Discourses upon several practical subjects by the late Reverend William Payne ... ; with a preface giving some account of his life, writings, and death.
THE Apostle in defence of Christianity, and the Gentiles being received into it, who were Strangers and Aliens, rather than the Jews, who were the Children of Abraham, and God's peculiar People, having to justifie this, made use of an Instance of God's free disposing his Favours as he pleases,
THE Apostle in defence of Christianity, and the Gentiles being received into it, who were Strangers and Aliens, rather than the jews, who were the Children of Abraham, and God's peculiar People, having to justify this, made use of an Instance of God's free disposing his Favours as he Pleases,
yet transmitted this his Love and Hatred down even to their Posterities, the Israelites, and the Edomites; upon this he seems to be startled with an Objection, rising up from all this,
yet transmitted this his Love and Hatred down even to their Posterities, the Israelites, and the Edomites; upon this he seems to be startled with an Objection, rising up from all this,
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This is so shrewd an absurdity, that if we must be driven to it, 'tis a demonstration against not only Christianity, which he was defending, but against all Religion:
This is so shrewd an absurdity, that if we must be driven to it, it's a demonstration against not only Christianity, which he was defending, but against all Religion:
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as to represent him instead of his Essential Excellencies, and Moral Perfections, which are the brightest Glory that shines all around him, with the black and ugly features of Almighty Rage and Cruelty, Malignant Spite, or Ill Nature;
as to represent him instead of his Essential Excellencies, and Moral Perfections, which Are the Brightest Glory that shines all around him, with the black and ugly features of Almighty Rage and Cruelty, Malignant Spite, or Ill Nature;
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as they were charged to adore, for the God of Israel, so we destroy that inward love and delight, that hearty esteem and veneration which the thoughts of so excellent and amiable,
as they were charged to adore, for the God of Israel, so we destroy that inward love and delight, that hearty esteem and veneration which the thoughts of so excellent and amiable,
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they may dread him as an irresistable evil, but never Worship, and Honour, and Esteem him as we ought to do an Infinite God, i. e. as an Almighty Goodness, or an Eternal Righteousness.
they may dread him as an irresistible evil, but never Worship, and Honour, and Esteem him as we ought to do an Infinite God, i. e. as an Almighty goodness, or an Eternal Righteousness.
But alas, who did ever deny that God was Righteous? who was ever so bold as to charge the great Lord and Creator of the World with the least shadow of Unrighteousness? or what pretence,
But alas, who did ever deny that God was Righteous? who was ever so bold as to charge the great Lord and Creator of the World with the least shadow of Unrighteousness? or what pretence,
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because he does it, let it be what it will? There have been many who have thought he made the greatest part both of Men and Angels to be eternally miserable,
Because he does it, let it be what it will? There have been many who have Thought he made the greatest part both of Men and Angels to be eternally miserable,
But who could ever be so foolish, as to charge God downright with unrighteousness? He that has none above him, to controul or determine him, to give any Laws,
But who could ever be so foolish, as to charge God downright with unrighteousness? He that has none above him, to control or determine him, to give any Laws,
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for else, to say with such abhorrence, God forbid that there be unrighteousness with him, would be only to say, God forbid that he should not do what he does,
for Else, to say with such abhorrence, God forbid that there be unrighteousness with him, would be only to say, God forbid that he should not do what he does,
1. 'Tis not mere Will and Arbitrary Pleasure that makes God to be Righteous, for that is such a floating and uncertain thing, that it cannot be a fit and stable foundation for Righteousness;
1. It's not mere Will and Arbitrary Pleasure that makes God to be Righteous, for that is such a floating and uncertain thing, that it cannot be a fit and stable Foundation for Righteousness;
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and doing all imaginable mischief, shall be called righteousness, if done by the Manichean Evil, and Almighty Principle, for there can be no difference between him and the good one,
and doing all imaginable mischief, shall be called righteousness, if done by the Manichean Evil, and Almighty Principle, for there can be no difference between him and the good one,
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Whilst righteousness is thus founded in Power and Will, be it never so great, yet if it be not bounded by any certain rules of Right and Wrong, what shall keep it steddy to its self,
