for know thou, that for all these things God will bring thee into Iudgment, the Sense had been so easie and plain, that there had been no Appearance of Difficulty in reconciling one part with the other:
for know thou, that for all these things God will bring thee into Judgement, the Sense had been so easy and plain, that there had been no Appearance of Difficulty in reconciling one part with the other:
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And this had been very becoming the Wise Man towards the conclusion of his Book, wherein he had not onely before set forth the several Vanities of Humane Life;
And this had been very becoming the Wise Man towards the conclusion of his Book, wherein he had not only before Set forth the several Vanities of Humane Life;
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But how then comes he in this Verse to seem rather to give a Permission to Young men in the time of Youth to indulge themselves in their mirth and vanity? Rejoyce, O young man ▪ in thy Youth, &c. Some think that the Wise Man onely Derides and Exposes them for their Folly in so doing;
But how then comes he in this Verse to seem rather to give a Permission to Young men in the time of Youth to indulge themselves in their mirth and vanity? Rejoice, Oh young man ▪ in thy Youth, etc. some think that the Wise Man only Derides and Exposes them for their Folly in so doing;
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but that seems not agreeable with the grave and serious advice which follows. And we find nothing like Irony or Sarcasm in any part of the foregoing Book;
but that seems not agreeable with the grave and serious Advice which follows. And we find nothing like Irony or Sarcasm in any part of the foregoing Book;
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for he begins it with a Tragical Exclamation against the vanities of humane life; Vanity of vanities, saith the Preacher, vanity of vanities: all is vanity.
for he begins it with a Tragical Exclamation against the vanities of humane life; Vanity of vanities, Says the Preacher, vanity of vanities: all is vanity.
But what a melancholy reflection doth he make on all these Pleasures of Life? Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to doe;
But what a melancholy reflection does he make on all these Pleasures of Life? Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do;
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What incouragement then could the Wise Man, after so much experience of the World, give to Young men here in the Text, to Rejoyce in the days of their Youth,
What encouragement then could the Wise Man, After so much experience of the World, give to Young men Here in the Text, to Rejoice in the days of their Youth,
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What then is the meaning of these words? For this, we are to observe, that the Preacher having declared his own main Scope and Design in the beginning and conclusion of his Book, brings in sometimes the different senses which mankind are apt to have concerning the Happiness of Life.
What then is the meaning of these words? For this, we Are to observe, that the Preacher having declared his own main Scope and Design in the beginning and conclusion of his Book, brings in sometime the different Senses which mankind Are apt to have Concerning the Happiness of Life.
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How can such Passages as these be Reconciled, if we look on them as expressing the sense of the same Person? But if we allow them to be the different notions of two sorts of Men in this World, they are easie to be understood, although not to be reconciled.
How can such Passages as these be Reconciled, if we look on them as expressing the sense of the same Person? But if we allow them to be the different notions of two sorts of Men in this World, they Are easy to be understood, although not to be reconciled.
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but as a full Description of that method of Living, which the jolly and voluptuous Corrupters of Youth would instruct them in, Rejoyce, O young man, in thy Youth,
but as a full Description of that method of Living, which the jolly and voluptuous Corrupters of Youth would instruct them in, Rejoice, Oh young man, in thy Youth,
Which Words are the Wise Man's Correction of the foregoing Liberty, or the Curb which Reason and Religion give to the pursuit of Natural Inclinations, wherein every Word hath its force,
Which Words Are the Wise Man's Correction of the foregoing Liberty, or the Curb which Reason and Religion give to the pursuit of Natural Inclinations, wherein every Word hath its force,
yet there are some Actions of Vertue so agreeable to Mankind, and some Vices so loathsome and deformed, that there would be sufficient cause for them to love the one and to abhor the other.
yet there Are Some Actions of Virtue so agreeable to Mankind, and Some Vices so loathsome and deformed, that there would be sufficient cause for them to love the one and to abhor the other.
