A young man's fancy to the rising generation being a sermon preached upon the death, and at the desire of John Tappin of Boston, who deceased at Fairfield the 10th of October 1672, being in the nineteenth year of his age / by Samuel Wakeman ...
It was his earnest desire about two or three dayes before his death (being apprehensive that his change was at hand) that I would Preach a Sermon for him upon this Text:
It was his earnest desire about two or three days before his death (being apprehensive that his change was At hand) that I would Preach a Sermon for him upon this Text:
His surviving Friend and Companion, who held him very dear, and with whom he left it to prosecute this his desire, hath been unsatisfiedly urgent with me in this behalf, That the earnest desire of the dying, and the will of the dead as to this matter might be fulfilled;
His surviving Friend and Companion, who held him very dear, and with whom he left it to prosecute this his desire, hath been unsatisfied urgent with me in this behalf, That the earnest desire of the dying, and the will of the dead as to this matter might be fulfilled;
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You may look upon this Sermon then as the Request of the Deceased, as The Legacy which this Young man hath left by his last W••• to the Rising Generation.
You may look upon this Sermon then as the Request of the Deceased, as The Legacy which this Young man hath left by his last W••• to the Rising Generation.
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Me-thinks it seems to me, that our business with this Text at this time (mine and yours) is from the becknings of Divine Providence thereunto directing:
Methinks it seems to me, that our business with this Text At this time (mine and yours) is from the becknings of Divine Providence thereunto directing:
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for not onely the desire of the deceased (calling us as it were with his last breath to the consideration of this Subject) but his Death; nor his alone,
for not only the desire of the deceased (calling us as it were with his last breath to the consideration of this Subject) but his Death; nor his alone,
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but that of others, lately taken away (both among our selves, and in Neighbour-Plantations) whose gray hairs and wrinkles of Age, Death hath prevented:
but that of Others, lately taken away (both among our selves, and in Neighbour-Plantations) whose grey hairs and wrinkles of Age, Death hath prevented:
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and all of us (ye Younger sort especially, who are apt to put it off) to an early, timely remembring God, according to the Counsel given in our Text, Remember now thy Creator in the d•yes of thy youth, &c. THis whole Book is in the substance of it a serious calling men back unto God, a recalling men that are forget• ng God, forsaking their own mercies, and following after lying vanities, from those vain, emp y, fru•tless pursuances, to the remembrance of him.
and all of us (the Younger sort especially, who Are apt to put it off) to an early, timely remembering God, according to the Counsel given in our Text, remember now thy Creator in the d•yes of thy youth, etc. THis Whole Book is in the substance of it a serious calling men back unto God, a recalling men that Are forget• ng God, forsaking their own Mercies, and following After lying vanities, from those vain, Empire y, fru•tless pursuances, to the remembrance of him.
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The sum of this whole Discourse (wherein G•eat and Wise and Experienced Solomon is giving us in his own account, that we may know what to trust to) stand upon these two Points.
The sum of this Whole Discourse (wherein G•eat and Wise and Experienced Solomon is giving us in his own account, that we may know what to trust to) stand upon these two Points.
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all the good that by the greatest industry can be gotten out of them, being but vanity, and vexation of spirit, as he after a thorow tedious search had found •y woful experience.
all the good that by the greatest industry can be got out of them, being but vanity, and vexation of Spirit, as he After a thorough tedious search had found •y woeful experience.
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Amongst many other Arguments, Motiv s and Perswasions, which we have used all along in this Book, to disswade men from an over-mindfulness of, thoughtfulness about,
among many other Arguments, Motiv s and Persuasions, which we have used all along in this Book, to dissuade men from an over-mindfulness of, thoughtfulness about,
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and eager seeking happiness in the Creature, the Wise-man drawing towards a conclusion, is urging home this great Argument, taken from the brevity of life, the certainty of approaching death,
and eager seeking happiness in the Creature, the Wiseman drawing towards a conclusion, is urging home this great Argument, taken from the brevity of life, the certainty of approaching death,
and that may go further to convince fl•sh and b•ood, a Se• 〈 ◊ 〉 •t himself, th•n the consid••• 〈 … 〉 the brevity 〈 ◊ 〉 Life a d the l ng Eternity •fter;
and that may go further to convince fl•sh and b•ood, a Se• 〈 ◊ 〉 •t himself, th•n the consid••• 〈 … 〉 the brevity 〈 ◊ 〉 Life a worser the l ng Eternity •fter;
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and urging 〈 ◊ 〉 home in the s••••l of that, and in the b g n•ing of this Chap 〈 ◊ 〉, especially up•n Yo••g m n, that are most apt t p•••s• •nd pamper themselves 〈 … 〉 fl•urish •g Age, putting the evil any f•r off.
and urging 〈 ◊ 〉 home in the s••••l of that, and in the b g n•ing of this Chap 〈 ◊ 〉, especially up•n Yo••g m n, that Are most apt tO p•••s• •nd pamper themselves 〈 … 〉 fl•urish •g Age, putting the evil any f•r off.
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I 〈 ◊ 〉 in in Argument, tak n from the brevity of Lif•, the certainty of Death, and the momentous C •sequences attending it, which we have the P •a her propo••ng in v r. 7. & 8. of the foregoing Chap er, Truly • ght is •weet, an• ••p••••nt th ng it is for the eyes to behold the Sun:
I 〈 ◊ 〉 in in Argument, taken n from the brevity of Lif•, the certainty of Death, and the momentous C •sequences attending it, which we have the P •a her propo••ng in v r. 7. & 8. of the foregoing Chap er, Truly • ght is •weet, an• ••p••••nt th ng it is for the eyes to behold the Sun:
if this be not to remove sorrow from my h•art, and put away evil from my flesh, what is? Such indeed is the opinion of the flesh touching sensual pleasures,
if this be not to remove sorrow from my h•art, and put away evil from my Flesh, what is? Such indeed is the opinion of the Flesh touching sensual pleasures,
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but sure the judgement of the Spirit of God is quite contrary hereunto, and it is quite another thing that is here intended, viz. the putting away sorrow, by the putting away sin;
but sure the judgement of the Spirit of God is quite contrary hereunto, and it is quite Another thing that is Here intended, viz. the putting away sorrow, by the putting away since;
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the removing of the Effect, the evil of afflict•on and suffering, by removing the Cause, the evil of concupiscence and inordinate aff•ct••n, according to the truth of that which he is elswhere speaking, Prov 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.
the removing of the Effect, the evil of afflict•on and suffering, by removing the Cause, the evil of concupiscence and inordinate aff•ct••n, according to the truth of that which he is elsewhere speaking, Curae 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.
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whatever vain sensual men may imagine, the winding up will prove that of the Wise-man true, Prov. 11.29. As righteousness tendeth to life, so he that pursueth evil, pursueth it to his own death:
whatever vain sensual men may imagine, the winding up will prove that of the Wiseman true, Curae 11.29. As righteousness tendeth to life, so he that pursueth evil, pursueth it to his own death:
and your sensual pleasures and contentments, which will be bitterness in the latter end, and set your hearts seriously God-ward, turn your thoughts toward the minding him.
and your sensual pleasures and contentment's, which will be bitterness in the latter end, and Set your hearts seriously Godward, turn your thoughts towards the minding him.
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And this Exhortation of young men to the now remembring of their Creator, is urged upon them by the same main Argument still, The flittingness and vanity of Life,
And this Exhortation of young men to the now remembering of their Creator, is urged upon them by the same main Argument still, The flittingness and vanity of Life,
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and the approaching certainty, and the evil and dark dayes of old Age and Death, While the evil dayes come not, &c. as in this and the following Verses;
and the approaching certainty, and the evil and dark days of old Age and Death, While the evil days come not, etc. as in this and the following Verses;
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It is the former part of the Verse, Remember now thy Creator in the dayes of thy youth, that I shall insist upon, taking no further notice of the latter,
It is the former part of the Verse, remember now thy Creator in the days of thy youth, that I shall insist upon, taking no further notice of the latter,
as also that the Reason of the duty here required of us, is couched in the expressions wherein it is commended to us, We shall first lay down the Conclusion or Point of Doctrine from the words,
as also that the Reason of the duty Here required of us, is couched in the expressions wherein it is commended to us, We shall First lay down the Conclusion or Point of Doctrine from the words,
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For the clearing up of the Doctrine, and making way for the Application and Improvement of it, we have three things to handle and unfold: (1.) What this Remembring our Creator (he duty which the Text and Doctrine calls for) is importing. (2.) The Reasons of our so doing, which the term of Creator is implying. (3.) Why the Younger may not put it off,
For the clearing up of the Doctrine, and making Way for the Application and Improvement of it, we have three things to handle and unfold: (1.) What this Remembering our Creator (he duty which the Text and Doctrine calls for) is importing. (2.) The Reasons of our so doing, which the term of Creator is implying. (3.) Why the Younger may not put it off,
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It is the common saying of Divines, That words of knowledge of sense in Scripture, imply affection and action, cogitation and practice, take in both the head and heart, include the whole Soul:
It is the Common saying of Divines, That words of knowledge of sense in Scripture, imply affection and actium, cogitation and practice, take in both the head and heart, include the Whole Soul:
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Such is the combination and concatenation of all the Faculties of the Soul, as of Links in a Chain, that draw one and draw all, break one and break all;
Such is the combination and concatenation of all the Faculties of the Soul, as of Links in a Chain, that draw one and draw all, break one and break all;
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upon this account any one act, or the act of any one single Faculty, as knowing, remembring, &c. is usually in Scripture put for the compleat, entire motion of the whole Soul. The term of our remembring God, so of his remembring us, is used ordinarily not strictly,
upon this account any one act, or the act of any one single Faculty, as knowing, remembering, etc. is usually in Scripture put for the complete, entire motion of the Whole Soul. The term of our remembering God, so of his remembering us, is used ordinarily not strictly,
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but in such a latitude as we have been speaking, if you consult Neh. 4.14. Judg. 8.34. Lev. 26.42. Luke 23.42. and a number of Texts more that might be named and recited (but I fear to be tedious) you will finde the sense of the phrase to run according to the breadth which we have been saying.
but in such a latitude as we have been speaking, if you consult Neh 4.14. Judges 8.34. Lev. 26.42. Lycia 23.42. and a number of Texts more that might be nam and recited (but I Fear to be tedious) you will find the sense of the phrase to run according to the breadth which we have been saying.
when we really own, and bear our selves toward him as our Creator; in sum, when the whole entir• motion of the whole Soul is Godward. Thus briefly and in general.
when we really own, and bear our selves towards him as our Creator; in sum, when the Whole entir• motion of the Whole Soul is Godward. Thus briefly and in general.
1. Remembring God, is implying and inferring converting, turning unto God, Psal. 22.27. All the ends of the world shall remember and turn unto the Lord:
1. Remembering God, is implying and inferring converting, turning unto God, Psalm 22.27. All the ends of the world shall Remember and turn unto the Lord:
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men naturally too earnestly remember the Creature, and forget the Creator, go off from God, disacknowledge, disown him, which is frequently ••••d in Scripture, A forg tting G d, Deut. 6.12. Job 8 13. Jer. 3.25 Ezek. 23.35.
men naturally too earnestly Remember the Creature, and forget the Creator, go off from God, disacknowledge, disown him, which is frequently ••••d in Scripture, A forg tting G worser, Deuteronomy 6.12. Job 8 13. Jer. 3.25 Ezekiel 23.35.
