not so usually reign amongst the Young (who are rather apt to run into the contrary extreme) so that their motion in the ways of God, is not clog'd with this dead weight, which so mightily incumbers those whose Hearts have taken deeper root in the Earth.
and which renders it almost impossible for a rich Man to enter into the Kingdom of Heaven, does not so usually Reign among the Young (who Are rather apt to run into the contrary extreme) so that their motion in the ways of God, is not clogged with this dead weight, which so mightily encumbers those whose Hearts have taken Deeper root in the Earth.
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But all this while I would not be thought to make the work of Conversion, consider'd as the Act of God, (who alone can turn a Soul from darkness to light, Act. 26. 18. and from the power of Satan to himself ) to be more difficult in one Subject than another,
But all this while I would not be Thought to make the work of Conversion, considered as the Act of God, (who alone can turn a Soul from darkness to Light, Act. 26. 18. and from the power of Satan to himself) to be more difficult in one Subject than Another,
than that of one, who (by reason of his Youth) is yet but a Novice in Vice? That the work of Mortification and Sanctification is commonly begun with less difficulty,
than that of one, who (by reason of his Youth) is yet but a Novice in Vice? That the work of Mortification and Sanctification is commonly begun with less difficulty,
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and whether the Almighty will grant such an extraordinary measure of his Grace to one that is grown old in wickedness, may well be doubted (as we shall shew hereafter.)
and whither the Almighty will grant such an extraordinary measure of his Grace to one that is grown old in wickedness, may well be doubted (as we shall show hereafter.)
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Since then the work of Conversion is of the greatest consequence, as it is for our truest interest both in this World and that to come, certainly it ought to be perform'd in Youth, seeing that is the most seasonable Time, as will further appear,
Since then the work of Conversion is of the greatest consequence, as it is for our Truest Interest both in this World and that to come, Certainly it ought to be performed in Youth, seeing that is the most seasonable Time, as will further appear,
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and seeing the Excellency or Vileness of a Creature is to be measur'd by its likeness or contrariety to God, who possesses absolute perfection in himself;
and seeing the Excellency or Vileness of a Creature is to be measured by its likeness or contrariety to God, who Possesses absolute perfection in himself;
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and deform the Soul. And if we desire the meliorating of our Nature, and would become more excellent Creatures than we are, instead of degenerating and becoming worse: It highly concerns us to begin early to extirpate that which has strip'd the Soul of much of her Intellectual and (which is worse) of her Moral Excellency;
and deform the Soul. And if we desire the meliorating of our Nature, and would become more excellent Creatures than we Are, instead of degenerating and becoming Worse: It highly concerns us to begin early to extirpate that which has striped the Soul of much of her Intellectual and (which is Worse) of her Moral Excellency;
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(2.) Much Sorrow and Trouble is hereby prevented, and much Ioy and Pleasure obtain'd and secur'd. For tho' some Examples may be found of Wicked Men, who in respect of their Temporal prosperity for a little Time, may be said to spread themselves like a Green Bay-Tree;
(2.) Much Sorrow and Trouble is hereby prevented, and much Joy and Pleasure obtained and secured. For though Some Examples may be found of Wicked Men, who in respect of their Temporal Prosperity for a little Time, may be said to spread themselves like a Green Bay tree;
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Nor has the Divine Providence been wanting to signalize the Righteous by frequent Instances of peculiar Temporal Blessings, which it has conferr'd on them.
Nor has the Divine Providence been wanting to signalise the Righteous by frequent Instances of peculiar Temporal Blessings, which it has conferred on them.
However, the Anguish of a guilty and self-accusing Conscience, which the Wicked often labour under, together with the common and unavoidable Afflictions of this World, which make a very deep Impression upon them, whose Appetites are fierce and eager after sensual pleasure (their hope being only in this Life ) and whose Passions soon fall into a violent Ferment, because they want the Holy Art of allaying the heat of them by serious Reflections on the Soveraignty, Justice, Wisdom,
However, the Anguish of a guilty and self-accusing Conscience, which the Wicked often labour under, together with the Common and unavoidable Afflictions of this World, which make a very deep Impression upon them, whose Appetites Are fierce and eager After sensual pleasure (their hope being only in this Life) and whose Passion soon fallen into a violent Ferment, Because they want the Holy Art of allaying the heat of them by serious Reflections on the Sovereignty, justice, Wisdom,
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and is so thoroughly convinc'd of the good Conduct of the Divine Governour of the World, that he finds no such great reluctancy in himself to submit to the Will of God,
and is so thoroughly convinced of the good Conduct of the Divine Governor of the World, that he finds no such great reluctancy in himself to submit to the Will of God,
If he that neglects in the Time of his Youth and Strength to make provision for the Time of Age and Sickness, when he has a fair opportunity of doing it, is justly censur'd as inconsiderate and imprudent;
If he that neglects in the Time of his Youth and Strength to make provision for the Time of Age and Sickness, when he has a fair opportunity of doing it, is justly censured as inconsiderate and imprudent;
V. 5. and fears be in the way? &c. How can this make him unhappy, whose inward Man has been renew'd day by day, even before his outward Man decay'd; Who therefore is become strong in the Lord, Eph. 6. 10. and in the Power of his Might, which strengthens the weak hands and confirms the feeble knees,
V. 5. and fears be in the Way? etc. How can this make him unhappy, whose inward Man has been renewed day by day, even before his outward Man decayed; Who Therefore is become strong in the Lord, Ephesians 6. 10. and in the Power of his Might, which strengthens the weak hands and confirms the feeble knees,
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or even loss of Sight, render him miserable, who through the course of his Life has endeavour'd to be blind to those Objects that might tempt him to Sin, having made a Covenant with his Eyes to guard himself from it;
or even loss of Sighed, render him miserable, who through the course of his Life has endeavoured to be blind to those Objects that might tempt him to since, having made a Covenant with his Eyes to guard himself from it;
and has constantly pray'd that God would turn them away from beholding Vanity? How can he be much concern'd at the want of Natural Light, who has been long accustom'd to see things that are invisible by the piercing Eye of Faith? How can he be much discontented at the decay of the once quick Sensation of his Palate, or at the want of Appetite to his Food;
and has constantly prayed that God would turn them away from beholding Vanity? How can he be much concerned At the want of Natural Light, who has been long accustomed to see things that Are invisible by the piercing Eye of Faith? How can he be much discontented At the decay of the once quick Sensation of his Palate, or At the want of Appetite to his Food;
who has often heard, and still hears the still and small Voice of the Spirit of God speaking in his Conscience, and testifying with his Spirit that he is one of the Children of God? How can the Obstructions that the Organs of Speech suffer, which render his Voice weak,
who has often herd, and still hears the still and small Voice of the Spirit of God speaking in his Conscience, and testifying with his Spirit that he is one of the Children of God? How can the Obstructions that the Organs of Speech suffer, which render his Voice weak,
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and Vnmusical, discourage him, who knows that as his Praises and Prayers have often been Melodious in the Ears of God, so they still are very pleasant to him, who chiefly minds the Tuneable frame of the Heart? And tho' the Sun and the Light,
and Unmusical, discourage him, who knows that as his Praises and Prayers have often been Melodious in the Ears of God, so they still Are very pleasant to him, who chiefly minds the Tuneable frame of the Heart? And though the Sun and the Light,
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and the Moon and the Stars be darken'd, &c. How can the Infirmities that impair the Vnderstanding, and Iudgment, the Fancy and Memory, &c. be insupportable to him, who has long understood the Great Mystery of Godliness, so as to know the only True God, John 17. 3. and Iesus Christ whom he has sent, which is Life Eternal:
and the Moon and the Stars be darkened, etc. How can the Infirmities that impair the Understanding, and Judgement, the Fancy and Memory, etc. be insupportable to him, who has long understood the Great Mystery of Godliness, so as to know the only True God, John 17. 3. and Iesus christ whom he has sent, which is Life Eternal:
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How can this disspirit him, who has long groan'd for deliverance from that Earthly Tabernacle, that he might be rid of those remains of Sin that lurk in it:
How can this dispirit him, who has long groaned for deliverance from that Earthly Tabernacle, that he might be rid of those remains of since that lurk in it:
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and is so well perswaded of that Blessed Resurrection which his lively hope has long acquainted him with, that he can look into the Gloomy Valley of the shadow of Death without Consternation, and chearfully commit his Spirit into the hands of God,1 Pet. 4. 19. as his Faithful Creator;
and is so well persuaded of that Blessed Resurrection which his lively hope has long acquainted him with, that he can look into the Gloomy Valley of the shadow of Death without Consternation, and cheerfully commit his Spirit into the hands of God,1 Pet. 4. 19. as his Faithful Creator;
and of a large Spiritual Experience being wanting, how difficult will it be for a weak Mind and a languishing Body to bear up under those pressing Miseries that will then attend them? And it will be no small Affliction to a late Penitent,
and of a large Spiritual Experience being wanting, how difficult will it be for a weak Mind and a languishing Body to bear up under those pressing Misery's that will then attend them? And it will be no small Affliction to a late Penitent,
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that works a Repentance to Salvation not to be repented of? Is it not wholly from a fear of Evil of Punishment, and not at all from the Sense of the Evil of Sin? Not because I have violated the Law of God,
that works a Repentance to Salvation not to be repented of? Is it not wholly from a Fear of Evil of Punishment, and not At all from the Sense of the Evil of since? Not Because I have violated the Law of God,
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but only because I have render'd my self obnoxious to the Curse of it? Is it not rather because I have weaken'd my Body, and hasten'd Old Age by my Vices;
but only Because I have rendered my self obnoxious to the Curse of it? Is it not rather Because I have weakened my Body, and hastened Old Age by my Vices;
than because I've defil'd my Soul, and enfeebled her Powers by them? I feel in my self some Abhorrence and Aversion from the Sins I formerly took Pleasure in;
than Because I've defiled my Soul, and enfeebled her Powers by them? I feel in my self Some Abhorrence and Aversion from the Sins I formerly took Pleasure in;
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But may I not justly question, whether this does not more proceed from the weakness of my Fancy, than from the tenderness of my Conscience, and the rectitude of my Will? I seem somewhat mortified to the things of the World: But is not this rather a kind of Natural than a Moral Death? A dying to the World of Necessity and not of Choice? Do I forsake it because 'tis unworthy of my Love;
But may I not justly question, whither this does not more proceed from the weakness of my Fancy, than from the tenderness of my Conscience, and the rectitude of my Will? I seem somewhat mortified to the things of the World: But is not this rather a kind of Natural than a Moral Death? A dying to the World of Necessity and not of Choice? Do I forsake it Because it's unworthy of my Love;
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and is uncapable of affording me its former Pleasures, now the Evil days of Old Age have overtaken me? I find in my Soul an earnest desire after Holiness:
and is uncapable of affording me its former Pleasures, now the Evil days of Old Age have overtaken me? I find in my Soul an earnest desire After Holiness:
or only because I fear to suffer the weight of his Displeasure? Is it because I have a mind to live a Holy Life, now when the best, and almost the whole of my Time is spent;
or only Because I Fear to suffer the weight of his Displeasure? Is it Because I have a mind to live a Holy Life, now when the best, and almost the Whole of my Time is spent;
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But why have I not done it long before, when I had Time and Strength, and other Advantages to serve him with? Is it not rather to serve a turn of my own, than to serve him, that I offer my self so late to his Service? Have I not Reason to doubt whether I am sincerely willing to choose my blessed Lord,
But why have I not done it long before, when I had Time and Strength, and other Advantages to serve him with? Is it not rather to serve a turn of my own, than to serve him, that I offer my self so late to his Service? Have I not Reason to doubt whither I am sincerely willing to choose my blessed Lord,
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Whereas, on the other hand, He who after an Initiation in the Service of God in Youth, and a Proficiency therein thro' the Time of his Strength, is at last arriv'd to a good Old Age, may greatly solace himself in scanning over the Marks and Proofs of the Truth and Reality of his Conversion, which are Great and Numerous.
