NOtwithstanding our manifold advantages for serious Religion in our younger years, and the contrary inconvensences of deferring it to old Age or an indefinite hereafter;
NOtwithstanding our manifold advantages for serious Religion in our younger Years, and the contrary inconvensences of deferring it to old Age or an indefinite hereafter;
Upon which account it cannot be thought unnecessary or unseasonable, upon all occasions, to mind young persons of their sin and duty, their snares and dangers, their latter end and final judgment.
Upon which account it cannot be Thought unnecessary or unseasonable, upon all occasions, to mind young Persons of their since and duty, their snares and dangers, their latter end and final judgement.
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What at this time directed my thoughts to such a subject is not unknown to divers present, viz. The deathbed Repentance of a young man lately deceased, who for some time past attended this Lecture, I hope;
What At this time directed my thoughts to such a Subject is not unknown to diverse present, viz. The deathbed Repentance of a young man lately deceased, who for Some time past attended this Lecture, I hope;
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I pray God command their attention; (for otherwise it would be in vain for me to beg it) and accompany his own Word with a powerful efficacy to their hearts, to convince their judgments,
I pray God command their attention; (for otherwise it would be in vain for me to beg it) and accompany his own Word with a powerful efficacy to their hearts, to convince their Judgments,
For the coherence of these words with the preceeding Verses, we need only observe, that Solomon in the former Chapters, having given many excellent rules for the quieting of our minds,
For the coherence of these words with the preceding Verses, we need only observe, that Solomon in the former Chapters, having given many excellent rules for the quieting of our minds,
or delude thy self by the principles of a Sadducee, or please thy senses by the practice of an Epicvre; yet for all these things God will bring thee to judgment. q. d.
or delude thy self by the principles of a Sadducee, or please thy Senses by the practice of an Epicure; yet for all these things God will bring thee to judgement. q. worser.
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1. In that Solomon makes use of an Ironie, and so in mockery and derision bids the young man rejoice, we may take notice, that sinful mirth, and sensual pleasure, is no real and substantial joy, fit for a wise man to choose.
1. In that Solomon makes use of an Irony, and so in mockery and derision bids the young man rejoice, we may take notice, that sinful mirth, and sensual pleasure, is no real and substantial joy, fit for a wise man to choose.
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It hath but the appearance and the name of joy; for what is truly so, is nowhere to be had, without the fear of God, and the faithful keeping of his Commandments.
It hath but the appearance and the name of joy; for what is truly so, is nowhere to be had, without the Fear of God, and the faithful keeping of his commandments.
and put a check to his pursuit of youthful Lusts. We may hence observe, in what respects the consideration of a future judgment hath any force of Argument to perswade young persons to stop in their cours of sin,
and put a check to his pursuit of youthful Lusts. We may hence observe, in what respects the consideration of a future judgement hath any force of Argument to persuade young Persons to stop in their course of since,
2. That the life of a serious Christian, in the fear of God and the keeping of his Commandments, is the only chearful and merry life. 1st. That sinful mirth and sensual pleasure hath but the appearance and name of joy.
2. That the life of a serious Christian, in the Fear of God and the keeping of his commandments, is the only cheerful and merry life. 1st. That sinful mirth and sensual pleasure hath but the appearance and name of joy.
Doubtless the thought of Joy carrieth Argument with it to allure, as that of sorrow to disswade; on which account we are commonly averse to serious practical Religion in our younger years,
Doubtless the Thought of Joy Carrieth Argument with it to allure, as that of sorrow to dissuade; on which account we Are commonly averse to serious practical Religion in our younger Years,
but it is in perfect scorn and derision, as knowing well that all his mirth and chearfulness must be false and spurious, vain and causless, less in quantity and worse in quality, than the rejoicing of an upright Christian.
but it is in perfect scorn and derision, as knowing well that all his mirth and cheerfulness must be false and spurious, vain and causeless, less in quantity and Worse in quality, than the rejoicing of an upright Christian.