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and no God to make them, (which is most Absurd and Unreasonable,) yet we must suppose these Beings to have Natures and Properties distinct from each other;
and no God to make them, (which is most Absurd and Unreasonable,) yet we must suppose these Beings to have Nature's and Properties distinct from each other;
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and gives us both our Beings and the Comforts of our Lives, it is most Absurd to suppose it not to be a fault to hate his Goodness, or to despise his Mercy;
and gives us both our Beings and the Comforts of our Lives, it is most Absurd to suppose it not to be a fault to hate his goodness, or to despise his Mercy;
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And there are such common Principles of Morality arising from our necessary Relation to God and each other, which are of so clear and convincing Evidence, that every one that considers them will grant that Wicked Men may as well go about to dispute their Beings as their Sins;
And there Are such Common Principles of Morality arising from our necessary Relation to God and each other, which Are of so clear and convincing Evidence, that every one that considers them will grant that Wicked Men may as well go about to dispute their Beings as their Sins;
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It is a dreadfull consideration to a Sinner, that God knows all his false steps, all his secret Sins, all his Falshood and Dissimulation with God and Men:
It is a dreadful consideration to a Sinner, that God knows all his false steps, all his secret Sins, all his Falsehood and Dissimulation with God and Men:
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and not onely so, but to have every Circumstance examin'd, and every Action scanned, and that by the great Judge of all the World, whom nothing can escape, nothing can deceive, nothing can withstand;
and not only so, but to have every Circumstance examined, and every Actium scanned, and that by the great Judge of all the World, whom nothing can escape, nothing can deceive, nothing can withstand;
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But notwithstanding these and many other Expressions to the same purpose in Scripture, wherein God hath declared that he will certainly Iudge the World in Righteousness at the Great Day;
But notwithstanding these and many other Expressions to the same purpose in Scripture, wherein God hath declared that he will Certainly Judge the World in Righteousness At the Great Day;
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(1.) How a matter of so great Importance as a Iudgment to come makes so little Impression on the Minds of the generality of Mankind, who profess to believe it.
(1.) How a matter of so great Importance as a Judgement to come makes so little Impression on the Minds of the generality of Mankind, who profess to believe it.
(1.) How a thing of so great Importance as God's bringing us into Iudgment comes to make so little Impression on the Minds of the generality of those who profess to believe it,
(1.) How a thing of so great Importance as God's bringing us into Judgement comes to make so little Impression on the Minds of the generality of those who profess to believe it,
but there is another thing then which we are to give an Account of, viz. how it comes to pass, that so great and so weighty Doctrines, being received and allowed to be true, make so little Impression on the generality of Mankind;
but there is Another thing then which we Are to give an Account of, viz. how it comes to pass, that so great and so weighty Doctrines, being received and allowed to be true, make so little Impression on the generality of Mankind;
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(3.) A General Presumption upon God's Mercy towards Mankind on the Account of the Frailty of Humane Nature, notwithstanding the severity of his Threatnings in Scripture.
(3.) A General Presumption upon God's Mercy towards Mankind on the Account of the Frailty of Humane Nature, notwithstanding the severity of his Threatenings in Scripture.
We flatter and please our selves with the thoughts that we are Intelligent and Considering Beings, when, it may be, Considering (especially as to matters of greatest consequence) is one of the things which Mankind have the greatest Aversion to.
We flatter and please our selves with the thoughts that we Are Intelligent and Considering Beings, when, it may be, Considering (especially as to matters of greatest consequence) is one of the things which Mankind have the greatest Aversion to.
The Pomp and Grandeur of the World, the Gaity and Splendour of Living strikes their Fancies with such vehement Impressions, that scarce any thing else gets into their Minds, or sinks deep into them.
The Pomp and Grandeur of the World, the Gaity and Splendour of Living strikes their Fancies with such vehement Impressions, that scarce any thing Else gets into their Minds, or sinks deep into them.
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This, after all the Instructions of Philosophers, the Declamations of Heathen and Christian Orators, and the far more Powerfull Arguments of the Wisest and Best of Men, recorded in Holy Scripture, is still the great Idol of Mankind, which they serve and worship with the truest and warmest Devotion.
This, After all the Instructions of Philosophers, the Declamations of Heathen and Christian Orators, and the Far more Powerful Arguments of the Wisest and Best of Men, recorded in Holy Scripture, is still the great Idol of Mankind, which they serve and worship with the Truest and warmest Devotion.
