Heaven and hell, or, The unchangeable state of happiness or misery for all mankind in another world occasion'd by the repentance and death of Mr. Shetterden Thomas, who departed this life April 7, 1700, aetat. 26 : preach'd and publish'd at the desire and direction of the deceased ... / by John Shower.
and the Soul which is of Divine Original returns to GOD, the Father of Spirits, (to Elohim, which signifies a Judge as well as a Creator,) to be dispos'd of by him in another World.
and the Soul which is of Divine Original returns to GOD, the Father of Spirits, (to Elohim, which signifies a Judge as well as a Creator,) to be disposed of by him in Another World.
This is the Important Subject I would now Explain, Evidence, and Apply. And can there be any that more deserves and calls for your most serious Attention.
This is the Important Subject I would now Explain, Evidence, and Apply. And can there be any that more deserves and calls for your most serious Attention.
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A Parable it must be granted, tho' mixt with somewhat Historical, as the mention of a Poor-man by name, who may be suppos'd to have been notorious and known among the Jews, for his extream Poverty and Distress:
A Parable it must be granted, though mixed with somewhat Historical, as the mention of a Poor man by name, who may be supposed to have been notorious and known among the jews, for his extreme Poverty and Distress:
The different State and Condition of Men departed this Life is express'd by our Saviour in a Parabolical way, the more effectually to insinuate the Truths he would teach us with the greater Advantage to move the Affections of his Hearers.
The different State and Condition of Men departed this Life is expressed by our Saviour in a Parabolical Way, the more effectually to insinuate the Truths he would teach us with the greater Advantage to move the Affections of his Hearers.
From this Parabolical Description of the different Condition of the Souls of Men after Death, I would observe, First, That the state of Mankind after Death, is a Condition of Real, Positive Happiness, or Misery, of Comfort, or Torment.
From this Parabolical Description of the different Condition of the Souls of Men After Death, I would observe, First, That the state of Mankind After Death, is a Condition of Real, Positive Happiness, or Misery, of Comfort, or Torment.
— The one had his good things here, the other his evil things: But now the one is comforted, the other tormented, Ver. 25. This is an account of departed Souls before the Resurrection: for the Rich Man is said to be in Torment while his five Brethren were alive;
— The one had his good things Here, the other his evil things: But now the one is comforted, the other tormented, Ver. 25. This is an account of departed Souls before the Resurrection: for the Rich Man is said to be in Torment while his five Brothers were alive;
The one to go away into everlasting Life, and the other into everlasting Punishment. God hath told us, that he will render to every Man according to his Works.
The one to go away into everlasting Life, and the other into everlasting Punishment. God hath told us, that he will render to every Man according to his Works.
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So that comparing the Righteousness and Justice, and the other Infinite Perfections of God, with the present Dispensations of Providence, some such different state, by the very Light of Nature,
So that comparing the Righteousness and justice, and the other Infinite Perfections of God, with the present Dispensations of Providence, Some such different state, by the very Light of Nature,
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The assurance therefore of God's being infinitely Wise and Just, gives us to expect that a Difference will be made between these in another World, which we see is not done now.
The assurance Therefore of God's being infinitely Wise and Just, gives us to expect that a Difference will be made between these in Another World, which we see is not done now.
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Alluding to a Feast, where the Guests sat so, as to be half kneeling, and the most honourable place was to be next to that of the Master, to lie as it were in his Bosom.
Alluding to a Feast, where the Guests sat so, as to be half kneeling, and the most honourable place was to be next to that of the Master, to lie as it were in his Bosom.
And we learn from St. Paul, where this Paradise is, even in the third Heavens. The Ancients call the Place and State before the Resurrection, The Porch of the Sanctuary, the Courts of the Lord, the hidden Seats,
And we Learn from Saint Paul, where this Paradise is, even in the third Heavens. The Ancients call the Place and State before the Resurrection, The Porch of the Sanctuary, the Courts of the Lord, the hidden Seats,
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or Tabernacles of the Godly, the Place of Refreshment, the Rest of Security, an Habitation with God, &c. From what our Saviour said to the Penitent Thief on the Cross, and from what we may gather from this Parable concerning Lazarus; the Immediate Happiness of the Souls of Good Men in another state is affirmed.
or Tabernacles of the Godly, the Place of Refreshment, the Rest of Security, an Habitation with God, etc. From what our Saviour said to the Penitent Thief on the Cross, and from what we may gather from this Parable Concerning Lazarus; the Immediate Happiness of the Souls of Good Men in Another state is affirmed.
(much more better.) And the same Phrase, being with Christ, or being present with him, is us'd for the Happiness of the Saints after the Resurrection, intimating that it is the same sort of Happiness,
(much more better.) And the same Phrase, being with christ, or being present with him, is used for the Happiness of the Saints After the Resurrection, intimating that it is the same sort of Happiness,
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and is so much preferrable to any present Enjoyment of God in this World, that this is call'd an Absence from him. We likewise read of the Souls of the Martyrs, who came out of great Tribulation,
and is so much preferable to any present Enjoyment of God in this World, that this is called an Absence from him. We likewise read of the Souls of the Martyrs, who Come out of great Tribulation,
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Poor Lazarus was lately very miserable at the Rich Man's Door; now very happy in Abraham's Bosom: Lately cover'd with Sores and Ulcers; now cloathed with Glory: Lately pining with Hunger;
Poor Lazarus was lately very miserable At the Rich Man's Door; now very happy in Abraham's Bosom: Lately covered with Sores and Ulcers; now clothed with Glory: Lately pining with Hunger;
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It is represented in Scripture by, and above all such Pleasures as do most sensibly Delight us, to set forth the Joys of Heaven to be unspeakable and full of Glory.
It is represented in Scripture by, and above all such Pleasures as do most sensibly Delight us, to Set forth the Joys of Heaven to be unspeakable and full of Glory.
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And if there were nothing else, but a perfect and eternal Freedom and Deliverance from Sin, with all the Causes, Concomitants and Effects of it, they to whom it is now the greatest Burden, Trouble,
And if there were nothing Else, but a perfect and Eternal Freedom and Deliverance from since, with all the Causes, Concomitants and Effects of it, they to whom it is now the greatest Burden, Trouble,
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as to real and positive Blessedness for the Souls of Good Men after Death, even before the Day of Judgement, we have not only the Testimony of Scripture,
as to real and positive Blessedness for the Souls of Good Men After Death, even before the Day of Judgement, we have not only the Testimony of Scripture,
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All the Philosophers who believ'd the Immortality of the Soul (and how few but did allow it?) they profess to believe the Happiness of the Souls of Good Men in separation from the Body:
All the Philosophers who believed the Immortality of the Soul (and how few but did allow it?) they profess to believe the Happiness of the Souls of Good Men in separation from the Body:
We read of a Lake of Fire, a Lake of Brimstone, a Furnace of Fire, of tearing in pieces, cutting in pieces, dividing in the midst, drowning in Perdition, of being bound hand and foot and cast into Fire to be burnt, of outer darkness, chains of darkness, the great Winepress of the wrath of God, &c. Be sure the Sufferings of the wicked in the other World are greater than we can endure for obeying God in this, otherwise the threatning of such a Punishment would not be an effectual restraint from Sin. But how extream must be that Punishment, set forth by the violence of Fire enraged with Brimstone,
We read of a Lake of Fire, a Lake of Brimstone, a Furnace of Fire, of tearing in Pieces, cutting in Pieces, dividing in the midst, drowning in Perdition, of being bound hand and foot and cast into Fire to be burned, of outer darkness, chains of darkness, the great Winepress of the wrath of God, etc. Be sure the Sufferings of the wicked in the other World Are greater than we can endure for obeying God in this, otherwise the threatening of such a Punishment would not be an effectual restraint from Sin. But how extreme must be that Punishment, Set forth by the violence of Fire enraged with Brimstone,
as the biting and gnawing of a Worm, on the most tender part? 'Tis represented in such a manner as is most proper to impress the quickest sense of terrour on our minds;
as the biting and gnawing of a Worm, on the most tender part? It's represented in such a manner as is most proper to Impress the quickest sense of terror on our minds;
And if the Expressions be but Metaphorical, they make the Torments the greater, as intimating rather that they are but faintly shadow'd by what is most grievous in this World.
And if the Expressions be but Metaphorical, they make the Torments the greater, as intimating rather that they Are but faintly shadowed by what is most grievous in this World.
We read that the Aegyptians under the plague of Darkness, saw not one another, neither arose any from his place, Ex. x. 23. This the Psalmist gives an account of in these terms, Psal. 88.49. He cast upon them the fierceness of his Anger, Wrath, and Indignation, by sending evil Angels among them.
We read that the egyptians under the plague of Darkness, saw not one Another, neither arose any from his place, Ex. x. 23. This the Psalmist gives an account of in these terms, Psalm 88.49. He cast upon them the fierceness of his Anger, Wrath, and Indignation, by sending evil Angels among them.
Who can tell how God can punish, or what the guilty Soul can be made to suffer under the Wrath of a provoked God! when he comes to be revenged for all his abused Mercies,
Who can tell how God can Punish, or what the guilty Soul can be made to suffer under the Wrath of a provoked God! when he comes to be revenged for all his abused mercies,
We have heard, (as one expresses it) of some who have endured breaking on the Wheel, ripping up of their Bowels, fleaing alive, racking of Joynts, burning of Flesh, pounding in a Mortar, tearing in pieces with Flesh-hooks, boyling in Oyl, roasting on hot fiery Gridirons, &c. And yet all these,
We have herd, (as one Expresses it) of Some who have endured breaking on the Wheel, ripping up of their Bowels, flaying alive, racking of Joints, burning of Flesh, pounding in a Mortar, tearing in Pieces with Flesh-hooks, boiling in Oil, roasting on hight fiery Gridirons, etc. And yet all these,
together with the most Inhumane Cruelties prodigious Butcheries, executed by the most bloody Persetors upon the Martyrs of Christ in any Age, they would all come infinitely short (tho' they were all collected into one extreamest Torment) of that Wrath, that Horror, that unconceivable Anguish which the Damned must inevitably suffer every Moment, without any Intermission of their Pains, in Hellish Flames.
together with the most Inhumane Cruelties prodigious Butcheries, executed by the most bloody Persetors upon the Martyrs of christ in any Age, they would all come infinitely short (though they were all collected into one Extremest Torment) of that Wrath, that Horror, that unconceivable Anguish which the Damned must inevitably suffer every Moment, without any Intermission of their Pains, in Hellish Flames.