While righteousness is thus founded in Power and Will, be it never so great, yet if it be not bounded by any certain rules of Right and Wrong, what shall keep it steady to its self,
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if Justice and Righteousness be only blind Will, without any Scales in her hands to weigh things by, it will be but the same with blind Chance and Fortune, and never to be distinguished:
if justice and Righteousness be only blind Will, without any Scales in her hands to weigh things by, it will be but the same with blind Chance and Fortune, and never to be distinguished:
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and some other fixt measure of those things, besides what Arbitrary Will made to it self, according to which the Judge of all the Earth shall do right, Gen. 18.25. 2. 'Tis God's acting by the unalterable rules of Righteousness and Justice, that makes him to be righteous;
and Some other fixed measure of those things, beside what Arbitrary Will made to it self, according to which the Judge of all the Earth shall do right, Gen. 18.25. 2. It's God's acting by the unalterable rules of Righteousness and justice, that makes him to be righteous;
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but are natural and everlasting, as are the Eternal Truths and Verities of things which were not made so at such a time, by the command or will of another,
but Are natural and everlasting, as Are the Eternal Truths and Verities of things which were not made so At such a time, by the command or will of Another,
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and these are the fixt and unalterable rules of Righteousness which arise from the mutual Relations and Respects that things have to one another, and are not to be altered even by God himself:
and these Are the fixed and unalterable rules of Righteousness which arise from the mutual Relations and Respects that things have to one Another, and Are not to be altered even by God himself:
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As common Notions and Mathematical Axioms are founded in the Nature of things themselves, that the whole is greater then its part, that Equals added to Equals, make Equals, which are Everlasting Truths,
As Common Notions and Mathematical Axioms Are founded in the Nature of things themselves, that the Whole is greater then its part, that Equals added to Equals, make Equals, which Are Everlasting Truths,
or ascribe any such thing as Righteousness to him, and when he so often calls himself the God Righteous, and Just, who is without any Iniquity Deut. 32.4. and David could say of him, Righteous art thou, O Lord, and thy Judgments are Ʋpright, Ps. 119.137.
or ascribe any such thing as Righteousness to him, and when he so often calls himself the God Righteous, and Just, who is without any Iniquity Deuteronomy 32.4. and David could say of him, Righteous art thou, Oh Lord, and thy Judgments Are Ʋpright, Ps. 119.137.
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to Judge betwixt him and others, whether his ways are equal, or no, 'tis not sure like making a blind man Arbitrator about colours, or a judge of Beauty;
to Judge betwixt him and Others, whither his ways Are equal, or no, it's not sure like making a blind man Arbitrator about colours, or a judge of Beauty;
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but the plain sense of that place is, that God was not like the Jews, hard to be reconciled and unwilling to forgive injuries, that was spoken as an encouragement to the Command just before, Let the wicked forsake his way,
but the plain sense of that place is, that God was not like the jews, hard to be reconciled and unwilling to forgive injuries, that was spoken as an encouragement to the Command just before, Let the wicked forsake his Way,
and the very same Signatures and Marks of things, which are Originally in the Divine Mind, are instampt also upon all rational and understanding Beings.
and the very same Signatures and Marks of things, which Are Originally in the Divine Mind, Are instampt also upon all rational and understanding Beings.
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and differs as much from the other, as a thing that grew into such a shape from a Plastick and Vital Power in it self, does from that which was cut and carved by the hand of another.
and differs as much from the other, as a thing that grew into such a shape from a Plastic and Vital Power in it self, does from that which was Cut and carved by the hand of Another.
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And thus I have laid down what I conceive the true Notion and Fountain of Gods Righteousness, which tho' it may be too deep for some to see to the bottom,
And thus I have laid down what I conceive the true Notion and Fountain of God's Righteousness, which though it may be too deep for Some to see to the bottom,
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2. I shall now shew you the usefulness of it, from the mischievous Consequences of the other opinion, That Gods Righteousness consists only in Arbitrary and Ungoverned Will.