So on the contrary, converting turning unto God, acknowledg••g, ow•ing of him, is in Scripture sense, a remembring of him, as you may see Ez k. 6.9, ••. ••d elswhere.
So on the contrary, converting turning unto God, acknowledg••g, ow•ing of him, is in Scripture sense, a remembering of him, as you may see Ezra k. 6.9, ••. ••d elsewhere.
2. Remembri g G d. implies and takes in our setting up God as God, ou• ••••ving him as God, our remembring God to be our R ck, 〈 ◊ 〉 high God our Redeemer, our remembring God to be,
2. Remembri g G worser. Implies and Takes in our setting up God as God, ou• ••••ving him as God, our remembering God to be our R ck, 〈 ◊ 〉 high God our Redeemer, our remembering God to be,
As our converting and turning unto God, so our cleaving to him, staying and abiding with him, upon these accounts highly esteeming of him, delighting, testing, trusting in him, relying and depending upon him, is our indeed remembring of him: we forget God, according to Scripture language,
As our converting and turning unto God, so our cleaving to him, staying and abiding with him, upon these accounts highly esteeming of him, delighting, testing, trusting in him, relying and depending upon him, is our indeed remembering of him: we forget God, according to Scripture language,
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Of the R•ck that b•gat thee thou art unmindful, and hast f rgotten God that ••med thee• how so? you may see b•fore in ver. 15. But J•surun waxed fat and kicked, &c. th•n he forsook God which made him,
Of the R•ck that b•gat thee thou art unmindful, and hast f rgotten God that ••med thee• how so? you may see b•fore in ver. 15. But J•surun waxed fat and Kicked, etc. th•n he forsook God which made him,
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it is said of Israel, Judg. 3.7. And the children of Israel did evil in the sight of the Lord, and forgat the Lord their God. So Jer. 3.21. They have perverted their way, and have forgotten the Lord their God. Ezek. 22.12.
it is said of Israel, Judges 3.7. And the children of Israel did evil in the sighed of the Lord, and forgot the Lord their God. So Jer. 3.21. They have perverted their Way, and have forgotten the Lord their God. Ezekiel 22.12.
So wicked men in general that disobey God, and walk not according to his will, and rule, and command, are said to forget God, Psal. 9.17. The wicked shall be turned into hell, and all the nations that forget God. Job 8.13. So are the paths of all that forget God, and the hypocrites hope shall perish.
So wicked men in general that disobey God, and walk not according to his will, and Rule, and command, Are said to forget God, Psalm 9.17. The wicked shall be turned into hell, and all the Nations that forget God. Job 8.13. So Are the paths of all that forget God, and the Hypocrites hope shall perish.
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To remember God then is to obey him to do his will, as God is said to forget us when he doth not our will, attends not our desires, our prayers, Isa. 49.14. But Sion said, The Lord hath forsaken me, and my Lord hath forgotten me;
To Remember God then is to obey him to do his will, as God is said to forget us when he does not our will, attends not our Desires, our Prayers, Isaiah 49.14. But Sion said, The Lord hath forsaken me, and my Lord hath forgotten me;
You may see what is spoken as to this, Deut. 8.10, and the following Verses; When thou hast eaten, and art full, then thou shalt bless the Lord thy God,
You may see what is spoken as to this, Deuteronomy 8.10, and the following Verses; When thou hast eaten, and art full, then thou shalt bless the Lord thy God,
So Deut. 6.10, &c. God is in like manner cautioning of them thankfully to remember him, and to take heed of self-ascribing: See Judg. 8.34. Psal. 78.35. Rom. 1.21. not thankfully to acknowledge and ascribe unto God, is to forget him, not to remember him;
So Deuteronomy 6.10, etc. God is in like manner cautioning of them thankfully to Remember him, and to take heed of self-ascribing: See Judges 8.34. Psalm 78.35. Rom. 1.21. not thankfully to acknowledge and ascribe unto God, is to forget him, not to Remember him;
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It is not unusual in Scripture for men be speaking God in Prayer and Thanksgiving, to present God under such sutable Notions, such Titles and Attributes,
It is not unusual in Scripture for men be speaking God in Prayer and Thanksgiving, to present God under such suitable Notions, such Titles and Attributes,
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& 144.1, 2. so God speak ng to us, and requiring duty from us, is clothed with such Considerations, presented under such Notions and Titles as may carry with them the ground and reason of,
& 144.1, 2. so God speak ng to us, and requiring duty from us, is clothed with such Considerations, presented under such Notions and Titles as may carry with them the ground and reason of,
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So here, there is Reason, Ground, Motive enough, in the Notion and Title of our Creator that God is set forth by, to put us upon the duty required, the remembring of him:
So Here, there is Reason, Ground, Motive enough, in the Notion and Title of our Creator that God is Set forth by, to put us upon the duty required, the remembering of him:
serve the Lord with gladness, and come before his presence with singing. Know ye that the Lord he is God, it is he that hath made us, and not we our selves;
serve the Lord with gladness, and come before his presence with singing. Know you that the Lord he is God, it is he that hath made us, and not we our selves;
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but his Creator? But that we may more fully see this, we must know, that the term of Creator here used, sets forth God as the Author of our Being out of nothing,
but his Creator? But that we may more Fully see this, we must know, that the term of Creator Here used, sets forth God as the Author of our Being out of nothing,
the first Cause must needs be the last End; he that made all of himself, made all for himself, Prov. 16.4. The Lord made all things for himself: Rom. 11.36. For of him, and through him, and to him are all things:
the First Cause must needs be the last End; he that made all of himself, made all for himself, Curae 16.4. The Lord made all things for himself: Rom. 11.36. For of him, and through him, and to him Are all things:
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He is styled, The preserver of men, Job 7.20. He holdeth our soul in life, Psal. 66.9. In him we live, and move, and have our being, Acts 17.18. He maintaineth, and bloweth up the spark of his own kindling;
He is styled, The preserver of men, Job 7.20. He holds our soul in life, Psalm 66.9. In him we live, and move, and have our being, Acts 17.18. He maintaineth, and blows up the spark of his own kindling;
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It is from his careful Providence, that is continually exercised about us, that such frail needy creatures are supported and supplied, having a subsistence, and a comfortable one.
It is from his careful Providence, that is continually exercised about us, that such frail needy creatures Are supported and supplied, having a subsistence, and a comfortable one.
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as he putteth not man out of his own hands in respect of preservation, so neither in respect of possession and dominion, Isa. 43.1. But now thus saith the Lord that created thee, O Jacob, and that formed thee, O Israel — thou art mine.
as he putteth not man out of his own hands in respect of preservation, so neither in respect of possession and dominion, Isaiah 43.1. But now thus Says the Lord that created thee, Oh Jacob, and that formed thee, Oh Israel — thou art mine.
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To whom God saith, I have created, I have formed thee, he saith also, Thou art mine. It is most probable indeed that the Prophet here speaks rather of spiritual then natural formation, of Gods making them in Grace then in Nature,
To whom God Says, I have created, I have formed thee, he Says also, Thou art mine. It is most probable indeed that the Prophet Here speaks rather of spiritual then natural formation, of God's making them in Grace then in Nature,
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but the reason holdeth the same and alike good in both, God is said to possess us upon a Creating account, his forming is phrased his possessing of us, Psal. 139.13. Thou hast possessed my reins, thou hast covered me in my Mothers womb;
but the reason holds the same and alike good in both, God is said to possess us upon a Creating account, his forming is phrased his possessing of us, Psalm 139.13. Thou hast possessed my reins, thou hast covered me in my Mother's womb;
and we are his possession, for his use, at his dispose, bound thereunto in the highest and most unquestionable Right — More might be added, from the knowledge God hath of us,
and we Are his possession, for his use, At his dispose, bound thereunto in the highest and most unquestionable Right — More might be added, from the knowledge God hath of us,
and punish us at pleasure, for all our forgetfulness of him, and neglects of duty towards himself, the same hand that made can break us, he that built can easily pull us down, 2 Kings 5 7. J•b 10 8. Psal. 104.29, 30. but I may not further amplifie these things.
and Punish us At pleasure, for all our forgetfulness of him, and neglects of duty towards himself, the same hand that made can break us, he that built can Easily pull us down, 2 Kings 5 7. J•b 10 8. Psalm 104.29, 30. but I may not further amplify these things.
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as in our age, it is as well his due, that we remember him now as hereafter, every man is deeply obliged (as you may see from the grounds before given) to remember his Creator,
as in our age, it is as well his endue, that we Remember him now as hereafter, every man is deeply obliged (as you may see from the grounds before given) to Remember his Creator,
so God calleth for it now, it is Gods due from young men that they remember him now in the dayes of their youth, and God gives not day for payment, he requireth it out of hand of the Youngest.
so God calls for it now, it is God's due from young men that they Remember him now in the days of their youth, and God gives not day for payment, he requires it out of hand of the Youngest.
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Look through the Scriptures and you will finde (I may not stay to instance in particular) all the commands of God respecting turning from sin and vanity,
Look through the Scriptures and you will find (I may not stay to instance in particular) all the commands of God respecting turning from since and vanity,
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and the neglect of him, and turning to, remembring, and acknowledging of him, to lye upon you in the present tense, as what is to be now, instantly, presently, and without delay attended.
and the neglect of him, and turning to, remembering, and acknowledging of him, to lie upon you in the present tense, as what is to be now, instantly, presently, and without Delay attended.
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Is it every mans duty, every young mans duty (as you have heard) now in the dayes of his youth to remember his Creator? How is it God is so forgotten as he is? Men forget him in their youth,
Is it every men duty, every young men duty (as you have herd) now in the days of his youth to Remember his Creator? How is it God is so forgotten as he is? Men forget him in their youth,
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and remember him not in their Age; of young and old it may be complained as of Israel, Hos. 8.14. Israel hath forgotten his Maker. The charge, Ezek. 23.35. Thou hast forgotten me, and cast me behinde thy back, may be sadly applied to persons of every estate and condition.
and Remember him not in their Age; of young and old it may be complained as of Israel, Hos. 8.14. Israel hath forgotten his Maker. The charge, Ezekiel 23.35. Thou hast forgotten me, and cast me behind thy back, may be sadly applied to Persons of every estate and condition.
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and sees how little God is minded by men that are well and warm in the world, will finde reason to revive that old complaint, Hos. 13.6. According to their pasture, so were they filled;
and sees how little God is minded by men that Are well and warm in the world, will find reason to revive that old complaint, Hos. 13.6. According to their pasture, so were they filled;
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But take men in their ruff and jollity, and pride, and plenty, and self-sufficiency, and most true is that of the Psalmist, Psal. 10 4. The wicked through the pride of his countenance will n•• seek after God;
But take men in their ruff and jollity, and pride, and plenty, and self-sufficiency, and most true is that of the Psalmist, Psalm 10 4. The wicked through the pride of his countenance will n•• seek After God;
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then his Creator, the God that made him, the God that is (as you have heard) the Author and End of his Being, that is his Upholder, Preserver, and gracious visitant every moment;
then his Creator, the God that made him, the God that is (as you have herd) the Author and End of his Being, that is his Upholder, Preserver, and gracious visitant every moment;
yet alas, what doth many a man less remember, more forget then his Maker? At that day (saith the Prophet in the place before-mentioned, Isa. 17.7) shall a man look to his Maker,
yet alas, what does many a man less Remember, more forget then his Maker? At that day (Says the Prophet in the place beforementioned, Isaiah 17.7) shall a man look to his Maker,
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and their eyes have no respect to the holy One of Israel. Oh how little God-ward, their Maker-ward, do most men look? how little respect have they for him? they have enough,
and their eyes have no respect to the holy One of Israel. O how little Godward, their Maker-ward, doe most men look? how little respect have they for him? they have enough,
Al•s, how do men gad up and down the world, setting their eyes upon things that are not, scrabling here as if the dust of the earth would not suffice for every man a handfull, but thought-less of God,
Al•s, how do men gad up and down the world, setting their eyes upon things that Are not, scrabling Here as if the dust of the earth would not suffice for every man a handful, but thoughtless of God,
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But in the further prosecuting, and more distinct handling of this Use, we shall attend these two things: (1.) We shall shew you what this sin is: (2) What a sin it is.