Whereas, on the other hand, He who After an Initiation in the Service of God in Youth, and a Proficiency therein through the Time of his Strength, is At last arrived to a good Old Age, may greatly solace himself in scanning over the Marks and Proofs of the Truth and Reality of his Conversion, which Are Great and Numerous.
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when it seem'd most Charming, and deny'd himself its Sensual Pleasures, at an Age when they have the highest Gust; and when their evil Consequences almost quite disappear thro' their great supposed Distance. He forsook the World,
when it seemed most Charming, and denied himself its Sensual Pleasures, At an Age when they have the highest Gust; and when their evil Consequences almost quite disappear through their great supposed Distance. He forsook the World,
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And has Reason to believe himself to have been truly converted in his Youth; since all the flattering Sweets, and Pleasures of the World could never seduce him;
And has Reason to believe himself to have been truly converted in his Youth; since all the flattering Sweets, and Pleasures of the World could never seduce him;
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That he that long ago began, and hath long cherish'd the Work of Grace in his Soul, will carry it on until the Day of Iuesus Christ: And that as he has the evident Signs of Faith in the Sanctification of his Heart;
That he that long ago began, and hath long cherished the Work of Grace in his Soul, will carry it on until the Day of Iuesus christ: And that as he has the evident Signs of Faith in the Sanctification of his Heart;
(3.) That an early Conversion furnishes Old Age with comfortable Reflections on Time past; and on the contrary the thoughts of an ill-spent Life are then most grievous,
(3.) That an early Conversion furnishes Old Age with comfortable Reflections on Time past; and on the contrary the thoughts of an ill-spent Life Are then most grievous,
Suppose him a late Penitent of the Eleventh Hour; and that God is pleas'd even then to indulge him a Pardon ▪ With what horror will he review his Life!
Suppose him a late Penitent of the Eleventh Hour; and that God is pleased even then to indulge him a Pardon ▪ With what horror will he review his Life!
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Is it likely that that God whom he has so long wearied with his Iniquities, and press'd with his Sins, as a Cart is press'd with Sheaves, will shew him Mercy now, without giving him a taste how Bitter as well as how Evil a thing Sin is? And without shewing him that,
Is it likely that that God whom he has so long wearied with his Iniquities, and pressed with his Sins, as a Cart is pressed with Sheaves, will show him Mercy now, without giving him a taste how Bitter as well as how Evil a thing since is? And without showing him that,
it seems necessary in an ordinary way, that an old and harden'd Sinner should undergo the Terror of the Lord to a high degree, because the long time he has spent in the service of Sin, gives him so great an occasion of Remorse, when his Conscience is once enlighten'd and awaken'd;
it seems necessary in an ordinary Way, that an old and hardened Sinner should undergo the Terror of the Lord to a high degree, Because the long time he has spent in the service of since, gives him so great an occasion of Remorse, when his Conscience is once enlightened and awakened;
and because to extirpate these long and deep habits of Sin, there is need of a kind of violent Turn in the Soul. For as the evil Spirit tore the poor Man (in the Gospel) when forc'd to leave him;
and Because to extirpate these long and deep habits of since, there is need of a kind of violent Turn in the Soul. For as the evil Spirit tore the poor Man (in the Gospel) when forced to leave him;
And how hard will this be to be endur'd, at a time when the Spirit of a Man can scarce bear the common Infirmities of Age? Who then can bear a wounded Spirit?
And how hard will this be to be endured, At a time when the Spirit of a Man can scarce bear the Common Infirmities of Age? Who then can bear a wounded Spirit?
And when these terrors of Mind are over, and these pangs of Conscience that give hope of a new Birth are succeeded with some Peace that follows that happy Change;
And when these terrors of Mind Are over, and these pangs of Conscience that give hope of a new Birth Are succeeded with Some Peace that follows that happy Change;
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yet who knows how far it may be allay'd, and how often interrupted by reiterated Scruples and Fears? And how long the Soul that has been so violently mov'd may retain her doubtful Vibrations,
yet who knows how Far it may be allayed, and how often interrupted by reiterated Scruples and Fears? And how long the Soul that has been so violently moved may retain her doubtful Vibrations,
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and when the King of Terrors, who daily expects the Aged, loudly alarms the tremulous Soul to prepare speedily to pass into Eternity, the near approach of which mighty Change must needs add terror to every Scruple;
and when the King of Terrors, who daily expects the Aged, loudly alarms the tremulous Soul to prepare speedily to pass into Eternity, the near approach of which mighty Change must needs add terror to every Scruple;
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and when Satan a subtle Adversary (of whose Devices, for want of experience, he is in a great measure ignorant ) shoots his fiery and invenom'd Darts to weaken the Hope, and to heighten the Fears,
and when Satan a subtle Adversary (of whose Devices, for want of experience, he is in a great measure ignorant) shoots his fiery and envenomed Darts to weaken the Hope, and to heighten the Fears,
and to increase the Troubles of the Soul? Who knows (I say) what gloomy and dark Intervals these things may occasion? 'Tis true, God can surmount all these Difficulties by proportionate effusions of his Grace,
and to increase the Troubles of the Soul? Who knows (I say) what gloomy and dark Intervals these things may occasion? It's true, God can surmount all these Difficulties by proportionate effusions of his Grace,
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But is it likely that he should indulge those with the highest and most uncommon Privileges, that hold out longest in Rebellion against him? And may such reasonably expect he will go out of his ordinary Methods to meet them, that have all their Life past gone astray from him? And that he will bestow the sealing Evidences of his Holy Spirit on them to a degree which he does not always allow his early Disciples,
But is it likely that he should indulge those with the highest and most uncommon Privileges, that hold out longest in Rebellion against him? And may such reasonably expect he will go out of his ordinary Methods to meet them, that have all their Life passed gone astray from him? And that he will bestow the sealing Evidences of his Holy Spirit on them to a degree which he does not always allow his early Disciples,
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and those that have long follow'd him? May it not rather be thought, That tho God should forgive their Iniquities, Psal. 99. 8 ▪ he'll take Vengeance of their Inventions? That tho they should die in the Lord, they'll set in a Cloud,
and those that have long followed him? May it not rather be Thought, That though God should forgive their Iniquities, Psalm 99. 8 ▪ he'll take Vengeance of their Inventions? That though they should die in the Lord, They'll Set in a Cloud,
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Is it strange, if, as they have consum'd their Time in Sin, and have grown old in Wickedness, their Eyes should be consum'd with grief and wax old with Sorrow? And if,
Is it strange, if, as they have consumed their Time in since, and have grown old in Wickedness, their Eyes should be consumed with grief and wax old with Sorrow? And if,
But what a comfortable Review of his Life may an early Convert take in old Age? What joy to look back on that solemn Oblation of the first-fruits of his Time which he made to God,
But what a comfortable Review of his Life may an early Convert take in old Age? What joy to look back on that solemn Oblation of the Firstfruits of his Time which he made to God,
these Reflections will give him a pleasure as much beyond that of an antient Sailor, when he thinks on the many Rocks and Sands and Storms he has escap'd,
these Reflections will give him a pleasure as much beyond that of an ancient Sailor, when he thinks on the many Rocks and Sands and Storms he has escaped,
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as he conceives the interest of the Soul is beyond that of the Body, and that Eternal Life is to be valued above Temporal. With what Admiration mixt with Joy will he be fill'd,
as he conceives the Interest of the Soul is beyond that of the Body, and that Eternal Life is to be valued above Temporal. With what Admiration mixed with Joy will he be filled,
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For tho the failings of his Life ( since no Man lives and sins not ) give him occasion of Godly Sorrow and Humiliation, yet these will not hinder a Religious Ioy from reigning in his Soul, from his happy experience of the Mercy of his God;
For though the failings of his Life (since no Man lives and Sins not) give him occasion of Godly Sorrow and Humiliation, yet these will not hinder a Religious Joy from reigning in his Soul, from his happy experience of the Mercy of his God;
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With how much pleasure will he turn his Mind to the House of God, to think how often he has gone thither with the voice of Ioy and Praise, Psal. 42. 4. with the Multitude that kept Holiday!
With how much pleasure will he turn his Mind to the House of God, to think how often he has gone thither with the voice of Joy and Praise, Psalm 42. 4. with the Multitude that kept Holiday!
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How oft he has beheld the Beauty of the LORD, while he has been enquiring in his Temple! How he has been stay'd with Flagons, Cant. 2. 5. and comforted with Apples, when sick of Love to his Saviour!
How oft he has beheld the Beauty of the LORD, while he has been inquiring in his Temple! How he has been stayed with Flagons, Cant 2. 5. and comforted with Apples, when sick of Love to his Saviour!
How he has sat down with great delight under his shadow, while his Fruit has been sweet to his Taste: How he has been satiated as with marrow and fatness, When his Soul has hungred after Righteousness: How he has often disburden'd his Mind by pouring out his Complaints into the Bosom of his Heavenly Father;
How he has sat down with great delight under his shadow, while his Fruit has been sweet to his Taste: How he has been satiated as with marrow and fatness, When his Soul has hungered After Righteousness: How he has often disburdened his Mind by pouring out his Complaints into the Bosom of his Heavenly Father;
What fervent desires he has then felt; what earnest aspirations of his Soul after him! What smiles of the Divine Love have on such occasions chear'd his Spirit;
What fervent Desires he has then felt; what earnest aspirations of his Soul After him! What smiles of the Divine Love have on such occasions cheered his Spirit;
Now also when I am old and gray-headed; O God for sake me not, &c. In a word, Tho every Man has occasion to be humbled for his Sins, and that, in every part of his Life, it must needs be a great, and next to the Light of God's Countenance through the face of Jesus Christ, the greatest occasion of Joy in the World;
Now also when I am old and Gray-headed; Oh God for sake me not, etc. In a word, Though every Man has occasion to be humbled for his Sins, and that, in every part of his Life, it must needs be a great, and next to the Light of God's Countenance through the face of jesus christ, the greatest occasion of Joy in the World;
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when a Man can lie down in the Grave in Peace, with the satisfaction of having made Religion the great Business of his Life, of having serv'd his Generation faithfully by the Will of God, having from his Youth exercised himself in this, to have a Conscience always void of offence both toward God and towards Men:
when a Man can lie down in the Grave in Peace, with the satisfaction of having made Religion the great Business of his Life, of having served his Generation faithfully by the Will of God, having from his Youth exercised himself in this, to have a Conscience always void of offence both towards God and towards Men:
Whose Ox have I taken? Or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hand have I received, any Bribe, to blind my Eyes therewith? &c. And as he that has serv'd God from his Youth can look back with Pleasure,
Whose Ox have I taken? Or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hand have I received, any Bribe, to blind my Eyes therewith? etc. And as he that has served God from his Youth can look back with Pleasure,
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(4.) An early Conversion furnishes old Age with much more comfort than a late one, in that it usually gives a brighter and more glorious prospect of Reward in the other Life.
(4.) an early Conversion furnishes old Age with much more Comfort than a late one, in that it usually gives a Brighter and more glorious prospect of Reward in the other Life.
As this Life is not valuable, but as it may be improv'd in order to a better; so the strong and well-grounded Hope of eternal Bliss in the World to come, is that which sweetens the most bitter Afflictions of a Christian here,
As this Life is not valuable, but as it may be improved in order to a better; so the strong and well-grounded Hope of Eternal Bliss in the World to come, is that which sweetens the most bitter Afflictions of a Christian Here,
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and makes him as much more happy as he is more excellent than his Neighbour (whereas if his Hope were only in this Life, he would be of all Men the most miserable.
and makes him as much more happy as he is more excellent than his Neighbour (whereas if his Hope were only in this Life, he would be of all Men the most miserable.
