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himself to Man, as not to affront his God, and h to advise his King to nothing but what is truly mert great and glorious, and beneficial for the Realm catid be

governs : and, as a Prince may confide in # such a person, more than in a sensual man, so chat he hath reason to believe, that all things will de prosper better in his hand, than in the others,

because he first feeks the Honour of God, and ,1

then the happiness of his King, and the Honour of that Nation he is a Member of; which is a thing so pleasing to God, that there is nothing more frequent with bim , than to bless such hos neft endeavours, and to crown them with suco. cess and prosperity:

And certainly, he that can consider, how to keep himself from the everlasting evil, may, with i greater ease, prevent temporal mischief and

danger, which depend upon the imprudence of his actions; he that can row against the Stream, may,

with greater facility, row with it ; he that can chearfully go up the Hill, will find no great difficulty in going down; he that can do that which bis Nature hath more than ordinary averfion from, may more easily do that which his nature hath a strong byass and inclination to : and he, whose mind will serve him to turn away the ever-burning wrath of Almighty God, cannot want judgment and prudence to prevent the wrath and anger of those men he converses withal : and he that can, by serious consideració on, make sure of a seat in Heaven, cannot want power to consider, how to manage the Estate



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God hath given him in this World, to Gods glory, and his Neighbours good: and though men that are very considerate in their Soul concerns, do not always use that prudence we have mention'd in the concerns of this present World; yet it is sufficient, that if they will make use of that light, and those arguments, which their reason thus improved by consideration, doth fur. nish them withal, they may most certainly arrive to this wisdom and discretion, in secular con. cerns and businesses, which we have been speaking of. Indeed it's very rational, that he that exercises his reason much, and examines the nature, ends, causes, circumstances and confequences of things, as he must do, that seriously conliders the things that belong unto his everlasting peace, should arrive to more than ordinary wil dom in other things, and that he that's prudent in the greater, should be able to proceed prudentially in lefler matters; that he poho is faithe ful in much, should be faithful in a little alfo ; and that he who is just in the true Riches, should be very juft in the Mammon of unrighteonfness too, as we read, Luke 16. 10, 11.


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A pathetical Exhortation to Men who are jet

Strangers to a serious, religious life; to consider
their ways; the wilfulness of their neglec, komo
dangerous it is į How inexcusable they are, hope
inbumane to God, and their own Souls ; Howó
reasonable God's requests are, and how juftly
God may turn that power of Consideration he
hath given them, into blindneß and bardneß of

since they make so ill a use of it, &c. ND now, Reader, whoever thou art, that

doft yet wallow, or allow thy self in any known fin, and art nor sincerely resolved to close with the terms of Christ's Eternal Gospel, let me adjure thee, by the mercies of God, not

to reject, or supercilioully to despise, what s here we have propas'd. As thou art a Man,

and owest civility to all Creatures, that have the signature of Man upon them, be but fo kind and civil to this Discourse, as to allow it some serious thoughts. Either thou hast a rational Soul, or thou hast not; if thou hast, let me entreat thee, by the Bowels of Jesus, to consider, whether this present World be all the Sphere that God intended it should move in ; if it be not, and if how to secure the happiness of che World to come, be the chief thing this thy Soul is designed for, Why wilt thou frustrate God in his expectation? Why wilt thou go cons Dd 2


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trary to all Creatures, and wilt not prosecute the end for which thy Soul was made, and shed into thy Body? That there is such a thing as a life to come, and an Eternity of Joy and Torment ; the one promised to a strict and heavenly conversation, the other threatned to a loose and careless, or sensual life, cannot be callid in. to question by him, that shall impartially reflect

upon the premisses : It's certain, the things wbich concern that other Life, are not discover'd by our senses, and therefore thou canst not hope to be affected with them that way. It's thy reason only that can and must apprehend that future state, and so apprehend it, as to work upon thy affections. But which way is it possible thy reason should so apprehend it, as to fright thee from thy evil courses, except it be improv'd by Consideration? Sinner, I do here, in the presence of God, conjure thee by all that's good and holy, by the interest and welfare of thine own Soul, by all the Laws of self-interest

, by the Revelations of the Son of God, by all that God ever did for Mankind, by that love which transcends the understandings of Men and Angels, by the groans of thote miserable Souls which are now in Hell, by all the joys of Paradise, by the testimony of thine own Conscience, by all the motions of God's Spirit in thy heart, by all the mercies thou dost receive from Heaven, by that Allegiance thou owest to God, by that faithfulness thou owest to ihine own Soul; I do most serioully conjure


thee to tell me, whether thou art not able to ad

consider the evil of thy courses, the beauty of God's ways, and the lad consequences of sensuality; thou denieft thy own being, deniest

God's favour to thy Soul, deniest the glory of al

thy Creation, deniest the most visble and the most apparent thing in the world, if thou deni

est thy ability in this point; and if thou art e able to consider so much, What injustice can Ed it be in God to demand an account of this

Confideration? Wherein doth he do thee an J

injury, if he doth ask what thou hast done

with this power? Wert thou in God's stead, , I wouldst not thou require the same account of

thy Servant, on whom thou hadst bestowed such a Talent ? If thou art able, and wilt not take thy sinfulness into serious consideration, Can there be any thing more just in the world, than thy damnation How easie were it for thee to lay home the danger thou art in; and seeing it is so easie, How just is it with God to let thee perish in that danger thou art resolv'd, in despight of all God's endeavours to the contrary, to fall and link into? O Christian, how dreadful will it be for thee, when Christ shall depart from thee, with this doleful exclamati. on, How often would I have gathered thee, as a Hen doth gather her Chickens under her Wings, and thou wouldest not ? Wouldeft not this is it that makes thy everlasting torments just. O Sinner, that God should invite thee to Heaven, and thou put him off with this Answer, I will


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