But in the further prosecuting, and more distinct handling of this Use, we shall attend these two things: (1.) We shall show you what this since is: (2) What a since it is.
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I. Our first work then is, to set before you this sin in the Evidence of it, to shew you what this sin is, thereby endeavouring to convince men of it (what,
I. Our First work then is, to Set before you this since in the Evidence of it, to show you what this since is, thereby endeavouring to convince men of it (what,
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how fearful a sin it is for man to forget his Maker, for the creature not to remember his Creator, we have next to shew you) The present enquiry is, Whether you are not guilty? Whether you are not of the number of those that so do? And here for a more full discovery,
how fearful a since it is for man to forget his Maker, for the creature not to Remember his Creator, we have next to show you) The present enquiry is, Whither you Are not guilty? Whither you Are not of the number of those that so do? And Here for a more full discovery,
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and the bringing home the guiltiness of God-forgetting sinners to themselves, with greater Evidence and more full Conviction, We will say something (1.) As to the Matter of it:
and the bringing home the guiltiness of God-forgetting Sinners to themselves, with greater Evidence and more full Conviction, We will say something (1.) As to the Matter of it:
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not that the being of God is wholly rased out of the mindes of men, and utterly lost as to any remembrance of him, but a mindlesness, thoughtlesness of him,
not that the being of God is wholly rased out of the minds of men, and utterly lost as to any remembrance of him, but a mindlessness, Thoughtlessness of him,
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O Sirs, do you not desperately forget your Creator? may you not be called and construed (and that truly) Forgetters of God, when the reality, the indeedness, awfulness of his Being, is the least thing thought of or minded? when the Creature swallows all, the Creator hath not one thought of a hundred, a thousand it may be.
O Sirs, do you not desperately forget your Creator? may you not be called and construed (and that truly) Forgetters of God, when the reality, the indeedness, awfulness of his Being, is the least thing Thought of or minded? when the Creature Swallows all, the Creator hath not one Thought of a hundred, a thousand it may be.
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so they that remember not, that forget who and what manner of God he is, this (as well it may) is called and accounted a forgetting God, as you may see Psal. 50 21, 22 Verses compared;
so they that Remember not, that forget who and what manner of God he is, this (as well it may) is called and accounted a forgetting God, as you may see Psalm 50 21, 22 Verses compared;
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the serious thoughts, the heart-aff•cting remembrance of his Greatness, Power, Glory, Holiness, Goodness, Mercy, Loving kindness, of his Omnipresence, Omniscience, Omnipotency, Justice, Dreadfulness, is not with men.
the serious thoughts, the heart-aff•cting remembrance of his Greatness, Power, Glory, Holiness, goodness, Mercy, Loving kindness, of his Omnipresence, Omniscience, Omnipotency, justice, Dreadfulness, is not with men.
Man then forgets his God, when he doth not remember to discharge the duty of a creature to his Creator, when he doth not convert, turn to, set up, glorifie and acknowledge, love, fear, serve, obey, trust in, depend upon,
Man then forgets his God, when he does not Remember to discharge the duty of a creature to his Creator, when he does not convert, turn to, Set up, Glorify and acknowledge, love, Fear, serve, obey, trust in, depend upon,
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and ascribe unto his God, the neglect of any of this, or ought else (not to in••• upon particulars) that is matter of duty from man to his Maker (all wh•• the remembring God implies,
and ascribe unto his God, the neglect of any of this, or ought Else (not to in••• upon particulars) that is matter of duty from man to his Maker (all wh•• the remembering God Implies,
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that profess•th to own God, but shaketh off the yoke of ob•dience, gives him not that p actical acknowledgement of service and subj•ction, is forgetting of him.
that profess•th to own God, but shakes off the yoke of ob•dience, gives him not that p actical acknowledgement of service and subj•ction, is forgetting of him.
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but (while his •ips (it may be) complement God in his formal prayers with a Lord I thank thee) Sacrifices to his net, and saith in his heart, My power, and the might of my hand hath gotten me this wealth, is forgetting of him.
but (while his •ips (it may be) compliment God in his formal Prayers with a Lord I thank thee) Sacrifices to his net, and Says in his heart, My power, and the might of my hand hath got me this wealth, is forgetting of him.
and serve the creature more then the Creator, as certainly all do, who with their mo•thes sh•w m•ch love, and yet indeed are lovers of pleasures more th•n lovers of God, as with•ut all contradiction all such do,
and serve the creature more then the Creator, as Certainly all do, who with their mo•thes sh•w m•ch love, and yet indeed Are lovers of pleasures more th•n lovers of God, as with•ut all contradiction all such do,
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Surely, if all must go for forgetters of God, (as undoub edly all n u, the•r profession to the contrary notwithstanding) that forget what God r q •res, that pr•ct cally disacknowledge and disown him, the number of those that remember him will be found very small.
Surely, if all must go for forgetters of God, (as undoub edly all n u, the•r profession to the contrary notwithstanding) that forget what God r q •res, that pr•ct cally disacknowledge and disown him, the number of those that Remember him will be found very small.
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and if the case stand thus, O consider every o•e, Art thou one of that small number (a small number they are) that do indeed remember God? is thine one of those few Names, or art thou not adding one sad careless sinner more, to the mult tude of those that forget him — But
and if the case stand thus, Oh Consider every o•e, Art thou one of that small number (a small number they Are) that doe indeed Remember God? is thine one of those few Names, or art thou not adding one sad careless sinner more, to the mult tude of those that forget him — But
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1. A forgetfulness arising from the weakness of our Natural abilities, (not as natural mee ly, bu• as enfeebl d by the corruption of Nature which is in all) when though we are careful,
1. A forgetfulness arising from the weakness of our Natural abilities, (not as natural me lie, bu• as enfeebl worser by the corruption of Nature which is in all) when though we Are careful,
yet we cannot remember God, such a forgetfulness there is even in the best of Gods own, such as most remember •im they do not think of him, acknowledge him, glorifie, serve, obey, ascribe unto him,
yet we cannot Remember God, such a forgetfulness there is even in the best of God's own, such as most Remember •im they do not think of him, acknowledge him, Glorify, serve, obey, ascribe unto him,
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as they should and as they would, it is of weakness, it is afflict••g, it is what they bear as their burthen, that they no more seriously remember that God is, what manner of God he is, those sutable acknowledg•ments that they owe him, that they no more remember to know him, no more remember to love him, no more remember to desire him, no more remember to delight in him, to depend upon, to live to, to walk with him;
as they should and as they would, it is of weakness, it is afflict••g, it is what they bear as their burden, that they no more seriously Remember that God is, what manner of God he is, those suitable acknowledg•ments that they owe him, that they no more Remember to know him, no more Remember to love him, no more Remember to desire him, no more Remember to delight in him, to depend upon, to live to, to walk with him;
that God is no more in all their thoughts, no more alwayes before their eyes, no more in their affections, no more actually, practically remembred by them in the whole frame of their conversations, in the whole course of their lives:
that God is no more in all their thoughts, no more always before their eyes, no more in their affections, no more actually, practically remembered by them in the Whole frame of their conversations, in the Whole course of their lives:
yet do they remember him, and are said upon the account of g•acious accepta ion of what they do and desire to do, to remember him. But there are two other sorts of forgetting God, which who so do, may be truly and with a w•tness said to forget him:
yet do they Remember him, and Are said upon the account of g•acious accepta ion of what they do and desire to do, to Remember him. But there Are two other sorts of forgetting God, which who so do, may be truly and with a w•tness said to forget him:
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O is not this the true, but sad case of many of you, that you can bring forth and bend your abilities upon other accounts, you can take pains to minde the Creature, the World, your business, your occasions, your pleasures, your vanities,
O is not this the true, but sad case of many of you, that you can bring forth and bend your abilities upon other accounts, you can take pains to mind the Creature, the World, your business, your occasions, your pleasures, your vanities,
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men have memory for any thing, every trifle and gewgaw can be thought upon, but God is forgotten from mens meer slightness and mindlesness of remembring him.
men have memory for any thing, every trifle and gewgaw can be Thought upon, but God is forgotten from men's mere slightness and mindlessness of remembering him.
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May not God bespeak many of you (of the younger sort more especially) as he doth his people, Jer. 2.32. Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me dayes without number.
May not God bespeak many of you (of the younger sort more especially) as he does his people, Jer. 2.32. Can a maid forget her Ornament, or a bride her attire? yet my people have forgotten me days without number.
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or, I am not so much to them as fine clothes, or their vanity, their bravery, their ornaments, their attire, these are things thought upon, these stick in their mindes, they want no memory for these, they think and think of these,
or, I am not so much to them as fine clothes, or their vanity, their bravery, their Ornament, their attire, these Are things Thought upon, these stick in their minds, they want no memory for these, they think and think of these,
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O Sirs, is not this true of some of you? let Conscience speak, your own hearts be judge between you and the Searcher of hearts, whether a fashionable Suit, a gay Coat hath not been more to you then God? whether you have not more given your mindes, devoted your selves to your Toyes and Trinkets,
O Sirs, is not this true of Some of you? let Conscience speak, your own hearts be judge between you and the Searcher of hearts, whither a fashionable Suit, a gay Coat hath not been more to you then God? whither you have not more given your minds, devoted your selves to your Toys and Trinkets,
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and sure such may be said to forget God, who prefer every vanity in their hearts and thoughts before him, who minde not to be mindful of him, who have mindes for other things,
and sure such may be said to forget God, who prefer every vanity in their hearts and thoughts before him, who mind not to be mindful of him, who have minds for other things,
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2. There is as a careless, so a carefull, a studied and affected forgetfulness of God, which you would do well to think whether you are not also guilty of:
2. There is as a careless, so a careful, a studied and affected forgetfulness of God, which you would do well to think whither you Are not also guilty of:
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you take not pains, do not give your mindes to remember God, nay do not you take some Paines, give your mindes to forget him? have you not been shifting •ff,
you take not pains, do not give your minds to Remember God, nay do not you take Some Pains, give your minds to forget him? have you not been shifting •ff,
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and out of minde the thoughts of God, that he is, what manner of God he is, what he requires, the duty that is due and that acknowledgement that belongs to him from you,
and out of mind the thoughts of God, that he is, what manner of God he is, what he requires, the duty that is due and that acknowledgement that belongs to him from you,
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or when in solemn and awakening Providences, he hath been drawing near you with the remembrance of his being your Maker, the God in whose hands your breath is,
or when in solemn and awakening Providences, he hath been drawing near you with the remembrance of his being your Maker, the God in whose hands your breath is,
and whose are all your wayes, and whom you ought to glorifie, have you not been as it were saying to him, Depart from us, we desire not the remembrance of thee, nor of our duty towards thee.
and whose Are all your ways, and whom you ought to Glorify, have you not been as it were saying to him, Depart from us, we desire not the remembrance of thee, nor of our duty towards thee.