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) And a Man's true Happiness in this World is therefore to be measur'd by the strength and liveliness of his Faith and Hope for the Blessings of the other; for by these he receives an Earnest of the Heavenly Possession,
) And a Man's true Happiness in this World is Therefore to be measured by the strength and liveliness of his Faith and Hope for the Blessings of the other; for by these he receives an Earnest of the Heavenly Possession,
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For every one knows that there is pleasure in hoping for any thing that we think will add to our Happiness, especially when that Hope is thought to be well founded, and the things expected of great consequence, and speedily to be obtain'd:
For every one knows that there is pleasure in hoping for any thing that we think will add to our Happiness, especially when that Hope is Thought to be well founded, and the things expected of great consequence, and speedily to be obtained:
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And that this Hope makes a Saint the most happy Man even in this Life is evident, some of the Enemies of Religion themselves being Iudges. 'Tis worth remarking, that an Eminent Person, (who was one of the greatest Sinners, as well as one of the greatest Penitents of this Age) even while he maintain'd his Atheistical Principles,
And that this Hope makes a Saint the most happy Man even in this Life is evident, Some of the Enemies of Religion themselves being Judges. It's worth remarking, that an Eminent Person, (who was one of the greatest Sinners, as well as one of the greatest Penitents of this Age) even while he maintained his Atheistical Principles,
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and led a most flagitious Course of Life, confess'd, That whether the Business of Religion was true or not, he thought those who had the Perswasions of it,
and led a most flagitious Course of Life, confessed, That whither the Business of Religion was true or not, he Thought those who had the Persuasions of it,
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and the Pleasure which the bare Expectation of future Glory in Heaven occasions, that he thought it far out-ballanc'd the pleasures of Sin, which are but for a season; and thus does Religion triumph over her Enemies, extorting from their own Mouths a plain Acknowledgment of what the Psalmist assures, that Happy is the People, Psal. 144. 15. whose God is the LORD.
and the Pleasure which the bore Expectation of future Glory in Heaven occasions, that he Thought it Far outbalance the pleasures of since, which Are but for a season; and thus does Religion triumph over her Enemies, extorting from their own Mouths a plain Acknowledgment of what the Psalmist assures, that Happy is the People, Psalm 144. 15. whose God is the LORD.
The former is commonly exercis'd with greater and more frequent Doubts concerning his Interest in eternal Glory than the latter; and the Eye of his Faith is often too weak to read his Evidences for it;
The former is commonly exercised with greater and more frequent Doubts Concerning his Interest in Eternal Glory than the latter; and the Eye of his Faith is often too weak to read his Evidences for it;
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because (as we have shewn before) he is apt to question the truth of his Regeneration, without which, he knows, no Man can enter into the Kingdom of Heaven.
Because (as we have shown before) he is apt to question the truth of his Regeneration, without which, he knows, no Man can enter into the Kingdom of Heaven.
even from my Infancy? Are not those Rivers of pleasure at the right hand of God, only to refresh his diligent Servants that have born the burden and heat of the day in labouring and suffering for him? May not I, who have spent my Days in Vanity and Sin, in Rioting and Drunkenness, in Chambering and Wantonness;
even from my Infancy? are not those rivers of pleasure At the right hand of God, only to refresh his diligent Servants that have born the burden and heat of the day in labouring and suffering for him? May not I, who have spent my Days in Vanity and since, in Rioting and drunkenness, in Chambering and Wantonness;
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and who now am incapacitated either to do or suffer much for God, just at the Period of my Days, justly fear being excluded from the participation of this Bliss? Is it likely that these Joys that are so spiritual and refined, will be poured into such a Soul as mine (when parted from this languishing Body) which has been debauch'd and corrupted for so many Years, with the base and sordid delights of Sin? Or may I presume to deposite this vile and mouldering Carcase in the Grave, in hope of having it render'd a Glorious Body at the Resurrection of the Iust;
and who now am incapacitated either to do or suffer much for God, just At the Period of my Days, justly Fear being excluded from the participation of this Bliss? Is it likely that these Joys that Are so spiritual and refined, will be poured into such a Soul as mine (when parted from this languishing Body) which has been debauched and corrupted for so many years, with the base and sordid delights of since? Or may I presume to deposit this vile and mouldering Carcase in the Grave, in hope of having it rendered a Glorious Body At the Resurrection of the Just;
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when I have through the Best of my time abus'd it to the Vilest purposes of Sensuality and Vice? Shall these Eyes that have so often been full of Adultery be admitted to see the Lord in Glory? And this Tongue be tun'd to praise him with sacred Anthems in Heaven, which has thus long lodg'd in it a World of Iniquity, and desecrated his Holy Name by prophane Oaths and Blasphemies on Earth? That these Feet that have been swift to attend the Places of Debauchery,
when I have through the Best of my time abused it to the Vilest Purposes of Sensuality and Vice? Shall these Eyes that have so often been full of Adultery be admitted to see the Lord in Glory? And this Tongue be tuned to praise him with sacred Anthems in Heaven, which has thus long lodged in it a World of Iniquity, and desecrated his Holy Name by profane Oaths and Blasphemies on Earth? That these Feet that have been swift to attend the Places of Debauchery,
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and the Assemblies of the Vngodly, shall stand within the Gates of the Heavenly Ierusalem, and find a welcome place in the General Assembly and Church of the first-born, Heb. 12. 22, 23. which are written in Heaven? Or that these Hands that have so long been executing Acts of Unrighteousness here, shall be eternally lifted up with Praises,
and the Assemblies of the Ungodly, shall stand within the Gates of the Heavenly Ierusalem, and find a welcome place in the General Assembly and Church of the firstborn, Hebrew 12. 22, 23. which Are written in Heaven? Or that these Hands that have so long been executing Acts of Unrighteousness Here, shall be eternally lifted up with Praises,
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now my Days are near expiring? And justly apprehend that the expence of my Time in Wickedness will be punished with an eternity of Misery? And that after I have so long walk'd in the ways of Sin, I must now at last lie down in the Grave in Sorrow? And O how pungent is that Sorrow,
now my Days Are near expiring? And justly apprehend that the expense of my Time in Wickedness will be punished with an eternity of Misery? And that After I have so long walked in the ways of since, I must now At last lie down in the Grave in Sorrow? And Oh how pungent is that Sorrow,
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but must sink into that Abyss of Misery, where a never-dying Worm, and an unquenchable Lake of fire are the just and dreadful Rewards of a sinful Life.
but must sink into that Abyss of Misery, where a never-dying Worm, and an unquenchable Lake of fire Are the just and dreadful Rewards of a sinful Life.
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These and such like Jealousies and Fears, carry so specious an appearance of Reason with them, that without a more than common measure of Faith, they must needs give the Soul a great deal of Disquiet.
These and such like Jealousies and Fears, carry so specious an appearance of Reason with them, that without a more than Common measure of Faith, they must needs give the Soul a great deal of Disquiet.
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and that full assurance of Faith and Hope, and a clear prospect of those invisible things which he has laid up for those that love him, is a Blessing wherewith he seldom crowns any but those who have been for some considerable part of their Lives, gradually raising their Affections, and fixing them on things above, habituating themselves to converse in Heaven, and fighting the good fight of Faith, that they might lay hold on eternal Life.
and that full assurance of Faith and Hope, and a clear prospect of those invisible things which he has laid up for those that love him, is a Blessing wherewith he seldom crowns any but those who have been for Some considerable part of their Lives, gradually raising their Affections, and fixing them on things above, habituating themselves to converse in Heaven, and fighting the good fight of Faith, that they might lay hold on Eternal Life.
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For since God is pleas'd to propose Rewards as motives to his Service, 'tis natural to conclude, That the consolating Hope of these Rewards (which is also a Reward it self) does ordinarily bear proportion to the Time and Degree of our Obedience:
For since God is pleased to propose Rewards as motives to his Service, it's natural to conclude, That the consolating Hope of these Rewards (which is also a Reward it self) does ordinarily bear proportion to the Time and Degree of our obedience:
For though he has no ground to hope to be rewarded for his Works on the account of Debt, because when he has done his best he is but an unprofitable Servant;
For though he has no ground to hope to be rewarded for his Works on the account of Debt, Because when he has done his best he is but an unprofitable Servant;
yet, since God himself has promised it, he may believe, that he shall be rewarded according to his Works, on the account of Grace. Thus as the early Convert looks back upon all the Sufferings he has endur'd for the sake of his Divine Master with Comfort, as on Waters that are past away;
yet, since God himself has promised it, he may believe, that he shall be rewarded according to his Works, on the account of Grace. Thus as the early Convert looks back upon all the Sufferings he has endured for the sake of his Divine Master with Comfort, as on Waters that Are passed away;
That as all the Powers of his Soul have been dedicated to his Service, so they shall be in a little time intirely fill'd with his Glory, and incessantly employ'd in his Praise; and as the Members of his Body have been fellow-Servants of Righteousness with the Faculties of his Soul, so their refin'd Matter and elegant Form at the Resurrection shall render them fit to become their Partners in Glory.
That as all the Powers of his Soul have been dedicated to his Service, so they shall be in a little time entirely filled with his Glory, and incessantly employed in his Praise; and as the Members of his Body have been Fellow servants of Righteousness with the Faculties of his Soul, so their refined Matter and elegant From At the Resurrection shall render them fit to become their Partners in Glory.
TO the Disadvantages of delaying Conversion till the evil Days of old Age, and the Advantages of devoting one's self to the Service of God in Youth, which we have already insisted on, we have this one farther Consideration to add, viz. That
TO the Disadvantages of delaying Conversion till the evil Days of old Age, and the Advantages of devoting one's self to the Service of God in Youth, which we have already insisted on, we have this one farther Consideration to add, viz. That
but only suffers it to run through them by Moments; so that we can recal no past, nor can we command any future Time, 'tis therefore our Business to improve the present; being ignorant how long the Divine Bounty will continue our Time in this World.
but only suffers it to run through them by Moments; so that we can Recall no past, nor can we command any future Time, it's Therefore our Business to improve the present; being ignorant how long the Divine Bounty will continue our Time in this World.
And the Prophet Isaiah reprehends the folly of those that encourage one another to go on in sinful Excesses, by profanely promising themselves, that to Morrow should be as the present Day, and much more abundant.
And the Prophet Isaiah reprehends the folly of those that encourage one Another to go on in sinful Excesses, by profanely promising themselves, that to Morrow should be as the present Day, and much more abundant.
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'Tis evident to every one's observation that Youth does not exempt us from Death, nor ensure to us any farther portion of Time than what we at present enjoy.
It's evident to every one's observation that Youth does not exempt us from Death, nor ensure to us any farther portion of Time than what we At present enjoy.
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Nor is it an uncommon thing for Persons of the most vigorous and hardy Constitution of Body to be suddenly snatch'd away into the other World by some violent Disease, or otherwise:
Nor is it an uncommon thing for Persons of the most vigorous and hardy Constitution of Body to be suddenly snatched away into the other World by Some violent Disease, or otherwise:
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and so frail is the Texture of our Earthly Tabernacle, that some of the least and most contemptible things in the World are capable of giving it a mortal shock;
and so frail is the Texture of our Earthly Tabernacle, that Some of the least and most contemptible things in the World Are capable of giving it a Mortal shock;
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This is well enough known, and often enough thought upon by the generality of Men, to engage them to use Precautions to secure themselves or their Posterity,
This is well enough known, and often enough Thought upon by the generality of Men, to engage them to use Precautions to secure themselves or their Posterity,
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And the Rate an Estate for Life is usually valued at, sufficiently shews, that to such purposes as these Men need not be taught to know their End, and the measure of their Days what it is, that they may know how frail they are.
And the Rate an Estate for Life is usually valued At, sufficiently shows, that to such Purposes as these Men need not be taught to know their End, and the measure of their Days what it is, that they may know how frail they Are.