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All other things, how great and weighty soever in themselves, yet are really look'd on by them as a sort of Metaphysical Abstracted Notions of things Invisible and Immaterial, quite out of the reach of their Imagination, which may serve for the Amusement of some,
All other things, how great and weighty soever in themselves, yet Are really looked on by them as a sort of Metaphysical Abstracted Notions of things Invisible and Immaterial, quite out of the reach of their Imagination, which may serve for the Amusement of Some,
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and the Affrightment of others, and the Entertainment of Speculative Minds; but, how to raise themselves in the World, to appear Great, and have many Dependents;
and the Affrightment of Others, and the Entertainment of Speculative Minds; but, how to raise themselves in the World, to appear Great, and have many Dependents;
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But unless there be something in Humane Nature which makes it very apt to be deceived by such things, it were strange the Devil should think to prevail on our Saviour by them.
But unless there be something in Humane Nature which makes it very apt to be deceived by such things, it were strange the devil should think to prevail on our Saviour by them.
And can there be any greater Argument of the want of Consideration, than for Persons to suffer themselves to be so easily and so fatally cheated? It is a Wise Observation of Aristotle, that True Knowledge and Wisedom lies most in settling and fixing the Mind.
And can there be any greater Argument of the want of Consideration, than for Persons to suffer themselves to be so Easily and so fatally cheated? It is a Wise Observation of Aristotle, that True Knowledge and Wisdom lies most in settling and fixing the Mind.
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For it is not the subtlety and fineness of Thoughts, not the quickness and sharpness of Apprehension, not the close and mathematical Deductions of Reason which make a Wise Man,
For it is not the subtlety and fineness of Thoughts, not the quickness and sharpness of Apprehension, not the close and mathematical Deductions of Reason which make a Wise Man,
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but the having a calm and composed Temper of Mind, the subduing our Passions, and governing our Actions with respect to our Chief End. And in order to this, Consideration is absolutely necessary;
but the having a Cam and composed Temper of Mind, the subduing our Passion, and governing our Actions with respect to our Chief End. And in order to this, Consideration is absolutely necessary;
For if they would but lay both Worlds in the Balance one against the other, they would soon discover the wonderfull Folly of preferring that which this World accounts Happiness before that which is offered to our Choice in another.
For if they would but lay both World's in the Balance one against the other, they would soon discover the wonderful Folly of preferring that which this World accounts Happiness before that which is offered to our Choice in Another.
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where alone that Good is to be found which can make us truly Happy, and is to be enjoyed in that Fulness, that Purity, that Certainty which makes it fit for the wisest and most considering Men to prefer above a present Happiness,
where alone that Good is to be found which can make us truly Happy, and is to be enjoyed in that Fullness, that Purity, that Certainty which makes it fit for the Wisest and most considering Men to prefer above a present Happiness,
Indeed, if God made it absolutely necessary in order to Future Happiness for us to forgoe all the Natural Pleasures and Innocent Delights of this Life, the terms would be much harder,
Indeed, if God made it absolutely necessary in order to Future Happiness for us to forgo all the Natural Pleasures and Innocent Delights of this Life, the terms would be much harder,
for there is really greater Pleasure of Sense when Nature craves necessary Sustenance, than what the most voluptuous Epicurean enjoys in all his Contrivances,
for there is really greater Pleasure of Sense when Nature craves necessary Sustenance, than what the most voluptuous Epicurean enjoys in all his Contrivances,
And upon the forbearance of what is so, joyned with our entire dependence upon himself for it, (which the Scripture calls Faith working by Love, ) he hath made the Gracious Offer of Eternal Happiness.
And upon the forbearance of what is so, joined with our entire dependence upon himself for it, (which the Scripture calls Faith working by Love,) he hath made the Gracious Offer of Eternal Happiness.
but in the common and ordinary Case of Mankind, he requires no more than our avoiding those Excesses in Pleasing our Appetites which Nature and Reason condemn.
but in the Common and ordinary Case of Mankind, he requires no more than our avoiding those Excesses in Pleasing our Appetites which Nature and Reason condemn.
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The Epicurean Philosophers, who managed the Theory of Pleasure with the greatest Art, so as it might look like a proper happiness for Mankind, found Two things absolutely necessary in order to it.
The Epicurean Philosophers, who managed the Theory of Pleasure with the greatest Art, so as it might look like a proper happiness for Mankind, found Two things absolutely necessary in order to it.
For as long as these sunk into their Minds, they must rob them of that inward Tranquillity, without which it were a vain thing so much as to talk of Happiness.
For as long as these sunk into their Minds, they must rob them of that inward Tranquillity, without which it were a vain thing so much as to talk of Happiness.
