MOST of that Fear and Terror, that Men undergo in this World, is occasion'd by false Opinions, which they form to themselves, of the Good or Evil of those Circumstances, that are incident to the Humane State And that it is Opinion only,
MOST of that fear and Terror, that Men undergo in this World, is occasioned by false Opinions, which they from to themselves, of the Good or Evil of those circumstances, that Are incident to the Humane State And that it is Opinion only,
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and no real Good or Evil in such Circumstances, that gives Men so much Disturbance and Disquiet, is evident from this, that in the very same Circumstance, wherein one Man thinks himself Miserable, another would account himself happy.
and no real Good or Evil in such circumstances, that gives Men so much Disturbance and Disquiet, is evident from this, that in the very same Circumstance, wherein one Man thinks himself Miserable, Another would account himself happy.
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For this is the Unhappy Case of Poor Man, that must inform himself by the Mediation of Fleshly Organs, by his Senses and Imagination, that he continually Cheats himself with false Images of Things:
For this is the Unhappy Case of Poor Man, that must inform himself by the Mediation of Fleshly Organs, by his Senses and Imagination, that he continually Cheats himself with false Images of Things:
For as soon as he sees any thing, that looks a little taking, that seems at first sight to be Good and Pleasant and Desireable, presently his Fancy falls to work,
For as soon as he sees any thing, that looks a little taking, that seems At First sighed to be Good and Pleasant and Desirable, presently his Fancy falls to work,
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In like manner when a Man sees any thing that at first Blush has a frightful Aspect, immediately, without having Patience to examine the Truth, he forms a dreadful Image of it in his Fancy, he draws it so Gastly, that he himself becomes immediately mightily afraid of it,
In like manner when a Man sees any thing that At First Blush has a frightful Aspect, immediately, without having Patience to examine the Truth, he forms a dreadful Image of it in his Fancy, he draws it so Ghastly, that he himself becomes immediately mightily afraid of it,
But in nothing do Men more impose upon themselves in this kind, than in the Apprehensions of Death, they draw the most ugly and frightful Images of it in their Fancy, that is possible,
But in nothing do Men more impose upon themselves in this kind, than in the Apprehensions of Death, they draw the most ugly and frightful Images of it in their Fancy, that is possible,
Therefore the Politick Founders of States invented Superstitions to remove this Fear, when there should be occasion to hazard Mens Lives for the Security of their Country or the like.
Therefore the Politic Founders of States invented Superstitions to remove this fear, when there should be occasion to hazard Men's Lives for the Security of their Country or the like.
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And if you desire to be satisfied by a Living Witness in this Matter, and will ask any Man, that you think has enjoy'd the greatest Portion of Health and Prosperity,
And if you desire to be satisfied by a Living Witness in this Matter, and will ask any Man, that you think has enjoyed the greatest Portion of Health and Prosperity,
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And whether, if he was put to his Choice, he would chuse to live the very same Life in all its Circumstances, that he hath liv'd, over again. (I say, The very same in all its Circumstances,
And whither, if he was put to his Choice, he would choose to live the very same Life in all its circumstances, that he hath lived, over again. (I say, The very same in all its circumstances,
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They still feed themselves with Hope, and that buoys them up and encourages them.) There is none will say, He desires the same Life again, that he has pass'd thro'.
They still feed themselves with Hope, and that buoys them up and encourages them.) There is none will say, He Desires the same Life again, that he has passed through.