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For as to sensual mirth, so greatful and infecting to the generality of youth, either it depends upon their Company, which sometimes begets quarrels and wounds without cause, or proves not suitable to their humour;
For as to sensual mirth, so grateful and infecting to the generality of youth, either it depends upon their Company, which sometime begets quarrels and wounds without cause, or Proves not suitable to their humour;
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or else ariseth from a particular temper of Body, heighten'd by meats and drinks, and more than ordinary Diet; (and so hath more of the Beast than of the Man: ) and by consequence, must needs be of a short continuance:
or Else arises from a particular temper of Body, heightened by Meats and drinks, and more than ordinary Diet; (and so hath more of the Beast than of the Man:) and by consequence, must needs be of a short Continuance:
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either to contrive, or to accomplish, or to conceal their wicked purposes and practices? so that I need not ask that question concerning the joy of the Epicure, which Job doth of the Hope of the Hypocrite, Job 27.8. what is it when God shall take away his Soul? But in the mean time, what is it now? what mirth and joy have they for the present? who must rack their brains and stretch their fancies,
either to contrive, or to accomplish, or to conceal their wicked Purposes and practices? so that I need not ask that question Concerning the joy of the Epicure, which Job does of the Hope of the Hypocrite, Job 27.8. what is it when God shall take away his Soul? But in the mean time, what is it now? what mirth and joy have they for the present? who must rack their brains and stretch their fancies,
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and employ their most solicitous and concerned thoughts, how to make provision for their lusts; and then must baffle their reasons, and debauch their Consciences, actually to enjoy them.
and employ their most solicitous and concerned thoughts, how to make provision for their Lustiest; and then must baffle their Reasons, and debauch their Consciences, actually to enjoy them.
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And yet this is the merry life of the sensual Epicure! Besides, when, by a custom and continuance in sin, the Devil is in full possession, and Lust upon the Throne;
And yet this is the merry life of the sensual Epicure! Beside, when, by a custom and Continuance in since, the devil is in full possession, and Lust upon the Throne;
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what Tyranny doth it exercise? and what a blind obedience must the sinner yield? How often are you forced to declare, that you approve of that, which your mind condemns? how often do you subscribe to that as true, which you know to be false? and so run headlong against the light of nature,
what Tyranny does it exercise? and what a blind Obedience must the sinner yield? How often Are you forced to declare, that you approve of that, which your mind condemns? how often do you subscribe to that as true, which you know to be false? and so run headlong against the Light of nature,
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Now, what mirth or joy can consist with such a servitude? yea, while you weary your selves to commit iniquity, what frequent vexations do you meet with from the disappointment of your hopes, finding sorrow, where you look'd for joy;
Now, what mirth or joy can consist with such a servitude? yea, while you weary your selves to commit iniquity, what frequent vexations do you meet with from the disappointment of your hope's, finding sorrow, where you looked for joy;
Moreover, Let a man but ask you on the morrow, what is become of the pleasure of the last nights debauch? when there remains nothing but a sting in the Conscience;
Moreover, Let a man but ask you on the morrow, what is become of the pleasure of the last nights debauch? when there remains nothing but a sting in the Conscience;
And tho' in part you may have wash'd away the sense of former drunkenness by more Wine: or think to drown the voice of your bosome enemy, the accuser within, by running into jovial Company, and an excess of riot;
And though in part you may have washed away the sense of former Drunkenness by more Wine: or think to drown the voice of your bosom enemy, the accuser within, by running into jovial Company, and an excess of riot;
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And then Conscience (notwithstanding your endeavours to stop its mouth, and smother its accusations) will not fail to lash the Drunkard, and stone the Adulterer, and make the Lips of an Harlot bite like a Cocatrice. You shall hear its voice,
And then Conscience (notwithstanding your endeavours to stop its Mouth, and smother its accusations) will not fail to lash the Drunkard, and stone the Adulterer, and make the Lips of an Harlot bite like a Cockatrice. You shall hear its voice,
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But if this be not the case of all, because some are given up to a Reprobate sense; yet how often on asick-bed doth the agitation of their own disturbed thoughts set all in a flame within.
But if this be not the case of all, Because Some Are given up to a Reprobate sense; yet how often on asick-bed does the agitation of their own disturbed thoughts Set all in a flame within.
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Whereas some men have inferr'd, that because there is a Woe pronounc'd in Scripture to those that laugh, and a blessedness to those that mourn and weep: that it is therefore necessary,
Whereas Some men have inferred, that Because there is a Woe pronounced in Scripture to those that laugh, and a blessedness to those that mourn and weep: that it is Therefore necessary,
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They might as well conclude a necessity of turning Monks or Beggars, because the Scripture saith, that it is easier for a Camel to pass through the eye of a needle, Matt. 16.24 than for a rich man to enter into the Kingdom of Heaven.