2. I shall now show you the usefulness of it, from the mischievous Consequences of the other opinion, That God's Righteousness consists only in Arbitrary and Ungoverned Will.
and there must be the same Reason and Foundation of those as of this, and if we can conceive the God we worship to be without those, it will greatly abate our esteem of them and obligation to them;
and there must be the same Reason and Foundation of those as of this, and if we can conceive the God we worship to be without those, it will greatly abate our esteem of them and obligation to them;
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It is a very natural Consequence which St. John makes, 1 Ep. 2.29. if ye know that he is Righteous, ye know that every one that doeth Righteousness is born of him:
It is a very natural Consequence which Saint John makes, 1 Epistle 2.29. if you know that he is Righteous, you know that every one that doth Righteousness is born of him:
for the same Reason that he loves himself, and takes infinite complacency and satisfaction in his own Perfections he will love also those who are partakers of the same Divine Life and Nature,
for the same Reason that he loves himself, and Takes infinite complacency and satisfaction in his own Perfections he will love also those who Are partakers of the same Divine Life and Nature,
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nor can it be worth while to contrive any Tricks or Devices whatsoever, which has been the great business of false Religion, by which Men would fain please God,
nor can it be worth while to contrive any Tricks or Devices whatsoever, which has been the great business of false Religion, by which Men would fain please God,
Whipping, or going Bare-foot, Pardons, or Indulgences, Masses, or Pilgrimages will signifie any thing, and whatever we trust or rely on, wherever we ground our Hopes,
Whipping, or going Barefoot, Pardons, or Indulgences, Masses, or Pilgrimages will signify any thing, and whatever we trust or rely on, wherever we ground our Hope's,
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Whereas this it is, that truly commends Religion to the Minds of considering Men, that it is the obliging us to such Laws as are Eternally and Unalterably Good, from the nature of things;
Whereas this it is, that truly commends Religion to the Minds of considering Men, that it is the obliging us to such Laws as Are Eternally and Unalterably Good, from the nature of things;
and that the Righteousness he Commands us, is taken from God himself, and is a lively Pattern and Exemplar of his own Nature, and Essential Righteousness.
and that the Righteousness he Commands us, is taken from God himself, and is a lively Pattern and Exemplar of his own Nature, and Essential Righteousness.
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If when we know that his Power is Absolute and Irresistable, and have no security from the goodness of his Nature, that he shall not use it to rack and torture us,
If when we know that his Power is Absolute and Irresistible, and have no security from the Goodness of his Nature, that he shall not use it to rack and torture us,
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we may then be glad if we could with the Epicureans, free our minds from the melancholy thoughts of such a Cruel and Over-ruling Nemesis, and must never hope to come to perfect Ease,
we may then be glad if we could with the Epicureans, free our minds from the melancholy thoughts of such a Cruel and Overruling Nemesis, and must never hope to come to perfect Ease,
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and Tranquility, and repose of Mind, till we had got rid of the sears of such an Invisible Mormo. But God forbid that this should be the case of Mankind;
and Tranquillity, and repose of Mind, till we had god rid of the sears of such an Invisible Mormo. But God forbid that this should be the case of Mankind;
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no 'tis the most equal and impartial Justice that rules the World, that Administers all affairs with the greatest Justice and Righteousness, whom we have no reason to dread,
no it's the most equal and impartial justice that rules the World, that Administers all affairs with the greatest justice and Righteousness, whom we have no reason to dread,
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then indeed he will severely Chastise and Punish us, but else there is not the severity or injustice or hard usage that we need ever fear from him, no more than a Child from the most indulgent Parent,
then indeed he will severely Chastise and punish us, but Else there is not the severity or injustice or hard usage that we need ever Fear from him, no more than a Child from the most indulgent Parent,
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There was never in all his vast Kingdom and Empire of the World, in all his long and lasting Government, any the least Unrighteousness that could ever be charged upon it,
There was never in all his vast Kingdom and Empire of the World, in all his long and lasting Government, any the least Unrighteousness that could ever be charged upon it,