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In a word, as it is said of those, Rom. 1.28. that th•y did not like to retain God in their knowledge, may it not be said of you, You do not like to remember God, to retaine the remembrance of him.
In a word, as it is said of those, Rom. 1.28. that th•y did not like to retain God in their knowledge, may it not be said of you, You do not like to Remember God, to retain the remembrance of him.
or as your margent hath it, All his thoughts are there is no God (i.e. as some carry the sence of i•) he puts God out of his thoughts all he may, he doth not like to retaine God in his thoughts, in his remembrance;
or as your margin hath it, All his thoughts Are there is no God (i.e. as Some carry the sense of i•) he puts God out of his thoughts all he may, he does not like to retain God in his thoughts, in his remembrance;
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Art thou such a one that dost not like to retain God in thy knowledge, the remembrance of him that he is, who and what manner of one he is, what he requires, thy duty towards him,
Art thou such a one that dost not like to retain God in thy knowledge, the remembrance of him that he is, who and what manner of one he is, what he requires, thy duty towards him,
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but art suppressing and shifting off such unwelcome thoughts? take it home to thee, thou art not only a careless, but a wilful, carefull forgetter of God.
but art suppressing and shifting off such unwelcome thoughts? take it home to thee, thou art not only a careless, but a wilful, careful forgetter of God.
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But of this we have next to speak — Having thus set before you this sin in the Evidence of it, what this sin is, that the guilty may know they are guilty, I proceed,
But of this we have next to speak — Having thus Set before you this since in the Evidence of it, what this since is, that the guilty may know they Are guilty, I proceed,
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Certainly forgetfulness of God, howsoever it may seem no great matter, and the commonness of it may cause men to be the less affected with it, hath more in it then slight inconsiderate spirits are aware of.
Certainly forgetfulness of God, howsoever it may seem no great matter, and the commonness of it may cause men to be the less affected with it, hath more in it then slight inconsiderate spirits Are aware of.
or at least tolerable, though they never seriously apply themselves to remember God their Creator, but forget practically, disown and disacknowledge him all their dayes.
or At least tolerable, though they never seriously apply themselves to Remember God their Creator, but forget practically, disown and disacknowledge him all their days.
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Thou art pleasing and flattering thy self, it may be, I am not as many other men, I live in no gross sin, I am no Adulterer, Fornicator, Drunkard, Thief, unjust dealer, &c. Alas man, is it a light thing, must it now go for no gross sin for the creature to forget his Creator,
Thou art pleasing and flattering thy self, it may be, I am not as many other men, I live in no gross since, I am no Adulterer, Fornicator, Drunkard, Thief, unjust dealer, etc. Alas man, is it a Light thing, must it now go for no gross since for the creature to forget his Creator,
for man to disown, disacknowledge his Maker? dost thou indeed think this is no great matter? and that seeing thou art no Adulterer, Drunkard, &c. no gross sinner (as thou art pleased to call it) God may easily overlook and put it up that thou art forgetting, slighting, disacknowledging, disowning him all along.
for man to disown, disacknowledge his Maker? dost thou indeed think this is no great matter? and that seeing thou art no Adulterer, Drunkard, etc. no gross sinner (as thou art pleased to call it) God may Easily overlook and put it up that thou art forgetting, slighting, disacknowledging, disowning him all along.
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Bethink thy self, man, is it indeed nothing or next to nothing, a small matter with thee, to love and serve the creature more then the Creator, to remember too much every vanity,
Bethink thy self, man, is it indeed nothing or next to nothing, a small matter with thee, to love and serve the creature more then the Creator, to Remember too much every vanity,
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To forget, disacknowledge him therefore (being every way as deeply bound as is possible or imaginable) must needs be a great wickedness, a transcendent evil.
To forget, disacknowledge him Therefore (being every Way as deeply bound as is possible or imaginable) must needs be a great wickedness, a transcendent evil.
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and all along from your first Being untill this now, and sure it will appear a strange, horrible, unreasonable, unthankful, vile, inexcusable thing, to forget and disacknowledge h•m.
and all along from your First Being until this now, and sure it will appear a strange, horrible, unreasonable, unthankful, vile, inexcusable thing, to forget and disacknowledge h•m.
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O think, I beseech you, how can it but be a sin of the first Magnitude to forget, disown God, who hath not onely done so much upon a Creation account, but is doing so much every day upon a Providential account, to make himself remembred by you? sure there can be no room to think it a light thing to forget and disacknowledge God,
O think, I beseech you, how can it but be a since of the First Magnitude to forget, disown God, who hath not only done so much upon a Creation account, but is doing so much every day upon a Providential account, to make himself remembered by you? sure there can be no room to think it a Light thing to forget and disacknowledge God,
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so remember, visit him, what a wonder is it? That man should be mindless of God, forget, disown him, what a wonder is it? That God should be thoughtful of and about us, is a wonder of mercy and condescention;
so Remember, visit him, what a wonder is it? That man should be mindless of God, forget, disown him, what a wonder is it? That God should be thoughtful of and about us, is a wonder of mercy and condescension;
for the Childe to forget and disacknowledge his Father that begat him, the Mother that brought him forth, the Parents that nourished and brought him up, is nothing to this,
for the Child to forget and disacknowledge his Father that begat him, the Mother that brought him forth, the Parents that nourished and brought him up, is nothing to this,
The bodies that you bear about you, all your bones, all the mercies you receive, all the creatures you enjoy and behold, are your daily remembrancers of God.
The bodies that you bear about you, all your bones, all the Mercies you receive, all the creatures you enjoy and behold, Are your daily remembrancers of God.
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and there is not one blessing which any of you have, but it hath from God this written upon it, Remember me. When God puts Bread into thy hands, he saith, Here, eat and remember me;
and there is not one blessing which any of you have, but it hath from God this written upon it, remember me. When God puts Bred into thy hands, he Says, Here, eat and Remember me;
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And, O man, is it nothing for all this to forget and disown God, to whom thou art so obliged and indebted? That God that hath as it were studied so many wayes to fasten himself in thy remembrance, canst thou make a light matter of it,
And, Oh man, is it nothing for all this to forget and disown God, to whom thou art so obliged and indebted? That God that hath as it were studied so many ways to fasten himself in thy remembrance, Canst thou make a Light matter of it,
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and sin against God? O how wilt thou ever be able to hold up thy head, that God that thus deeply and dearly deserved to be remembred by thee, shall question thee for thy forgetfulness of him? wilt thou then be able thinkest thou, to make as light a matter of it as thou now dost,
and since against God? Oh how wilt thou ever be able to hold up thy head, that God that thus deeply and dearly deserved to be remembered by thee, shall question thee for thy forgetfulness of him? wilt thou then be able Thinkest thou, to make as Light a matter of it as thou now dost,
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remembrance and esteem run together, as you may see in that of the Psalmist, Psal. 137.5, 6. If I forget thee, O Jerusalem, let my right hand forget her cunning;
remembrance and esteem run together, as you may see in that of the Psalmist, Psalm 137.5, 6. If I forget thee, Oh Jerusalem, let my right hand forget her cunning;
and is it a light thing to let light by God? is it a con••m••ble matter, to con•emn him? O man, who is God thy Maker, thy Creator, that he should be thus sl ghted and con•emned by thee,
and is it a Light thing to let Light by God? is it a con••m••ble matter, to con•emn him? O man, who is God thy Maker, thy Creator, that he should be thus sl ghted and con•emned by thee,
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and made to g o ifie him, that thou shouldest thus contemn him? O that thou wouldest but think what it is for a little piece of breathing creeping Clay, formed a•d moulded,
and made to g oh ifie him, that thou Shouldst thus contemn him? O that thou Wouldst but think what it is for a little piece of breathing creeping Clay, formed a•d moulded,
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God made all things for himself, is the Owner, Proprietor of them, and in the highest and most unquestionable R•ght is challenging them for himself, his own glory,
God made all things for himself, is the Owner, Proprietor of them, and in the highest and most unquestionable R•ght is challenging them for himself, his own glory,
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and what more unreasonable then to deny it him? what more injurious then to frustrate his end as much as lyes in you? The whole Creation, all the rest of the inferiour Creatures, have a mediate reference unto the glory of God by and through man, man by forgetting God breaks the last link of the Chain, and unloosens the whole frame.
and what more unreasonable then to deny it him? what more injurious then to frustrate his end as much as lies in you? The Whole Creation, all the rest of the inferior Creatures, have a mediate Referente unto the glory of God by and through man, man by forgetting God breaks the last link of the Chain, and unloosens the Whole frame.
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I beseech you Sirs seriously think, what doth that man do, and what doth that man deserve, that doth what in him lyes to destroy and undo all that God hath do•e, •o render the World useless,
I beseech you Sirs seriously think, what does that man do, and what does that man deserve, that does what in him lies to destroy and undo all that God hath do•e, •o render the World useless,
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4 he greatness of this sin further appears, in that it is nor onely a contemning, vilifying, enjuring, robbing God, but it is a kinde of nullifying and un G••ding of him, a mak ng him no God,
4 he greatness of this since further appears, in that it is nor only a contemning, vilifying, enjuring, robbing God, but it is a kind of nullifying and un G••ding of him, a make ng him no God,
so far forth as any forget and disown God, so far forth they un Be, no •ti•, un-God him to thems lves, wh•ch is as far as they can go •o un Be, to un-God him in himself, from whom, in whom all live, and move, and h ve their b•ing, i• a high imp stib•••y, i•finitely beyond all c•eated power which he himself hath made:
so Far forth as any forget and disown God, so Far forth they un Be, no •ti•, un-God him to thems lves, wh•ch is as Far as they can go •o un Be, to un-God him in himself, from whom, in whom all live, and move, and h ve their b•ing, i• a high imp stib•••y, i•finitely beyond all c•eated power which he himself hath made:
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yea such as forget and disacknowledge God, do nullifie and un-God him to themselves, say he shall be no God to them, which is as much as they can do, men can bid no higher, reach no further,
yea such as forget and disacknowledge God, do nullify and un-God him to themselves, say he shall be no God to them, which is as much as they can do, men can bid no higher, reach no further,
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but, O Traytor, Rebel, unthankful wretch as thou art, thou art doing what thou canst do un-God God, un-Be thy Maker, to nullifie him who hath granted thee life and favour,
but, Oh Traitor, Rebel, unthankful wretch as thou art, thou art doing what thou Canst do un-God God, un-Be thy Maker, to nullify him who hath granted thee life and favour,
In this all sins are virtually, eminently, radically contained, the forgetting God (as we have before described it, forgetting that there is a God, who and what manner of God he is, what he requires, the duty and acknowledgement that we owe him ) is product ve of any, of every sin.
In this all Sins Are virtually, eminently, radically contained, the forgetting God (as we have before described it, forgetting that there is a God, who and what manner of God he is, what he requires, the duty and acknowledgement that we owe him) is product ve of any, of every since.
and slanderest thine own Mothers son What is the reason of this? why, as it follows in the next words, These things hast thou done and I kept silence, thou thoughtest that I was altogether such a one as thy self.
and slanderest thine own Mother's son What is the reason of this? why, as it follows in the next words, These things hast thou done and I kept silence, thou thoughtest that I was altogether such a one as thy self.