They might as well conclude a necessity of turning Monks or Beggars, Because the Scripture Says, that it is Easier for a Camel to pass through the eye of a needle, Matt. 16.24 than for a rich man to enter into the Kingdom of Heaven.
For as to that part of a Christians Life, which consists in the contemplation of spiritual things, the infinite excellency and novelty of the objects must render it pleasant.
For as to that part of a Christians Life, which consists in the contemplation of spiritual things, the infinite excellency and novelty of the objects must render it pleasant.
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And as to that, which consists in practice, it must needs be more so; from the encouraging Testimony of a good Conscience, and the Joy of the Holy Ghost;
And as to that, which consists in practice, it must needs be more so; from the encouraging Testimony of a good Conscience, and the Joy of the Holy Ghost;
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unspeakably more delightful and satisfactory, than the most ravishing pleasures the Epicure can boast of. The best of his being short and transient, and mixt with some uneasiness and trouble.
unspeakably more delightful and satisfactory, than the most ravishing pleasures the Epicure can boast of. The best of his being short and Transient, and mixed with Some uneasiness and trouble.
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not easily interrupted by a change of outward Circumstances and Conditions in the World, nor broken on a sudden by little accidents that befal us unawares;
not Easily interrupted by a change of outward circumstances and Conditions in the World, nor broken on a sudden by little accidents that befall us unawares;
Is not the continual presence of God, the Father Son, and Holy Ghost, and the constant Ministry and Attendance of his blessed Angels, a ground of Joy? He may then rejoyce.
Is not the continual presence of God, the Father Son, and Holy Ghost, and the constant Ministry and Attendance of his blessed Angels, a ground of Joy? He may then rejoice.
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Is not peace with God, and peace with Conscience, and peace with the whole Creation? Is not Redemption from the bondage of Sin, from the slavery of the Devil, from the sting of Death,
Is not peace with God, and peace with Conscience, and peace with the Whole Creation? Is not Redemption from the bondage of since, from the slavery of the devil, from the sting of Death,
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and clear their Integrity as the noon-day Are they afflicted, by poverty, or sickness, or disapointments in their designs and hopes? they may yet be chearful,
and clear their Integrity as the noonday are they afflicted, by poverty, or sickness, or disappointments in their designs and hope's? they may yet be cheerful,
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Are they Tempted by the Devil? they may yet be Chearful; Rom. 16.20 1 Cor. 10.13. because God will shortly tread Satan under their feet, and not permit them to be tempted above what their able.
are they Tempted by the devil? they may yet be Cheerful; Rom. 16.20 1 Cor. 10.13. Because God will shortly tread Satan under their feet, and not permit them to be tempted above what their able.
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Do they sometimes Mourn with a godly sorrow? yet may they still rejoyce, since to consider the end and effect of that sorrow, will give it a mixture of Joy:
Do they sometime Mourn with a godly sorrow? yet may they still rejoice, since to Consider the end and Effect of that sorrow, will give it a mixture of Joy:
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and patience, their contentedness with God's allotment, their resignation to his Will, their satisfaction in his Choyce, their well pleasedness with his Order, their preparedness for every Condition, their diligence in their callings, their moderation in the use of lawful things,
and patience, their contentedness with God's allotment, their resignation to his Will, their satisfaction in his Choice, their well pleasedness with his Order, their preparedness for every Condition, their diligence in their callings, their moderation in the use of lawful things,
2. Let us consider, in that the Wise-man directs his discourse to the Young Man in perticular, we have thence a plain intimation, that of all others, young persons are most apt to neglect the fear of God,
2. Let us Consider, in that the Wiseman directs his discourse to the Young Man in particular, we have thence a plain intimation, that of all Others, young Persons Are most apt to neglect the Fear of God,
and be unmindful of their Maker through the temptation of sensual pleasures and youthful lusts. Tho' God demand his right as soon as we are capable of understanding it;
and be unmindful of their Maker through the temptation of sensual pleasures and youthful Lustiest. Though God demand his right as soon as we Are capable of understanding it;
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and to serve the Lord from our youth is but just and reasonable, considering that so great a part of our life is already cut off by our Infancy and Childhood;
and to serve the Lord from our youth is but just and reasonable, considering that so great a part of our life is already Cut off by our Infancy and Childhood;
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they are usually so proud, ignorant, and unexperienced, so rash, hasty, and unadvised and so easily infected with Sadducism and the principles of Infidelity,
they Are usually so proud, ignorant, and unexperienced, so rash, hasty, and unadvised and so Easily infected with Sadducism and the principles of Infidelity,
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so loth to assent to any such premises, whose con•l•sion will infer the nessessity of changing their present course, that they of all others do most need a serious admonition to remember their latter end and final Judgment,
so loath to assent to any such premises, whose con•l•sion will infer the nessessity of changing their present course, that they of all Others do most need a serious admonition to Remember their latter end and final Judgement,
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Whereas one thought of God and our last Judgment, methinks, should be enough to drown all other thoughts as the noise of a Canon doth that of a Whisper.