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and the durable Riches of the other, between this Life and that which is to come: Then 'tis infinitely more imprudent for a Man to neglect but for a moment, to make his Calling and Election sure, (whatever future Time here his Youth and Strength may seem to promise) than for him carelesly to suffer the security of his temporal Estate to depend merely on the uncertain Life of another Man, when he need not put it to that hazard;
and the durable Riches of the other, between this Life and that which is to come: Then it's infinitely more imprudent for a Man to neglect but for a moment, to make his Calling and Election sure, (whatever future Time Here his Youth and Strength may seem to promise) than for him carelessly to suffer the security of his temporal Estate to depend merely on the uncertain Life of Another Man, when he need not put it to that hazard;
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or else we are ruin'd for ever, and which may (for ought we know) be impossible to be perform'd to morrow: To neglect to improve the present Time in doing that on which our eternal Bliss depends;
or Else we Are ruined for ever, and which may (for ought we know) be impossible to be performed to morrow: To neglect to improve the present Time in doing that on which our Eternal Bliss depends;
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from the consideration of the shortness and uncertainty of their Time in this World, and seek to gratify and indulge their Senses to day, because they are not sure of doing it to morrow. Isa. 22. 13. Let us eat and drink (say they) for to morrow we shall die:
from the consideration of the shortness and uncertainty of their Time in this World, and seek to gratify and indulge their Senses to day, Because they Are not sure of doing it to morrow. Isaiah 22. 13. Let us eat and drink (say they) for to morrow we shall die:
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because their Hope is only in this Life, and they profess not to expect another. How unaccountably stupid then are they, who tho they believe there is a future State after this Life, and tho they know that they shall die, and that they know not how soon,
Because their Hope is only in this Life, and they profess not to expect Another. How unaccountably stupid then Are they, who though they believe there is a future State After this Life, and though they know that they shall die, and that they know not how soon,
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yet in their vain Imaginations put the evil Day of Death afar off, and defer from time to time the great Work of laying up Treasure in Heaven, till the Season of doing it is irretrievably lost!
yet in their vain Imaginations put the evil Day of Death afar off, and defer from time to time the great Work of laying up Treasure in Heaven, till the Season of doing it is irretrievably lost!
This Reason infinitely multiplies its force when apply'd to our present purpose, and may therefore most fitly be used to stir us up to an early and diligent improvement of the Time of Youth in the Service of God, Whatsoever thy hand findeth to do (says he) do it with thy Might;
This Reason infinitely multiplies its force when applied to our present purpose, and may Therefore most fitly be used to stir us up to an early and diligent improvement of the Time of Youth in the Service of God, Whatsoever thy hand finds to do (Says he) do it with thy Might;
for there is no Work, nor Device, nor Knowledg, nor Wisdom in the Grave, whither Thou goest — For Man also knoweth not his Time: Ver. 12. as the Fishes that are taken in an evil Net,
for there is no Work, nor Device, nor Knowledge, nor Wisdom in the Grave, whither Thou goest — For Man also Knoweth not his Time: Ver. 12. as the Fish that Are taken in an evil Net,
'Tis therefore our prudence and interest, to work while 'tis day, seeing we know not how soon the night may come upon us, wherein no Man can work. But further,
It's Therefore our prudence and Interest, to work while it's day, seeing we know not how soon the night may come upon us, wherein no Man can work. But further,
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or if we had the certain fore-knowledg of the limits which the Almighty has fix'd to our Days, if we knew the number of our Months, and any of us could read our selves antient in the Book of the Divine Decrees, this could by no means justify or excuse our Negligence,
or if we had the certain foreknowledge of the Limits which the Almighty has fixed to our Days, if we knew the number of our Months, and any of us could read our selves ancient in the Book of the Divine Decrees, this could by no means justify or excuse our Negligence,
and as those are very short, so this may be much shorter, and we may soon out-live the Time of our Visitation from Heaven, and so the things that belong to our Peace may be finally hidden from our Eyes.
and as those Are very short, so this may be much shorter, and we may soon outlive the Time of our Visitation from Heaven, and so the things that belong to our Peace may be finally hidden from our Eyes.
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And how provoking must the guilt of that Sinner be, who, after all this kindness of God towards him, stops his Ears at his Counsel, like the deaf Adder that will not hearken to the Voice of Charmers, charming never so wisely!
And how provoking must the guilt of that Sinner be, who, After all this kindness of God towards him, stops his Ears At his Counsel, like the deaf Adder that will not harken to the Voice of Charmers, charming never so wisely!
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God sends them strong Delusion, that they should believe a Lie, and that they all may be damned, who believe not the Truth, but have pleasure in Vnrighteousness.
God sends them strong Delusion, that they should believe a Lie, and that they all may be damned, who believe not the Truth, but have pleasure in Unrighteousness.
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Thus the Righteous God sets his Face against them that stiffen their Necks against him, and hardens their Hearts in Judgment, who themselves have harden'd them against the offers of Mercy.
Thus the Righteous God sets his Face against them that stiffen their Necks against him, and hardens their Hearts in Judgement, who themselves have hardened them against the offers of Mercy.
If the declining Church of Ephesus was threaten'd with the removal of her Candlestick, in case she refus'd to hearken to the Voice of our Saviour, when he call'd her to Repentance;
If the declining Church of Ephesus was threatened with the removal of her Candlestick, in case she refused to harken to the Voice of our Saviour, when he called her to Repentance;
how justly may every impenitent Sinner fear the speedy ending of the Day of Grace to him? And if at one Sermon of the Apostle Paul 's, as some of the Iews, his Auditors, were converted,
how justly may every impenitent Sinner Fear the speedy ending of the Day of Grace to him? And if At one Sermon of the Apostle Paul is, as Some of the Iews, his Auditors, were converted,
so others of them were judicially sealed up in hardness of heart, and blindness of mind, (the most dreadful punishment on this side Hell) and the Gospel, which they had rejected and despis'd, was suddenly snatch'd from them to be carried to the ignorant Heathen: Is it not still to be fear'd, that they that defer to yield themselves to the obedience of Faith, when the glad Tidings of Salvation have been again and again publish'd to them, may utterly fall short of Happiness by this their Obstinacy and Vnbelief? And if profane Esau, who for one morsel of Meat sold his Birth-right, was afterwards rejected,
so Others of them were judicially sealed up in hardness of heart, and blindness of mind, (the most dreadful punishment on this side Hell) and the Gospel, which they had rejected and despised, was suddenly snatched from them to be carried to the ignorant Heathen: Is it not still to be feared, that they that defer to yield themselves to the Obedience of Faith, when the glad Tidings of Salvation have been again and again published to them, may utterly fallen short of Happiness by this their Obstinacy and Unbelief? And if profane Esau, who for one morsel of Meat sold his Birthright, was afterwards rejected,
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How justly may God reject them, who have often resisted the Spirit of Grace? And suffer them to mourn at last without pity in their greatest Distress, who have often griev'd the Holy Spirit in gratifying their sinful Inclinations? And seeing he has said his Spirit shall not always strive with Men, who knows how soon he may shut up his tender Mercies in Displeasure against those that have long rebell'd against him;
How justly may God reject them, who have often resisted the Spirit of Grace? And suffer them to mourn At last without pity in their greatest Distress, who have often grieved the Holy Spirit in gratifying their sinful Inclinations? And seeing he has said his Spirit shall not always strive with Men, who knows how soon he may shut up his tender mercies in Displeasure against those that have long rebelled against him;
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and swear in his Wrath, Ps. 95. 11. that they shall never enter into his Rest? How soon he may accomplish that terrible Threatening he has pronounc'd against the Impenitent, He that hardens his Neck, Prov. 29. 1 ▪ being often reprov'd, shall suddenly be destroy'd, and that without Remedy?
and swear in his Wrath, Ps. 95. 11. that they shall never enter into his Rest? How soon he may accomplish that terrible Threatening he has pronounced against the Impenitent, He that hardens his Neck, Curae 29. 1 ▪ being often reproved, shall suddenly be destroyed, and that without Remedy?
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(3.) There is not only a possibility or a bare likelihood of the expiration of the Day of Grace, to those that spend the best of their Time in Rebellion against their Maker,
(3.) There is not only a possibility or a bore likelihood of the expiration of the Day of Grace, to those that spend the best of their Time in Rebellion against their Maker,
But on the contrary, there is only a possibility, and no likelihood, that the Holy Spirit should continue to strive with them at the winding up of their Days, who through the greatest part of their Time have resisted his Counsels and Motions.
But on the contrary, there is only a possibility, and no likelihood, that the Holy Spirit should continue to strive with them At the winding up of their Days, who through the greatest part of their Time have resisted his Counsels and Motions.
And 'tis not only Reason that furnishes us with proofs of this from the Soveraignty and Justice of God consider'd with the great Aggravations of Impenitency under the means of Grace,
And it's not only Reason that furnishes us with proofs of this from the Sovereignty and justice of God considered with the great Aggravations of Impenitency under the means of Grace,
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or the Threatnings in the Holy Scripture that plainly include this danger, (as appears from the last Head insisted on) but Experience joins issue in this matter,
or the Threatenings in the Holy Scripture that plainly include this danger, (as appears from the last Head insisted on) but Experience joins issue in this matter,
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and evinces that what our Saviour says of Rich Men, may with as much reason and force be applied to old Sinners, namely, That 'tis easier for a Camel to pass through the eye of a Needle, Mar. 19. 24 than for such to enter into the Kingdom of Heaven.
and evinces that what our Saviour Says of Rich Men, may with as much reason and force be applied to old Sinners, namely, That it's Easier for a Camel to pass through the eye of a Needle, Mar. 19. 24 than for such to enter into the Kingdom of Heaven.
And if this Saying seem severe to any, in respect of these last, as it did to the Disciples of Christ, in regard of the other, it cannot justly be soften'd with any farther addition than that which our Saviour subjoin'd to qualify his words in the first case, viz. That nothing is impossible with God.
And if this Saying seem severe to any, in respect of these last, as it did to the Disciples of christ, in regard of the other, it cannot justly be softened with any farther addition than that which our Saviour subjoined to qualify his words in the First case, viz. That nothing is impossible with God.
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and when at any time it comes to pass, God may be said to make a step out of the ordinary method of the Dispensation of his Grace, somewhat like that he makes,
and when At any time it comes to pass, God may be said to make a step out of the ordinary method of the Dispensation of his Grace, somewhat like that he makes,
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and for one that has had that happy Change wrought on his Soul, since he became Old, he shall find many that turn'd to God in the strength and verdure of their Youth.
and for one that has had that happy Change wrought on his Soul, since he became Old, he shall find many that turned to God in the strength and verdure of their Youth.
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And can there be a greater instance given then of the deceitfulness of Sin, and of the bewitching power it has over the common Sense and Reason of Mankind,
And can there be a greater instance given then of the deceitfulness of since, and of the bewitching power it has over the Common Sense and Reason of Mankind,
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than we have in the vain promises of Repentance in old Age, wherewith so many flatter themselves, and by which they seem to hope to render God propitious to them? Is any kind of Folly so great in its Degree, or so dangerous in its Consequences as this? For Mortals to lull themselves asleep in Sin,
than we have in the vain promises of Repentance in old Age, wherewith so many flatter themselves, and by which they seem to hope to render God propitious to them? Is any kind of Folly so great in its Degree, or so dangerous in its Consequences as this? For Mortals to lull themselves asleep in since,
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For a Man to neglect to make provision for his everlasting Bliss at present, only because 'tis not absolutely impossible that he may do it in time to come: To refuse the present improvement of the Time of Grace God is now pleas'd to allow him,
For a Man to neglect to make provision for his everlasting Bliss At present, only Because it's not absolutely impossible that he may do it in time to come: To refuse the present improvement of the Time of Grace God is now pleased to allow him,
because the Divine Goodness can afford him the like advantage hereafter; tho 'tis very improbable that he will grant it to so presumptuous a Criminal!
Because the Divine goodness can afford him the like advantage hereafter; though it's very improbable that he will grant it to so presumptuous a Criminal!