Those who place their Happiness in eating and drinking well (as they call it) and other Sensual Delights, which can never be enjoyed when htis Life is ended, have but a melancholy Prospect into another World;
Those who place their Happiness in eating and drinking well (as they call it) and other Sensual Delights, which can never be enjoyed when htis Life is ended, have but a melancholy Prospect into Another World;
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for they are shut out from the very possibility of being happy in their own Sense, (unless they would believe the Eastern Impostour;) but when they once come to apprehend that there is no Pleasure to make them happy but what is seated in the Body, they are apt to conclude that when that dies, there is an end of all,
for they Are shut out from the very possibility of being happy in their own Sense, (unless they would believe the Eastern Impostor;) but when they once come to apprehend that there is no Pleasure to make them happy but what is seated in the Body, they Are apt to conclude that when that die, there is an end of all,
but rather choose to return to their former Opiates, than undergo the trouble of an Effectual Cure by a hearty Repentance and coming to themselves, as the Prodigal Son in the Parable did,
but rather choose to return to their former Opiates, than undergo the trouble of an Effectual Cure by a hearty Repentance and coming to themselves, as the Prodigal Son in the Parable did,
It is a Wonder, how a Man of such a tender Conscience in other things, should continue so long under the Guilt of these Enormities, without being awakened to Repentance:
It is a Wonder, how a Man of such a tender Conscience in other things, should continue so long under the Gilded of these Enormities, without being awakened to Repentance:
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Did he not know these to be great Sins? And did not his Conscience charge him with the Guilt of them? How came he then to need a Prophet to be sent to him,
Did he not know these to be great Sins? And did not his Conscience charge him with the Gilded of them? How Come he then to need a Prophet to be sent to him,
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how much the Pleasures of Sin are apt to stupifie Mens Consciences so far, that unless God by his Grace be pleased to awaken them thoroughly, they never come to a sincere and hearty Repentance.
how much the Pleasures of since Are apt to stupify Men's Consciences so Far, that unless God by his Grace be pleased to awaken them thoroughly, they never come to a sincere and hearty Repentance.
David saw nothing more as to the Guilt of his Sins, when he penn'd his 51st Psalm, than his own Reason and Natural Conscience might inform him before;
David saw nothing more as to the Gilded of his Sins, when he penned his 51st Psalm, than his own Reason and Natural Conscience might inform him before;
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The first thing which Sinners, in the Heat of their Youth, and Pursuit of their Lusts, aim at, is to think as little as may be of what they are doing,
The First thing which Sinners, in the Heat of their Youth, and Pursuit of their Lustiest, aim At, is to think as little as may be of what they Are doing,
then he is ready to hearken with Pleasure to any Raileries against Religion and Morality; and admires the Wit of any one who dares say a bold and sharp thing against the Wisdom of all Ages,
then he is ready to harken with Pleasure to any Raileries against Religion and Morality; and admires the Wit of any one who dares say a bold and sharp thing against the Wisdom of all Ages,
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But suppose after all, the terrible and frequent Expressions of Scripture concerning the Day of Judgment, joyned with the Reasonableness of the thing, do make such Impression on their Minds that they cannot wholly shake off the Fears and Apprehensions of it,
But suppose After all, the terrible and frequent Expressions of Scripture Concerning the Day of Judgement, joined with the Reasonableness of the thing, do make such Impression on their Minds that they cannot wholly shake off the Fears and Apprehensions of it,
and therefore they are willing to suppose, that however God, to keep the World in awe, hath threatned them with the dreadfull Severities of the Great Day,
and Therefore they Are willing to suppose, that however God, to keep the World in awe, hath threatened them with the dreadful Severities of the Great Day,
so they hope, or believe, (or are willing to doe so) that God at the Great Day will not proceed according to the rigour which he hath threatned to use.
so they hope, or believe, (or Are willing to do so) that God At the Great Day will not proceed according to the rigour which he hath threatened to use.
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Besides, such is the Strictness and Purity of the Law of God, and so great the Weakness and Disability, the Ignorance and Inadvertency of Mankind, that if God will make no Allowance for humane Frailty, who can stand before his Tribunal? And,
Beside, such is the Strictness and Purity of the Law of God, and so great the Weakness and Disability, the Ignorance and Inadvertency of Mankind, that if God will make no Allowance for humane Frailty, who can stand before his Tribunal? And,
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if any Allowance be made for Sins of Infirmity, there are so many Abatements to be made for Sins committed through sudden Passion, through Mistake, through the unavoidable Impotency of humane Nature in this degenerate Condition, that the Severity of that Day is not much to be feared.
if any Allowance be made for Sins of Infirmity, there Are so many Abatements to be made for Sins committed through sudden Passion, through Mistake, through the unavoidable Impotency of humane Nature in this degenerate Condition, that the Severity of that Day is not much to be feared.