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What a terrible change must Death then make in one that fared deliciously every Day, and was cloathed in Purple and fine Linnen (his Winter and Summer Garment,) to be stript of all his pleasant things? To be reduc'd to the greatest Extremity,
What a terrible change must Death then make in one that fared deliciously every Day, and was clothed in Purple and fine Linen (his Winter and Summer Garment,) to be stripped of all his pleasant things? To be reduced to the greatest Extremity,
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The Poor Man supplicated in vain for Relief from him a little while ago, but now he begs some Relief of the Poor Man. Father Abraham, have Mercy upon me,
The Poor Man supplicated in vain for Relief from him a little while ago, but now he begs Some Relief of the Poor Man. Father Abraham, have Mercy upon me,
What's become of his delicate Wines, and various Dishes, his rich Ornaments, numerous Attendants, and all the Particulars that went to accommodate his Pomp and Pleasure,
What's become of his delicate Wines, and various Dishes, his rich Ornament, numerous Attendants, and all the Particulars that went to accommodate his Pomp and Pleasure,
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At the very moment that she leaves the Body, to find she's extreamly miserable, and lost for ever, separated from all the Good she loved and delighted in,
At the very moment that she leaves the Body, to find she's extremely miserable, and lost for ever, separated from all the Good she loved and delighted in,
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There is much of Torment in the remembrance of their past Enjoyments and Actions: what they have had, and what they have done, and what they have lost:
There is much of Torment in the remembrance of their past Enjoyments and Actions: what they have had, and what they have done, and what they have lost:
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To remember how fair they once stood for Heaven; but forfeited, neglected and despised it: The Remembrance of their past Opportunities which are gone, will be their Torment:
To Remember how fair they once stood for Heaven; but forfeited, neglected and despised it: The Remembrance of their past Opportunities which Are gone, will be their Torment:
Their Sins shall be set in order before them; and they shall know, how much God hates Sin, and what is the Obliquity, Deformity, and Injustice of it:
Their Sins shall be Set in order before them; and they shall know, how much God hates since, and what is the Obliquity, Deformity, and Injustice of it:
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and blaspheme the God of Heaven because of their pains, Rev. xvi. 10, 11. You may judge a little of the Extremity of their Sufferings by what we have heard or seen of the Anguish of a Distressed Conscience,
and Blaspheme the God of Heaven Because of their pains, Rev. xvi. 10, 11. You may judge a little of the Extremity of their Sufferings by what we have herd or seen of the Anguish of a Distressed Conscience,
It is not possible fully to understand, what Fears and Agonies, what Trembling, what Horror, what Despair that Man must feel within himself, who apprehends his Soul is lost, or like to be lost.
It is not possible Fully to understand, what Fears and Agonies, what Trembling, what Horror, what Despair that Man must feel within himself, who apprehends his Soul is lost, or like to be lost.
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What can you speak to him, or what can be done for him, to give him Ease, any further than you can give him Hope? 'Tis an Evidence that this is little believed and considered,
What can you speak to him, or what can be done for him, to give him Ease, any further than you can give him Hope? It's an Evidence that this is little believed and considered,
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or that he might cease to be; or that he might be any other Creature. Nay, some have wish'd that they were rather in Hell than in their present Horror.
or that he might cease to be; or that he might be any other Creature. Nay, Some have wished that they were rather in Hell than in their present Horror.
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Oh! what restless Anguish? what intolerable Wrath? what gnashing of Teeth? what gnawing of Conscience? what despairing Roarings? what horrible Torments may every Impenitent Sinner expect,
Oh! what restless Anguish? what intolerable Wrath? what gnashing of Teeth? what gnawing of Conscience? what despairing Roarings? what horrible Torments may every Impenitent Sinner expect,
after that he hath with incorrigible Stubbornness outstood the Day of his gracious Visitation? If a little Sense of God's Wrath hath such direful Effects in this World, what will it be,
After that he hath with incorrigible Stubbornness outstood the Day of his gracious Visitation? If a little Sense of God's Wrath hath such direful Effects in this World, what will it be,
— He being sound in his Mind and Memory, he yet wished to be in the case of Cain, or Judas. — Oh, saith he, if I could but conceive the least spark of Hope in my Breast of a better state hereafter, I would not refuse to bear the most heavy wrath of the great God for two thousand Years,
— He being found in his Mind and Memory, he yet wished to be in the case of Cain, or Judas. — O, Says he, if I could but conceive the least spark of Hope in my Breast of a better state hereafter, I would not refuse to bear the most heavy wrath of the great God for two thousand years,
You may have now, a wounded Spirit, and an uneasie Conscience, but a plentifull Estate, and company of Friends, and many other things to lessen your burden.
You may have now, a wounded Spirit, and an uneasy Conscience, but a plentiful Estate, and company of Friends, and many other things to lessen your burden.
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But when all thy Sins shall be set in order before thee, and God shall stir up all his wrath, thy Terrour, Distress and Anguish, without any thing to alleviate or abate it, will be unexpressible, and unsupportable.
But when all thy Sins shall be Set in order before thee, and God shall stir up all his wrath, thy Terror, Distress and Anguish, without any thing to alleviate or abate it, will be unexpressible, and unsupportable.
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and of the Rich Man in Torment, were neither of them to be alter'd. There is an unpassable Gulf fixt by the Eternal Counsel, and irrevocable Decree of God.
and of the Rich Man in Torment, were neither of them to be altered. There is an unpassable Gulf fixed by the Eternal Counsel, and irrevocable decree of God.
That the Damned shall never ascend to Heaven, nor the Blessed ever sink into Hell. The Calamities of the one, and the Felicity of the other shall never cease!
That the Damned shall never ascend to Heaven, nor the Blessed ever sink into Hell. The Calamities of the one, and the Felicity of the other shall never cease!
'Tis Everlasting Life; 'tis Everlasting Destruction. The whole Frame of the Christian Religion is built upon this Truth, That Life and Immortality are brought to light by the Gospel,
It's Everlasting Life; it's Everlasting Destruction. The Whole Frame of the Christian Religion is built upon this Truth, That Life and Immortality Are brought to Light by the Gospel,
If Abraham had desired Lazarus, and Lazarus had been willing, yet the Gulf was fixt: Accordingly we read of Everlasting Life, Joh. vi. 27.40.47, 51, 54, 58. Ch. viii. 51 Ch. xi. 26. Heb. xiii. 14. 2 Cor v. 1. Heb ix. 5. 1 Pet. i. 4. 2 Pet i 11. Rev xxi. 4. 1 Cor. xv. 57. Eternal Glory, Eternal Salvation,
If Abraham had desired Lazarus, and Lazarus had been willing, yet the Gulf was fixed: Accordingly we read of Everlasting Life, John vi. 27.40.47, 51, 54, 58. Christ viii. 51 Christ xi. 26. Hebrew xiii. 14. 2 Cor v. 1. Hebrew ix. 5. 1 Pet. i. 4. 2 Pet i 11. Rev xxi. 4. 1 Cor. xv. 57. Eternal Glory, Eternal Salvation,
an Eternal Inheritance that fadeth not away, the Everlasting Kingdom of our Lord and Saviour Jesus Christ, Everlasting Habitations, a Continuing City, a House Eternal in the Heavens, Pleasures at God's Right Hand for ever.
an Eternal Inheritance that fades not away, the Everlasting Kingdom of our Lord and Saviour jesus christ, Everlasting Habitations, a Continuing city, a House Eternal in the Heavens, Pleasures At God's Right Hand for ever.
And that they that believe on Christ shall never taste Death. That they cannot dye, for they are equal to the Angels, who always behold the Face of their Heavenly Father,
And that they that believe on christ shall never taste Death. That they cannot die, for they Are equal to the Angels, who always behold the Face of their Heavenly Father,
The Infinite Love of God, the Everlasting Merit of Christ, and the Unchangeableness of the Covenant of Grace, assures us they shall be Happy for ever. They shall eat of the Tree of Life, in the midst of the Paradise of God;
The Infinite Love of God, the Everlasting Merit of christ, and the Unchangeableness of the Covenant of Grace, assures us they shall be Happy for ever. They shall eat of the Tree of Life, in the midst of the Paradise of God;
Oh! what a Thought is that! How may it swallow up all our other Thoughts! If one day's Communion with God on Earth, be better than a thousand elsewhere;
Oh! what a Thought is that! How may it swallow up all our other Thoughts! If one day's Communion with God on Earth, be better than a thousand elsewhere;
But we shall know, and love, and rejoyce more and more, without end. Oh! how imperfectly do our weak and shallow Thoughts conceive of this Blessed Eternity!
But we shall know, and love, and rejoice more and more, without end. Oh! how imperfectly do our weak and shallow Thoughts conceive of this Blessed Eternity!
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Oh! what Hearts have we, that can admit the hopes of this, without a Transsport? without despising all those things that people call Great upon Earth,
Oh! what Hearts have we, that can admit the hope's of this, without a Transsport? without despising all those things that people call Great upon Earth,
and where the smoke of their Torment ascendeth up for ever and ever. This Doctrin is very cunningly undermin'd by some, upon the account of their corrupt Principles;
and where the smoke of their Torment Ascendeth up for ever and ever. This Doctrine is very cunningly undermined by Some, upon the account of their corrupt Principles;
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The Adversaries of the Divinity and Satisfaction of Christ would have the Punishment of the Wicked at the Day of Judgment, to consist in Annihilation, a total and eternal Dissolution of their Persons;
The Adversaries of the Divinity and Satisfaction of christ would have the Punishment of the Wicked At the Day of Judgement, to consist in Annihilation, a total and Eternal Dissolution of their Persons;
where they shall have no Rest Day nor Night for ever? The word Perdition, Destruction, Death, us'd for the Sufferings of the Wicked in another World, do manifestly import extreme Misery, and not Annihilation.
where they shall have no Rest Day nor Night for ever? The word Perdition, Destruction, Death, used for the Sufferings of the Wicked in Another World, do manifestly import extreme Misery, and not Annihilation.
So for the Expression of losing the Soul; for a Man to lose his Soul, is to perish eternally in the other World, in our Saviour's sense of that Expression;
So for the Expression of losing the Soul; for a Man to loose his Soul, is to perish eternally in the other World, in our Saviour's sense of that Expression;
for if the burning this Chaff be to consume and annihilate it, why is it by a Fire that cannot be quenched? when it has done its work, it should be put out.
for if the burning this Chaff be to consume and annihilate it, why is it by a Fire that cannot be quenched? when it has done its work, it should be put out.
Yea this would infer a very unjust Inequality of Punishment: for then the case of those who died in their Sins at the beginning of the World, would be very hard in comparison of such as died towards the end of it.
Yea this would infer a very unjust Inequality of Punishment: for then the case of those who died in their Sins At the beginning of the World, would be very hard in comparison of such as died towards the end of it.
whereas the other, (and suppose a less Offender,) who died in the beginning of the World, has been suffering the Wrath of God for some thousands of Years.
whereas the other, (and suppose a less Offender,) who died in the beginning of the World, has been suffering the Wrath of God for Some thousands of years.
But the Endless Misery of the Wicked in another World, is positively affirmed by our Saviour no less than five times in six Verses of one Chapter; Mark IX. 43-48. and in many other places.
But the Endless Misery of the Wicked in Another World, is positively affirmed by our Saviour no less than five times in six Verses of one Chapter; Mark IX. 43-48. and in many other places.
and so Absolutely Everlasting, as never to be quenched: But so certain that it shall never be quenched, that the Smoke thereof shall ascend for ever and ever.
and so Absolutely Everlasting, as never to be quenched: But so certain that it shall never be quenched, that the Smoke thereof shall ascend for ever and ever.