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Will any Man fall without fear upon the point of his Sword, because 'tis possible he may not receive a mortal Wound by it? Is any Man so mad as to poison himself with the most subtile Venom, because he thinks there is some possibility of his obtaining an Antidote? Or will any one in his Wits carelesly suffer his Body to languish under a violent Disease, without seeking for Cure, till his strength is almost quite exhausted,
Will any Man fallen without Fear upon the point of his Sword, Because it's possible he may not receive a Mortal Wound by it? Is any Man so mad as to poison himself with the most subtle Venom, Because he thinks there is Some possibility of his obtaining an Antidote? Or will any one in his Wits carelessly suffer his Body to languish under a violent Disease, without seeking for Cure, till his strength is almost quite exhausted,
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and he's ready to expire, thinking himself secure enough of Recovery, because 'tis not utterly impossible, that a Man may be restor'd to Health when almost reduc'd to the last Gasp by violent Sickness? No, Men are more careful of their Bodies than to hazard 'em at this rate,
and he's ready to expire, thinking himself secure enough of Recovery, Because it's not utterly impossible, that a Man may be restored to Health when almost reduced to the last Gasp by violent Sickness? No, Men Are more careful of their Bodies than to hazard they At this rate,
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how careless soever they are of their Souls: They are prudent in the Affairs of this Life, but act after the most absurd and improvident manner, about the great Concerns of the World to come.
how careless soever they Are of their Souls: They Are prudent in the Affairs of this Life, but act After the most absurd and improvident manner, about the great Concerns of the World to come.
But whether we will act reasonably or no, what has been argu'd does abundantly demonstrate that it is both highly reasonable and advantageous for young Persons to devote themselves to the Service of their Creator in the Days of their Youth;
But whither we will act reasonably or not, what has been argued does abundantly demonstrate that it is both highly reasonable and advantageous for young Persons to devote themselves to the Service of their Creator in the Days of their Youth;
and that 'tis as dangerous as 'tis unreasonable to defer that important Work to the Days of old Age, which are very uncertain, in that we know not whether we shall attain them or not;
and that it's as dangerous as it's unreasonable to defer that important Work to the Days of old Age, which Are very uncertain, in that we know not whither we shall attain them or not;
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and, if we do, will prove so evil, if this great Business of our Lives be till then neglected, that we shall have occasion to complain that we have no pleasure in them.
and, if we do, will prove so evil, if this great Business of our Lives be till then neglected, that we shall have occasion to complain that we have no pleasure in them.
It will be a Miracle of Grace, if ever you be recover'd out of the Snare of the Devil,2 Tim. 2. 26. who have been so long led Captive by him at his Will.
It will be a Miracle of Grace, if ever you be recovered out of the Snare of the Devil,2 Tim. 2. 26. who have been so long led Captive by him At his Will.
but your folly in deferring it longer will still increase together with your guilt and danger; of which if you are sensible, seek immediately to escape:
but your folly in deferring it longer will still increase together with your guilt and danger; of which if you Are sensible, seek immediately to escape:
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Fly from the Wrath to come, which is hastening toward you; for tho you may carelesly slumber, your Damnation slumbers not, but will soon overtake you,
Fly from the Wrath to come, which is hastening towards you; for though you may carelessly slumber, your Damnation slumbers not, but will soon overtake you,
if you don't speedily awake to righteousness, and to the serious remembrance of your Creator; for the Wicked shall be turned into Hell, and all the Nations that FORGET God.
if you don't speedily awake to righteousness, and to the serious remembrance of your Creator; for the Wicked shall be turned into Hell, and all the nations that FORGET God.
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If any of you have vainly flatter'd your selves all your Days with the presumptuous thoughts of having still time enough before you for the great Work of your Conversion:
If any of you have vainly flattered your selves all your Days with the presumptuous thoughts of having still time enough before you for the great Work of your Conversion:
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Encourage your selves to turn to God, and to rely on his Mercy, at least with the same Argument the famish'd Lepers us'd to engage one another to throw themselves on the Compassion of the Syrian Army.
Encourage your selves to turn to God, and to rely on his Mercy, At least with the same Argument the famished Lepers used to engage one Another to throw themselves on the Compassion of the Syrian Army.
if we remain in our present posture, and neglect to try the Father of Mercies, whether he will commiserate such inveterate Sinners, we inevitably perish too.
if we remain in our present posture, and neglect to try the Father of mercies, whither he will commiserate such inveterate Sinners, we inevitably perish too.
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for a New and Pure Heart and a right Spirit; 'tis to be hop'd, that God, whose Compassions are infinite, has now at last open'd your Eyes, that you might not sleep the sleep of eternal Death; has made you hunger and thirst after Righteousness, with a design to satisfy you,
for a New and Pure Heart and a right Spirit; it's to be hoped, that God, whose Compassions Are infinite, has now At last opened your Eyes, that you might not sleep the sleep of Eternal Death; has made you hunger and thirst After Righteousness, with a Design to satisfy you,
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when you were ready to step into eternal Misery, and indulgently pluck'd you out of the way of approaching Ruine, as the blessed Angels did Lot, to secure him from the impending Shower of Fire and Brimstone, which threaten'd Sodom, when he linger'd in that vicious and accursed City.
when you were ready to step into Eternal Misery, and indulgently plucked you out of the Way of approaching Ruin, as the blessed Angels did Lot, to secure him from the impending Shower of Fire and Brimstone, which threatened Sodom, when he lingered in that vicious and accursed city.
How can you choose but reflect with astonishment on the Danger you have escap'd, and bless that Divine Hand that kindly diverted you from that presumptuous Course, that was ready to cast you on a Rock, on which you have seen so many dash themselves in pieces.
How can you choose but reflect with astonishment on the Danger you have escaped, and bless that Divine Hand that kindly diverted you from that presumptuous Course, that was ready to cast you on a Rock, on which you have seen so many dash themselves in Pieces.
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(2.) Let the sincerity of your Thankfulness, and of your Repentance too appear, by the improvement of that little portion of Time which you have yet remaining.
(2.) Let the sincerity of your Thankfulness, and of your Repentance too appear, by the improvement of that little portion of Time which you have yet remaining.
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as may convince the World, that 'tis no small grief of Heart to you, that your Repentance was so late. Recover your lost Time as much as possible by your present diligence,
as may convince the World, that it's not small grief of Heart to you, that your Repentance was so late. Recover your lost Time as much as possible by your present diligence,
and let none of your precious Moments for the future be heedlesly expended, but husband 'em well in working out your Salvation with fear and trembling.
and let none of your precious Moments for the future be heedlessly expended, but husband they well in working out your Salvation with Fear and trembling.
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Let your frequent hours, and acts of Devotion, make up the long want your selves have had of those sacred Privileges that attend the Exercises of Holy Worship,
Let your frequent hours, and acts of Devotion, make up the long want your selves have had of those sacred Privileges that attend the Exercises of Holy Worship,
for the Sacrilege you have often committed, in robbing him of those pious Offerings, those continual Sacrifices with which you should daily have furnished his Altar.
for the Sacrilege you have often committed, in robbing him of those pious Offerings, those continual Sacrifices with which you should daily have furnished his Altar.
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And as you have tempted others to Sin, strive now to incite them to Piety. If you bear the Character of Parents or Masters, labour to convince those young Persons, who are under the influence of your Counsel, or the awe of your Authority, of the great Advantages of an early Conversion:
And as you have tempted Others to since, strive now to incite them to Piety. If you bear the Character of Parents or Masters, labour to convince those young Persons, who Are under the influence of your Counsel, or the awe of your authority, of the great Advantages of an early Conversion:
so as to intitle you (in some sort) to other Mens Vertues. In a word, remember that you are under a special Obligation, that (as the Apostle speaks) you should no longer live the rest of your Time in the Flesh to the Lusts of Men,1 Pet. 4. 2, 3. but to the Will of God.
so as to entitle you (in Some sort) to other Men's Virtues. In a word, Remember that you Are under a special Obligation, that (as the Apostle speaks) you should not longer live the rest of your Time in the Flesh to the Lustiest of Men,1 Pet. 4. 2, 3. but to the Will of God.
What copious Subjects of Praise will your Experience furnish you withal, when you reflect on the long Series of Divine Favours, that have attended you through the various Parts and Changes of Life!
What copious Subject's of Praise will your Experience furnish you withal, when you reflect on the long Series of Divine Favours, that have attended you through the various Parts and Changes of Life!
Surely the high Praises of God should be in your Mouths; for (to use the Words of Christ on that solemn occasion when his Disciples cry'd Hosanna to him) I tell you, Luk. 19. 40 if you should hold your Peace, the Stones would immediately cry out.
Surely the high Praises of God should be in your Mouths; for (to use the Words of christ on that solemn occasion when his Disciples cried Hosanna to him) I tell you, Luk. 19. 40 if you should hold your Peace, the Stones would immediately cry out.
Both God and Men expect that your growth both in Knowledg and in Grace, should bear some proportion to the Time you have spent in the School of Christ;
Both God and Men expect that your growth both in Knowledge and in Grace, should bear Some proportion to the Time you have spent in the School of christ;
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Let it not be said of you, that when for the Time you ought to be Teachers, you have need that one teach you again which be the first Principles of the Oracles of God, and that you are again become such as have need of Milk and not of strong Meat:
Let it not be said of you, that when for the Time you ought to be Teachers, you have need that one teach you again which be the First Principles of the Oracles of God, and that you Are again become such as have need of Milk and not of strong Meat:
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and to be dying daily to it; and who find old Age ready to transport you to the other. And since you have long pretended to have had your Conversation and business in Heaven, certainly you ought to have gain'd much by that happy Commerce; and to have laid up much Treasure in the Regions of Glory,
and to be dying daily to it; and who find old Age ready to transport you to the other. And since you have long pretended to have had your Conversation and business in Heaven, Certainly you ought to have gained much by that happy Commerce; and to have laid up much Treasure in the Regions of Glory,
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And so skilful in defeating the Projects of your Adversary the Devil, (since you are suppos'd not to be ignorant of his Devices ) as after the sharpest Conflicts to become more than Conquerors through him that hath loved you.
And so skilful in defeating the Projects of your Adversary the devil, (since you Are supposed not to be ignorant of his Devices) as After the Sharpest Conflicts to become more than Conquerors through him that hath loved you.
But do you fill up these Characters that so well agree with your long standing in the Church of God? Are you Fathers in Knowledg and Piety as well as in Years? And is the size of your Spiritual Stature pro.
But do you fill up these Characters that so well agree with your long standing in the Church of God? are you Father's in Knowledge and Piety as well as in years? And is the size of your Spiritual Stature Pro.
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portionate to the time of your Natural Life, or at least of your Spiritual Life, which commenc'd not long after the other? Are you become very humble by a long acquaintance with your own Hearts,
portionate to the time of your Natural Life, or At least of your Spiritual Life, which commenced not long After the other? are you become very humble by a long acquaintance with your own Hearts,
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and with that God who is the searcher of them? Is your Faith become strong by a long exercise? Your Hope firm by your long and familiar acquaintance with the Promises of God,
and with that God who is the searcher of them? Is your Faith become strong by a long exercise? Your Hope firm by your long and familiar acquaintance with the Promises of God,
and with him in whom all those Promises are Yea and Amen [ True and Faithful ]? Have your various Afflictions taught you to possess your Souls in Patience? And have the many Favours you have received of God so tun'd your Hearts to his Praise, that you can in every thing give thanks? Does your spiritual vigour advance,
and with him in whom all those Promises Are Yea and Amen [ True and Faithful ]? Have your various Afflictions taught you to possess your Souls in Patience? And have the many Favours you have received of God so tuned your Hearts to his Praise, that you can in every thing give thanks? Does your spiritual vigour advance,
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as your natural Strength declines? And is your inward Man renew'd day by day,2 Cor. 4. 16. as your outward Man perishes? Have you made such a Proficiency as this in Religion? Or is it otherwise? Examine your selves strictly and seriously about it.
as your natural Strength declines? And is your inward Man renewed day by day,2 Cor. 4. 16. as your outward Man Perishes? Have you made such a Proficiency as this in Religion? Or is it otherwise? Examine your selves strictly and seriously about it.