Whereas one Thought of God and our last Judgement, methinks, should be enough to drown all other thoughts as the noise of a Canon does that of a Whisper.
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and to divert their thoughts from the consideration of Death and Judgment, which would otherwise restrain and check them in pursuit of their lusts:
and to divert their thoughts from the consideration of Death and Judgement, which would otherwise restrain and check them in pursuit of their Lustiest:
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And therein what Arguments the thoughts of a future Judgment may rationally suggest to damp the carnal mirth of young persons, and persuade them to remember their Creatour in the days of their youth.
And therein what Arguments the thoughts of a future Judgement may rationally suggest to damp the carnal mirth of young Persons, and persuade them to Remember their Creator in the days of their youth.
and of the aggravation of your sin by employing the best of your time in the service of the Devil, which must needs make judgment more terrible, in that your final doom, the consequences of it will be more severe.
and of the aggravation of your since by employing the best of your time in the service of the devil, which must needs make judgement more terrible, in that your final doom, the consequences of it will be more severe.
5. That if through the temptations of carnal mirth and youthful lusts you neglect your preparation, it is more then probable your passage by death to this Judgment of God will be very uncomfortable and full of horrour.
5. That if through the temptations of carnal mirth and youthful Lustiest you neglect your preparation, it is more then probable your passage by death to this Judgement of God will be very uncomfortable and full of horror.
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What is here affirmed concerning persons, is asserted likewise concerning things in the next Chapter, that God will bring every work into Judgment, with every secret thing whither it be good, or whither it be evil.
What is Here affirmed Concerning Persons, is asserted likewise Concerning things in the next Chapter, that God will bring every work into Judgement, with every secret thing whither it be good, or whither it be evil.
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Methinks I need not tell you, that the Doctrine of this final Judgment is declar'd in Scripture with the greatest plainess, confirm'd by the strongest Evidence,
Methinks I need not tell you, that the Doctrine of this final Judgement is declared in Scripture with the greatest plainness, confirmed by the Strongest Evidence,
espicially since the pretended Objections on the behalf of the Sadducee, and the sensual Epicure are so weak and trifling, that if their lusts were not stronger than their arguments, they themselves would be ashamed to offer them.
especially since the pretended Objections on the behalf of the Sadducee, and the sensual Epicure Are so weak and trifling, that if their Lustiest were not Stronger than their Arguments, they themselves would be ashamed to offer them.
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For whoever disbelieves a future Judgment must either conclude that the Almighty God cannot, or that the Righteous God will not call us to an account for what we have received and done,
For whoever disbelieves a future Judgement must either conclude that the Almighty God cannot, or that the Righteous God will not call us to an account for what we have received and done,
that the whole account is perfect fiction, and meer Romance, contriv'd on purpose to keep the World in due Decorum, and so to prevent some bad effects only in reference to the present State of things, which would probably follow,
that the Whole account is perfect fiction, and mere Romance, contrived on purpose to keep the World in due Decorum, and so to prevent Some bad effects only in Referente to the present State of things, which would probably follow,
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Whereas is it not necessary, that there should be a Judgment day, for the conviction and condemnation of great Sinners, that scorn the Legislative authority of God,
Whereas is it not necessary, that there should be a Judgement day, for the conviction and condemnation of great Sinners, that scorn the Legislative Authority of God,
as Ruler of the world, in rendering to every man according to his works and to uphold the honour of his wise Government, whereof Judgment is as necessary and essential a part as Legislation;
as Ruler of the world, in rendering to every man according to his works and to uphold the honour of his wise Government, whereof Judgement is as necessary and essential a part as Legislation;
and put a difference between those that serve him, and those that refuse to do so? As likewise to rectify the mistakes and false opinions, that are abroad in the world concerning God,
and put a difference between those that serve him, and those that refuse to do so? As likewise to rectify the mistakes and false opinions, that Are abroad in the world Concerning God,
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and Christ, and Holiness, and Sin, to put an end to controversies, and determine the difference concerning what is Truth and what is Error? These and such like things considered (besides the Authority of Divine writ) do morally assure us, that there will be an after-reckoning, and a final Judgment.