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If you believe the Holy Scriptures, and the Gospel-Revelation concerning the Design of Christ's Coming into the World to save Sinners from future Wrath, you will less wonder, that they, who deny the Divinity of Christ, should endeavour to put out the Fire of Hell,
If you believe the Holy Scriptures, and the Gospel revelation Concerning the Design of Christ's Coming into the World to save Sinners from future Wrath, you will less wonder, that they, who deny the Divinity of christ, should endeavour to put out the Fire of Hell,
as to Christ's Deity and Satisfaction, little know the tendency of their Doctrine. For what can the scoffing Atheist desire more, than to lose his Being for ever;
as to Christ's Deity and Satisfaction, little know the tendency of their Doctrine. For what can the scoffing Atheist desire more, than to loose his Being for ever;
since an happy one in another World, he does not expect? If the professed Belief of what the Scriptures so plainly speak, concerning the Torments of Hell, hath no more Influence to restrain men from Sin;
since an happy one in Another World, he does not expect? If the professed Belief of what the Scriptures so plainly speak, Concerning the Torments of Hell, hath no more Influence to restrain men from since;
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but the World be still so bad, how much worse would it be, if there were nothing at all of this to be fear'd? 'Tis manifest that the Providence of God in all Ages, has made use of this Doctrine to preserve Humane Society from ruine, by outragious Wickedness.
but the World be still so bad, how much Worse would it be, if there were nothing At all of this to be feared? It's manifest that the Providence of God in all Ages, has made use of this Doctrine to preserve Humane Society from ruin, by outrageous Wickedness.
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but if they were once set free from the Fear, and Belief of Eternal Punishments, one of the most powerfull Restraints from Sin ▪ and Motives to Religion is Remov'd.
but if they were once Set free from the fear, and Belief of Eternal Punishments, one of the most powerful Restraints from since ▪ and Motives to Religion is Removed.
They desire to follow their Pleasures without being disturbed by any such Fear, and so would fain perswade themselves, that there will be no such Everlasting Hell hereafter:
They desire to follow their Pleasures without being disturbed by any such fear, and so would fain persuade themselves, that there will be no such Everlasting Hell hereafter:
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Nay, there be many who have made bold with Conscience, and contracted such Guilt, that if the Holy Scripture be true, they must be undone in another World:
Nay, there be many who have made bold with Conscience, and contracted such Gilded, that if the Holy Scripture be true, they must be undone in Another World:
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And who doth not know what a Byass upon Men's Understandings, Interest, and Inclination will cast? How easily do we believe what we desire should be true? and how hardly are we perswaded of the Truth of that, which in its Consequences speaks Terror to our own Case? But whatever shifts any such may make for a little while, to keep Conscience quiet, they will find e're long to their Eternal Sorrow, all their little Cavils and Objections answered,
And who does not know what a Bias upon Men's Understandings, Interest, and Inclination will cast? How Easily do we believe what we desire should be true? and how hardly Are we persuaded of the Truth of that, which in its Consequences speaks Terror to our own Case? But whatever shifts any such may make for a little while, to keep Conscience quiet, they will find ever long to their Eternal Sorrow, all their little Cavils and Objections answered,
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and Soveraignty of GOD, who is Despised, Affronted, and Disobeyed by Sinners; they would sooner understand the weakness of their Pleas against the Christian Faith.
and Sovereignty of GOD, who is Despised, Affronted, and Disobeyed by Sinners; they would sooner understand the weakness of their Pleasant against the Christian Faith.
For what is an Offence, Affront, and Injury against a Weak, Perishing, Sinful Worm, compar'd with Obstinate and continued Contempt of GOD? The Glorious and Eternal Majesty of Heaven and Earth? Have you any such Dominion and Soveraignty over your Enemies? Any such Propriety in them,
For what is an Offence, Affront, and Injury against a Weak, Perishing, Sinful Worm, compared with Obstinate and continued Contempt of GOD? The Glorious and Eternal Majesty of Heaven and Earth? Have you any such Dominion and Sovereignty over your Enemies? Any such Propriety in them,
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as he hath loaded us withall? It is from slight Thoughts of the Evil of Sin, against the Holy Ever-Blessed GOD that makes us think it hard for GOD to punish finally Obstinate Rebels, with Everlasting Wrath. We should rather be Thankfull that he hath so faithfully warn'd us of it,
as he hath loaded us withal? It is from slight Thoughts of the Evil of since, against the Holy Ever-Blessed GOD that makes us think it hard for GOD to Punish finally Obstinate Rebels, with Everlasting Wrath. We should rather be Thankful that he hath so faithfully warned us of it,
'Tis from Ignorance of GOD, and how much he is above us, that they dare talk so boldly of Divine Justice, and Goodness: And declare that the Everlasting Punishment of the Wicked is inconsistent with either, or both. GOD knows better than we, what it is to be Just; and what is Consistent with his Goodness and Mercy. His Word is express and plain concerning the State of Sinners,
It's from Ignorance of GOD, and how much he is above us, that they Dare talk so boldly of Divine justice, and goodness: And declare that the Everlasting Punishment of the Wicked is inconsistent with either, or both. GOD knows better than we, what it is to be Just; and what is Consistent with his goodness and Mercy. His Word is express and plain Concerning the State of Sinners,
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The measure of Punishment with respect to Crimes, is not to be taken alway from the Quality and Degree of the Offence, much less from the Time and Duration of it,
The measure of Punishment with respect to Crimes, is not to be taken always from the Quality and Degree of the Offence, much less from the Time and Duration of it,
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But that when God hath declared his Will to punish, one great End of that Punishment, is to vindicate his Honour as Governour of the World, that is injured and affronted by the Sins of Men:
But that when God hath declared his Will to Punish, one great End of that Punishment, is to vindicate his Honour as Governor of the World, that is injured and affronted by the Sins of Men:
And what reason is there to expect, that God should Annihilate those that are incurably Wicked? especially when he has so expressly declared the contrary, and in the same Terms express'd the Duration of the Punishment of the Wicked,
And what reason is there to expect, that God should Annihilate those that Are incurably Wicked? especially when he has so expressly declared the contrary, and in the same Terms expressed the Duration of the Punishment of the Wicked,
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and others to Shame, and Everlasting Contempt. There cannot be Perpetual Shame, and Everlasting Contempt, without the Everlasting Existence of the Persons.
and Others to Shame, and Everlasting Contempt. There cannot be Perpetual Shame, and Everlasting Contempt, without the Everlasting Existence of the Persons.
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and whose Truth endures for ever, let us think of it in time, and put the Questions to our selves, we often meet with in the Scripture, which can never be answered.
and whose Truth endures for ever, let us think of it in time, and put the Questions to our selves, we often meet with in the Scripture, which can never be answered.
However you may ask another Question, which, blessed be God, may be Resolv'd, and that is, What shall we do to be saved? How shall we escape this Intolerable and Everlasting Wrath? And this brings me to the Application, by Inferences of Truth and Duty.
However you may ask Another Question, which, blessed be God, may be Resolved, and that is, What shall we do to be saved? How shall we escape this Intolerable and Everlasting Wrath? And this brings me to the Application, by Inferences of Truth and Duty.
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Is he not a bold Man that will venture to deferr, if he believes both States after Death to be Endless and Unchangeable? How can he be satisfy'd to live in such a state, wherein he is as near to Hell, as he is to Death? You have reason to be Thankful, that when others have been snatch'd away in their Impenitence;
Is he not a bold Man that will venture to defer, if he believes both States After Death to be Endless and Unchangeable? How can he be satisfied to live in such a state, wherein he is as near to Hell, as he is to Death? You have reason to be Thankful, that when Others have been snatched away in their Impenitence;
And can you think him Wise, who will carelesly put it to the venture, and will not bestirr himself to prevent it? Now you have, besides the Call of God's Word,
And can you think him Wise, who will carelessly put it to the venture, and will not bestirr himself to prevent it? Now you have, beside the Call of God's Word,
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If Endless Joy, or Misery be the Consequent of Improving, or Mispending our Time, how ought we to value it? Within the compass of this little, uncertain Time, must the great Question be decided, where we shall have our Portion for ever. Doubtless God hath given every Man, sufficient Work in this World for all his Time:
If Endless Joy, or Misery be the Consequent of Improving, or Misspending our Time, how ought we to valve it? Within the compass of this little, uncertain Time, must the great Question be decided, where we shall have our Portion for ever. Doubtless God hath given every Man, sufficient Work in this World for all his Time:
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How many young Gentlemen, and Others, live an Idle, Sensual Life, and so in a Continual Course of Sin, against the Universal Law of God, with the forfeiture of his Protection,
How many young Gentlemen, and Others, live an Idle, Sensual Life, and so in a Continual Course of since, against the Universal Law of God, with the forfeiture of his Protection,
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I speak not against all Diversions, and Recreations, which, within the Bounds of Moderation, are needful to keep the Body and the Mind in a due Temper for Service:
I speak not against all Diversions, and Recreations, which, within the Bounds of Moderation, Are needful to keep the Body and the Mind in a due Temper for Service:
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But too many make that a Business, which should be only a Diversion, and turn Recreation into a Calling; by employing their whole Time in it, which is neither becoming them, as Men, or as Christians.
But too many make that a Business, which should be only a Diversion, and turn Recreation into a Calling; by employing their Whole Time in it, which is neither becoming them, as Men, or as Christians.
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How strictly and seriously would I employ my Time in Preparation for Eternity? even that Time, that I was wont to spend in Idleness and Folly, in Vain Company, and Sensual Mirth;
How strictly and seriously would I employ my Time in Preparation for Eternity? even that Time, that I was wont to spend in Idleness and Folly, in Vain Company, and Sensual Mirth;
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for any Man to die, and leave this World? Especially with what Dread should we admit the Consideration, of the Change by Death of one that dies in his Sins? The Apprehension and Thought of Death, with one of these two Consequences, must make this Change more Affecting, Solemn,
for any Man to die, and leave this World? Especially with what Dread should we admit the Consideration, of the Change by Death of one that die in his Sins? The Apprehension and Thought of Death, with one of these two Consequences, must make this Change more Affecting, Solemn,
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we follow several of our Friends and Acquaintance to the Grave, One after Another; we talk of it in common Conversation, Such a Man is Dead; such a Woman is Dead;
we follow several of our Friends and Acquaintance to the Grave, One After another; we talk of it in Common Conversation, Such a Man is Dead; such a Woman is Dead;
what is that to say? What do ye mean by such words? Why, the Soul of such a Friend or Acquaintance of mine, is gone to Heaven or Hell. He or She, whom we lately convers'd with, is now unspeakably Blessed,
what is that to say? What do you mean by such words? Why, the Soul of such a Friend or Acquaintance of mine, is gone to Heaven or Hell. He or She, whom we lately conversed with, is now unspeakably Blessed,
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How differently do the same Truths relish? What other Apprehensions doth the view of Death give us? You may not be able upon a Bed of Sickness, to stifle or lay aside those Reflections on Religion,
How differently do the same Truths relish? What other Apprehensions does the view of Death give us? You may not be able upon a Bed of Sickness, to stifle or lay aside those Reflections on Religion,
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Your Thoughts are now diverted by fond Imaginations and Conceits, by false Principles and foolish Hopes, by sensual Delights and Recreations, by Carnal Mirth and ill-grounded Peace, and ensnaring Company:
Your Thoughts Are now diverted by found Imaginations and Conceits, by false Principles and foolish Hope's, by sensual Delights and Recreations, by Carnal Mirth and Ill-grounded Peace, and ensnaring Company:
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The Careless and Secure, who now fear not the Wrath of God, dread not his Displeasure, value not his Favour, matter not whether he be their Friend or Enemy;
The Careless and Secure, who now Fear not the Wrath of God, dread not his Displeasure, valve not his Favour, matter not whither he be their Friend or Enemy;
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who are Stout-hearted, and far from Righteousness, and under the Power of horrible Presumption, without thoughts of an After-Reckoning, and an Eternal State;
who Are Stouthearted, and Far from Righteousness, and under the Power of horrible Presumption, without thoughts of an After reckon, and an Eternal State;
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They shall presently have their Eyes open, and not be kept in Quiet by Ignorance, and Forgetfulness as now; but recollect all their past Sins, with their Aggravations:
They shall presently have their Eyes open, and not be kept in Quiet by Ignorance, and Forgetfulness as now; but recollect all their past Sins, with their Aggravations:
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and fortify us with Strength to resist Temptation, and excite us in earnest to provide for Eternity. But how few will be perswaded to admit such Thoughts!
and fortify us with Strength to resist Temptation, and excite us in earnest to provide for Eternity. But how few will be persuaded to admit such Thoughts!