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or the Study of the Arts and Sciences, or the constant Practice of Vertue, which is the greatest Pleasure a Rational Creature can have, these Pleasures will be had in much greater Perfection in another Life.) I say, the Enjoyments that are peculiar to this Life,
or the Study of the Arts and Sciences, or the constant Practice of Virtue, which is the greatest Pleasure a Rational Creature can have, these Pleasures will be had in much greater Perfection in Another Life.) I say, the Enjoyments that Are peculiar to this Life,
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Now a Man must have a very mean and narrow Mind, that can think, That the Happiness of a Rational Creature can consist in the Enjoyment of any of these things;
Now a Man must have a very mean and narrow Mind, that can think, That the Happiness of a Rational Creature can consist in the Enjoyment of any of these things;
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The vilest Beast, or most inconsiderable Infect were then capable of almost as much Happiness as the best or wisest Man. But supposing a Man, by long accustoming himself to Sensuality, hath brought himself to such low and Brutish Thoughts, by drinking deep of such entoxicating Cups of sensual Pleasure, is become with Ʋlysses 's Companions little other than a Swine:
The Vilest Beast, or most inconsiderable Infect were then capable of almost as much Happiness as the best or Wisest Man. But supposing a Man, by long accustoming himself to Sensuality, hath brought himself to such low and Brutish Thoughts, by drinking deep of such entoxicating Cups of sensual Pleasure, is become with Ʋlysses is Sodales little other than a Swine:
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To a Man that is indifferent this is nothing, But to him that has set his Affections on these things, this is Gall and Wormwood, it embitters and spoils all his Enjoyment;
To a Man that is indifferent this is nothing, But to him that has Set his Affections on these things, this is Gall and Wormwood, it embitters and spoils all his Enjoyment;
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And the great pains they take, the unnatural force they put upon things to reconcile the thoughts of Death with their sensual Pleasures, plainly shews, that this does still trouble them;
And the great pains they take, the unnatural force they put upon things to reconcile the thoughts of Death with their sensual Pleasures, plainly shows, that this does still trouble them;
and he would say with much more Alacrity, Let us fill our selves, for to morrow shall be as this day, and much more abundant. This comes heartily from him.
and he would say with much more Alacrity, Let us fill our selves, for to morrow shall be as this day, and much more abundant. This comes heartily from him.
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The great Uncertainty then of holding these things, and the certain Knowledge, that they must in a little while for ever part with them, cannot but lessen,
The great Uncertainty then of holding these things, and the certain Knowledge, that they must in a little while for ever part with them, cannot but lessen,
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He looks far beyond them, and is even quite weary with being so long clogg'd and darken'd in this Case of Flesh, with being confin'd to this Earth, to creep like a Worm upon it,
He looks Far beyond them, and is even quite weary with being so long clogged and darkened in this Case of Flesh, with being confined to this Earth, to creep like a Worm upon it,
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but he was so sated with the same thing over and over again in Life, that he chose rather to die, that he might have the Satisfaction of seeing another Scene of things.
but he was so sated with the same thing over and over again in Life, that he chosen rather to die, that he might have the Satisfaction of seeing Another Scene of things.
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And the Noble Heaven-born Mind of him, that hath not debas'd and plung'd it in the Mire of Sensuality, must needs be desirous of making greater Discoveries,
And the Noble Heavenborn Mind of him, that hath not debased and plunged it in the Mire of Sensuality, must needs be desirous of making greater Discoveries,
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and to have his Mind continually entertain'd and feasted with clear and certain Knowledge of the wonderful Operations of his Maker, to have his Mind always more and more inform'd and enlighten'd with the most pleasing and satisfactory Knowledge of God, his Glorious Attributes and wonderful Works,
and to have his Mind continually entertained and feasted with clear and certain Knowledge of the wondered Operations of his Maker, to have his Mind always more and more informed and enlightened with the most pleasing and satisfactory Knowledge of God, his Glorious Attributes and wondered Works,
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like the Unpinioning or Unshackling of a Prisoner, and letting him out of a strait dark and foul Dungeon, into the free and unrestrain'd Enjoyment of all that he can wish or desire.
like the Unpinioning or Unshackling of a Prisoner, and letting him out of a strait dark and foul Dungeon, into the free and unrestrained Enjoyment of all that he can wish or desire.