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and S•eal, and Slander, and Lie, &c. We have (not to stand upon i•) the Scripture frequently g•ving in this as the reason of the vileness, unreasonableness of men, their forgeting, their not remembring God, Psal. 14 7. Ezek. 22.12. Hos. 8.14. Psal. 54.31, &c. The feare of the Lord (as the Wise-man speaks, Prov. 6.10.) is the beginning of wisedome;
and S•eal, and Slander, and Lie, etc. We have (not to stand upon i•) the Scripture frequently g•ving in this as the reason of the vileness, unreasonableness of men, their forgetting, their not remembering God, Psalm 14 7. Ezekiel 22.12. Hos. 8.14. Psalm 54.31, etc. The Fear of the Lord (as the Wiseman speaks, Curae 6.10.) is the beginning of Wisdom;
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the knowledge, fear, the remembrance and acknowledgement of God, is the fountain and well-head of Piety and Religion, the beginning and maintainer of all holiness and honesty of heart and life,
the knowledge, Fear, the remembrance and acknowledgement of God, is the fountain and wellhead of Piety and Religion, the beginning and maintainer of all holiness and honesty of heart and life,
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alas, how many such have been sadly left, that as little thought it by themselves as any of you can do, who had they been foretold what they should be and do, would have answered with Hazael, Am I a d•g, that I should do such great things? flatter not thy self man,
alas, how many such have been sadly left, that as little Thought it by themselves as any of you can do, who had they been foretold what they should be and do, would have answered with hazael, Am I a d•g, that I should do such great things? flatter not thy self man,
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whosoever he be therefore, whosoever thou art that forgettest and disacknowledgest God, thou art convicted by thy own Conscience, thou art condemned by thine own heart, thou art going against the shining light and strongest evidences of thy own reason;
whosoever he be Therefore, whosoever thou art that forgettest and disacknowledgest God, thou art convicted by thy own Conscience, thou art condemned by thine own heart, thou art going against the shining Light and Strongest evidences of thy own reason;
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and sure when God shall Judge thee according to the Law of the remembrance of him written in thy heart, thy sin will be found to be so much the more sinfull, hateful, inexcusable, by how much thou hast gone against the very light of Nature, thy own certain knowledge, and reason it self.
and sure when God shall Judge thee according to the Law of the remembrance of him written in thy heart, thy since will be found to be so much the more sinful, hateful, inexcusable, by how much thou hast gone against the very Light of Nature, thy own certain knowledge, and reason it self.
Possibly some that are little or nothing aff•ct•d with the greatness of this sin in it self, may be somewhat awakened with the con••deration of the •••ger of it to them selves. Consider then
Possibly Some that Are little or nothing aff•ct•d with the greatness of this since in it self, may be somewhat awakened with the con••deration of the •••ger of it to them selves. Consider then
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own him, and he will own you: but disacknowledge him, and he will disacknowledge you. Relations are mutual, and the due of Relates each to other, is reciprocal;
own him, and he will own you: but disacknowledge him, and he will disacknowledge you. Relations Are mutual, and the endue of Relates each to other, is reciprocal;
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Forget God, and it will come to that which the Prophet speaks of, Isa. 27.11. He that made them will have no mercy on them, and he that formed them will shew them no favour.
Forget God, and it will come to that which the Prophet speaks of, Isaiah 27.11. He that made them will have no mercy on them, and he that formed them will show them no favour.
It is an Argument much made use of in Scripture, moving the Lord to remember us in mercy, moving him to compassion towards us, to tell him that we are his creatures, that he is our Maker, and we are the work of his hands, Job 10.3.9. Psal. 118 8. Isa. 64.8. but not to own him as such, invalidates this Argument, such forfeit the favour and merciful regard of the God that made them:
It is an Argument much made use of in Scripture, moving the Lord to Remember us in mercy, moving him to compassion towards us, to tell him that we Are his creatures, that he is our Maker, and we Are the work of his hands, Job 10.3.9. Psalm 118 8. Isaiah 64.8. but not to own him as such, invalidates this Argument, such forfeit the favour and merciful regard of the God that made them:
but will not God stop thy mouth with thy not remembring thy Creator? Dost thou not know (or dost thou think thou shalt never know) what it is in a day of extremity to have no where else to fly,
but will not God stop thy Mouth with thy not remembering thy Creator? Dost thou not know (or dost thou think thou shalt never know) what it is in a day of extremity to have no where Else to fly,
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and to have this way blockt, to have God shake thee off, and forget and disown thee (as thou hast done him) as to shewing thee any favour? Thinkest thou the time will never be (as little as thou carest for,
and to have this Way blocked, to have God shake thee off, and forget and disown thee (as thou hast done him) as to showing thee any favour? Thinkest thou the time will never be (as little as thou Carest for,
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2. Consider, the not remembring, the forgetting God will provoke him to blow upon, and blast you in all your Enterprizes, rendring them fruitless and unsuccessful, rendring them vain and empty and vexatious:
2. Consider, the not remembering, the forgetting God will provoke him to blow upon, and blast you in all your Enterprises, rendering them fruitless and unsuccessful, rendering them vain and empty and vexatious:
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and such as forget God (though the world smile upon them for the present) shall at last finde this so to their sorrow, Isa. 17.10, 11. Because thou hast forgotten the God of thy salvation,
and such as forget God (though the world smile upon them for the present) shall At last find this so to their sorrow, Isaiah 17.10, 11. Because thou hast forgotten the God of thy salvation,
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yet vexatious disappointment will be the issue, a ruinous heap, irrepairable frustration, causing grief and desperate sorrow, shall be the harvest which the flourishing seedstime of all their cunning, careful, painful, pleasing, promising projects shall afford them.
yet vexatious disappointment will be the issue, a ruinous heap, irrepairable frustration, causing grief and desperate sorrow, shall be the harvest which the flourishing Seedtime of all their cunning, careful, painful, pleasing, promising projects shall afford them.
You may see how the awhile flourishing, but afterwithering estate of such as forget God is described, Job 8.11, &c. and frequently elswhere in Scripture.
You may see how the awhile flourishing, but afterwithering estate of such as forget God is described, Job 8.11, etc. and frequently elsewhere in Scripture.
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3. Consider, the forgetting God will provoke him to bring upon you Spiritual Judgements, to give you up to blindness of minde, hardness of heart, to infatuate and befot you, leave you to a seared Conscience, and a senslesness in sinning.
3. Consider, the forgetting God will provoke him to bring upon you Spiritual Judgments, to give you up to blindness of mind, hardness of heart, to infatuate and befot you, leave you to a seared Conscience, and a senselessness in sinning.
You may reade (and tremble to reade) what is said of them, Rom. 1. that when they knew God, did not glorifie him at God, that did not like to retain God in their knowledge;
You may read (and tremble to read) what is said of them, Rom. 1. that when they knew God, did not Glorify him At God, that did not like to retain God in their knowledge;
that for this cause God gave them up to vile affection, to a reprobate minde, to be filled with all unrighteousness, to all excess of, and besottedness in sinning.
that for this cause God gave them up to vile affection, to a Reprobate mind, to be filled with all unrighteousness, to all excess of, and besottedness in sinning.
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A hard heart, a reprobate minde, a seared Conscience, a being past feeling, a committing sin with greediness, are the sad effects of not remembring, of forgetting and disacknowledging God.
A hard heart, a Reprobate mind, a seared Conscience, a being passed feeling, a committing since with greediness, Are the sad effects of not remembering, of forgetting and disacknowledging God.
And Oh that those of the younger sort would think of this, that blindness of minde, that hardness of heart, that spiritual stupor and benummedness of Conscience, that greediness in sinning, that excess of riot, which many run unto,
And O that those of the younger sort would think of this, that blindness of mind, that hardness of heart, that spiritual stupor and benumbedness of Conscience, that greediness in sinning, that excess of riot, which many run unto,
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4. And lastly Consider, God will finde a time to remember such as forget him, he will finde a time to be remembred (and sadly remembred too) by such as most slight him;
4. And lastly Consider, God will find a time to Remember such as forget him, he will find a time to be remembered (and sadly remembered too) by such as most slight him;
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God will have his glory, his acknowledgement, he will fetch it out of those that forget and disacknowledge him upon earth, in Hell, Psal. 61 17. The wicked shall be turned into Hell,
God will have his glory, his acknowledgement, he will fetch it out of those that forget and disacknowledge him upon earth, in Hell, Psalm 61 17. The wicked shall be turned into Hell,
so if now thou wilt not voluntarily remember, acknowledge, glorifie him, a day is coming when God will make thee remember, acknowledge him, serve to his glory (though little to thy benefit or comfort) whether thou wilt or no.
so if now thou wilt not voluntarily Remember, acknowledge, Glorify him, a day is coming when God will make thee Remember, acknowledge him, serve to his glory (though little to thy benefit or Comfort) whither thou wilt or no.
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Ʋse II. is for Exhortation, and earnest perswasion unto all and every one to remember his Creator, and do it now, Remember now thy Creator, &c. doubtless it is a duty incumbent upon all,
Ʋse II is for Exhortation, and earnest persuasion unto all and every one to Remember his Creator, and do it now, remember now thy Creator, etc. doubtless it is a duty incumbent upon all,
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the notion of a Creator challenges this at every mans hand, and that presently and out of hand, be they young or be they old, have they more or have they less neglected it, it abides the now duty of every one:
the notion of a Creator challenges this At every men hand, and that presently and out of hand, be they young or be they old, have they more or have they less neglected it, it abides the now duty of every one:
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Somewhat would have been spoken more generally unto all (but time scanting upon us) we shall especially urge the Exhortation upon such as are the persons to whom the Text is directing it.
Somewhat would have been spoken more generally unto all (but time scanting upon us) we shall especially urge the Exhortation upon such as Are the Persons to whom the Text is directing it.
It is not said, Remember now your Creator, or let all men remember now their Creator, but Remember now thy Creator: that none may put it off to the general, God puts it home to each one in particular.
It is not said, remember now your Creator, or let all men Remember now their Creator, but remember now thy Creator: that none may put it off to the general, God puts it home to each one in particular.
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There is such haste, no man may put it off, no not a while, neither mayest thou, the danger, the damage of deferring but a little, a week, a day, may be thy eternal undoing.
There is such haste, no man may put it off, no not a while, neither Mayest thou, the danger, the damage of deferring but a little, a Week, a day, may be thy Eternal undoing.