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they are angry we will not let them alone, to sleep the sleep of Death, till they awake in the Flames of Hell: And then with what an Accent of Sorrow, will it be said? Lo! Psal. lii. 7. this is the Man, who made not God his Strength! Lo!
they Are angry we will not let them alone, to sleep the sleep of Death, till they awake in the Flames of Hell: And then with what an Accent of Sorrow, will it be said? Lo! Psalm lii. 7. this is the Man, who made not God his Strength! Lo!
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The Thing it self, the Change that Death will make, exceeds all our weak Idea's. No Human Language can express the thousandth part of the Reality of the Matter:
The Thing it self, the Change that Death will make, exceeds all our weak Idea's. No Human Language can express the thousandth part of the Reality of the Matter:
No wonder if there be horrible Lamentations, doleful Cries and Screetches, despairing Rage and Fury, when such are made sensible of their Folly, and of their Misery;
No wonder if there be horrible Lamentations, doleful Cries and Screeches, despairing Rage and Fury, when such Are made sensible of their Folly, and of their Misery;
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All the Pains and Miseries, and Torments, that any of Mankind, or all of them put together, in all Ages and Generations of the World, did ever endure here upon Earth,
All the Pains and Misery's, and Torments, that any of Mankind, or all of them put together, in all Ages and Generations of the World, did ever endure Here upon Earth,
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What a dismal Spectacle then is it, to see an Impenitent Wicked Creature, upon a Bed of Sickness, without any Concern about his Everlasting State? gasping for Breath, unable to live, ready to pass into another World, under the Guilt of all his Sins,
What a dismal Spectacle then is it, to see an Impenitent Wicked Creature, upon a Bed of Sickness, without any Concern about his Everlasting State? gasping for Breath, unable to live, ready to pass into Another World, under the Gilded of all his Sins,
Serious Reflections on Time and Eternity. Sect. xix. Everlasting Hell, and of the Misery of a Lost Soul, as one can bear a terrible Description of a Shipwrack, who never was at Sea;
Serious Reflections on Time and Eternity. Sect. xix. Everlasting Hell, and of the Misery of a Lost Soul, as one can bear a terrible Description of a Shipwreck, who never was At Sea;
lest it spoil your Mirth, damp your Pleasure, make you Melancholly, and Sorrowful; but if you die in Sin, there will be nothing but Sorrow after Death.
lest it spoil your Mirth, damp your Pleasure, make you Melancholy, and Sorrowful; but if you die in since, there will be nothing but Sorrow After Death.
and against whose Providence they Rebel, by such an Act ? But if there be a Heaven or Hell to follow Death, which the greatest part of Mankind in all Ages, (at least of all Christians ten thousand to one) have believed,
and against whose Providence they Rebel, by such an Act? But if there be a Heaven or Hell to follow Death, which the greatest part of Mankind in all Ages, (At least of all Christians ten thousand to one) have believed,
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and receive the Sentence, either of a Cruel Death, or of a Rich and Honourable Estate, should not keep in mind the Business of the next approaching Day, without tying a scarlet thread on his Finger, to mind him? Is it not strange, that the Infinitely greater things, of Eternal Life or Death, should not be remembred,
and receive the Sentence, either of a Cruel Death, or of a Rich and Honourable Estate, should not keep in mind the Business of the next approaching Day, without tying a scarlet thread on his Finger, to mind him? Is it not strange, that the Infinitely greater things, of Eternal Life or Death, should not be remembered,
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Suppose a Man, much desirous of Sleep, and in his perfect Mind, should have an Offer made, of one Nights sweet Rest, on condition to be punisht an hundred years for it;
Suppose a Man, much desirous of Sleep, and in his perfect Mind, should have an Offer made, of one Nights sweet Rest, on condition to be punished an hundred Years for it;
and yet take no Care to save it? To believe an Everlasting Heaven, and yet be at no Pains to obtain it? To own the Horror of God's Eternal Wrath for Impenitent Sinners,
and yet take no Care to save it? To believe an Everlasting Heaven, and yet be At no Pains to obtain it? To own the Horror of God's Eternal Wrath for Impenitent Sinners,
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Can the World, and all that I shall gain of it, save me from Wrath to come? Bring me off when I appear before the Barr of Christ? Prevent the Sentence of Condemnation? or Release me from the Pit of Hell,
Can the World, and all that I shall gain of it, save me from Wrath to come? Bring me off when I appear before the Bar of christ? Prevent the Sentence of Condemnation? or Release me from the Pit of Hell,
if I am once sent there? Or will it be any Refreshment in the place of Torment, to think what a brave Figure I made on Earth? How many Hundreds a Year I had;
if I am once sent there? Or will it be any Refreshment in the place of Torment, to think what a brave Figure I made on Earth? How many Hundreds a Year I had;
Will the Thoughts and Remembrance of these things give me any Comfort in Everlasting Burnings? What's all this to me, if once my Soul be Lost? Let us then judge Righteous Judgment,
Will the Thoughts and Remembrance of these things give me any Comfort in Everlasting Burnings? What's all this to me, if once my Soul be Lost? Let us then judge Righteous Judgement,
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than the Gain of a little Money, or the pleasing a Friend, or gratifying an Appetite, in the short Enjoyment of a forbidden Pleasure? Who would chuse to to be treated like a Prince,
than the Gain of a little Money, or the pleasing a Friend, or gratifying an Appetite, in the short Enjoyment of a forbidden Pleasure? Who would choose to to be treated like a Prince,
and Uncertainty,) and for this to endure the Flames of Hell for a Thousand Years? When no Man hath Pleasure for a Hundred Days together, without some intervening Trouble;
and Uncertainty,) and for this to endure the Flames of Hell for a Thousand years? When no Man hath Pleasure for a Hundred Days together, without Some intervening Trouble;
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may serve to so many Excellent Purposes, and produce such wise Thoughts and Reflections, that I wish we would consider the one and the other, more seriously and frequently:
may serve to so many Excellent Purposes, and produce such wise Thoughts and Reflections, that I wish we would Consider the one and the other, more seriously and frequently:
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Oh think a little, how Inconsiderable a thing is the longest Life of Man on Earth compar'd with an Everlasting Duration! The Psalmist tells us, Psal. xxxix. 5, 6. Thou hast made my Days as an Hands breadth,
O think a little, how Inconsiderable a thing is the longest Life of Man on Earth compared with an Everlasting Duration! The Psalmist tells us, Psalm xxxix. 5, 6. Thou hast made my Days as an Hands breadth,
compar'd with thy Duration, which is without Beginning or End. Old Jacob, when he had pass'd one hundred and thirty Years, saith, Few and evil are the Days of the Years of the Life of my Pilgrimage.
compared with thy Duration, which is without Beginning or End. Old Jacob, when he had passed one hundred and thirty years, Says, Few and evil Are the Days of the years of the Life of my Pilgrimage.
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What was that to Adam 's nine hundred and thirty Years, after his Creation in full Strength and Maturity? or to Methusaleh 's nine hundred and sixty Years? But what a Moment is that to the Divine Eternity!
What was that to Adam is nine hundred and thirty years, After his Creation in full Strength and Maturity? or to Methuselah is nine hundred and sixty years? But what a Moment is that to the Divine Eternity!
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And by the same Account, he that hath liv'd in the World sixty two Years hath liv'd but an Hour and half: And he that was born forty Years agoe, is but as if he came into the World this present Hour. Yea,
And by the same Account, he that hath lived in the World sixty two years hath lived but an Hour and half: And he that was born forty years ago, is but as if he Come into the World this present Hour. Yea,
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And so threescore Years is but as five or six Minutes. But ten thousand millions of Years in Comparison of GOD's ETERNITY, are less than one Unite, one Minute.
And so threescore years is but as five or six Minutes. But ten thousand millions of years in Comparison of GOD's ETERNITY, Are less than one Unite, one Minute.
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and value his little Time, so as to apply his Heart to Wisdom, that he may walk in the way of Life, that is above to the Wise, and depart from Hell beneath.
and valve his little Time, so as to apply his Heart to Wisdom, that he may walk in the Way of Life, that is above to the Wise, and depart from Hell beneath.
Lastly, How unspeakable a Hazard do they run, who delay their Repentance, especially to the last Hour, to a Death-Bed? Have they any Assurance they shall not die suddenly; but be warned by Sickness? How many are dispatch'd to the Grave and Hell, in the midst of their Hopes of living to Repent hereafter? The true reason of deferring it to hereafter, is not because they intend to begin then, but because they have no mind to begin now. And unless They be then in a better mind than at present, which by adding Sin to Sin is unlikely, they will be for deferring it still, even to their last Sickness.
Lastly, How unspeakable a Hazard do they run, who Delay their Repentance, especially to the last Hour, to a Death-Bed? Have they any Assurance they shall not die suddenly; but be warned by Sickness? How many Are dispatched to the Grave and Hell, in the midst of their Hope's of living to repent hereafter? The true reason of deferring it to hereafter, is not Because they intend to begin then, but Because they have no mind to begin now. And unless They be then in a better mind than At present, which by adding since to since is unlikely, they will be for deferring it still, even to their last Sickness.