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1. That Arbitrary and Unlimited goodness is no instance of Unrighteousness, as if a Prince think fit to show extraordinary Favours to some of his Subjects more than others, to raise them to higher Places and Preserments,
1. That Arbitrary and Unlimited Goodness is no instance of Unrighteousness, as if a Prince think fit to show extraordinary Favours to Some of his Subject's more than Others, to raise them to higher Places and Preferments,
or to give them some greater Privileges and Advantages under him, he is not to be called unjust or unrighteous if he do no wrong to his other Subjects,
or to give them Some greater Privileges and Advantages under him, he is not to be called unjust or unrighteous if he do not wrong to his other Subject's,
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even the Righteousness that is of Faith, but Israel, which followed after the Law of Righteousness, hath not attained to the Law of Righteousness, v. 30.31. tho that was wholly by their own Fault:
even the Righteousness that is of Faith, but Israel, which followed After the Law of Righteousness, hath not attained to the Law of Righteousness, v. 30.31. though that was wholly by their own Fault:
but to dispose of Kingdoms in this World and tranfer 'em from the Canaanites to the Jews, to give others an express command to make the Jewels of the Egyptians their own, to command the life of a Child at the hand of its Parents,
but to dispose of Kingdoms in this World and tranfer they from the Canaanites to the jews, to give Others an express command to make the Jewels of the egyptians their own, to command the life of a Child At the hand of its Parents,
3. That punishment and severity upon sinners, which is necessary for publick good, and for the Ends of Government, is not to be called Unrighteous, be it never so great:
3. That punishment and severity upon Sinners, which is necessary for public good, and for the Ends of Government, is not to be called Unrighteous, be it never so great:
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' ris this is a further assurance to us of Gods Righteousness, that a Being so great and powerfull and self sufficient, can have no such passions as spring up in weak and impotent minds,
' ris this is a further assurance to us of God's Righteousness, that a Being so great and powerful and self sufficient, can have no such passion as spring up in weak and impotent minds,
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But I must enlarge no further on these particulars, I hope what has been said already will give some satisfaction to our minds, that there is no Unrighteousness in the great God.
But I must enlarge no further on these particulars, I hope what has been said already will give Some satisfaction to our minds, that there is no Unrighteousness in the great God.
or against others, so that Justice and Righteousness is necessarily joined with Almighty Power, and it must be a thought full of dread and horror that can conceive it possible to have them parted and separated;
or against Others, so that justice and Righteousness is necessarily joined with Almighty Power, and it must be a Thought full of dread and horror that can conceive it possible to have them parted and separated;
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but in Truth, where there is any one infinite Perfection there must be all, and therefore we have the same Evidence from reason of Gods being Righteous,
but in Truth, where there is any one infinite Perfection there must be all, and Therefore we have the same Evidence from reason of God's being Righteous,
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and they who from some mistaken places of Scripture and Revelation endeavour to Represent God under another Notion and Character, destroy that true natural Notion and Conception of a God, upon which all Revelation is built,
and they who from Some mistaken places of Scripture and Revelation endeavour to Represent God under Another Notion and Character, destroy that true natural Notion and Conception of a God, upon which all Revelation is built,
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and make Religion, and the thoughts of a God, which is the most cheerfull and comfortable thing in the World, to be an hideously black and melancholy Superstition;
and make Religion, and the thoughts of a God, which is the most cheerful and comfortable thing in the World, to be an hideously black and melancholy Superstition;
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and a great many of them it must be confessed were as great Examples, as Teachers of these, such as Pythagoras, Socrates, Plato, Zeno, and others, who were the natural Prophets and Apostles of the Heathen World,
and a great many of them it must be confessed were as great Examples, as Teachers of these, such as Pythagoras, Socrates, Plato, Zeno, and Others, who were the natural prophets and Apostles of the Heathen World,
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and taught 'em the best Wisdom and Vertue, and the best Directions how to attain the truest and perfectest happiness, they knew humane Nature to be capable of.
and taught they the best Wisdom and Virtue, and the best Directions how to attain the Truest and perfectest happiness, they knew humane Nature to be capable of.