O do not think it is duty indeed to remember God, 'tis matter of importance, 'tis what must be done, I will do it, I will do it more, I will be more serious in it hereafter;
O do not think it is duty indeed to Remember God, it's matter of importance, it's what must be done, I will do it, I will do it more, I will be more serious in it hereafter;
And to press home this Exhortation to a present remembring God, to the doing of it now in the dayes of youth, I might muster up a multitude of cogent Considerations,
And to press home this Exhortation to a present remembering God, to the doing of it now in the days of youth, I might muster up a multitude of cogent Considerations,
1. That thou remember thy Creator is due unto him now, it is his no• due, it is thy now duty. Do not look upon it under the notion of duty onely, a thing of necessity, what must have a time to be thought on,
1. That thou Remember thy Creator is due unto him now, it is his no• due, it is thy now duty. Do not look upon it under the notion of duty only, a thing of necessity, what must have a time to be Thought on,
but be perswaded to think of, and consider it more nearly, as matter of now duty, that which lyes upon thee with the greatest necessity that can be, not sometime,
but be persuaded to think of, and Consider it more nearly, as matter of now duty, that which lies upon thee with the greatest necessity that can be, not sometime,
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Sure thou art saying in thy heart (thou that at present art most remiss, negligent and forgetful of God) I will remember and turn unto the Lord sometime or other before I die:
Sure thou art saying in thy heart (thou that At present art most remiss, negligent and forgetful of God) I will Remember and turn unto the Lord sometime or other before I die:
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yet it shall not be alwayes thus, hereafter thou wilt be more serious, and if it be done at any time, it will be as well as if thou didst it now. Hast thou not some such reasonings of heart as these? To which I answer, That though such indeed be the bottomless Mercy of God,
yet it shall not be always thus, hereafter thou wilt be more serious, and if it be done At any time, it will be as well as if thou didst it now. Hast thou not Some such reasonings of heart as these? To which I answer, That though such indeed be the bottomless Mercy of God,
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O do not thus put off God, whatever thy future intendments may be, in delaying his now due, thou mayest not thus deal with thy fellow-creature, Prov. •. 27. Withhold not good from them to whom it is due;
O do not thus put off God, whatever thy future intendments may be, in delaying his now due, thou Mayest not thus deal with thy fellow-creature, Curae •. 27. Withhold not good from them to whom it is due;
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May not God when he will call for his own? God claims no more then his due, his now due, but this he is making present challenge of, and calling for without delay;
May not God when he will call for his own? God claims no more then his due, his now due, but this he is making present challenge of, and calling for without Delay;
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had God said, See thou remember me sometime or other, it had been but wisdome for thee to do it to day, that knowest not whether thou shalt have a morrow to do it in;
had God said, See thou Remember me sometime or other, it had been but Wisdom for thee to do it to day, that Knowest not whither thou shalt have a morrow to do it in;
It is ours to do as what, so when God requires, and •o de•a, and put off when God calls, is a great degree of disobedience sh•uld•t thou afterwards attend it.
It is ours to do as what, so when God requires, and •o de•a, and put off when God calls, is a great degree of disobedience sh•uld•t thou afterwards attend it.
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The great ones of the World, thy bigger fellow-Creatures, man, will not brook it to have their Commands tr•ffed, their Subjects and Servants dare not do it, what they Command,
The great ones of the World, thy bigger fellow-Creatures, man, will not brook it to have their Commands tr•ffed, their Subject's and Servants Dare not do it, what they Command,
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as thou hast said, and do even to Mordecai the Jew, though it were a matter went as much against the hair as might be, he presently attends it, as you may there see;
as thou hast said, and do even to Mordecai the Jew, though it were a matter went as much against the hair as might be, he presently attends it, as you may there see;
and is it for thee lightly to put it off, when God calls, Remember now thy Creator. O young men, I beseech you look upon it as a dreadful, provoking, dangerous thing, to slight and put off the Commands of God when he calls for present obedience.
and is it for thee lightly to put it off, when God calls, remember now thy Creator. Oh young men, I beseech you look upon it as a dreadful, provoking, dangerous thing, to slight and put off the Commands of God when he calls for present Obedience.
I made haste and delayed not (saith David, Psal. 119.60.) to keep thy Commandments: so the Call, the Command of God being upon thee, make haste and delay not to attend it.
I made haste and delayed not (Says David, Psalm 119.60.) to keep thy commandments: so the Call, the Command of God being upon thee, make haste and Delay not to attend it.
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while the evill dayes come not, before those times of less advantage, of greater disadvantage overtake thee, no time to this present time, no age to the dayes of youth;
while the evil days come not, before those times of less advantage, of greater disadvantage overtake thee, no time to this present time, no age to the days of youth;
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it is the argument which David by his messengers improves with Nabal (1 Sam. 25.8.) We come in a good day, give I pray thee, &c. God is come unto thee in a good day, while he calls upon thee now in the dayes of thy youth,
it is the argument which David by his messengers improves with Nabal (1 Sam. 25.8.) We come in a good day, give I pray thee, etc. God is come unto thee in a good day, while he calls upon thee now in the days of thy youth,
O think man, will there ever be a fairer opportunity then now is, or wilt thou ever be in better capacity then thou now art, thine eyes may weep over this when lost,
O think man, will there ever be a Fairer opportunity then now is, or wilt thou ever be in better capacity then thou now art, thine eyes may weep over this when lost,
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but will they ever see such another season as these dayes of youth are now affording thee? will thy capacity, ability be greater or better then now it is? or will thy worke be easier then now it is? or will thy hindrances be fewer, thy helpes and advantages more,
but will they ever see such Another season as these days of youth Are now affording thee? will thy capacity, ability be greater or better then now it is? or will thy work be Easier then now it is? or will thy hindrances be fewer, thy helps and advantages more,
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then now they are? if not, why shouldst thou put it off, why shouldest thou not make use of this present time? Sure thou judgest it requisite, indispensibly requisite, to remember, turn to God, seek him, serve him,
then now they Are? if not, why Shouldst thou put it off, why Shouldst thou not make use of this present time? Sure thou Judges it requisite, Indispensibly requisite, to Remember, turn to God, seek him, serve him,
And because this is an argument of weight, and such as may breake off all delayes, were it but well thought of, let me request thee a little more particularly to consider,
And Because this is an argument of weight, and such as may break off all delays, were it but well Thought of, let me request thee a little more particularly to Consider,
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Let me ask thee, (and I beseech thee seriously consider of it) Dost thou finde thy self more disposed to take the present time that now is, by all thy past puttings off? nay, dost thou not finde that the more thou delayest and puttest off, the more thou mayest,
Let me ask thee, (and I beseech thee seriously Consider of it) Dost thou find thy self more disposed to take the present time that now is, by all thy past puttings off? nay, dost thou not find that the more thou delayest and puttest off, the more thou Mayest,
and that thou art so much the readier to do it still, by how much the longer thou hast done it already? and if this be the effect of former put offs as to the present, thou mayest easily gather what will be the fruit of present put offs as to the future.
and that thou art so much the Readier to do it still, by how much the longer thou hast done it already? and if this be the Effect of former put offs as to the present, thou Mayest Easily gather what will be the fruit of present put offs as to the future.
Dost thou not think thou wouldest finde enough to do of it now to turn over a new leaf, forget thy vanities, forsake thy sins, shake off thy loose Companions,
Dost thou not think thou Wouldst find enough to do of it now to turn over a new leaf, forget thy vanities, forsake thy Sins, shake off thy lose Sodales,
and set thy self to a serious remembring, converting and turning to the Lord, and will not custome in sin the longer thou goest on in it, render thy return s••ll the more difficult, Jer. 13.23.
and Set thy self to a serious remembering, converting and turning to the Lord, and will not custom in since the longer thou goest on in it, render thy return s••ll the more difficult, Jer. 13.23.
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Heb. 3.7, 8, 13. Alas, the work is difficult, the hindrances many, thy heart so averse and indisposed, that thou knowest not how to perswade and overcome thy self to set upon it presently,
Hebrew 3.7, 8, 13. Alas, the work is difficult, the hindrances many, thy heart so averse and indisposed, that thou Knowest not how to persuade and overcome thy self to Set upon it presently,
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What is the reason of (which we see in sad experience to be so) the little efficacy the Ministry of the Word hath upon the hearts of men that have lien long under it,
What is the reason of (which we see in sad experience to be so) the little efficacy the Ministry of the Word hath upon the hearts of men that have lain long under it,
Time was, it may be, that an awakening Sermon would have more moved them then now it will, is it not hence, that they have so long put off the Calls of God, that they are now become powerless.
Time was, it may be, that an awakening Sermon would have more moved them then now it will, is it not hence, that they have so long put off the Calls of God, that they Are now become powerless.
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the Word of God is said to be quick •nd powerful, and mighty in operation, but many a man delayes and dallies with it so long, till it become to him dead, powerless, and inoperative.
the Word of God is said to be quick •nd powerful, and mighty in operation, but many a man delays and dallies with it so long, till it become to him dead, powerless, and inoperative.
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Oh! were this thought of, how rarely are such wrought upon to remember God in their Age, who have been called upon (as thou now art) to Remember their Creator in the dayes of their youth;
Oh! were this Thought of, how rarely Are such wrought upon to Remember God in their Age, who have been called upon (as thou now art) to remember their Creator in the days of their youth;
look into thy own Experience and think, how many hast thou known savingly wrought upon in their old Age, in their declensions, that lived constantly under the Means of grace in their younger time.
look into thy own Experience and think, how many hast thou known savingly wrought upon in their old Age, in their declensions, that lived constantly under the Means of grace in their younger time.
Many the sad and dreadful Examples of men grown Sermon-proof, sensless, past feeling, upon whom the Word hath no power (unless to blinde and harden them further) that being often reproved, perswaded, called upon, have stood out, put off, are before thee in the Bible upon record, and in present sad Experience;
Many the sad and dreadful Examples of men grown Sermonproof, senseless, past feeling, upon whom the Word hath no power (unless to blind and harden them further) that being often reproved, persuaded, called upon, have stood out, put off, Are before thee in the bible upon record, and in present sad Experience;
there are many, very many that having turned a deaf ear to the Calls of God to Remember their Creator in the dayes of their youth, are strangely infatuated, besotted, hardened, rendred sensless and obdurate in their Age;
there Are many, very many that having turned a deaf ear to the Calls of God to remember their Creator in the days of their youth, Are strangely infatuated, besotted, hardened, rendered senseless and obdurate in their Age;
but there are few, very few, very very few, if any, that neglecting the Calls of God to remember him in their youth, have attended it in their old Age.
but there Are few, very few, very very few, if any, that neglecting the Calls of God to Remember him in their youth, have attended it in their old Age.
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Man, believe this, that as thou hast little, very little cause to hope that the Calls of God resisted, refused in thy youth, will be savingly effectual in thy Age;
Man, believe this, that as thou hast little, very little cause to hope that the Calls of God resisted, refused in thy youth, will be savingly effectual in thy Age;
so thou hast much, very much cause to fear, that the Word that now avails not with thee to bring thee to a serious remembring of God, will be judicially sealing of thee up under blindness of minde and hardness of heart, for refusing and putting off his Call:
so thou hast much, very much cause to Fear, that the Word that now avails not with thee to bring thee to a serious remembering of God, will be judicially sealing of thee up under blindness of mind and hardness of heart, for refusing and putting off his Call:
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now remembring and turning to him, as God hath sadly and severely threatned such as put off his Call, put off when he calls, to remember and turn unto him, the slipping of their season, that they shall after finde the door of acceptance shut against them, Zech. 7.13. and often elswhere;
now remembering and turning to him, as God hath sadly and severely threatened such as put off his Call, put off when he calls, to Remember and turn unto him, the slipping of their season, that they shall After find the door of acceptance shut against them, Zechariah 7.13. and often elsewhere;
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so God hath graciously promised and laid forth his readiness to shew mercy unto such as remember and seek him betimes: in Prov. 8.17. and other places, you may see the promise of finding made over to early seeking; and to this purpose is that of the Prophet, Isa. 55.6. Seek ye the Lord while he may be found:
so God hath graciously promised and laid forth his readiness to show mercy unto such as Remember and seek him betimes: in Curae 8.17. and other places, you may see the promise of finding made over to early seeking; and to this purpose is that of the Prophet, Isaiah 55.6. Seek you the Lord while he may be found:
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I intreat thee to take notice of it, God calls thee, Remember now thy Creator, &c. and as to the present attendance of his Call, thou hast many gracious Promises;
I entreat thee to take notice of it, God calls thee, remember now thy Creator, etc. and as to the present attendance of his Call, thou hast many gracious Promises;
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Well may I say of thy now remembring God, now in the dayes of thy youth, as the Apostle, 2 Cor. 6.2. Behold, now in the accepted time, now is the day of salvation.