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So that neither to the Fool, who dotes on these things, nor yet to the wise Man, who knows how to put a right Value upon every thing, are the Enjoyments of this World any great Matter,
So that neither to the Fool, who dotes on these things, nor yet to the wise Man, who knows how to put a right Valve upon every thing, Are the Enjoyments of this World any great Matter,
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But what, then, are these Enjoyments to those we term Unhappy in the World, who certainly make no small Part of it, such as are the Blind, the Lame, the Maimed, the Diseased, the Poor and Needy,
But what, then, Are these Enjoyments to those we term Unhappy in the World, who Certainly make no small Part of it, such as Are the Blind, the Lame, the Maimed, the Diseased, the Poor and Needy,
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Nay, Great Men have more Solicitude, and must take more Care and Pains to Maintain themselves with Honour and Safety in the Station wherein God hath plac'd them,
Nay, Great Men have more Solicitude, and must take more Care and Pains to Maintain themselves with Honour and Safety in the Station wherein God hath placed them,
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Considering therefore the true State and Condition of Man in this World, Death in it self is so far from being an Evil, that it is an Ease, a Relief, a Refreshment.
Considering Therefore the true State and Condition of Man in this World, Death in it self is so Far from being an Evil, that it is an Ease, a Relief, a Refreshment.
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It lays us gently down in our Mother's Soft Lap to Peace and Rest, out of the Reach of all the Malice of our Enemies, (who have no more that they can do to us) out of the Power of any more Misfortunes. O Happy Death!
It lays us gently down in our Mother's Soft Lap to Peace and Rest, out of the Reach of all the Malice of our Enemies, (who have no more that they can do to us) out of the Power of any more Misfortunes. O Happy Death!
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And it is most fit he should, His Wisdom, Justice and Goodness might all be call'd in question, if he did not reward every Man according to his Works in another Life, Since this cannot be conveniently done here without destroying the present Frame of things, where the Goats cannot be separated from the Sheep,
And it is most fit he should, His Wisdom, justice and goodness might all be called in question, if he did not reward every Man according to his Works in Another Life, Since this cannot be conveniently done Here without destroying the present Frame of things, where the Goats cannot be separated from the Sheep,
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Second Point, Therefore saith our Saviour, But I will forewarn you, whom you shall fear, Fear him, which after he hath killed, hath power to cast into Hell;
Second Point, Therefore Says our Saviour, But I will forewarn you, whom you shall Fear, fear him, which After he hath killed, hath power to cast into Hell;
and he that was mightily concern'd for our Salvation, he beseecheth us, as his Friends, and likewise enjoyns us with all his Authority, as our Master, to fear God.
and he that was mightily concerned for our Salvation, he Beseecheth us, as his Friends, and likewise enjoins us with all his authority, as our Master, to Fear God.
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but this is little, (as I have shewn you) it is nothing in comparison of the other Effect of God's Wrath, After he hath killed, he will cast into Hell.
but this is little, (as I have shown you) it is nothing in comparison of the other Effect of God's Wrath, After he hath killed, he will cast into Hell.
But what words can express? Nay, what Heart can conceive, what Dreadful Misery an Infinite God is able to bring upon his Enemies, such as have contemn'd both his Justice and his Mercy, that have frustrated, scorn'd and derided all that he could do for their Salvation? Hear how the Wise Man sets this forth in the first of the Proverbs beginning at the 24. Verse, where he brings in the Wisdom of God thus speaking, Because I have called, and ye refused, I have stretched out my hand, and no Man regarded;
But what words can express? Nay, what Heart can conceive, what Dreadful Misery an Infinite God is able to bring upon his Enemies, such as have contemned both his justice and his Mercy, that have frustrated, scorned and derided all that he could do for their Salvation? Hear how the Wise Man sets this forth in the First of the Proverbs beginning At the 24. Verse, where he brings in the Wisdom of God thus speaking, Because I have called, and you refused, I have stretched out my hand, and no Man regarded;
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Why should we provoke the fearful Wrath of God for them? Why should we sell our Souls, part with all the Joys of Heaven, endure an Eternity of such Dreadful Torments,
Why should we provoke the fearful Wrath of God for them? Why should we fell our Souls, part with all the Joys of Heaven, endure an Eternity of such Dreadful Torments,
as are in Hell, for such empty, vain, momentary Pleasures, such meer Dreams and Shadows of Delight, such mixture of Pain with Pleasure? Do not they deserve Hell, whom Hell it self cannot wean from such Folly and Madness? Let us be asham'd that we are so Stupid,
as Are in Hell, for such empty, vain, momentary Pleasures, such mere Dreams and Shadows of Delight, such mixture of Pain with Pleasure? Do not they deserve Hell, whom Hell it self cannot wean from such Folly and Madness? Let us be ashamed that we Are so Stupid,
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and that no sinful Enjoyment whatsoever can compensate our Loss, as our Saviour says, Mark 8.36. What shall it profit a Man, if he shall gain the whole World, and lose his own Soul? None of us can gain the whole World;
and that no sinful Enjoyment whatsoever can compensate our Loss, as our Saviour Says, Mark 8.36. What shall it profit a Man, if he shall gain the Whole World, and loose his own Soul? None of us can gain the Whole World;
And if it be so easie to be decided, when the Question is about the most profitable Sin, What is it in the Case of every little Impertinent Folly, that we sell our Souls for? Lord!