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and improved the Method of acquiring and obtaining it, and confirmed that good old Notion, that it lies only in Vertue, that nothing else can make a Man happy,
and improved the Method of acquiring and obtaining it, and confirmed that good old Notion, that it lies only in Virtue, that nothing Else can make a Man happy,
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Our Saviour as well as most of the Philosophers were to all appearance none of the happiest men in the World, they were poor and mean and despised and contemned,
Our Saviour as well as most of the Philosophers were to all appearance none of the Happiest men in the World, they were poor and mean and despised and contemned,
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and joyns the Beatitudes and the Christian Vertues together in his Sermon, as inseparable Companions; and tho' he left his Apostles in a World full of afflictions and seeming miseries,
and joins the Beatitudes and the Christian Virtues together in his Sermon, as inseparable Sodales; and though he left his Apostles in a World full of afflictions and seeming misery's,
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but such an one as should have this effect upon them, as that their hearts should not be troubled nor be afraid, that no evils should disturb or take away this Peace of mind, that in him they might have Peace,
but such an one as should have this Effect upon them, as that their hearts should not be troubled nor be afraid, that no evils should disturb or take away this Peace of mind, that in him they might have Peace,
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and troubles, labour under never so many seeming evils and afflictions here, have never such great loads and oppressions upon their Minds and Spirits, that make them uneasie to themselves, and very miserable within;
and Troubles, labour under never so many seeming evils and afflictions Here, have never such great loads and oppressions upon their Minds and Spirits, that make them uneasy to themselves, and very miserable within;
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what Philosophy aimed and pursued after, what we should endeavour to attain above every thing, and what if we once perfectly reach, nothing could ever make us the least miserable;
what Philosophy aimed and pursued After, what we should endeavour to attain above every thing, and what if we once perfectly reach, nothing could ever make us the least miserable;
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The pleasures of our compounded nature, and such as have a near Analogy and Resemblance with one another, however we are forced to express and describe one by the other, they are not meer Negatives, such as suppose only no Sense of pain or evil, which may belong to one that is asleep or stupified,
The pleasures of our compounded nature, and such as have a near Analogy and Resemblance with one Another, however we Are forced to express and describe one by the other, they Are not mere Negatives, such as suppose only no Sense of pain or evil, which may belong to one that is asleep or Stupified,
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and an Enjoyment or Perception of a good or Pleasure, suitable to them, with an intire freedom at the same time from what is contrary and unagreeable, painfull and troublesome and uneasie.
and an Enjoyment or Perception of a good or Pleasure, suitable to them, with an entire freedom At the same time from what is contrary and unagreeable, painful and troublesome and uneasy.
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whether the Evils and Troubles and Afflictions of this World, or Passions and Disorders from within, inordinate and irregular Desires and inward Commotions contrary to right Reason,
whither the Evils and Troubles and Afflictions of this World, or Passion and Disorders from within, inordinate and irregular Desires and inward Commotions contrary to right Reason,
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Wisdom, and Philosophy, Virtue and Religion, are the proper Physick, the true Cure and Remedy of them, the only things that can bring the mind to that Good, Sound,
Wisdom, and Philosophy, Virtue and Religion, Are the proper Physic, the true Cure and Remedy of them, the only things that can bring the mind to that Good, Found,
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and Healthfull State, that it shall be well and rightly disposed in it; due Frame and Crasis, sitted to perform its proper Operations, and enjoy its agreeable Pleasures;
and Healthful State, that it shall be well and rightly disposed in it; due Frame and Crasis, sitted to perform its proper Operations, and enjoy its agreeable Pleasures;
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besides what are natural to it from the right Exercise of its own Powers, such as Peace of Conscience upon Pardon of Sin, inward Sense of God's Favour,
beside what Are natural to it from the right Exercise of its own Powers, such as Peace of Conscience upon Pardon of since, inward Sense of God's Favour,
These are such Pleasures and Enjoyments of Mind, as are beyond Nature, but within Christianity, which raise and exalt the Soul to something beyond that Tranquility and Calmness,
These Are such Pleasures and Enjoyments of Mind, as Are beyond Nature, but within Christianity, which raise and exalt the Soul to something beyond that Tranquillity and Calmness,
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but upon the same Foundation, having the same Bottom to build upon, the inward Ease and Peace and rest of the Mind, which is the greatest thing we can desire, or is worth our attaining.
but upon the same Foundation, having the same Bottom to built upon, the inward Ease and Peace and rest of the Mind, which is the greatest thing we can desire, or is worth our attaining.