and christ, and Holiness, and since, to put an end to controversies, and determine the difference Concerning what is Truth and what is Error? These and such like things considered (beside the authority of Divine writ) do morally assure us, that there will be an After reckon, and a final Judgement.
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and cast a damp upon your Sensual joy, and abate your heat and vigour in a course of Sin. For did we but believe that for all these things God will bring us to Judgment,
and cast a damp upon your Sensual joy, and abate your heat and vigour in a course of Sin. For did we but believe that for all these things God will bring us to Judgement,
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how could we so readily entertain the temptations of the Devil, and fall such an Easy prey to his devices? How could so many unhappy Youths invade their own Damnation,
how could we so readily entertain the temptations of the devil, and fallen such an Easy prey to his devices? How could so many unhappy Youths invade their own Damnation,
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and warn'd so frequently of a Future Judgment? How could these things be? if they did but believe the certainty of this final judgment? and how dreadful will be their case who are not awaken'd till they find it to be so who will not acknowledg this Judgment of God, till they know the dreadfulness and terrour of it, by being brought to their Trial;
and warned so frequently of a Future Judgement? How could these things be? if they did but believe the certainty of this final judgement? and how dreadful will be their case who Are not awakened till they find it to be so who will not acknowledge this Judgement of God, till they know the dreadfulness and terror of it, by being brought to their Trial;
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who will not believe that God will ever call them to an account, till a final Impenitence, joyn'd with their Infidelity, bring them under his condemning Sentence.
who will not believe that God will ever call them to an account, till a final Impenitence, joined with their Infidelity, bring them under his condemning Sentence.
tho' he allow himself little or none to prepare for Death and Judgment. Our Youth and Strength is quickly gone, we soon decline and languish into Dust:
though he allow himself little or none to prepare for Death and Judgement. Our Youth and Strength is quickly gone, we soon decline and languish into Dust:
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As a Candle, assoon as it begins to burn, or an hour glass assoon as it is turned, doth hasten to its end: (our life withering like a Flower, and passing like a watch in the night.) We must dye shortly,
As a Candle, As soon as it begins to burn, or an hour glass As soon as it is turned, does hasten to its end: (our life withering like a Flower, and passing like a watch in the night.) We must die shortly,
whether we work or are idle; whether we are studious or careless; whether we prepare for Death and Judgment, or whether we despise and avoid such Thoughts:
whither we work or Are idle; whither we Are studious or careless; whither we prepare for Death and Judgement, or whither we despise and avoid such Thoughts:
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And yet how many spend ther youthful days in vanity and sin, with a careless neglect of God and their Salvation, in gluttony and Drunkenness, in Chambering and wantonness, Rom. 12.13.14. not putting on the Lord Jesus, nor walking in his Spirit;
And yet how many spend their youthful days in vanity and since, with a careless neglect of God and their Salvation, in gluttony and drunkenness, in Chambering and wantonness, Rom. 12.13.14. not putting on the Lord jesus, nor walking in his Spirit;
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would sadden the delights, and weaken the Temptations of fleshly pleasures. For what satisfaction can that man take in Jovial Company, in the pastimes of Children,
would sadden the delights, and weaken the Temptations of fleshly pleasures. For what satisfaction can that man take in Jovial Company, in the pastimes of Children,
and the laughter of Fools, who is verily perswaded, that ere long he must appear to Judgment? How can he be enamour'd of this Earth, and after serious deliberation be fond of outward grandure;
and the laughter of Fools, who is verily persuaded, that ere long he must appear to Judgement? How can he be enamoured of this Earth, and After serious deliberation be found of outward Grandeur;
and our Glorious Judge summon all Man-kind before his Bar, by that Thundring Voice, Arise dead and come to Judment? And can we grant this day of the Lord, to be not only certain, but near at hand;
and our Glorious Judge summon all Mankind before his Bar, by that Thundering Voice, Arise dead and come to Judgement? And can we grant this day of the Lord, to be not only certain, but near At hand;
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and 'Tis a very great questions, whether you and I may have so much Time and Space to repent upon a Sick-bed as he had, who enjoy'd his senses and the use of his reason to the very last.
and It's a very great questions, whither you and I may have so much Time and Molle to Repent upon a Sickbed as he had, who enjoyed his Senses and the use of his reason to the very last.