or a Raging Fever, they will have no Opportunity, or Leisure to Repent? And if they should, they may not apprehend any Danger in their present Sickness,
or a Raging Fever, they will have no Opportunity, or Leisure to repent? And if they should, they may not apprehend any Danger in their present Sickness,
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as to Repentance, Faith in Christ, Love to him, Charity to his Fellow-Sufferer, and the extraordinary Prayer which he made to Christ, notwithstanding all manner of Discouragement, from what he saw, or heard at that time;
as to Repentance, Faith in christ, Love to him, Charity to his Fellow-sufferer, and the extraordinary Prayer which he made to christ, notwithstanding all manner of Discouragement, from what he saw, or herd At that time;
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hanging on a Gibbit, or a Cross, between two Malefactors? (And in the midst of them as the Chiefest of the three.) What Relation could this poor Man see between these Sufferings, this Ignominy, this wretched Death;
hanging on a Gibbet, or a Cross, between two Malefactors? (And in the midst of them as the Chiefest of the three.) What Relation could this poor Man see between these Sufferings, this Ignominy, this wretched Death;
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between the Outrages, Reproaches, Scorns and Curses which he endured, and his Glory and Divinity, his Power and his Kingdom? And yet he owns him for his Saviour,
between the Outrages, Reproaches, Scorns and Curses which he endured, and his Glory and Divinity, his Power and his Kingdom? And yet he owns him for his Saviour,
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Have we found such Faith in Israel; or amongst Christians? even among those of Christ's own Family, who have heard his Heavenly Doctrine and seen his Miracles;
Have we found such Faith in Israel; or among Christians? even among those of Christ's own Family, who have herd his Heavenly Doctrine and seen his Miracles;
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But here's a poor Penitent, who beholds him on the Rack, despised by his own Country-men, condemned by the Romans and Jews, rejected by Men of Learning, Credit, and Authority;
But here's a poor Penitent, who beholds him on the Rack, despised by his own Countrymen, condemned by the Romans and jews, rejected by Men of Learning, Credit, and authority;
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Let us think a little, what could this poor Penitent behold, in our Dying Saviour, that should make him believe, that his Remembrance of him could avail him in another World? What was there in Appearance,
Let us think a little, what could this poor Penitent behold, in our Dying Saviour, that should make him believe, that his Remembrance of him could avail him in Another World? What was there in Appearance,
for which he should take him to be the Son of God, or so much as an Innocent Man? Was there any thing to an Eye of Sence, that did bear Testimony to the Dignity and Excellency of his Person? Could the Majesty of his Countenance demand Reverence and Respect? was not his Face disfigured? What Royal Purple was there;
for which he should take him to be the Son of God, or so much as an Innocent Man? Was there any thing to an Eye of Sense, that did bear Testimony to the Dignity and Excellency of his Person? Could the Majesty of his Countenance demand reverence and Respect? was not his Face disfigured? What Royal Purple was there;
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but that of his own Blood, which trickled down from his Wounds? What Symptoms of his being Lord and King; that he should think him to be such in Reality,
but that of his own Blood, which trickled down from his Wounds? What Symptoms of his being Lord and King; that he should think him to be such in Reality,
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when both his Hands were pierc'd, and fastened to the Gibbit with Nails? If he be a King in the other World, where are the Cherubims and Seraphims, the Angels and the Heavenly Host, to make up his Retinue? If he be a King, where is his Crown and Scepter? his Guards and Train of Attendants;
when both his Hands were pierced, and fastened to the Gibbet with Nails? If he be a King in the other World, where Are the Cherubims and Seraphims, the Angels and the Heavenly Host, to make up his Retinue? If he be a King, where is his Crown and Sceptre? his Guards and Train of Attendants;
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or but an extraordinary Person? He heard him say, I thirst; but was such Weakness and Infirmity agreeable to one that was the Son of God? Could he be thought able to dispose of the Kingdom of Heaven, that needed a little Water to quench his Thirst? He heard him say, My God, my God,
or but an extraordinary Person? He herd him say, I thirst; but was such Weakness and Infirmity agreeable to one that was the Son of God? Could he be Thought able to dispose of the Kingdom of Heaven, that needed a little Water to quench his Thirst? He herd him say, My God, my God,
or see, that might encourage him to believe, that he was able to dispose of the Heavenly Kingdom? And yet he desires to be remembred by him as the Sovereign of it.
or see, that might encourage him to believe, that he was able to dispose of the Heavenly Kingdom? And yet he Desires to be remembered by him as the Sovereign of it.
Thirdly, Let us further consider the Excellency of his short Prayer; and how different from the common Lord have mercy, of dying People after a wicked Life:
Thirdly, Let us further Consider the Excellency of his short Prayer; and how different from the Common Lord have mercy, of dying People After a wicked Life:
and that notwithstanding the shamefull Circumstances of his Humiliation, he was a Glorious King. Hereby he testifies his Hope, and Expectation of a future Blessedness after Death;
and that notwithstanding the shameful circumstances of his Humiliation, he was a Glorious King. Hereby he Testifies his Hope, and Expectation of a future Blessedness After Death;
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How weighty is the Matter? How copious, full, and significant the Sense of every Word? And yet how humble and modest the Expression? I say how modest the Expression! Lord, remember me: i. e.
How weighty is the Matter? How copious, full, and significant the Sense of every Word? And yet how humble and modest the Expression? I say how modest the Expression! Lord, Remember me: i. e.
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Something of all this seems imply'd, and comprehended in his short Prayer, Lord, remember me, &c. Upon the Consideration of the whole, can any Encouragement be justly taken from this Example,
Something of all this seems implied, and comprehended in his short Prayer, Lord, Remember me, etc. Upon the Consideration of the Whole, can any Encouragement be justly taken from this Exampl,
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He begs a Favour, as of one that was Absent, Lord, remember me, &c. but Christ assures him, that he shall that very Day be present with him in the Happy Receptacle of Holy Souls departed. This Day shalt, &c.
He begs a Favour, as of one that was Absent, Lord, Remember me, etc. but christ assures him, that he shall that very Day be present with him in the Happy Receptacle of Holy Souls departed. This Day shalt, etc.
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And is there no hazard for Christians to think to Finish where the Pagans were to begin? to think to enter into Heaven by the same Door, by which the Heathen entred into the visible Church?
And is there no hazard for Christians to think to Finish where the Pagans were to begin? to think to enter into Heaven by the same Door, by which the Heathen entered into the visible Church?
and Sorrow for Sin, after a Sinfull Life, when they can Sin no more? That instead of a whole Life of Obedience to God, he will at last accept a few forced Tears and Prayers, with some fair Promises and Resolutions to live well,
and Sorrow for since, After a Sinful Life, when they can since no more? That instead of a Whole Life of obedience to God, he will At last accept a few forced Tears and Prayers, with Some fair Promises and Resolutions to live well,
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We have seen many seem Penitent and Devout upon a Sick Bed, who after they have been unexpectedly restored to Health, have plainly proved their Repentance was not unto Life.
We have seen many seem Penitent and Devout upon a Sick Bed, who After they have been unexpectedly restored to Health, have plainly proved their Repentance was not unto Life.
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I may express this in the Words of a Great Man. Though Sincere Repentance at last be possible, it is almost impossible for the Party himself, much more for others, upon any good ground to judge when it is Sincere.
I may express this in the Words of a Great Man. Though Sincere Repentance At last be possible, it is almost impossible for the Party himself, much more for Others, upon any good ground to judge when it is Sincere.
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Let them imitate, as near as they can, the Behaviour of the Penitent Thief, the only Example the Scriptures have left us of a late Repentance that proved Effectual.
Let them imitate, as near as they can, the Behaviour of the Penitent Thief, the only Exampl the Scriptures have left us of a late Repentance that proved Effectual.
but is applicable to any Man's sudden Repentance upon a Sick-Bed, after a Wicked Life. It must needs be uncomfortable, because 'tis so exceeding hazardous and doubtful. Exhortation, under two Heads.
but is applicable to any Man's sudden Repentance upon a Sick-Bed, After a Wicked Life. It must needs be uncomfortable, Because it's so exceeding hazardous and doubtful. Exhortation, under two Heads.
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and to be suitably affected with them, viz. These Important Truths of the two Eternal States. That we may soundly Believe, and seriously consider them.
and to be suitably affected with them, viz. These Important Truths of the two Eternal States. That we may soundly Believe, and seriously Consider them.
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The Influence upon our Affections and Practice will be according to our Faith. Doubtless if we had such a certain view, such a clear Apprehension of the great things of the other World,
The Influence upon our Affections and Practice will be according to our Faith. Doubtless if we had such a certain view, such a clear Apprehension of the great things of the other World,
for how short and uncertain a thing is the Life of Man? Let us not think it will be only the miserable Portion of a few; when we have so much reason to think, that but very Few will be Eternally saved;
for how short and uncertain a thing is the Life of Man? Let us not think it will be only the miserable Portion of a few; when we have so much reason to think, that but very Few will be Eternally saved;
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Let us not delude our selves by a Foolish Thought, as if the Judgment-Day was a great way off, and the Sufferings of the Wicked are not to be compleat till after that:
Let us not delude our selves by a Foolish Thought, as if the Judgment day was a great Way off, and the Sufferings of the Wicked Are not to be complete till After that:
and awaken'd to review their Sins, and understand their Folly. They Remember the Grace and Glory they have despised; the Happiness they wilfully rejected;
and awakened to review their Sins, and understand their Folly. They remember the Grace and Glory they have despised; the Happiness they wilfully rejected;
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That they were entreated in time, to consider the things that belong to their Eternal Peace, &c. And must they not then suffer terrible things in the State of Separation, under the Lash of a Condemning, Immortal Mind, without any Hope of escaping the Tribunal of their Judge,
That they were entreated in time, to Consider the things that belong to their Eternal Peace, etc. And must they not then suffer terrible things in the State of Separation, under the Lash of a Condemning, Immortal Mind, without any Hope of escaping the Tribunal of their Judge,
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Let us think often with our selves, How certain is the Blessedness of the Saints? How inevitable and intolerable the Misery of Sinners, on whom the Wrath of God shall abide? Be not deceiv'd with the foolish talk of Infidels, who are undone for ever,
Let us think often with our selves, How certain is the Blessedness of the Saints? How inevitable and intolerable the Misery of Sinners, on whom the Wrath of God shall abide? Be not deceived with the foolish talk of Infidels, who Are undone for ever,
'Tis the second Death, (not the turning our Souls and Bodies into nothing,) but such a Death, by which they may be hurt. They that die that Death shall be hurt by it, which could not be,
It's the second Death, (not the turning our Souls and Bodies into nothing,) but such a Death, by which they may be hurt. They that die that Death shall be hurt by it, which could not be,
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What Heart can endure these Thoughts, without Fear and Trembling? Who for the Pleasures of Sin for a season, would hazard the enduring this endless Wrath? Better to suffer all the Pains and Miseries we are capable of in this World, for a thousand Years;
What Heart can endure these Thoughts, without fear and Trembling? Who for the Pleasures of since for a season, would hazard the enduring this endless Wrath? Better to suffer all the Pains and Misery's we Are capable of in this World, for a thousand years;
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Oh Eternity! Eternity! Is it true, or can it possibly be false, after so many express Scriptures to assert it? that there will be no Period to the Misery of Sinners:
O Eternity! Eternity! Is it true, or can it possibly be false, After so many express Scriptures to assert it? that there will be no Period to the Misery of Sinners:
But this word Never, Never End, will make the Damned Rage, and Roar with Anguish: There is not so much as a Possibility of Deliverance to fasten their Hope upon.
But this word Never, Never End, will make the Damned Rage, and Roar with Anguish: There is not so much as a Possibility of Deliverance to fasten their Hope upon.
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That under the Profession of Religion, with so much Light and Knowledge, you may not be undone, by Inconsideration. For if we would but think a little, what Eternity is;
That under the Profession of Religion, with so much Light and Knowledge, you may not be undone, by Inconsideration. For if we would but think a little, what Eternity is;
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If there were only a Possibility of the Truth of things so vastly Great and Important, (tho' we had no certain Revelation,) it should be enough to deter us from Sin,
If there were only a Possibility of the Truth of things so vastly Great and Important, (though we had no certain Revelation,) it should be enough to deter us from since,
What can we say to it, that professing to believe a Heaven and Hell, we yet live as if we were certain there was neither? We walk with the same Security, Peace,
What can we say to it, that professing to believe a Heaven and Hell, we yet live as if we were certain there was neither? We walk with the same Security, Peace,
Shall I not reflect, and enquire, which of the two is like to be my Portion? What if I should die suddenly, in the State I am now in, will my Immortal Soul be lost or sav'd? Am I a Stranger to Faith and Regeneration, unreconcil'd to God, in a state of Damning Ignorance and Unbelief? or what Evidence can I give of Repentance towards God,
Shall I not reflect, and inquire, which of the two is like to be my Portion? What if I should die suddenly, in the State I am now in, will my Immortal Soul be lost or saved? Am I a Stranger to Faith and Regeneration, unreconciled to God, in a state of Damning Ignorance and Unbelief? or what Evidence can I give of Repentance towards God,
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But the most are loth to apply such Thoughts for another Reason, for fear of the Sentence their own Conscience will pass upon them now, rather than of the Condemnation that God will inflict hereafter.