Well may I say of thy now remembering God, now in the days of thy youth, as the Apostle, 2 Cor. 6.2. Behold, now in the accepted time, now is the day of salvation.
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and by thy so doing run thy self upon the woful hazard of having the door of Grace and Mercy shut and bolted against thee, which now by its standing wide open invites thy entrance,
and by thy so doing run thy self upon the woeful hazard of having the door of Grace and Mercy shut and bolted against thee, which now by its standing wide open invites thy Entrance,
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3. Consider, now in the dayes of thy youth is the best, the fittest time to remember thy Creator, because this is acceptable to him, worthy of him, (as I may so speak) but to put him off to elder years, to old age, is to offer him great indignity,
3. Consider, now in the days of thy youth is the best, the Fittest time to Remember thy Creator, Because this is acceptable to him, worthy of him, (as I may so speak) but to put him off to elder Years, to old age, is to offer him great indignity,
and cannot but be exceeding provoking, he is worthy of the first and best to whom thou owest thy all, and to devote and dedicate to him the morning of thy time, the flower and strength of thy age, this is worthy of him;
and cannot but be exceeding provoking, he is worthy of the First and best to whom thou owest thy all, and to devote and dedicate to him the morning of thy time, the flower and strength of thy age, this is worthy of him;
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Go and cry in the ears of Jerusalem, saying, Thus saith the Lord, I remember the kindness of thy youth, he takes this so well, he accepts this so kindly, that he will after pass by many backslidings and infirmities,
Go and cry in the ears of Jerusalem, saying, Thus Says the Lord, I Remember the kindness of thy youth, he Takes this so well, he accepts this so kindly, that he will After pass by many backslidings and infirmities,
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as well as our outward estates, and by it we see that God challenge•h our whole, but he layes a peculiar claim as it were to our first and b•st, as to the first-fruits of old.
as well as our outward estates, and by it we see that God challenge•h our Whole, but he lays a peculiar claim as it were to our First and b•st, as to the Firstfruits of old.
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how unworthy, how provoking 〈 ◊ 〉 it? shall the fl••h, and world, and Devil be first minded, regarded, s•rved, sh••• these go away with the first and best of thy time, strength, abilities, which is Gods due,
how unworthy, how provoking 〈 ◊ 〉 it? shall the fl••h, and world, and devil be First minded, regarded, s•rved, sh••• these go away with the First and best of thy time, strength, abilities, which is God's endue,
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Alas man, to delay now while he calls upon thee, now in the dayes of thy youth to remember him, with purposes and intendments of doing it hereafter, what is it,
Alas man, to Delay now while he calls upon thee, now in the days of thy youth to Remember him, with Purposes and intendments of doing it hereafter, what is it,
when thou hast laid out the prime and choice of thy time and abilities elsewhere, thou art purposing and intending to reserve for and bestow the refuse, the leavings upon him;
when thou hast laid out the prime and choice of thy time and abilities elsewhere, thou art purposing and intending to reserve for and bestow the refuse, the leavings upon him;
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Is it not very thus with thee man, and dost thou think this will do? is it reasonable, is it right, is it equall, thy self being Iudge, that the first fruits, nay the whole harvest it may be, the flower of thy youth,
Is it not very thus with thee man, and dost thou think this will do? is it reasonable, is it right, is it equal, thy self being Judge, that the First fruits, nay the Whole harvest it may be, the flower of thy youth,
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and the God that made thee, maintains thee, and must save thee or thou perishest everlastingly, be served with the last and worst? Look into Mal. 1.14. Cursed be the deceiver, which hath in his his flock a male, and voweth and sacrificeth to the Lord a corrupt thing;
and the God that made thee, maintains thee, and must save thee or thou perishest everlastingly, be served with the last and worst? Look into Malachi 1.14. Cursed be the deceiver, which hath in his his flock a male, and Voweth and Sacrificeth to the Lord a corrupt thing;
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but will God be mocked? let me tell thee, that not unseldome the dregs of Gods anger come to their portion, that are presuming to put him off with the dregs of their Age;
but will God be mocked? let me tell thee, that not unseldom the dregs of God's anger come to their portion, that Are presuming to put him off with the dregs of their Age;
but will God call such hypocritical sorrow, meerly to save thy own skin, such a seeming conversion, Real Repentances mayest thou not expect that God will make thee the same answer, which it is said he did to a wretched old man, who now being ready to die, would needs repent and turn to God, Ʋbi consumpsisti farinam ibi consume furfurem, Where thou hast spent thy flower there go spend thy bran? mayest thou not justly dread that.
but will God call such hypocritical sorrow, merely to save thy own skin, such a seeming conversion, Real Repentances Mayest thou not expect that God will make thee the same answer, which it is said he did to a wretched old man, who now being ready to die, would needs Repent and turn to God, Ʋbi consumpsisti Farinam There consume Furfurem, Where thou hast spent thy flower there go spend thy bran? Mayest thou not justly dread that.
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and thinkest to cure all by a taking on to repent, and crying God mercy at las• but hast thou not cause to fear that when at last cast, in old Age, upon a Deathbed,
and Thinkest to cure all by a taking on to Repent, and crying God mercy At las• but hast thou not cause to Fear that when At last cast, in old Age, upon a Deathbed,
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when going out of the world, thou art crying him Mercy, that God will send thee in the day of distress to the gods whom thou hast served to save thee? that he will say to thee, Nay, now even make an end as thou hast begun, make thy best of that thou hast esteemed better and remembred more then me, I will none of thy leavings;
when going out of the world, thou art crying him Mercy, that God will send thee in the day of distress to the God's whom thou hast served to save thee? that he will say to thee, Nay, now even make an end as thou hast begun, make thy best of that thou hast esteemed better and remembered more then me, I will none of thy leavings;
and most advantagious season to remember thy Creator, because hereby thou shalt best provide (most abundantly, most surely) for thy own good and comfort, as is notoriously evident.
and most advantageous season to Remember thy Creator, Because hereby thou shalt best provide (most abundantly, most surely) for thy own good and Comfort, as is notoriously evident.
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thou canst not but know (if thou knowest any thing) that every day thou art deferring and putting off to remember God, every day thou art going on to forget, neglect, disacknowledge him, thou art making work for Repentance, thou art hereby laying up sorrow for thy self,
thou Canst not but know (if thou Knowest any thing) that every day thou art deferring and putting off to Remember God, every day thou art going on to forget, neglect, disacknowledge him, thou art making work for Repentance, thou art hereby laying up sorrow for thy self,
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if God peradventure will give thee Repentance here, or eternal sorrow in the place of sorrow, where there is nothing but weeping, and wailing, and gnashing of teeth hereafter,
if God Peradventure will give thee Repentance Here, or Eternal sorrow in the place of sorrow, where there is nothing but weeping, and wailing, and gnashing of teeth hereafter,
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and who would wittingly make a rod for his own back? who would willingly persevere in a course of laying up sorrow for himself? who would do knowingly, continue to do that, that he must sorrowfully undo,
and who would wittingly make a rod for his own back? who would willingly persevere in a course of laying up sorrow for himself? who would do knowingly, continue to do that, that he must sorrowfully undo,
when God shall set thy sins, thy neglects of him, a course of forgetting, slighting, contemning him, that thou hast long run on in, in order before thee, though it be in order to thy Humiliation, Repentance, Conversion, it may make thee wish again and again thou hadst never stood out so long,
when God shall Set thy Sins, thy neglects of him, a course of forgetting, slighting, contemning him, that thou hast long run on in, in order before thee, though it be in order to thy Humiliation, Repentance, Conversion, it may make thee wish again and again thou Hadst never stood out so long,
though well worthy your serious consideration. (1.) As we have been saying, Be sure the more thou multipliest to sin, the longer thou art going on in a course of forgetting God, the more thou art multiplying thy own sorrows if God vouchsafe thee Repentance. (2.) Late Conversions are like Births in those that are ancient, not without much difficulty, a hard travail, many throws, difficult deliverance:
though well worthy your serious consideration. (1.) As we have been saying, Be sure the more thou multipliest to since, the longer thou art going on in a course of forgetting God, the more thou art multiplying thy own sorrows if God vouchsafe thee Repentance. (2.) Late Conversions Are like Births in those that Are ancient, not without much difficulty, a hard travail, many throws, difficult deliverance:
God saveth some, though more seldomly, that have longer put him off, but it is then so as by fire, as the Apostle speaks, 1 Cor. 3.15. or as it is Jude ver. 22.23. And of some have compassion, making a difference, and others save with fear, pulling them out of the fire:
God Saveth Some, though more seldomly, that have longer put him off, but it is then so as by fire, as the Apostle speaks, 1 Cor. 3.15. or as it is U^de ver. 22.23. And of Some have compassion, making a difference, and Others save with Fear, pulling them out of the fire:
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many fears, heart-misgiving, despairing thoughts such are ordinarily attended with, God commonly makes those that long put off, a Magar-missabib if ever he shew them mercy:
many fears, heart-misgiving, despairing thoughts such Are ordinarily attended with, God commonly makes those that long put off, a Magar-missabib if ever he show them mercy:
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such are more seldome humbled, converted, saved, and when they are, it is not without much ado. (3) The sins of youth, which such have deeply run into,
such Are more seldom humbled, converted, saved, and when they Are, it is not without much ado. (3) The Sins of youth, which such have deeply run into,
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and save them through much fear and terrour) remain many times a Corrosive gnawing upon their Spirits all their dayes, the sting of such and such a sweet sin that they have been deeply in, sticks with them to a dying day;
and save them through much Fear and terror) remain many times a Corrosive gnawing upon their Spirits all their days, the sting of such and such a sweet since that they have been deeply in, sticks with them to a dying day;
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it is made the hypocrites portion, to have his bones full of the sins of his youth, Job 20.11. but it is many times the lot of such whom God hath brought home to himself by a sound Repentan••, to be made to possess the iniquities of their youth, as is evident from Jobs complaint, Job 13.26.
it is made the Hypocrites portion, to have his bones full of the Sins of his youth, Job 20.11. but it is many times the lot of such whom God hath brought home to himself by a found Repentan••, to be made to possess the iniquities of their youth, as is evident from Jobs complaint, Job 13.26.
and Davids prayer, Psal. 25 7. Upon this account, by remembring and turning to God now, thou mayest haply prevent such sins, which should God give thee hereafter Repentance, may stick with thee to a dying day,
and Davids prayer, Psalm 25 7. Upon this account, by remembering and turning to God now, thou Mayest haply prevent such Sins, which should God give thee hereafter Repentance, may stick with thee to a dying day,
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and put away evil from thy flesh, do not put it upon thy self, but take the course, the onely wise way to remedy and prevent it, which he prescribes in the Text, Remember now thy Creator in the dayes of thy youth.
and put away evil from thy Flesh, do not put it upon thy self, but take the course, the only wise Way to remedy and prevent it, which he prescribes in the Text, remember now thy Creator in the days of thy youth.