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and who have had less Advantages of Improvement than you? Nay may he not send you back to be instructed by your selves, I mean, by the former part of your Lives? And shame your late Back-slidings, by putting you in mind of your early Zeal? May he not justly reprove you in reminding you of your former Kindnesses to him (as well as of his to you) as he did the Iews of old;
and who have had less Advantages of Improvement than you? Nay may he not send you back to be instructed by your selves, I mean, by the former part of your Lives? And shame your late Backslidings, by putting you in mind of your early Zeal? May he not justly reprove you in reminding you of your former Kindnesses to him (as well as of his to you) as he did the Iews of old;
Israel was Holiness to the LORD, and the first-fruits of his Increase? May he not charge you as he did the Ephesians, with having left your first Love? And with having fallen short of your first Works?
Israel was Holiness to the LORD, and the Firstfruits of his Increase? May he not charge you as he did the Ephesians, with having left your First Love? And with having fallen short of your First Works?
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Surely it becomes you now strenuously to persist in fighting the good Fight of Faith, when you are near the consummation of all your Victories in an eternal Triumph:
Surely it becomes you now strenuously to persist in fighting the good Fight of Faith, when you Are near the consummation of all your Victories in an Eternal Triumph:
To press forward vigorously in your spiritual Race now at last, when you have almost attain'd the Mark; and to aspire earnestly after that Diadem of Glory, with which you are so suddenly to be crown'd:
To press forward vigorously in your spiritual Raze now At last, when you have almost attained the Mark; and to aspire earnestly After that Diadem of Glory, with which you Are so suddenly to be crowned:
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if your Faith grows sagacious, while your Eyes grow dim; and your Hope grows firm, while your Hands and Knees are feeble; if the Warmth of your Love to God increases as your natural Heat abates; and the Sallies of your Souls after him grow strong and lively,
if your Faith grows sagacious, while your Eyes grow dim; and your Hope grows firm, while your Hands and Knees Are feeble; if the Warmth of your Love to God increases as your natural Heat abates; and the Sallies of your Souls After him grow strong and lively,
Then, as your last Works will be more than your first, so you'll honour God as well in the worst part of your Time, as you have done in the best of it.
Then, as your last Works will be more than your First, so You'll honour God as well in the worst part of your Time, as you have done in the best of it.
1. It behoves you with profound Humility and Reverence to ascribe to God the Glory of his Grace, who made you willing in the Day of his Power to serve him in the Beauties of Holiness, even from the Womb of the Morning of your Time,
1. It behoves you with profound Humility and reverence to ascribe to God the Glory of his Grace, who made you willing in the Day of his Power to serve him in the Beauty's of Holiness, even from the Womb of the Morning of your Time,
Praise that God, who by the early Seeds of Holiness he has sown in your Hearts, is preparing you to reap a plentiful Harvest of Graces and Blessings here, and of Glorious Rewards hereafter.
Praise that God, who by the early Seeds of Holiness he has sown in your Hearts, is preparing you to reap a plentiful Harvest of Graces and Blessings Here, and of Glorious Rewards hereafter.
And what we have said may be justly expected to be found in those old Disciples that have follow'd Christ from their Youth, sufficiently signifies the Mark you are to aim at;
And what we have said may be justly expected to be found in those old Disciples that have followed christ from their Youth, sufficiently signifies the Mark you Are to aim At;
Have a care, lest after having seem'd to begin in the Spirit, Gal. 3. 3. you should miserably end in the Flesh. Therefore flee youthful Lusts. And endure hardship as good Soldiers of Iesus Christ: Inure your selves to Self-denial;
Have a care, lest After having seemed to begin in the Spirit, Gal. 3. 3. you should miserably end in the Flesh. Therefore flee youthful Lusts. And endure hardship as good Soldiers of Iesus christ: Inure your selves to Self-denial;
And to that end read and meditate on the Word of God Day and Night, that you may know how to manage that Sword of the Spirit, so as to wound the Head of your potent and subtle Adversary.
And to that end read and meditate on the Word of God Day and Night, that you may know how to manage that Sword of the Spirit, so as to wound the Head of your potent and subtle Adversary.
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For wherewith shall a young Man cleanse his way, but by taking heed thereto according to that Divine Word? Take heed lest the Holy Religion you profess be dishonour'd by your Practices:
For wherewith shall a young Man cleanse his Way, but by taking heed thereto according to that Divine Word? Take heed lest the Holy Religion you profess be dishonoured by your Practices:
stop them did I say? Nay that it may open them in favour of Religion, that when they see your good Works they may be induc'd to glorify your Heavenly Father, and to worship him,
stop them did I say? Nay that it may open them in favour of Religion, that when they see your good Works they may be induced to Glorify your Heavenly Father, and to worship him,
Col. 4. 6. Let no corrupt Communication proceed out of your Mouths, Eph. 4. 29. but that which is good to the use of edifying, that it may minister Grace to the Hearers.
Col. 4. 6. Let no corrupt Communication proceed out of your Mouths, Ephesians 4. 29. but that which is good to the use of edifying, that it may minister Grace to the Hearers.
Provoke others to a Holy Emulation by the lustre of your Examples, and choose the excellent Patterns of the most devout and experienc'd Christians for your own Imitation.
Provoke Others to a Holy Emulation by the lustre of your Examples, and choose the excellent Patterns of the most devout and experienced Christians for your own Imitation.
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and on the endearing Favours of him that has been with you from your Youth to old Age, and has carried you (as the Prophet speaks) even to hoary Hairs: That coming to the Grave in a full Age, you may be like shocks of Corn that come in in their season, fully ripen'd and prepar'd for Heaven:
and on the endearing Favours of him that has been with you from your Youth to old Age, and has carried you (as the Prophet speaks) even to hoary Hairs: That coming to the Grave in a full Age, you may be like shocks of Corn that come in in their season, Fully ripened and prepared for Heaven:
(1.) Let me ask you, What hinders you from presenting so reasonable a Service to him? You have seen that the reason of this Duty, which our Text urges, is founded in your very Being, in the Relation you bear to the Almighty as his Creatures;
(1.) Let me ask you, What hinders you from presenting so reasonable a Service to him? You have seen that the reason of this Duty, which our Text urges, is founded in your very Being, in the Relation you bear to the Almighty as his Creatures;
and since your greatest Interest too is embarked in it, Why should so just, and so useful an Exhortation be rejected? Will you yet continue to rob your Maker of the Homage and Service you owe him? And deprive your selves of the Honour and Privilege of serving him? Will you yet be unmindful of the Rock that begat you, and still forget the God that form'd you? Is the great God ready to accept your Service, and will you still refuse to offer it? What Illusions of Sense are those that charm you? What Bonds of Iniquity are those that captivate your Souls, and hold you, both against the forcible Arguments, and the indulgent Invitations of the Divine Word?
and since your greatest Interest too is embarked in it, Why should so just, and so useful an Exhortation be rejected? Will you yet continue to rob your Maker of the Homage and Service you owe him? And deprive your selves of the Honour and Privilege of serving him? Will you yet be unmindful of the Rock that begat you, and still forget the God that formed you? Is the great God ready to accept your Service, and will you still refuse to offer it? What Illusions of Sense Are those that charm you? What Bonds of Iniquity Are those that captivate your Souls, and hold you, both against the forcible Arguments, and the indulgent Invitations of the Divine Word?
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and to renounce the charming Sweets wherewith it flatters our Senses, even before we have so much as tasted many of the Pleasures to which it invites us:
and to renounce the charming Sweets wherewith it flatters our Senses, even before we have so much as tasted many of the Pleasures to which it invites us:
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But tell me, Are the Promises of the World like the Promises of God? Are those Pleasures, the highest relish of which vanishes (by your own confession) together with your Youth,
But tell me, are the Promises of the World like the Promises of God? are those Pleasures, the highest relish of which Vanishes (by your own Confessi) together with your Youth,
and so may be soon out liv'd by your selves, to be compar'd with the eternal Joys of Heaven? Are the Smiles of the World, and the Pleasures of Sense to be preferr'd to the Smiles of God, and the Joy of a good Conscience here,
and so may be soon out lived by your selves, to be compared with the Eternal Joys of Heaven? are the Smiles of the World, and the Pleasures of Sense to be preferred to the Smiles of God, and the Joy of a good Conscience Here,
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and to the refin'd and spiritual Delights of the other World? Is a Life of Sin, which will prove bitterness in the latter end of it, which is enjoy'd but a few Moments,
and to the refined and spiritual Delights of the other World? Is a Life of since, which will prove bitterness in the latter end of it, which is enjoyed but a few Moments,
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and follow'd with Immortal Glory and Pleasure? Is it worth the while to purchase a few hours delight in gratifying your sordid and brutish Appetites, with the loss of your precious Souls? Will you rather hazard an eternal privation of the Joys of Heaven,
and followed with Immortal Glory and Pleasure? Is it worth the while to purchase a few hours delight in gratifying your sordid and brutish Appetites, with the loss of your precious Souls? Will you rather hazard an Eternal privation of the Joys of Heaven,
and expose your selves to the danger of everlasting Perdition, than curb the extravagant Inclinations of your vain and sensual Hearts? Will you still flatter the levity and unsteadiness of your youthful Minds, in pursuing all the vain Fantoms your extravagant Imaginations can represent? Will you continue to follow those gay Bubbles, which will yield you scarce any thing but Disappointment, Vexation and Guilt; when you are invited to fix your Minds and your Hearts on your Creator, to make him the Object of your Thoughts and of your Desires, who gives his Votaries the Hope of Immortal Glory, which produces in their Souls a great degree of Happiness at present, and who will hereafter fill them with Joys infinitely beyond the most raised Expectation?
and expose your selves to the danger of everlasting Perdition, than curb the extravagant Inclinations of your vain and sensual Hearts? Will you still flatter the levity and unsteadiness of your youthful Minds, in pursuing all the vain Fantoms your extravagant Imaginations can represent? Will you continue to follow those gay Bubbles, which will yield you scarce any thing but Disappointment, Vexation and Gilded; when you Are invited to fix your Minds and your Hearts on your Creator, to make him the Object of your Thoughts and of your Desires, who gives his Votaries the Hope of Immortal Glory, which produces in their Souls a great degree of Happiness At present, and who will hereafter fill them with Joys infinitely beyond the most raised Expectation?
Will you further urge, But we have no mind to be singular, to distinguish our selves from the generality of Mankind by an Affectation of a strict Course of Life;
Will you further urge, But we have no mind to be singular, to distinguish our selves from the generality of Mankind by an Affectation of a strict Course of Life;
And is it not as easy as 'tis reasonable to reply, That 'tis a foolish Scrupulosity to be so careful to avoid Singularity as to run from it into a Common Destruction:
And is it not as easy as it's reasonable to reply, That it's a foolish Scrupulosity to be so careful to avoid Singularity as to run from it into a Common Destruction:
to abandon your selves to the Torrent of evil Examples, tho they drown you in Perdition; to sacrifice your own eternal Interest in complaisance to the Custom and Humour of other Men, and to walk in the Counsel of the Vngodly, tho you damn your selves for Company?
to abandon your selves to the Torrent of evil Examples, though they drown you in Perdition; to sacrifice your own Eternal Interest in complaisance to the Custom and Humour of other Men, and to walk in the Counsel of the Ungodly, though you damn your selves for Company?
And because some rather seem to pity, (or even indulge) than blame many of the Follies of Youth, partly from the Consideration of their Vnexperience and giddiness of Mind,
And Because Some rather seem to pity, (or even indulge) than blame many of the Follies of Youth, partly from the Consideration of their Unexperience and giddiness of Mind,
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partly because Custom has render'd the Vices of Youth familiar to the World, and partly because many of those that are advanc'd in Years, instead of reflecting on their youthful Vanities with Sorrow, are yet so insensible,
partly Because Custom has rendered the Vices of Youth familiar to the World, and partly Because many of those that Are advanced in years, instead of reflecting on their youthful Vanities with Sorrow, Are yet so insensible,
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as to look back upon them as excusable Follies, or as Sins of small consequence; must therefore an Opinion that has so rotten a foundation, obtain Credit in the World,
as to look back upon them as excusable Follies, or as Sins of small consequence; must Therefore an Opinion that has so rotten a Foundation, obtain Credit in the World,
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as if it were a Maxim of undoubted Truth? Does the Holy Scripture, or Reason allow Youth any such Dispensation for Sin? Is so great an Evil to be at any time indulg'd? Is any scope in Vice allowable to the Time of Youth any more than to the Time of Old Age? Is not Sin always evil,
as if it were a Maxim of undoubted Truth? Does the Holy Scripture, or Reason allow Youth any such Dispensation for since? Is so great an Evil to be At any time indulged? Is any scope in Vice allowable to the Time of Youth any more than to the Time of Old Age? Is not since always evil,
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that 'tis the greatest proof of the Reality of our Self-denial, when we restrain the vicious Inclinations of our Youth, that are so eager after sensual Pleasures:
that it's the greatest proof of the Reality of our Self-denial, when we restrain the vicious Inclinations of our Youth, that Are so eager After sensual Pleasures:
And that an aged Sinner is so far from being likely to be a true Penitent, that the long Time he has been hardening himself in his Wickedness, renders the Change of his Heart impossible, without a more than ordinary effort of Grace, which God is seldom pleas'd to grant to them that are grown old in Wickedness.