But the most Are loath to apply such Thoughts for Another Reason, for Fear of the Sentence their own Conscience will pass upon them now, rather than of the Condemnation that God will inflict hereafter.
For notwithstanding all their false Courage in Company, they tremble when alone. If they dare think of Death, and another World in the Darkness of the Night;
For notwithstanding all their false Courage in Company, they tremble when alone. If they Dare think of Death, and Another World in the Darkness of the Night;
Secondly, Let us follow the Counsel of Moses and the Prophets, of Christ and his Apostles; I mean, let us hearken to the Word of God in the Holy Scriptures,
Secondly, Let us follow the Counsel of Moses and the prophets, of christ and his Apostles; I mean, let us harken to the Word of God in the Holy Scriptures,
It is imply'd methinks in the Desire of the Rich Man in Torment, to prevent his Brethren's falling into the like Ruin; (by his sending one into the other World to convince them,) that the not believing or considering a future State was that which was like to undoe them.
It is implied methinks in the Desire of the Rich Man in Torment, to prevent his Brothers' falling into the like Ruin; (by his sending one into the other World to convince them,) that the not believing or considering a future State was that which was like to undo them.
and that if one came from the Dead, they would believe it. We have commonly the same kind of Thoughts, that such extraordinary means would prove effectual:
and that if one Come from the Dead, they would believe it. We have commonly the same kind of Thoughts, that such extraordinary means would prove effectual:
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We think that then we should believe what is said of Heaven. Or if One of those miserable Creatures that are past Hope, should appear in some frightful Shape, Roaring and Yelling under the Wrath of God, with despairing Cries and Screeches,
We think that then we should believe what is said of Heaven. Or if One of those miserable Creatures that Are passed Hope, should appear in Some frightful Shape, Roaring and Yelling under the Wrath of God, with despairing Cries and Screeches,
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If such a One should come from the Dead, what could he tell us of Heaven and Hell, more than has been told us already by Moses and the Prophets, by Christ and his Apostles? Can there be greater Arguments made use of to bring Men to Repentance,
If such a One should come from the Dead, what could he tell us of Heaven and Hell, more than has been told us already by Moses and the prophets, by christ and his Apostles? Can there be greater Arguments made use of to bring Men to Repentance,
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than are in the Holy Scriptures? Can we hear of a better Heaven, or a hotter Hell than is described in the Word of God? Or may we hope for the Concurrence of God's Grace with that, rather than with his Word? Such an Apparition may affect our Senses,
than Are in the Holy Scriptures? Can we hear of a better Heaven, or a hotter Hell than is described in the Word of God? Or may we hope for the Concurrence of God's Grace with that, rather than with his Word? Such an Apparition may affect our Senses,
We see it in the History of the Jews, who notwithstanding the sight of continu'd Miracles for forty Years, they are complain'd of as a Stiffneck'd, & Rebellious People.
We see it in the History of the jews, who notwithstanding the sighed of continued Miracles for forty years, they Are complained of as a Stiffnecked, & Rebellious People.
How many in the Church of Rome are deceived by Stories from the Dead? If you had your Desire granted in this, would you not be tempted to take it for a Spectre, a Phantom, a waking Dream, a melancholy Mormo? But if you should believe it,
How many in the Church of Room Are deceived by Stories from the Dead? If you had your Desire granted in this, would you not be tempted to take it for a Spectre, a Phantom, a waking Dream, a melancholy Mormo? But if you should believe it,
And we read of One, blind and dumb, and possessed of a Devil, who was healed by Christ, Matth. XII. 22. (where were three Miracles in one,) and yet it did not convince,
And we read of One, blind and dumb, and possessed of a devil, who was healed by christ, Matthew XII. 22. (where were three Miracles in one,) and yet it did not convince,
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And after our Lord had miraculously fed Five Thousand Persons, with Five Loaves and Two Fishes, Joh. VI. some of those very Men who had seen the Miracle,
And After our Lord had miraculously fed Five Thousand Persons, with Five Loaves and Two Fish, John VI. Some of those very Men who had seen the Miracle,
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Yet the next Day, or within a Day or two, when he told them, they followed him for the Loaves, They say unto him, What Sign shewest thou, that we may See, and Believe;
Yet the next Day, or within a Day or two, when he told them, they followed him for the Loaves, They say unto him, What Signen shewest thou, that we may See, and Believe;
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To Conclude, We are not to expect any such Extraordinary Method for our Conviction, while the standing Revelation of the Will of God in the Scriptures is sufficient;
To Conclude, We Are not to expect any such Extraordinary Method for our Conviction, while the standing Revelation of the Will of God in the Scriptures is sufficient;
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That is, what's signified by it, the Resurrection of Christ. And that hath been Confirm'd by numerous and undeniable Miracles, by all manner of Evidence and Proof, that such a matter of Fact is capable of.
That is, what's signified by it, the Resurrection of christ. And that hath been Confirmed by numerous and undeniable Miracles, by all manner of Evidence and Proof, that such a matter of Fact is capable of.
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AS to our Deceas'd Friend, Mr. Shatterden Thomas, whose Repentance and Death occasion'd this Discourse, and at whose Desire I preach'd, and publish it;
AS to our Deceased Friend, Mr. Shatterden Thomas, whose Repentance and Death occasioned this Discourse, and At whose Desire I preached, and publish it;
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because several Particulars, I apprehend will be mention'd with more Advantage, from the Account given of him by a very Worthy and fit Person, who frequently visited him in his last Sickness;
Because several Particulars, I apprehend will be mentioned with more Advantage, from the Account given of him by a very Worthy and fit Person, who frequently visited him in his last Sickness;
and tender Compassion to his Case, made her willing to discourse him, and give that serious Counsel and Advice, which oftentimes is better and more effectually receiv'd from such a Friend, than from a Minister.
and tender Compassion to his Case, made her willing to discourse him, and give that serious Counsel and advice, which oftentimes is better and more effectually received from such a Friend, than from a Minister.
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I know the Scepticism of many of our Age is such, as to reckon that a Minister speaking on such a Subject, doth it but in Form, according to his Profession;
I know the Scepticism of many of our Age is such, as to reckon that a Minister speaking on such a Subject, does it but in From, according to his Profession;
But all such Cavils, Prejudices, and Objections will be hereby prevented, when I give you the Relation of what pass'd, between him and that Pious Lady,
But all such Cavils, Prejudices, and Objections will be hereby prevented, when I give you the Relation of what passed, between him and that Pious Lady,
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which as they need not to be alter'd, so to attempt it, would be to weaken the Spirit, and Beauty, and the Pungency of the Discourse of a Serious Christian, with a Dying Friend.
which as they need not to be altered, so to attempt it, would be to weaken the Spirit, and Beauty, and the Pungency of the Discourse of a Serious Christian, with a Dying Friend.
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but Order, (as several can witness,) not only Liberty and Allowance, but a Charge, often repeated to me, by our Deceased Friend, Not to spare him, Not to spare him;
but Order, (as several can witness,) not only Liberty and Allowance, but a Charge, often repeated to me, by our Deceased Friend, Not to spare him, Not to spare him;
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But I shall not need, for that end, to mention any more of his Faults than is requisite to illustrate his Repentance, and render me Faithful in the Charge I receiv'd.
But I shall not need, for that end, to mention any more of his Faults than is requisite to illustrate his Repentance, and render me Faithful in the Charge I received.
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I hope they who knew Him, especially who were often in his Company, will remember the profess'd Change of his Sentiments, and the serious Counsel he gave to Several of them. God grant they may make such just Reflections, Application,
I hope they who knew Him, especially who were often in his Company, will Remember the professed Change of his Sentiments, and the serious Counsel he gave to Several of them. God grant they may make such just Reflections, Application,
He gave that Reason why he would have me print, because some of his Companions, who would not hear what I should Preach, he hop'd, would read what was Printed of his Repentance; and take Warning.
He gave that Reason why he would have me print, Because Some of his Sodales, who would not hear what I should Preach, he hoped, would read what was Printed of his Repentance; and take Warning.
He chose to take that way to speak to them All; but discovered a very particular Concern for Some of them, who he thought might have been the worse for his Company.
He chosen to take that Way to speak to them All; but discovered a very particular Concern for some of them, who he Thought might have been the Worse for his Company.
After many Advantages, by his Parentage and Education, for the Knowledge and Practice of Serious Religion, (which were not improv'd to the best Purposes) He was for some time sunk so far into a Careless Neglect of it,
After many Advantages, by his Parentage and Education, for the Knowledge and Practice of Serious Religion, (which were not improved to the best Purposes) He was for Some time sunk so Far into a Careless Neglect of it,
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But God was Merciful, not to cut him off in that unhappy State, and at last to favour him with a lingering Sickness of several Months, which gave him Time, and a Call to Repent.
But God was Merciful, not to Cut him off in that unhappy State, and At last to favour him with a lingering Sickness of several Months, which gave him Time, and a Call to repent.
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However he acknowledged, that it was owing to that Letter, that he came to die at London: And before that, it had put him upon Secret Prayer, which before he had too much neglected.
However he acknowledged, that it was owing to that letter, that he Come to die At London: And before that, it had put him upon Secret Prayer, which before he had too much neglected.
When I told him that our Lord Jesus Christ was exalted as a Prince and Saviour, to give Repentance as well as Remission of Sins, and that he must seek to him for Grace to Repent, as well as for Pardon:
When I told him that our Lord jesus christ was exalted as a Prince and Saviour, to give Repentance as well as Remission of Sins, and that he must seek to him for Grace to repent, as well as for Pardon:
and Knowledge of the Principles of Christian Religion, whereof he had a great share. And which is the more to be pity'd, he had withall considerable Natural Parts;
and Knowledge of the Principles of Christian Religion, whereof he had a great share. And which is the more to be pitied, he had withal considerable Natural Parts;
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so that if he had apply'd himself to Business, and Diligently endeavour'd to Cultivate and Improve his Mind, he might have liv'd to have been very Serviceable in the World.
so that if he had applied himself to Business, and Diligently endeavoured to Cultivate and Improve his Mind, he might have lived to have been very Serviceable in the World.