And if it be so easy to be decided, when the Question is about the most profitable since, What is it in the Case of every little Impertinent Folly, that we fell our Souls for? Lord!
Well, if we have no Care of our Immortal Souls, no Relish, no Desires after the Joys of Heaven, no Dread or Apprehension of the Fearful Torments of Hell;
Well, if we have no Care of our Immortal Souls, no Relish, no Desires After the Joys of Heaven, no Dread or Apprehension of the Fearful Torments of Hell;
but even present and Temporal, Judgments; and will set us at Liberty, and free us from all other Fear whatsoever. Which was the Third and last thing observed.
but even present and Temporal, Judgments; and will Set us At Liberty, and free us from all other fear whatsoever. Which was the Third and last thing observed.
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And what can stand against the Wrath of God? It is no Courage then (as some pretend) but the extreamest Stupidity or Madness, not to fear and stand in awe of him.
And what can stand against the Wrath of God? It is no Courage then (as Some pretend) but the Extremest Stupidity or Madness, not to Fear and stand in awe of him.
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To be utterly void of Fear in this Case, is to be Stupid or Distracted, to be without Sense or Apprehension, not to be able to discern between Good and Evil, Safety and Danger.
To be utterly void of fear in this Case, is to be Stupid or Distracted, to be without Sense or Apprehension, not to be able to discern between Good and Evil, Safety and Danger.
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But hath the Bold Sinner then (according to his Foolish Boasting) no Fear upon him? Does he go on Chearfully and Couragiously in his Sins, without any Qualms, with any Misgivings, without being troubled with the least Fear, is he set at Liberty, is he free from all Fear? No such Matter, 'tis quite otherwise with him, he fears every thing but God;
But hath the Bold Sinner then (according to his Foolish Boasting) no fear upon him? Does he go on Cheerfully and Courageously in his Sins, without any Qualms, with any Misgivings, without being troubled with the least fear, is he Set At Liberty, is he free from all fear? No such Matter, it's quite otherwise with him, he fears every thing but God;
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And then for the Fatal News of Death, when that comes (as come it must) he receives it either as Nabal did the News of David 's coming to take Vengeance on him, His Heart even dies within him,
And then for the Fatal News of Death, when that comes (as come it must) he receives it either as Nabal did the News of David is coming to take Vengeance on him, His Heart even die within him,
and that governs himself in a steady and constant Conformity to his most Holy and reasonable Laws, he will have such Comforts, such Delight and Satisfaction in his Mind by so doing, that nothing will be able to Imbitter or Spoil this Feast;
and that governs himself in a steady and constant Conformity to his most Holy and reasonable Laws, he will have such Comforts, such Delight and Satisfaction in his Mind by so doing, that nothing will be able to Imbitter or Spoil this Feast;
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so is a little Bodily Pain, or Wordly Loss or Affliction utterly drown'd, lost and swallow'd up in the Soul of him that is so fill'd with Joy and Satisfaction,
so is a little Bodily Pain, or Wordly Loss or Affliction utterly drowned, lost and swallowed up in the Soul of him that is so filled with Joy and Satisfaction,
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