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What prevalency do we imagine there can possibly be in so weak an address? without a Soverain extraordinary Grace to relieve the exigence of such sad and discourageing Circumstances?
What prevalency do we imagine there can possibly be in so weak an address? without a Sovereign extraordinary Grace to relieve the exigence of such sad and discouraging circumstances?
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and provide for our appearance before his judgment Seat? for usually the understanding is then clouded, the fancy then disturb'd, the passions disordered, and the thoughts distracted.
and provide for our appearance before his judgement Seat? for usually the understanding is then clouded, the fancy then disturbed, the passion disordered, and the thoughts distracted.
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and then tell me, whether a sickbed be a fit season to prepare for Judgment? May not thy thoughts have work enough to struggle with thy pains? or to settle thine estate? or regard thy mourning friends about thee? When thy pulse is low,
and then tell me, whither a sickbed be a fit season to prepare for Judgement? May not thy thoughts have work enough to struggle with thy pains? or to settle thine estate? or regard thy mourning Friends about thee? When thy pulse is low,
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and thou hast hardly Sufficient strength to get rid of a clot of Spittle, is that a time to enter the lists with Principalities and powers, and all the rulers of outer darkness? Beside, 'tis the sate of many, the nearer they approach to Death, that the less apt they are to believe it:
and thou hast hardly Sufficient strength to get rid of a clot of Spittle, is that a time to enter the lists with Principalities and Powers, and all the Rulers of outer darkness? Beside, it's the sat of many, the nearer they approach to Death, that the less apt they Are to believe it:
But supposing the free use of Reason, and an awaken'd apprehension likewise of what refers to their Immortal Souls, and their Eternal abode. I then add:
But supposing the free use of Reason, and an awakened apprehension likewise of what refers to their Immortal Souls, and their Eternal Abided. I then add:
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But when it is sincere and saving, who can tell, any otherwise, than as in charity we must hope the best? For as to the persons themselves, on a sick and deathbed,
But when it is sincere and Saving, who can tell, any otherwise, than as in charity we must hope the best? For as to the Persons themselves, on a sick and deathbed,
If he should tell 'em, that the nearness of Eternity cannot but make a person, who hath space to consider, more apprehensive of another World, and concerned about it, than at other times;
If he should tell they, that the nearness of Eternity cannot but make a person, who hath Molle to Consider, more apprehensive of Another World, and concerned about it, than At other times;
which is to sadly probable from the many Examples of those, who have return'd to their former sins, assoon as they return'd to their health; and left all their repentance, their holy thoughts,
which is to sadly probable from the many Examples of those, who have returned to their former Sins, As soon as they returned to their health; and left all their Repentance, their holy thoughts,
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or to those about him? However, it may become us to consider seriously, that God doth oftentimes in righteous Judgment open the Eyes of Great Sinners on a Death-bed;
or to those about him? However, it may become us to Consider seriously, that God does oftentimes in righteous Judgement open the Eyes of Great Sinners on a Deathbed;
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the serious review of your vensual Joys, (which are fled as a shadow, and vanisht like a cloud of smaok) shall give you an unexpressible remorse and shame;
the serious review of your vensual Joys, (which Are fled as a shadow, and vanished like a cloud of smaok) shall give you an unexpressible remorse and shame;
than so easily to be parted with, for the short satisfaction of abrutish forbidden pleasure? must I leave this world I lov'd so dearly? and bid adieu for ever to all its injoyments? are all my good days past? is all my mirth and joy concluded? and nothing but Eternal sorrows to be expected? must all my mirth and laughter be exchanged for tears and howling? my ease and pleasure for insuportable and remediless torments? must my guilty Soul be thus torn from my body? and from all things in which it took delight? to be drag'd and hurried to a dismal place, where it will hate to live,
than so Easily to be parted with, for the short satisfaction of abrutish forbidden pleasure? must I leave this world I loved so dearly? and bid adieu for ever to all its enjoyments? Are all my good days passed? is all my mirth and joy concluded? and nothing but Eternal sorrows to be expected? must all my mirth and laughter be exchanged for tears and howling? my ease and pleasure for insupportable and remediless torments? must my guilty Soul be thus torn from my body? and from all things in which it took delight? to be dragged and hurried to a dismal place, where it will hate to live,
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and yet cannot dye? Must I sport, and sing, and revel it no more? Must I brave it out in Pride no longer? and relish the delights of sense no more, no more, for ever?