And that an aged Sinner is so Far from being likely to be a true Penitent, that the long Time he has been hardening himself in his Wickedness, renders the Change of his Heart impossible, without a more than ordinary effort of Grace, which God is seldom pleased to grant to them that Are grown old in Wickedness.
Is not this to build an imaginary Happiness on a thousand Uncertainties? And what a daring presumption is it, to continue in Sin, that Grace may abound? Because the Gracious God has given one Example in his Word, of a Sinner converted at the last hour of his Life, is it reasonable for every Sinner to conclude, That he may expect the same extraordinary favour,
Is not this to built an imaginary Happiness on a thousand Uncertainties? And what a daring presumption is it, to continue in since, that Grace may abound? Because the Gracious God has given one Exampl in his Word, of a Sinner converted At the last hour of his Life, is it reasonable for every Sinner to conclude, That he may expect the same extraordinary favour,
Have they not generally supinely doz'd away their last Moments (as they vainly spent their first) without awaking, till they have found themselves in everlasting Burnings? Or if they have receiv'd some Convictions of their Guilt, these have not always produc'd on them the Characters of a Repentance to Salvation, but have sometimes fill'd their miserable Souls with Despair and Horrour;
Have they not generally supinely dozed away their last Moments (as they vainly spent their First) without awaking, till they have found themselves in everlasting Burnings? Or if they have received Some Convictions of their Gilded, these have not always produced on them the Characters of a Repentance to Salvation, but have sometime filled their miserable Souls with Despair and Horror;
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and their former delusive Hopes of obtaining pardon at the last hour, have only issued in a certain fearful looking for of Iudgment and fiery Indignation to devour them.
and their former delusive Hope's of obtaining pardon At the last hour, have only issued in a certain fearful looking for of Judgement and fiery Indignation to devour them.
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And how preposterous is the Course you take, to endeavour to provide for your Bodies before your Souls, and to secure your Temporal before your Eternal Interest:
And how preposterous is the Course you take, to endeavour to provide for your Bodies before your Souls, and to secure your Temporal before your Eternal Interest:
Since therefore your Creator requires your present Time, 'tis your Prudence, your Interest, and your Duty, without conferring with Flesh and Blood, Gal. 1. 16. immediately to obey him;
Since Therefore your Creator requires your present Time, it's your Prudence, your Interest, and your Duty, without conferring with Flesh and Blood, Gal. 1. 16. immediately to obey him;
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lest if you persist to slight and forget your Maker and his Counsel any longer, he should so remember your Iniquity and visit your Sins, as to pronounce on you this dreadful Sentence.
lest if you persist to slight and forget your Maker and his Counsel any longer, he should so Remember your Iniquity and visit your Sins, as to pronounce on you this dreadful Sentence.
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How will you bear such a dismal Sentence as this? O with what Terrour will it strike your guilty Souls, especially when you are under the Apprehensions of approaching Death,
How will you bear such a dismal Sentence as this? O with what Terror will it strike your guilty Souls, especially when you Are under the Apprehensions of approaching Death,
What will you do in those Days of Evil, when the Iniquity of your Heels shall compass you about? When your Bones will be full of the Sin of your Youth, which shall lie down with you in the Dust? When the Terrours of God shall strike your Consciences,
What will you do in those Days of Evil, when the Iniquity of your Heels shall compass you about? When your Bones will be full of the since of your Youth, which shall lie down with you in the Dust? When the Terrors of God shall strike your Consciences,
and all your past Life shall accuse and condemn you? When the Heaven shall reveal your Iniquity, and the Earth shall rise up against you? When your Flesh upon you shall have pain, and your Souls within you shall mourn? Tho Wickedness be now sweet in your Mouths, and you therefore hide it under your Tongues;
and all your past Life shall accuse and condemn you? When the Heaven shall reveal your Iniquity, and the Earth shall rise up against you? When your Flesh upon you shall have pain, and your Souls within you shall mourn? Tho Wickedness be now sweet in your Mouths, and you Therefore hide it under your Tongues;
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when he that made you will not have mercy on you, and he that form'd you will shew you no favour? If once that dreadful Day overtakes you, each of you will then lament his Folly with the saddest Accents of Sorrow and Anguish,
when he that made you will not have mercy on you, and he that formed you will show you no favour? If once that dreadful Day overtakes you, each of you will then lament his Folly with the Saddest Accents of Sorrow and Anguish,
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If you now begin to entertain serious Thoughts of Religion, to stir you up further to this great (tho miserably neglected) Duty of remembering your Creator in the Days of your Youth, let me entreat you to consider two or three things,
If you now begin to entertain serious Thoughts of Religion, to stir you up further to this great (though miserably neglected) Duty of remembering your Creator in the Days of your Youth, let me entreat you to Consider two or three things,
1. That God has been often pleas'd to dignify them with special Marks of Honour in his Church, who have honour'd him by the early dedication of their Youth to his Service,
1. That God has been often pleased to dignify them with special Marks of Honour in his Church, who have honoured him by the early dedication of their Youth to his Service,
As the forward Piety of Ioseph kept him uncorrupt in his tender Years amidst the evil Examples of his envious Brethren; so he was blessed with the largest share in the Affection of his aged Father: And tho his Zeal for their Reformation render'd him the Object of their Hatred, (as well as of his Father's Love ) yet the Divine Providence wonderfully prosper'd him, and gave him favour in that strange Countrey, whither their unnatural Malice had exil'd him.
As the forward Piety of Ioseph kept him uncorrupt in his tender years amid the evil Examples of his envious Brothers; so he was blessed with the Largest share in the Affection of his aged Father: And though his Zeal for their Reformation rendered him the Object of their Hatred, (as well as of his Father's Love) yet the Divine Providence wonderfully prospered him, and gave him favour in that strange Country, whither their unnatural Malice had exiled him.
And as he there preserved his Chastity when it was try'd after so extraordinary a manner, that it was become impossible for him to keep himself Innocent without incurring the Odium of being reputed Guilty, as well as enduring other severe Punishments:
And as he there preserved his Chastity when it was tried After so extraordinary a manner, that it was become impossible for him to keep himself Innocent without incurring the Odium of being reputed Guilty, as well as enduring other severe Punishments:
So the Purity of his untainted Soul (who rather chose to be accounted Vile than to be so) was afterwards strangely clear'd up by the Wise and Gracious Providence of the Almighty;
So the Purity of his untainted Soul (who rather chosen to be accounted Vile than to be so) was afterwards strangely cleared up by the Wise and Gracious Providence of the Almighty;
and his injur'd Name celebrated with the highest Honours of the Court of Egypt: The Just and Holy God whom he serv'd, having endow'd him with a Prophetick Gift of interpreting Dreams;
and his injured Name celebrated with the highest Honours of the Court of Egypt: The Just and Holy God whom he served, having endowed him with a Prophetic Gift of interpreting Dreams;
So that he became a Prince and a Father to that Nation whither he was brought a Stranger and a Slave; and proved the happy Instrument not only of preserving Multitudes of People from the Rage of a tedious Famine of seven Years continuance,
So that he became a Prince and a Father to that nation whither he was brought a Stranger and a Slave; and proved the happy Instrument not only of preserving Multitudes of People from the Rage of a tedious Famine of seven years Continuance,
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And by this means he had the honour of the most obsequious Addresses of those very Brethren of his that had been his Persecutors, and at last had the God-like Pleasure of melting them into a deep Conviction of the unreasonableness of their Enmity against him, by the most endearing Caresses,
And by this means he had the honour of the most obsequious Addresses of those very Brothers of his that had been his Persecutors, and At last had the Godlike Pleasure of melting them into a deep Conviction of the unreasonableness of their Enmity against him, by the most endearing Caresses,
and sweetest expressions of Brotherly Love and Tenderness, and the satisfaction of that truly generous and innocent kind of Revenge, of overcoming Evil with Good. Thus God was pleas'd to reward the eminent Piety of his Youth, by making him the Darling of his Providence;
and Sweetest expressions of Brotherly Love and Tenderness, and the satisfaction of that truly generous and innocent kind of Revenge, of overcoming Evil with Good. Thus God was pleased to reward the eminent Piety of his Youth, by making him the Darling of his Providence;
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Samuel, a young Votary to the Service of God in his Tabernacle, as he grew up, became the Favorite both of God and Men: So eminently was he anointed with the Spirit of Prophecy,
Samuel, a young Votary to the Service of God in his Tabernacle, as he grew up, became the Favourite both of God and Men: So eminently was he anointed with the Spirit of Prophecy,
and that in a Time, when the Word of the LORD was very precious, that all Israel from Dan, even to Beersheba, knew that he was established a Prophet of the LORD.
and that in a Time, when the Word of the LORD was very precious, that all Israel from Dan, even to Beersheba, knew that he was established a Prophet of the LORD.
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That Piety which season'd the tender Years of David, render'd him (according to his Name) so BELOVED both of God and Men, that God was pleas'd to fill him with a Prophetick Spirit;
That Piety which seasoned the tender years of David, rendered him (according to his Name) so BELOVED both of God and Men, that God was pleased to fill him with a Prophetic Spirit;
The supreme Ruler and Arbiter of the World, was pleas'd to reward his forward Zeal for Him, by raising him from the Fold to the Throne, and by making him exchange his Shepherd's Crook for a Royal Scepter: so that from a Feeder of Sheep he became both the Prophet and King of a mighty Nation;
The supreme Ruler and Arbiter of the World, was pleased to reward his forward Zeal for Him, by raising him from the Fold to the Throne, and by making him exchange his Shepherd's Crook for a Royal Sceptre: so that from a Feeder of Sheep he became both the Prophet and King of a mighty nation;
Religious Iosiah, who began to reform himself at Eight Years old, and to reform the People under his Government before he had exceeded Twelve, was honour'd of God with the happy accomplishment of that glorious Reformation in the Kingdom of Iudah, when he could scarce write himself Man, having seen the Light but Eighteen Years,
Religious Josiah, who began to reform himself At Eight years old, and to reform the People under his Government before he had exceeded Twelve, was honoured of God with the happy accomplishment of that glorious Reformation in the Kingdom of Iudah, when he could scarce write himself Man, having seen the Light but Eighteen years,
and had the earliness of his Piety signaliz'd by the Delay of those Judgments that Ierusalem was threaten'd with, till the expiration of his Religious Reign:
and had the earliness of his Piety signalized by the delay of those Judgments that Ierusalem was threatened with, till the expiration of his Religious Reign:
and would not fill his Reign that was so famous for his Piety, with those Scenes of Horrour and Misery, which darken'd the Times of his unhappy Successors.
and would not fill his Reign that was so famous for his Piety, with those Scenes of Horror and Misery, which darkened the Times of his unhappy Successors.