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Consider more particularly a few things here, but to touch them. (1.) To remember and turn to God, to be good, take a right course betimes, is the way to be se••edly good, to be setled and established in the way of God and godliness in Age;
Consider more particularly a few things Here, but to touch them. (1.) To Remember and turn to God, to be good, take a right course betimes, is the Way to be se••edly good, to be settled and established in the Way of God and godliness in Age;
the sooner thou art seasoned with right principles, p•ous principles in youth, the more deeply and indelibly will they be rivert•d into thee in Age, Prov. 22.6. Train up a childe in the way he should go, and when he is old he will not depart from it.
the sooner thou art seasoned with right principles, p•ous principles in youth, the more deeply and indelibly will they be rivert•d into thee in Age, Curae 22.6. Train up a child in the Way he should go, and when he is old he will not depart from it.
but the onely way to this, is to begin betimes. (2.) To remember, turn to God betimes, to begin to be indeed good early, is the ready way to be good indeed, to be eminently good;
but the only Way to this, is to begin betimes. (2.) To Remember, turn to God betimes, to begin to be indeed good early, is the ready Way to be good indeed, to be eminently good;
as he that begins betimes, and long continues to drive a gainfull trade, is long in taking in and treasuring up, must needs be well stored and furnished,
as he that begins betimes, and long continues to drive a gainful trade, is long in taking in and treasuring up, must needs be well stored and furnished,
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how humble, holy and heavenly minded, how abounding in every grace, and rich in all manner of good works, mightest thou be, wouldst thou be perswaded now in the dayes of thy youth to remember thy Creator.
how humble, holy and heavenly minded, how abounding in every grace, and rich in all manner of good works, Mightest thou be, Wouldst thou be persuaded now in the days of thy youth to Remember thy Creator.
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O be indeed good, godly now, this is the way to be good indeed, eminently good and godly. (3.) The last advantage that I shall name as to this, that thou shalt have by an early turning unto God, is this, It will greaten thy reward in heaven;
Oh be indeed good, godly now, this is the Way to be good indeed, eminently good and godly. (3.) The last advantage that I shall name as to this, that thou shalt have by an early turning unto God, is this, It will greaten thy reward in heaven;
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none shall serve God for nought, begin quickly, and hold on carefully and cheerfully, thou shalt lose nothing by it, 1 Cor. 15.58. indeed the reward is not of work, it is of grace, but yet it is according to work, 2 Cor. 9.6. begin ever so soon, and follow it ever so diligently, and continue ever so long, thou shalt then receive a full reward for every moments service.
none shall serve God for nought, begin quickly, and hold on carefully and cheerfully, thou shalt loose nothing by it, 1 Cor. 15.58. indeed the reward is not of work, it is of grace, but yet it is according to work, 2 Cor. 9.6. begin ever so soon, and follow it ever so diligently, and continue ever so long, thou shalt then receive a full reward for every moments service.
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Were there nothing in all that hath been already said, yet one would think there were enough in this one Consideration, were it seriously thought upon, to put an issue to all thought of delaying,
Were there nothing in all that hath been already said, yet one would think there were enough in this one Consideration, were it seriously Thought upon, to put an issue to all Thought of delaying,
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Thy flourishing Youth, man, (O think of it) is fickle, flitting, frail, subject to Death as well as old Age, Jam. 4.14. For what is your life? it is even a vapour:
Thy flourishing Youth, man, (Oh think of it) is fickle, flitting, frail, Subject to Death as well as old Age, Jam. 4.14. For what is your life? it is even a vapour:
The fool in the Gospel-Parable lessons us, how prone we are to cast up our Accounts for many years, when it may be we have not one night to live. The notion of Death is too apt to look to all men, especially to young men,
The fool in the Gospel-parable Lessons us, how prove we Are to cast up our Accounts for many Years, when it may be we have not one night to live. The notion of Death is too apt to look to all men, especially to young men,
but most true it is, that Senibus Mors in januis adolescentibus in insidiis, Death is oftentimes as near the young mans back as it is the old mans face,
but most true it is, that Senibus Mors in januis adolescentibus in insidiis, Death is oftentimes as near the young men back as it is the old men face,
even while he saith of Death, (as the unfaithful Servant in the Gospel of his Lord) He delayeth his coming, it cometh in a day when he looketh not for it,
even while he Says of Death, (as the unfaithful Servant in the Gospel of his Lord) He delayeth his coming, it comes in a day when he looks not for it,
and in an hour when he is not aware of, and calleth him off, and sendeth him (unprepared as he is) to the Land of Darkness, whence there is no redemption.
and in an hour when he is not aware of, and calls him off, and sends him (unprepared as he is) to the Land of Darkness, whence there is no redemption.
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and upon as good grounds as thy self? Hath nor Death prevented many a careless inconsiderate Loyterer, who looked as little for his coming as thou doest,
and upon as good grounds as thy self? Hath nor Death prevented many a careless inconsiderate Loiterer, who looked as little for his coming as thou dost,
and whose purposes for the future were as hopeful as thine now are? Hast thou not followed ma•y a one to the Grave, that had as probable Arguments for a longer •••e as any thou canst have? Continual experience tells thee, it is not thy Youth,
and whose Purposes for the future were as hopeful as thine now Are? Hast thou not followed ma•y a one to the Grave, that had as probable Arguments for a longer •••e as any thou Canst have? Continual experience tells thee, it is not thy Youth,
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how dost thou dare then to put off one day, when thou knowest not but it may be thy putting by for ever? Do but suppose (a dreadful yet probable supposition) while thou art putting off and delaying a little,
how dost thou Dare then to put off one day, when thou Knowest not but it may be thy putting by for ever? Do but suppose (a dreadful yet probable supposition) while thou art putting off and delaying a little,
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O me-thinks this Argument, if nothing else will, should effectually deterre thee from loytering, and throughly awaken thee to a now remembring thy Creator.
Oh methinks this Argument, if nothing Else will, should effectually deter thee from loitering, and thoroughly awaken thee to a now remembering thy Creator.
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and I have two sayings (to young men especially upon this Subject) 1. In some things observable in him as to his Life, he was a Patern for your Imitation.
and I have two sayings (to young men especially upon this Subject) 1. In Some things observable in him as to his Life, he was a Pattern for your Imitation.
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Now though Civility, Sobriety, Morality, are not Grace, yet they are Jewels of price, that have an amiableness and loveliness both in the eyes of God and good men:
Now though Civility, Sobriety, Morality, Are not Grace, yet they Are Jewels of price, that have an amiableness and loveliness both in the eyes of God and good men:
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how he had lived, that he was a civil, sober, moral man (though evident it is by the story that he was a stranger to the power of godliness ) that Jesus beholding him, loved him.
how he had lived, that he was a civil, Sobrium, moral man (though evident it is by the story that he was a stranger to the power of godliness) that jesus beholding him, loved him.
It is said of him by th•• 〈 ◊ 〉 •he Family where he formerly sojourned amongst us for some time, 〈 ◊ 〉 now lately died and took his leave of this world, That they never h•••d a vain misbecoming word come out of his mouth; and his Conversation was according:
It is said of him by th•• 〈 ◊ 〉 •he Family where he formerly sojourned among us for Some time, 〈 ◊ 〉 now lately died and took his leave of this world, That they never h•••d a vain misbecoming word come out of his Mouth; and his Conversation was according:
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Alas, a young man of a serious Spirit, that is of some weight and worth, that is something besides meer froth and vanity, that mindes something worthy a man, is too rare a sight amongst us.
Alas, a young man of a serious Spirit, that is of Some weight and worth, that is something beside mere froth and vanity, that minds something worthy a man, is too rare a sighed among us.
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Oh the exceeding vanity of the younger sort! (and too many of the elder too) Alas, what a meer Bubble of Vanity, wrapped up in a bundle of fine Clothes, is many a young Man, many a Maid? their clothing may be costly,
O the exceeding vanity of the younger sort! (and too many of the elder too) Alas, what a mere Bubble of Vanity, wrapped up in a bundle of fine Clothes, is many a young Man, many a Maid? their clothing may be costly,
he was inured to bear the yoke from his youth: He could almost say, as the Son in the Parable to his Father, Luke 15.29. Neither transgressed I at any time thy commandment.
he was inured to bear the yoke from his youth: He could almost say, as the Son in the Parable to his Father, Lycia 15.29. Neither transgressed I At any time thy Commandment.
Never but once (as himself was saying to an intimate Friend of his not long before his death) was he unseasonably absent from his Fathers Family in all his life.
Never but once (as himself was saying to an intimate Friend of his not long before his death) was he unseasonably absent from his Father's Family in all his life.
He was a young man that seemed to savour of, and affect the best things. What is said of young Abijah, 1 King. 14.13. appeared very hopeful concerning him, that in him there was found some good thing toward the Lord God of Israel.
He was a young man that seemed to savour of, and affect the best things. What is said of young Abijah, 1 King. 14.13. appeared very hopeful Concerning him, that in him there was found Some good thing towards the Lord God of Israel.
I do not doubt but that it may be truly said of him, That he had more Sermons by him of his own hand-writing, not onely then the most of the young men in Fair-field, but then most of his Age have.
I do not doubt but that it may be truly said of him, That he had more Sermons by him of his own handwriting, not only then the most of the young men in Fairfield, but then most of his Age have.
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and as to this, there is one thing more that would not be omitted, That when he came now lately out of the Bay, a little before his last Sickness, that being at Sea upon the Sabbath,
and as to this, there is one thing more that would not be omitted, That when he Come now lately out of the Bay, a little before his last Sickness, that being At Sea upon the Sabbath,
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and seeing the Morning well spent, and nothing going forward of a Sabbath dayes work, he began to minde them (though the youngest of the Company) of the Day,
and seeing the Morning well spent, and nothing going forward of a Sabbath days work, he began to mind them (though the youngest of the Company) of the Day,
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and Duty thereunto belonging, desiring they might go to Prayer, and he would repeat a Sermon to them, which accordingly he did both Forenoon and Afternoon.
and Duty thereunto belonging, desiring they might go to Prayer, and he would repeat a Sermon to them, which accordingly he did both Forenoon and Afternoon.
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1. The Time of his Death, being in the flower of his Age, little more then Eighteen, is for your Admonition, to Remember now your Creator in the dayes of your youth, who are now in your bloss me:
1. The Time of his Death, being in the flower of his Age, little more then Eighteen, is for your Admonition, to remember now your Creator in the days of your youth, who Are now in your bloss me:
Art thou past a Childe? dost thou begin to understand thy self? it is dangerous for thee to put off God, the remembring thy Creator not for a longer, but for any time:
Art thou passed a Child? dost thou begin to understand thy self? it is dangerous for thee to put off God, the remembering thy Creator not for a longer, but for any time:
but are these certain Evidences as to adventure thy Soul upon? are these such infallible Probabilities as to run the hazard of thy hopes for Heaven upon? The Example that is before thee in this young man (whom Death scarce suffered to be called a man) may convince thee of the contrary.
but Are these certain Evidences as to adventure thy Soul upon? Are these such infallible Probabilities as to run the hazard of thy hope's for Heaven upon? The Exampl that is before thee in this young man (whom Death scarce suffered to be called a man) may convince thee of the contrary.
2. The Manner of his Sickness is Admonitory also, and may lesson you this, That it is good doing your great Work before the evil dayes of Sickness come.
2. The Manner of his Sickness is Admonitory also, and may Lesson you this, That it is good doing your great Work before the evil days of Sickness come.
Alas, there is little time, room, opportunity or ability then, A pained Body, a distempered Brain, a disturbed Spirit, disability of Speech, necessary Rest,
Alas, there is little time, room, opportunity or ability then, A pained Body, a distempered Brain, a disturbed Spirit, disability of Speech, necessary Rest,
and these and those Attendances, incapacitate, divert, take up the time, and leave men commonly but a sorry opportunity of doing any thing to purpose for their Souls.
and these and those Attendances, incapacitate, divert, take up the time, and leave men commonly but a sorry opportunity of doing any thing to purpose for their Souls.
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