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2. None shall suffer at that Day, but for their wilfull Impenitency, and obstinate Continuance in Sin. For, this is not onely agreeable to the Mercifull Nature of God, to forgive Repenting Sinners;
2. None shall suffer At that Day, but for their wilful Impenitency, and obstinate Continuance in Sin. For, this is not only agreeable to the Merciful Nature of God, to forgive Repenting Sinners;
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Some Mens Capacities, Opportunities and Helps have very much exceeded others; some have broken through stronger Convictions and more powerfull Assistences of Grace than others;
some Men's Capacities, Opportunities and Helps have very much exceeded Others; Some have broken through Stronger Convictions and more powerful Assistances of Grace than Others;
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And as it is reasonable that Persons suffer for their Obstinate Continuance in Sin, so that they should suffer according to the Degrees and Circumstances of it.
And as it is reasonable that Persons suffer for their Obstinate Continuance in since, so that they should suffer according to the Degrees and circumstances of it.
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after so many and great Provocations? Could Heaven stoop lower than it hath done to vile and ungratefull Sinners? When the Son of God came down from Heaven on purpose to reconcile God and Man together;
After so many and great Provocations? Could Heaven stoop lower than it hath done to vile and ungrateful Sinners? When the Son of God Come down from Heaven on purpose to reconcile God and Man together;
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When after all this men do rather prefer the present Pleasures of Sin, before all that happiness which God so freely offers, is it any Injustice in him to suffer them for ever to be deprived of that which they so wilfully,
When After all this men do rather prefer the present Pleasures of since, before all that happiness which God so freely offers, is it any Injustice in him to suffer them for ever to be deprived of that which they so wilfully,
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What Vengeance beyond this God may inflict, we now know not, (may none of us ever know it!) but we are sure it will never exceed the proportion and desert of their Sins.
What Vengeance beyond this God may inflict, we now know not, (may none of us ever know it!) but we Are sure it will never exceed the proportion and desert of their Sins.
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2. It remains now onely to shew by what means God's bringing us to Judgment may make a deeper Impression upon our Minds; By considering th•se two things;
2. It remains now only to show by what means God's bringing us to Judgement may make a Deeper Impression upon our Minds; By considering th•se two things;
There were great Reason indeed to walk in the way of our hearts, and in the sight of our eyes, and never trouble our selves with what will happen at the great Day,
There were great Reason indeed to walk in the Way of our hearts, and in the sighed of our eyes, and never trouble our selves with what will happen At the great Day,
nor charge our selves with the Guilt of the Sins we have committed, how can we ever hope to escape the Scrutiny or avoid the Severity of that Day? For our Account continually increases by our neglect of it,
nor charge our selves with the Gilded of the Sins we have committed, how can we ever hope to escape the Scrutiny or avoid the Severity of that Day? For our Account continually increases by our neglect of it,
but there is none more sensible and which touches Men more in point of Interest and Concernment than this of a Iudgment to come. Must I then, saith a Penitent Sinner, give a strict Account to God of all the evil Actions of my Life,
but there is none more sensible and which touches Men more in point of Interest and Concernment than this of a Judgement to come. Must I then, Says a Penitent Sinner, give a strict Account to God of all the evil Actions of my Life,
and suffer according to the Desert of them if I die in Impenitency? How much doth it then concern me to Repent betimes, to Repent in good earnest, to Repent while there is hopes of Mercy!
and suffer according to the Desert of them if I die in Impenitency? How much does it then concern me to repent betimes, to repent in good earnest, to repent while there is hope's of Mercy!
But what Eternal Horrour and Confusion must follow us, if we go on to slight the Opportunities he still affords us of making our Peace with him who is to be our Judge? May God therefore of his Mercy awaken us all to a timely and serious Repentance,
But what Eternal Horror and Confusion must follow us, if we go on to slight the Opportunities he still affords us of making our Peace with him who is to be our Judge? May God Therefore of his Mercy awaken us all to a timely and serious Repentance,
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