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The Divine Compassion would not suffer him to see that City stain'd with the Blood of its Inhabitants, which he had been so industrious to purge from Superstition,
The Divine Compassion would not suffer him to see that city stained with the Blood of its Inhabitants, which he had been so Industria to purge from Superstition,
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so his Death was attended with their solemn and universal mourning, (an Honour which was refus'd to his profane Successor ) and his Funeral celebrated with the Lamentations of a great Prophet;
so his Death was attended with their solemn and universal mourning, (an Honour which was refused to his profane Successor) and his Funeral celebrated with the Lamentations of a great Prophet;
The early Piety of Timothy, who was well acquainted with the Holy Scriptures from his Childhood, was honoured with the most endearing Love of the great Apostle of the Gentiles, and with an eminent Station in the Church of God, wherein his prudent and Religious Deportment secur'd his Youth from Contempt; and made the Apostle give him that singular Character, to the Philippians, when he assures them that he had no Man like-minded, Philip. 2. 20. who would naturally care for their State.
The early Piety of Timothy, who was well acquainted with the Holy Scriptures from his Childhood, was honoured with the most endearing Love of the great Apostle of the Gentiles, and with an eminent Station in the Church of God, wherein his prudent and Religious Deportment secured his Youth from Contempt; and made the Apostle give him that singular Character, to the Philippians, when he assures them that he had no Man like-minded, Philip. 2. 20. who would naturally care for their State.
Nay, most of those who were dignified with the sacred Office of Apostleship, seem to have been converted in the Flower of their Time, by several Circumstances of their History in the Gospel,
Nay, most of those who were dignified with the sacred Office of Apostleship, seem to have been converted in the Flower of their Time, by several circumstances of their History in the Gospel,
Who knows in what eminent Services it may please your Maker to employ You? And who knows what signal Favours and Tokens of his Divine Love, he may confer on you,
Who knows in what eminent Services it may please your Maker to employ You? And who knows what signal Favours and Tokens of his Divine Love, he may confer on you,
But the Example, which of all others shines with the greatest Glory, and communicates the sweetest Influence, that is most capable both of raising your Wonder, and of exciting your Imitation, is that of our Blessed Redeemer, who came into the World to teach us by his Life, as well as to save us by his Death: He was pleas'd to honour the Youthful state of Life by passing through it, in the Days of his Flesh, while he dwelt with Men,
But the Exampl, which of all Others shines with the greatest Glory, and communicates the Sweetest Influence, that is most capable both of raising your Wonder, and of exciting your Imitation, is that of our Blessed Redeemer, who Come into the World to teach us by his Life, as well as to save us by his Death: He was pleased to honour the Youthful state of Life by passing through it, in the Days of his Flesh, while he dwelled with Men,
and did not defer his Father's Work to old Age (a Stage of Life, which he never vouchsaf'd to enter on;) in his very Childhood he wax'd strong in Spirit, Luk. 2. 40. was filled with Wisdom,
and did not defer his Father's Work to old Age (a Stage of Life, which he never vouchsafed to enter on;) in his very Childhood he waxed strong in Spirit, Luk. 2. 40. was filled with Wisdom,
His Soul advanc'd in Divine Knowledg, as his Body did in Stature, and so he grew in favour with God and Man. At Twelve Years of Age he was found reasoning with the Iewish Doctors in the Temple, with that Sense and Understanding that amaz'd all the Auditors,
His Soul advanced in Divine Knowledge, as his Body did in Stature, and so he grew in favour with God and Man. At Twelve years of Age he was found reasoning with the Jewish Doctors in the Temple, with that Sense and Understanding that amazed all the Auditors,
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and with that Zeal that became him, who made it his Delight to be about his Father's Business. All the time he liv'd amongst Men may be properly enough call'd the Time of Youth, for there's reason to conclude from his History in the Gospel, that he accomplish'd the whole of his Work before he was advanc'd much beyond Thirty Years.
and with that Zeal that became him, who made it his Delight to be about his Father's Business. All the time he lived among Men may be properly enough called the Time of Youth, for there's reason to conclude from his History in the Gospel, that he accomplished the Whole of his Work before he was advanced much beyond Thirty years.
And what a glorious Example does his short Life present us, a Life without spot or blemish, without the least sign of any inclination to Sin, without the least shew of Injustice or Uncharitableness towards Men, or the least appearance of Disobedience or Indevotion towards God: Nay, a Life spent in the greatest Acts of Charity to Mankind,
And what a glorious Exampl does his short Life present us, a Life without spot or blemish, without the least Signen of any inclination to since, without the least show of Injustice or Uncharitableness towards Men, or the least appearance of Disobedience or Indevotion towards God: Nay, a Life spent in the greatest Acts of Charity to Mankind,
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and by whom you must be finally judg'd, was pleas'd to assume humane Nature, to be made Man in all things (Sin only excepted) on purpose to exemplify the Duty in our Text by his Life, as well as to conquer Sin and Hell by his Death. And since he calls you to learn of him, to bear the Yoke to which he meekly condescended to bow his own sacred Neck, in his tender Years,
and by whom you must be finally judged, was pleased to assume humane Nature, to be made Man in all things (since only excepted) on purpose to exemplify the Duty in our Text by his Life, as well as to conquer since and Hell by his Death. And since he calls you to Learn of him, to bear the Yoke to which he meekly condescended to bow his own sacred Neck, in his tender years,
Ought you not to apply your selves as well to his Example for Direction, as to his Sufferings for Salvation? And is it not both for your Honour and Interest to be conformable to that blessed Life, that was first taken up to instruct you,
Ought you not to apply your selves as well to his Exampl for Direction, as to his Sufferings for Salvation? And is it not both for your Honour and Interest to be conformable to that blessed Life, that was First taken up to instruct you,
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The Secular Affairs that the Necessities of your Bodies engage you in, and Sleep together with the other Reparations of Nature that are requisite to make those frail Tabernacles Tenantable, divide between 'em so great a share of the Time of Life, that 'tis but a little portion of it that can be allotted to Pious Exercises,
The Secular Affairs that the Necessities of your Bodies engage you in, and Sleep together with the other Reparations of Nature that Are requisite to make those frail Tabernacles Tenantable, divide between they so great a share of the Time of Life, that it's but a little portion of it that can be allotted to Pious Exercises,
and will you grudg your Maker this small share of your Time, for the whole of which you entirely depend on him? Can you think much to allow a part of every day to Devotion, to the immediate Service of God,
and will you grudge your Maker this small share of your Time, for the Whole of which you entirely depend on him? Can you think much to allow a part of every day to Devotion, to the immediate Service of God,
and for the Welfare of your Souls, when he allows you so large a part of your Time to provide for the present Ease and Welfare of your Bodies, in procuring them the Conveniencies of Life? Is it not more reasonable to grudg that these Houses of Clay should have so much of your Care and Time,
and for the Welfare of your Souls, when he allows you so large a part of your Time to provide for the present Ease and Welfare of your Bodies, in procuring them the Conveniences of Life? Is it not more reasonable to grudge that these Houses of Clay should have so much of your Care and Time,
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and that your Souls, nay, and your Creator should have so little of them? And ought you not rather to study how to improve even that Time which you spend in supporting and accommodating this animal Life,
and that your Souls, nay, and your Creator should have so little of them? And ought you not rather to study how to improve even that Time which you spend in supporting and accommodating this animal Life,
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than to contrive Excuses for entirely squandering away the best part of that little Time in Vanity and Sin, which you ought to devote to the Holy Exercises of Piety and Religion?
than to contrive Excuses for entirely squandering away the best part of that little Time in Vanity and since, which you ought to devote to the Holy Exercises of Piety and Religion?
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And (once again) can you think you shall bring an acceptable Sacrifice, if after the consumption of the prime of your Days in Vanity, you should come to offer only some of your last hours to your Creator? Will the Days, in which you will confess you have no Pleasure your selves, be a proper Offering for him to take pleasure in? Is it fit to reserve only the Blind and Lame and Sick for sacred Services? May not such a Return be reasonably expected to every such Oblation,
And (once again) can you think you shall bring an acceptable Sacrifice, if After the consumption of the prime of your Days in Vanity, you should come to offer only Some of your last hours to your Creator? Will the Days, in which you will confess you have no Pleasure your selves, be a proper Offering for him to take pleasure in? Is it fit to reserve only the Blind and Lame and Sick for sacred Services? May not such a Return be reasonably expected to every such Oblation,
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Would you not have reason to fear that such nauseous Services would be cast back as Dung upon your Faces? And that you would have an Answer somewhat like that, which you may imagine a Subject would receive, who after having wasted his Youth and Strength in bearing Arms against his Soveraign, should come on Crutches in his Old Age to tender himself to be listed under his Banner? Such a kind of Answer, I say,
Would you not have reason to Fear that such nauseous Services would be cast back as Dung upon your Faces? And that you would have an Answer somewhat like that, which you may imagine a Subject would receive, who After having wasted his Youth and Strength in bearing Arms against his Sovereign, should come on Crutches in his Old Age to tender himself to be listed under his Banner? Such a kind of Answer, I say,
Can you think much to dedicate the few Moments God is pleas'd to lend you in this World to him, who will reward the Service of those Moments with everlasting Bliss in the next, among those Blessed Ones, whose Happiness as well as Business it is to be perpetually devoted to the Service of their Maker;
Can you think much to dedicate the few Moments God is pleased to lend you in this World to him, who will reward the Service of those Moments with everlasting Bliss in the next, among those Blessed Ones, whose Happiness as well as Business it is to be perpetually devoted to the Service of their Maker;
who enjoy Immortal Youth, and feel an unconceivable Pleasure in employing it wholly in the Contemplation of his Perfections, in the Celebration of his Praises, in the entire Performance of his Will,
who enjoy Immortal Youth, and feel an unconceivable Pleasure in employing it wholly in the Contemplation of his Perfections, in the Celebration of his Praises, in the entire Performance of his Will,
Can it be thought that any of those Blessed Spirits that are possessed of this Glory, can think much that they spent a little Time here below to obtain it? May it not rather be suppos'd that they all unanimously wish (if such a Wish be consistent with that perfect State of Bliss) that they had improv'd evety Minute of that little Time which their Creator allotted them in this World, to his Glory? 'Tis not to be doubted, that the Holy Angels and Saints in Heaven do incessantly worship and serve their Maker with the greatest Alacrity imaginable,
Can it be Thought that any of those Blessed Spirits that Are possessed of this Glory, can think much that they spent a little Time Here below to obtain it? May it not rather be supposed that they all unanimously wish (if such a Wish be consistent with that perfect State of Bliss) that they had improved evety Minute of that little Time which their Creator allotted them in this World, to his Glory? It's not to be doubted, that the Holy Angels and Saints in Heaven do incessantly worship and serve their Maker with the greatest Alacrity imaginable,
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They are under a continual impression of the Reasonableness and Goodness of his Will, and know perfectly well that their own Excellency and Happiness consists in their exact Conformity to it;
They Are under a continual impression of the Reasonableness and goodness of his Will, and know perfectly well that their own Excellency and Happiness consists in their exact Conformity to it;
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And if they count not an Eternity too much for the Service of their Creator, can you think the short Time of your sojourning here below too large an Offering for him?
And if they count not an Eternity too much for the Service of their Creator, can you think the short Time of your sojourning Here below too large an Offering for him?
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Seeing then the Law of your Creation, and the Dictates of Reason; the Importunities of the Divine Word, and the Warnings of the Holy Spirit; the Command of your Maker,
Seeing then the Law of your Creation, and the Dictates of Reason; the Importunities of the Divine Word, and the Warnings of the Holy Spirit; the Command of your Maker,
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the Experience of the Saints on Earth, and the unanimous Sense of the Saints and Angels too in Heaven; together with your own highest Interest both in Time and Eternity, do all conspire to oblige you to devote the first and best of your Time to the great Author of your Being: How can you any longer refuse to give up your YOVTH to be tied by these many sacred Bonds as a Sacrifice to the Horns of his Altar?
the Experience of the Saints on Earth, and the unanimous Sense of the Saints and Angels too in Heaven; together with your own highest Interest both in Time and Eternity, do all conspire to oblige you to devote the First and best of your Time to the great Author of your Being: How can you any longer refuse to give up your YOVTH to be tied by these many sacred Bonds as a Sacrifice to the Horns of his Altar?
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