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To be very easy always within, to have Peace and Quiet in our own Breasts, to be disturbed with no uneasie Thoughts, no tumultuous Passions, no Fear, Grief,
To be very easy always within, to have Peace and Quiet in our own Breasts, to be disturbed with no uneasy Thoughts, no tumultuous Passion, no fear, Grief,
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this is Tranquility of Mind an inward Calm, and Serenity of Thoughts, contrary to that Temper of mind, Which is like the troubled Sea, which cannot rest, to which the Scripture compares it, Isa. 57.20.
this is Tranquillity of Mind an inward Cam, and Serenity of Thoughts, contrary to that Temper of mind, Which is like the troubled Sea, which cannot rest, to which the Scripture compares it, Isaiah 57.20.
neither apt to be much raised or too much depressed, Nec attollens se unquam, nec deprimens, as Seneca speaks, Sed semper aequali, & placido statu, always even and in a placid state, propitius sibi, & sua laetus aspiciens, pleased with its self and its own thoughts,
neither apt to be much raised or too much depressed, Nec attollens se unquam, nec deprimens, as Senecca speaks, said semper aequali, & Placido Statu, always even and in a placid state, Propitius sibi, & sua Laetus aspiciens, pleased with its self and its own thoughts,
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This is that good state of Soul, that rest which is a greater Happiness than all the World can afford, which he that has, will be Happy in whatever Circumstances or Condition he is,
This is that good state of Soul, that rest which is a greater Happiness than all the World can afford, which he that has, will be Happy in whatever circumstances or Condition he is,
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these the most Virtuous cannot expect to be exempted from, but like Travellers through this World, they must all pass thro' the common Road with others,
these the most Virtuous cannot expect to be exempted from, but like Travellers through this World, they must all pass through the Common Road with Others,
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The one will have the Peace of his Mind, and a Comfort within, that shall pour Oyl and Balsam into all the Wounds of Fortune and make Afflictions more easie and tolerable;
The one will have the Peace of his Mind, and a Comfort within, that shall pour Oil and Balsam into all the Wounds of Fortune and make Afflictions more easy and tolerable;
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2. Neither will Religion make all things equal as to the outward Happiness of this life, arising from Mens different States and Conditions and unequal Circumstances in this World.
2. Neither will Religion make all things equal as to the outward Happiness of this life, arising from Men's different States and Conditions and unequal circumstances in this World.
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and it borders, I doubt, upon Hypocrisie or Superstition to pretend the contrary, and is always confuted by a contrary Desire and Practice in those who have talked otherwise.
and it borders, I doubt, upon Hypocrisy or Superstition to pretend the contrary, and is always confuted by a contrary Desire and Practice in those who have talked otherwise.