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When I told him I was the more encouraged to assist him and pray for him in his last Sickness, because of his Parentage and Family, as descending from good Parents, who had devoted him to God,
When I told him I was the more encouraged to assist him and pray for him in his last Sickness, Because of his Parentage and Family, as descending from good Parents, who had devoted him to God,
Under such Apprehensions of himself, and his nearness to another World, you'll easily believe that he spent much of his Time in Prayer. His Heart was lifted up to God continually Day and Night,
Under such Apprehensions of himself, and his nearness to Another World, You'll Easily believe that he spent much of his Time in Prayer. His Heart was lifted up to God continually Day and Night,
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He frequently lamented the Case of such, as were Ignorant of the Principles of the Christian Religion, saying, what can be done for them, upon a Sick Bed,
He frequently lamented the Case of such, as were Ignorant of the Principles of the Christian Religion, saying, what can be done for them, upon a Sick Bed,
when there is no Foundation of Scriptural Knowledge? A good Education in the Knowledge of the Principles of Christianity, he said, might be of Use, one time or other.
when there is no Foundation of Scriptural Knowledge? A good Education in the Knowledge of the Principles of Christianity, he said, might be of Use, one time or other.
or so soon fall into others, and may very much assist our Repentance afterward. And though the Advantage of it do not presently appear, it may be of use,
or so soon fallen into Others, and may very much assist our Repentance afterwards. And though the Advantage of it do not presently appear, it may be of use,
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He spake often of the Happiness of a Good Man's Condition, who lives a Regular, and Unblameable Life, and hath Hope in God, through Jesus Christ, for another World;
He spoke often of the Happiness of a Good Man's Condition, who lives a Regular, and Unblameable Life, and hath Hope in God, through jesus christ, for Another World;
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These, saith he, have commonly a very uneasy time of it, by reason of the Checks and Challenges of their own Conscience. He sadly owned, that of late Months, he had had many Uneasy and Restless Nights;
These, Says he, have commonly a very uneasy time of it, by reason of the Checks and Challenges of their own Conscience. He sadly owned, that of late Months, he had had many Uneasy and Restless Nights;
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And was the less desirous to live, lest he should again fall by Temptation, tho' as far as he knew his own Heart, he should detest and abhor to do so;
And was the less desirous to live, lest he should again fallen by Temptation, though as Far as he knew his own Heart, he should detest and abhor to do so;
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yet Intemperate Drinking, he said, doth so commonly introduce, and make way for Uncleanness; (These Sins are so seldom separated,) that it was not owing to himself,
yet Intemperate Drinking, he said, does so commonly introduce, and make Way for Uncleanness; (These Sins Are so seldom separated,) that it was not owing to himself,
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His good Temper and Disposition, made him less able to resist that of Company. He directed me thereupon, to warn Others against it, in his Funeral Sermon.
His good Temper and Disposition, made him less able to resist that of Company. He directed me thereupon, to warn Others against it, in his Funeral Sermon.
Particularly against that Cursed Practice (I use his own words) That Cursed Practice, of going to a Tavern on the Lord's Day, and order'd me to recommend the strict Observation of the CHRISTIAN SABBATH, the Neglect,
Particularly against that Cursed Practice (I use his own words) That Cursed Practice, of going to a Tavern on the Lord's Day, and ordered me to recommend the strict Observation of the CHRISTIAN SABBATH, the Neglect,
You will not wonder, if the Socinians who deny the Eternal Punishment of the Wicked, do deny the Religious Observation of a Seventh Day, to be of Divine Right, and Obligatory under the Gospel.
You will not wonder, if the socinians who deny the Eternal Punishment of the Wicked, do deny the Religious Observation of a Seventh Day, to be of Divine Right, and Obligatory under the Gospel.
Employ that Day, as taking more Pleasure in the Service of God, than in Earthly Business, accounting it the most honourable and delightful Work to be so employ'd;
Employ that Day, as taking more Pleasure in the Service of God, than in Earthly Business, accounting it the most honourable and delightful Work to be so employed;
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And here I cannot but take Occasion to justify, and praise the Attempts of the Worthy Societies for Reformation of Manners, in and about this City, one part of whose Business is, to suppress and punish such a Liberty in Publick Houses upon the Lord's Day, as is contrary to the Commandment of God,
And Here I cannot but take Occasion to justify, and praise the Attempts of the Worthy Societies for Reformation of Manners, in and about this city, one part of whose Business is, to suppress and Punish such a Liberty in Public Houses upon the Lord's Day, as is contrary to the Commandment of God,
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and are forgiven, with the like Shame and Contempt, as we pardon Fools, and Madmen. How it betrays the Secrets of our Heart, which Duty and Interest obliges to conceal;
and Are forgiven, with the like Shame and Contempt, as we pardon Fools, and Madmen. How it betrays the Secrets of our Heart, which Duty and Interest obliges to conceal;
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for though after a Debauch, he resolves the next Morning, never more to commit the like Folly, 'tis ten to one but he yields at the Summons of the next Temptation.
for though After a Debauch, he resolves the next Morning, never more to commit the like Folly, it's ten to one but he yields At the Summons of the next Temptation.
And further let it be considered, that by a Man's opposing his Light, and breaking his Vows and Resolutions, by repeated Instances of Guilt in this sort, his Conscience must needs be uneasie and clamorous.
And further let it be considered, that by a Man's opposing his Light, and breaking his Vows and Resolutions, by repeated Instances of Gilded in this sort, his Conscience must needs be uneasy and clamorous.
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and returns to hard Drinking, as needful for his Cure and Relief; to defend himself against his own Accusing Thoughts, and try to forget his ill Condition:
and returns to hard Drinking, as needful for his Cure and Relief; to defend himself against his own Accusing Thoughts, and try to forget his ill Condition:
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I hope it will be consider'd as the Faithfull Admonition of a Dying Penitent. But I have promis'd you a further Account of his Last Sickness from Another Hand, which is as follows.
I hope it will be considered as the Faithful Admonition of a Dying Penitent. But I have promised you a further Account of his Last Sickness from another Hand, which is as follows.
WHEN I told him, his Doctors despaired of his Recovery, and press'd him to consider, how awfull a thing it was, to appear before the Bar of a Holy God;
WHEN I told him, his Doctors despaired of his Recovery, and pressed him to Consider, how awful a thing it was, to appear before the Bar of a Holy God;
He answer'd, with great Seriousness and Earnestness, that his Apprehensions, and Opinion of those different courses of Life, was so alterd, that he now saw Sin to be the only Evil, worse than any Affliction;
He answered, with great Seriousness and Earnestness, that his Apprehensions, and Opinion of those different courses of Life, was so altered, that he now saw since to be the only Evil, Worse than any Affliction;
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and that, if he knew his own Heart, which he found Deceitful, he would chuse rather to dye, (although his Case was so hazardous,) than to live such an odious Life,
and that, if he knew his own Heart, which he found Deceitful, he would choose rather to die, (although his Case was so hazardous,) than to live such an odious Life,
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And then added, Do you think there is Hope for such a vile Wretch? I told him Yes, doubtless there was Forgiveness with God for the Chiefest of Sinners;
And then added, Do you think there is Hope for such a vile Wretch? I told him Yes, doubtless there was Forgiveness with God for the Chiefest of Sinners;
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I recommended the Fifth Chapter of the Romans, and the Seventh Chapter of the Second of the Corinthians, and told him he must seek Pardon and Life, in the way God had appointed;
I recommended the Fifth Chapter of the Roman, and the Seventh Chapter of the Second of the Corinthians, and told him he must seek Pardon and Life, in the Way God had appointed;
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And that the Grant of Pardon and Salvation upon the Satisfaction and Purchase of Jesus Christ, did best suit with the Honour and Government of an Infinitely Wise,
And that the Grant of Pardon and Salvation upon the Satisfaction and Purchase of jesus christ, did best suit with the Honour and Government of an Infinitely Wise,
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I further told him, then I hoped he was throughly convinc'd, that our Saviour was a Divine Person, GOD as well as Man: This is a Mystery above, but not contrary to Reason;
I further told him, then I hoped he was thoroughly convinced, that our Saviour was a Divine Person, GOD as well as Man: This is a Mystery above, but not contrary to Reason;
or obtain'd for us God's Favour and Love by way of Merit? Reason as well as Scripture will attest this, to a Sinner, awaken'd and convinc'd of the malignity of Sin,
or obtained for us God's Favour and Love by Way of Merit? Reason as well as Scripture will attest this, to a Sinner, awakened and convinced of the malignity of since,
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Such will find no solid Foundation or Rational Hope, but in the Lord Jesus Christ: For it was He only that was capable of honouring all those Divine Attributes, Laws,
Such will find no solid Foundation or Rational Hope, but in the Lord jesus christ: For it was He only that was capable of honouring all those Divine Attributes, Laws,
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and Rules of Government, that our Sins and Rebellions had dishonoured and despised, by which he has render'd our Salvation both sure and compleat, Colos. ii. 9, 10. So that God may now be just and holy,
and Rules of Government, that our Sins and Rebellions had dishonoured and despised, by which he has rendered our Salvation both sure and complete, Colos ii. 9, 10. So that God may now be just and holy,
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I reply'd, That he must fetch Repentance, as well as Forgiveness from Jesus Christ, for God hath exalted him to be both a Prince and a Saviour, to give Repentance,
I replied, That he must fetch Repentance, as well as Forgiveness from jesus christ, for God hath exalted him to be both a Prince and a Saviour, to give Repentance,
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I spent some time to convince him as I was able, that that Image of God in which we are said to be Created, consists chiefly in that Knowledge, Righteousness,
I spent Some time to convince him as I was able, that that Image of God in which we Are said to be Created, consists chiefly in that Knowledge, Righteousness,
and lost by our first Apostacy in Adam. And now being Children of Disobedience, we became Children of Wrath also, Dead in Trespasses and Sins, polluted in every Faculty, Ephes. ii. 1, 2. till Quicken'd and Created a-new in Christ Jesus,
and lost by our First Apostasy in Adam. And now being Children of Disobedience, we became Children of Wrath also, Dead in Trespasses and Sins, polluted in every Faculty, Ephesians ii. 1, 2. till Quickened and Created anew in christ jesus,
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I must hate the Sins, I naturally indulg'd, and Love, and Esteem, and endeavour Conformity and Obedience to God, that by Nature and Practice I have loath'd, and despis'd.
I must hate the Sins, I naturally indulged, and Love, and Esteem, and endeavour Conformity and obedience to God, that by Nature and Practice I have loathed, and despised.
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I mention'd further to him, 1 Cor. i. 30. Of Christ's being, of God, made unto us Wisdom to enlighten, Righteousness to justifie, Sanctification to purify,
I mentioned further to him, 1 Cor. i. 30. Of Christ's being, of God, made unto us Wisdom to enlighten, Righteousness to justify, Sanctification to purify,
And added, Oh! that the good Spirit of God would soften this hard Heart! open this blind Understanding! subdue this stubborn Will! and change these vile Affections!
And added, Oh! that the good Spirit of God would soften this hard Heart! open this blind Understanding! subdue this stubborn Will! and change these vile Affections!
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and bring me to a willing Closure with Jesus Christ, as Prophet, Priest and King! that I may feel him to be Wisdom, Righteousness, Sanctification, and Redemption to me;
and bring me to a willing Closure with jesus christ, as Prophet, Priest and King! that I may feel him to be Wisdom, Righteousness, Sanctification, and Redemption to me;
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but I hope I do fix my Hopes of Pardon on his Satisfaction, of Justification in the sight of God, on his Righteousness alone, that is Spotless, mine is nothing but Filthiness at best.
but I hope I do fix my Hope's of Pardon on his Satisfaction, of Justification in the sighed of God, on his Righteousness alone, that is Spotless, mine is nothing but Filthiness At best.
as he had made himself to be, and fram'd Excuses to lessen his Sin, by Arguments from Youth, Constitution, Temptation, Examples of Others, and the like.
as he had made himself to be, and framed Excuses to lessen his since, by Arguments from Youth, Constitution, Temptation, Examples of Others, and the like.
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for he would find Jesus to be a Merciful and Compassionate Saviour. And as to his Temptations to Presumption and Despair, he must expect the strongest Assaults his Enemy could make against him.
for he would find jesus to be a Merciful and Compassionate Saviour. And as to his Temptations to Presumption and Despair, he must expect the Strongest Assaults his Enemy could make against him.