and yet cannot die? Must I sport, and sing, and revel it no more? Must I brave it out in Pride no longer? and relish the delights of sense no more, no more, for ever?
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must I make my appearance before my offended Judge, whose threatnings I derided, whose wrath I provok't, whose commands I contradicted, whose servants I reproch't,
must I make my appearance before my offended Judge, whose threatenings I derided, whose wrath I provoked, whose commands I contradicted, whose Servants I reproached,
and so avoid a trial? or is there no possibility of an excuse, when arraigned before his bar? or is there no method to be found to evade the Execution of his Terrible Judgment? must I hear,
and so avoid a trial? or is there no possibility of an excuse, when arraigned before his bar? or is there no method to be found to evade the Execution of his Terrible Judgement? must I hear,
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and hear to my Confusion, that Epitome of Hell compriz'd into a Sentence? Depart, Depart from me ye cursed into Everlasting Fire? Oh! what shall I be able to say for my self? when my own Conscience brings the charge,
and hear to my Confusion, that Epitome of Hell Comprised into a Sentence? Depart, Depart from me you cursed into Everlasting Fire? Oh! what shall I be able to say for my self? when my own Conscience brings the charge,
yet having exprest his own desires, that others might take warning by his Example, I need not scruple to acquaint you (with what I learn't from himself,
yet having expressed his own Desires, that Others might take warning by his Exampl, I need not scruple to acquaint you (with what I learnt from himself,
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most heartily confessing, and that with Tears, that he had indulged to youthful Lusts, delighted in wicked company, liv'd in the prophanation of the Sabbath,
most heartily confessing, and that with Tears, that he had indulged to youthful Lustiest, delighted in wicked company, lived in the profanation of the Sabbath,
then tossing from place to place, wringing his hands, and lifting up his eyes to Heaven, (with the affecting vehemence of a despairing Soul) did beseech the assistance of those about him to seek to God on his behalf.
then tossing from place to place, wringing his hands, and lifting up his eyes to Heaven, (with the affecting vehemence of a despairing Soul) did beseech the assistance of those about him to seek to God on his behalf.
Nevertheless, for the support of his Relations, and the encouragement of all returning Sinners, I am willing to add, That a little before his change (which was suddain and unexpected,
Nevertheless, for the support of his Relations, and the encouragement of all returning Sinners, I am willing to add, That a little before his change (which was sudden and unexpected,
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He did not go about to palliate or excuse his former wickedness, to lessen or diminish it, by shifting the blame on the subtilty of the Devil, the bias and inclination of a bodily Temper, the Corrupution of humane nature,
He did not go about to palliate or excuse his former wickedness, to lessen or diminish it, by shifting the blame on the subtlety of the devil, the bias and inclination of a bodily Temper, the Corrupution of humane nature,
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or the persuasions of Evil Company, &c. altho' this last he did very much lament, as the greatest snare to his Soul, and a principal occasion of his youthful sins, and apprehended Ruine.
or the persuasions of Evil Company, etc. although this last he did very much lament, as the greatest snare to his Soul, and a principal occasion of his youthful Sins, and apprehended Ruin.
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and burden his soul, was the sin of Lying; I mention this, with an unfeigned desire, that all young Persons (Apprentices especially) would remember this Example, and resolve against it.
and burden his soul, was the since of Lying; I mention this, with an unfeigned desire, that all young Persons (Apprentices especially) would Remember this Exampl, and resolve against it.