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and tho he can allow a lesser good and a proper use and conveniency, and some small Happiness perhaps as to this life, to belong to those outward things in respect of the Wants and Necessities,
and though he can allow a lesser good and a proper use and conveniency, and Some small Happiness perhaps as to this life, to belong to those outward things in respect of the Wants and Necessities,
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yet he can be very Happy with a few of those as knowing that Man's Life consisteth not in abundance, as Christ says, Luk. 12.15. and that a few things will suffice nature;
yet he can be very Happy with a few of those as knowing that Man's Life Consisteth not in abundance, as christ Says, Luk. 12.15. and that a few things will suffice nature;
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and having Food and Raiment, which is the Apostles, as well as Natures competency, he can be content and make up a Happiness to himself out of the better and more essential Parts and Ingredients of it, to wit, Vertue and Wisdom,
and having Food and Raiment, which is the Apostles, as well as Nature's competency, he can be content and make up a Happiness to himself out of the better and more essential Parts and Ingredients of it, to wit, Virtue and Wisdom,
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and his greatest Virtues may take away neither of those evils, and their contraries may be allowed to be both goods in a lower Sence and so Desir'd by us:
and his greatest Virtues may take away neither of those evils, and their contraries may be allowed to be both goods in a lower Sense and so Desired by us:
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they can never make him truly Happy without that, but he may be Happy without those, by the Peace and Comfort, the Firmness and Goodness of his own Mind,
they can never make him truly Happy without that, but he may be Happy without those, by the Peace and Comfort, the Firmness and goodness of his own Mind,
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but since these affect the Mind more, and the Mind also by its close Union and Re-action upon the Body, does in great measure raise and excite, or abate and allay those;
but since these affect the Mind more, and the Mind also by its close union and Reaction upon the Body, does in great measure raise and excite, or abate and allay those;
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therefore it is a great part of Human Vertue, and a proper Work of Religion, to take as much care as can be of those natural Passions, which are caused in 〈 ◊ 〉 those different Humours and Temperaments of Body;
Therefore it is a great part of Human Virtue, and a proper Work of Religion, to take as much care as can be of those natural Passion, which Are caused in 〈 ◊ 〉 those different Humours and Temperaments of Body;
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but if thro' the Spirit, and by help of Religion, it does mortify these deeds of the Body, it shall live, v. 13. If it suffer no sin to reign in its mortal Body,
but if through the Spirit, and by help of Religion, it does mortify these Deeds of the Body, it shall live, v. 13. If it suffer no since to Reign in its Mortal Body,
then it does Crucisie the Flesh with the Affections and Lusts, Galat. 5.24. not that they must become quite dead and extinct, so that we feel no motions of them: no;
then it does Crucify the Flesh with the Affections and Lustiest, Galatians 5.24. not that they must become quite dead and extinct, so that we feel no motions of them: no;
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'Tis the great and proper business of Religion, to save the Soul or make it Happy, which is done by making it Wise and Vertuous, by raising it to its truest Perfection, by improving it with Vertuous Habits and Dispositions,
It's the great and proper business of Religion, to save the Soul or make it Happy, which is done by making it Wise and Virtuous, by raising it to its Truest Perfection, by improving it with Virtuous Habits and Dispositions,
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and bringing it to a Godlike, Heavenly Frame and Disposition, and so cultivating, and fitting it for the greatest Enjoyment of God and Eternal Happiness.
and bringing it to a Godlike, Heavenly Frame and Disposition, and so cultivating, and fitting it for the greatest Enjoyment of God and Eternal Happiness.
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Religion puts us upon this one thing needfull, and its whole Scope and Design is to Cure and Mend, to Perfect and Improve the Soul, to Convert and Sanctifie,
Religion puts us upon this one thing needful, and its Whole Scope and Design is to Cure and Mend, to Perfect and Improve the Soul, to Convert and Sanctify,
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and wherein it consists, is one of the best means to attain it, and necessary to prevent all mistakes and wandring Quests and unprofitable Searches after it, which almost all Men are guilty of, by Imagining it lies in other things,
and wherein it consists, is one of the best means to attain it, and necessary to prevent all mistakes and wandering Quests and unprofitable Searches After it, which almost all Men Are guilty of, by Imagining it lies in other things,
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and the want of a true Understanding, and the rightly using our Reason, or making true Judgment of things, that is always the cause of the Disorder and Disturbance, and Indisposition of Mind.
and the want of a true Understanding, and the rightly using our Reason, or making true Judgement of things, that is always the cause of the Disorder and Disturbance, and Indisposition of Mind.