I further advised him to apply his Thoughts, as his Strength would permit, to consider and weigh that Wise and Gracious Method laid down in the Gospel,
I further advised him to apply his Thoughts, as his Strength would permit, to Consider and weigh that Wise and Gracious Method laid down in the Gospel,
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As that the Son of God was Substituted in our stead, to make Satisfaction, and obtain Reconciliation with our Offended Sovereign, by his Obedience and Sacrifice;
As that the Son of God was Substituted in our stead, to make Satisfaction, and obtain Reconciliation with our Offended Sovereign, by his obedience and Sacrifice;
For how can you have slight Thoughts of Sin, when you behold the Desert of it, in the Agonies and Cross of Christ? Or how can you presume of an Interest in the Privileges of the Covenant, which this precious Blood procured and ratified,
For how can you have slight Thoughts of since, when you behold the Desert of it, in the Agonies and Cross of christ? Or how can you presume of an Interest in the Privileges of the Covenant, which this precious Blood procured and ratified,
You see then Tempers and Things must suit, to render us happy, by these Thoughts you may check Presumption. And then against Despair, Behold how God lov'd this lost sinful World,
You see then Tempers and Things must suit, to render us happy, by these Thoughts you may check Presumption. And then against Despair, Behold how God loved this lost sinful World,
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He made the Holy Jesus to be Sin for us, that we might be made the Righteousness of God in him. 2 Cor. v. 21. He reply'd, that That Scripture had been of Singular Use to him;
He made the Holy jesus to be since for us, that we might be made the Righteousness of God in him. 2 Cor. v. 21. He replied, that That Scripture had been of Singular Use to him;
but he must be GOD, the Eternal King, that's Lord of All. So that the Thief's Trust and Hope that he grounded all upon, was the Right and Authority Christ had in the Heavenly Kingdom,
but he must be GOD, the Eternal King, that's Lord of All. So that the Thief's Trust and Hope that he grounded all upon, was the Right and authority christ had in the Heavenly Kingdom,
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Nay further, consider that he prayed thus, even when the Jews and Rulers were Crucifying this very Jesus as a Blasphemer, for saying he was the Son of God; by which he asserted his own Divinity.
Nay further, Consider that he prayed thus, even when the jews and Rulers were Crucifying this very jesus as a Blasphemer, for saying he was the Son of God; by which he asserted his own Divinity.
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Pray take notice from hence, how Powerful Divine Influences are upon the Mind, that could fix this Dying Malefactor upon Jesus as GOD, thence to apply to himself the Validity and Sufficiency of that Salvation, that he begg'd the Grant of.
Pray take notice from hence, how Powerful Divine Influences Are upon the Mind, that could fix this Dying Malefactor upon jesus as GOD, thence to apply to himself the Validity and Sufficiency of that Salvation, that he begged the Grant of.
Oh! do you then fix your Faith, where this Blessed Thief did his, and distrust not the Power or Will of Jesus. For Power, He is the Mighty God, the Everlasting Father, Isa. ix. Rom. xi. 5. and the Prince of Peace. — God Blessed for Ever.
Oh! do you then fix your Faith, where this Blessed Thief did his, and distrust not the Power or Will of jesus. For Power, He is the Mighty God, the Everlasting Father, Isaiah ix. Rom. xi. 5. and the Prince of Peace. — God Blessed for Ever.
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Again, believe him Willing, when he declares, That the weary and the heavy laden shall have Rest. That Thirsty Souls may Freely drink of the Water of Life:
Again, believe him Willing, when he declares, That the weary and the heavy laden shall have Rest. That Thirsty Souls may Freely drink of the Water of Life:
and be sure of it, he will not Repulse, but Embrace you, as the Father did the Prodigal Son. He reply'd, That he had found great Encouragement from that Parable,
and be sure of it, he will not Repulse, but Embrace you, as the Father did the Prodigal Son. He replied, That he had found great Encouragement from that Parable,
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At another time when I went to visit him, he again renewed his Complaints of being haunted with the same Temptations to Presumption, or Despair. I told him it had been of Use to my self in the like Circumstances, To consider and resolve Never to entertain any Representations of the Mercy of God or Christ, either Unworthy of the Divine Nature,
At Another time when I went to visit him, he again renewed his Complaints of being haunted with the same Temptations to Presumption, or Despair. I told him it had been of Use to my self in the like circumstances, To Consider and resolve Never to entertain any Representations of the Mercy of God or christ, either Unworthy of the Divine Nature,
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than God has condescended in his Word to offer them to us: And then to prevent Despair, I endeavour'd, never to entertain any such Thoughts of Sinfulness,
than God has condescended in his Word to offer them to us: And then to prevent Despair, I endeavoured, never to entertain any such Thoughts of Sinfulness,
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and was a great Encouragement to such poor Impotent Creatures, as he and I were, (who are not sufficient of our selves to do Good,) to apply to God through the Blessed Mediator of that Covenant, to give that Temper of Soul, that Soft Heart, there spoken of, together with all the other Comprehensive Blessings therein promised.
and was a great Encouragement to such poor Impotent Creatures, as he and I were, (who Are not sufficient of our selves to do Good,) to apply to God through the Blessed Mediator of that Covenant, to give that Temper of Soul, that Soft Heart, there spoken of, together with all the other Comprehensive Blessings therein promised.
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He frequently mentioned the Pleasures of a Holy Life, and his Sorrow for a sinful one. The lv. and lxiii. Chap. of Isa. of the Sufferings of Christ, was often in his Mouth, and he said, afforded him great Relief; and repeated the 7th. ver. of the lv. of Isa. which he said represented to him the Freeness, Riches, and vast Extent of Divine Mercy;
He frequently mentioned the Pleasures of a Holy Life, and his Sorrow for a sinful one. The lv. and lxiii. Chap. of Isaiah of the Sufferings of christ, was often in his Mouth, and he said, afforded him great Relief; and repeated the 7th. ver. of the lv. of Isaiah which he said represented to him the Freeness, Riches, and vast Extent of Divine Mercy;
'Tis as if a Prince, upon a Universal Revolt of his Subjects, should publish a general Pardon, only excluding some Traitors by Name, (such as Pharaoh, as being more notorious than the Rest,) and this to manifest his Right to punish, as well as pardon:
It's as if a Prince, upon a Universal Revolt of his Subject's, should publish a general Pardon, only excluding Some Traitors by Name, (such as Pharaoh, as being more notorious than the Rest,) and this to manifest his Right to Punish, as well as pardon:
I Repeat this Discourse, to shew Mr. Thomas was settl'd in his Faith, that there was Forgiveness with God through Jesus Christ for him, otherwise this Talk of God's Decrees in his hearing, might have staggered him.
I Repeat this Discourse, to show Mr. Thomas was settled in his Faith, that there was Forgiveness with God through jesus christ for him, otherwise this Talk of God's Decrees in his hearing, might have staggered him.
And now for a Conclusion, what Effect may be hoped for, from all that I have said? You have heard from the Word of God, of the Unchangeable State of the Souls of Men, as to Happiness or Misery.
And now for a Conclusion, what Effect may be hoped for, from all that I have said? You have herd from the Word of God, of the Unchangeable State of the Souls of Men, as to Happiness or Misery.
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and can no longer cloud or stifle the Sentiments of their Conscience and Reason. You have heard what amounts to a Justification of Serious Religion, and a Christian Life;
and can no longer cloud or stifle the Sentiments of their Conscience and Reason. You have herd what amounts to a Justification of Serious Religion, and a Christian Life;
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What say you to these things? Are you concern'd in 'em or no? Are they not worth considering? Are there any here, so much under the Power of secret Infidelity,
What say you to these things? are you concerned in they or not? are they not worth considering? are there any Here, so much under the Power of secret Infidelity,
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as to say in their Hearts, notwithstanding all this, I will run the Venture, I am not convinc'd there will be such a Glorious Heaven, and such a Terrible Hell;
as to say in their Hearts, notwithstanding all this, I will run the Venture, I am not convinced there will be such a Glorious Heaven, and such a Terrible Hell;
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and his Pardoning Mercy, and Sanctifying Grace, BY JESƲS CHRIST, the only Saviour of Sinners, who alone can deliver us from Wrath to come? that he may own and help us at the Hour of Death,
and his Pardoning Mercy, and Sanctifying Grace, BY JESƲS CHRIST, the only Saviour of Sinners, who alone can deliver us from Wrath to come? that he may own and help us At the Hour of Death,
Ignis Eternus in Sacris Literis vocatur, non is, in quo res ei injecta aeternum uritur, nec unquam consumitur; sed qui ita rem exurit ac consumit, ut illa in Aeternum non restituatur in integram; vel qui tam diu ardet, donee res illa planè & in totum comburatur, ut ex eâ nihil prorsus remaneas Ita Esai. 66. ultimo. Dicitur de occisis quod vermis eorum non morietur: nimirum sicut vermis, qui in cadavere alique nascitur, tamdi• vivit, nec moritur donec cadaver fuerit prorsus absumptum. Vide Marc. 9.44. Videtur haec locutio sumpta ex Esai. 34.9, 10. ubi Propheta divina judicia Idumaeis interminatur. Mutabuntur torrentes ejus in picem, & terra ejus in Sulphur, eritque Terra ejus pro Pice ardente, noctu & interdiu non extinguetur: in seculum ascendet Fumus ejus. Crellii Comment. in Mat. 18. v. 8. & Comment. in 1 Cor. 15. Ut vero Deus in omnibus justitiae tenax est, ita hic quoque super neminem extendet panam meritis •jus majorem. Nullà autem possunt esse peccata •am gravia, quae s•mpiternis cruciatibus possent aequart. Wolzogenius in Matth. 25. v. •6. See more Passiges of this kind in Bishop Pearson on the Creed, Art. XII. and Dr. Edward• of the Socinian Creed, 8vo. Chap V.
Ignis Eternus in Sacris Literis vocatur, non is, in quo Rest ei injecta aeternum uritur, nec unquam consumitur; sed qui ita remembering exurit ac consumit, ut illa in Aeternum non restituatur in integram; vel qui tam Diu Ardet, donee Rest illa planè & in totum comburatur, ut ex eâ nihil prorsus remaneas Ita Isaiah. 66. ultimo. Dicitur de occisis quod vermis Their non morietur: Nimirum sicut vermis, qui in cadavere alique nascitur, tamdi• vivit, nec moritur donec cadaver fuerit prorsus absumptum. Vide Marc. 9.44. Videtur haec Locution sumpta ex Isaiah. 34.9, 10. ubi Propheta Divine Judicia Idumaeis interminatur. Mutabuntur Torrents His in picem, & terra His in Sulphur, eritque Terra His Pro Pice Ardent, noctu & interdiu non extinguetur: in seculum ascendet Fumes His. Crellii Comment. in Mathew 18. v. 8. & Comment. in 1 Cor. 15. Ut vero Deus in omnibus justitiae tenax est, ita hic quoque super neminem extendet panam Meritis •jus majorem. Nullà autem possunt esse Peccata •am Gravia, Quae s•mpiternis cruciatibus possent aequart. Wolzogenius in Matthew 25. v. •6. See more Passiges of this kind in Bishop Pearson on the Creed, Art. XII. and Dr. Edward• of the Socinian Creed, 8vo. Chap V.