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There is one thing more, which I named first, and would here take notice of, I mean his Scoffing Humour; and this he acknowledged with a great deal of remorse and shame;
There is one thing more, which I nam First, and would Here take notice of, I mean his Scoffing Humour; and this he acknowledged with a great deal of remorse and shame;
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that when first he was an hearer in this place, he came with a design to droll upon the Sermon, and deride the Preacher: But not meeting with any thing on which to break a Jest,
that when First he was an hearer in this place, he Come with a Design to droll upon the Sermon, and deride the Preacher: But not meeting with any thing on which to break a Jest,
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For none, methinks, who are serious in the practice of Religion, and make a conscience of their words and actions, should dare to make a mock of the worship of God, or those that joyn therein, whether Ministers or people:
For none, methinks, who Are serious in the practice of Religion, and make a conscience of their words and actions, should Dare to make a mock of the worship of God, or those that join therein, whither Ministers or people:
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did they but believe what they understand; and practice what they pretend to believe, a meer Reverence and Just regard to holy Things, would most certainly give a check to this Scoffing Humour, in reference to those who cannot in all respects conform to their measures.
did they but believe what they understand; and practice what they pretend to believe, a mere reverence and Just regard to holy Things, would most Certainly give a check to this Scoffing Humour, in Referente to those who cannot in all respects conform to their measures.
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6. Lastly, Consider the dreadfulness and the Terror of this final Judgment, in its self, and its certain and immediate Consequences to every unprepared sinner, whether young or old.
6. Lastly, Consider the dreadfulness and the Terror of this final Judgement, in its self, and its certain and immediate Consequences to every unprepared sinner, whither young or old.
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that watcht, and pray'd, and sweat drops of blood for you and me; that endured the Contradiction of sinners against himself, in the days of his flesh;
that watched, and prayed, and sweat drops of blood for you and me; that endured the Contradiction of Sinners against himself, in the days of his Flesh;
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though you should urge him with the greatest importunity possible, though you beseech him by the mercifulness of his Nature, by the freeness of his Invitation, by the Compassion of his Death, by the merit of his sufferings, by the kindness of his Sacrifice, by the Grace of his Gospel, &c. Now you wil not believe his promises; but then you shall experience the execution of his Threatnings. Now you will not hearken to his advice and warning,
though you should urge him with the greatest importunity possible, though you beseech him by the mercifulness of his Nature, by the freeness of his Invitation, by the Compassion of his Death, by the merit of his sufferings, by the kindness of his Sacrifice, by the Grace of his Gospel, etc. Now you will not believe his promises; but then you shall experience the execution of his Threatenings. Now you will not harken to his Advice and warning,
as yet he Invites you to him, but then he will bid you depart. Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels.
as yet he Invites you to him, but then he will bid you depart. Depart from me, you cursed, into everlasting fire, prepared for the devil and his Angels.
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Depart from me, abandoned to an everlasting curse, (of which both Souls and bodies shall be the wretched unhappy Subjects) into Inquisite Torments set forth by fire,
Depart from me, abandoned to an everlasting curse, (of which both Souls and bodies shall be the wretched unhappy Subject's) into Inquisite Torments Set forth by fire,
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For where will you hide from his Alseeing eye? or how will you resist the force of his Almighty arm? as it will be in vain to think of supporting his wrath:
For where will you hide from his All-seeing eye? or how will you resist the force of his Almighty arm? as it will be in vain to think of supporting his wrath:
Will the tears of a desparing Sinner extinguish the fire of Gods wrath, and quench the flames of Hell? will his wishing he had been wiser, in the least avail,
Will the tears of a despairing Sinner extinguish the fire of God's wrath, and quench the flames of Hell? will his wishing he had been Wiser, in the least avail,
when the Charge is proved, and the Sentence past? whither would you flee from the justice of the judge? whither? but to the mercy of a Saviour? But this Saviour is now the Judge, and become your Enemy: A sight of whom shall awaken the most slumbering Conscience,
when the Charge is proved, and the Sentence past? whither would you flee from the Justice of the judge? whither? but to the mercy of a Saviour? But this Saviour is now the Judge, and become your Enemy: A sighed of whom shall awaken the most slumbering Conscience,
O Eternity! Eternity! is it true, or rather can it possibly be false, that after millions of ages, under the wrath of God, it will not then be past the beginning of Sorrows,
O Eternity! Eternity! is it true, or rather can it possibly be false, that After millions of ages, under the wrath of God, it will not then be passed the beginning of Sorrows,
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