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Says Tully, The Fountain of all perturbations is a Defection from right Reason, something which does excite turbid motions, contrary and opposite to Reason;
Says Tully, The Fountain of all perturbations is a Defection from right Reason, something which does excite turbid motions, contrary and opposite to Reason;
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and therefore in his Excellent Discourse on this Subject he calls Wisdom, Sanitas animi, insipientia autem est quasi insanitas quaedam, quae est insania, eademque dementia:
and Therefore in his Excellent Discourse on this Subject he calls Wisdom, Sanitas animi, insipientia autem est quasi insanitas quaedam, Quae est insania, eademque dementia:
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for all Vice is founded upon false Reasonings and want of right Judging of the Nature of things, whereby they imagine such Actions to be good and agreeable;
for all Vice is founded upon false Reasonings and want of right Judging of the Nature of things, whereby they imagine such Actions to be good and agreeable;
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we should act steadily and constantly, by the certain Rules of Wisdom and Vertue, and not be so uncertain and mutable in our Thoughts and Actings, which causes great disquietude and unevenness, and disorder in our Minds.
we should act steadily and constantly, by the certain Rules of Wisdom and Virtue, and not be so uncertain and mutable in our Thoughts and Actings, which Causes great disquietude and unevenness, and disorder in our Minds.
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for things here will often fall out cross and contrary to our desires and wishes, and there are a thousand Accidents to hinder and disappoint us of our Worldly aims;
for things Here will often fallen out cross and contrary to our Desires and wishes, and there Are a thousand Accidents to hinder and disappoint us of our Worldly aims;
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for thus Experience convinces us, and convinces all Mankind, that there is still something wanting to make us Happy, whatsoever we enjoy of this World;
for thus Experience convinces us, and convinces all Mankind, that there is still something wanting to make us Happy, whatsoever we enjoy of this World;
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it is so unagreeable to the larger capacities of our Souls, and so short of filling and satisfying them, that Solomon pronounced of all Worldly things that they were Vanity and Vexation of Spirit, Eccles. 1.14. and this is not a Philosophical rant or a discontented Reflection, or an Hyperbolical saying;
it is so unagreeable to the larger capacities of our Souls, and so short of filling and satisfying them, that Solomon pronounced of all Worldly things that they were Vanity and Vexation of Spirit, Eccles. 1.14. and this is not a Philosophical rant or a discontented Reflection, or an Hyperbolical saying;
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and the covering narrower than that he can wrap himself in it, Isa. 28.20. Worldly things are too narrow, short, and imperfect, and are no way fitted to make us compleatly happy;
and the covering narrower than that he can wrap himself in it, Isaiah 28.20. Worldly things Are too narrow, short, and imperfect, and Are no Way fitted to make us completely happy;
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or drink of the greatest River, or be Entertained with all the Luxurious Plenty, and Ambitious State of the Rich and Great ones, who with all their Enjoyments have a Thousand times more trouble and uneasinesses than the other in a more moderate condition.
or drink of the greatest River, or be Entertained with all the Luxurious Plenty, and Ambitious State of the Rich and Great ones, who with all their Enjoyments have a Thousand times more trouble and Uneasinesses than the other in a more moderate condition.
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but I doubt not but they may be all equally Happy, and that Previdence has distributed good and evil with a more equal and impartial hand than we imagine,
but I doubt not but they may be all equally Happy, and that Providence has distributed good and evil with a more equal and impartial hand than we imagine,
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and not being anxious, or sollicitous, or uneasie for what we do not enjoy; but in being contented and well pleased with whatever Providence allots to us:
and not being anxious, or solicitous, or uneasy for what we do not enjoy; but in being contented and well pleased with whatever Providence allots to us:
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when we bring our selves to this, we shall be easie and happy and free our selves from those immoderate desires, carking cares and anxious sollicitudes about the things of this World, which pierce us through with a Thousand sorrows,
when we bring our selves to this, we shall be easy and happy and free our selves from those immoderate Desires, carking Cares and anxious solicitudes about the things of this World, which pierce us through with a Thousand sorrows,
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Till these inward Diseases and Indispositions and Commotions of Mind are cured in great measure, by the Prescriptions and Directions of Religion, a Man can have no ease and quiet in his own Breast:
Till these inward Diseases and Indispositions and Commotions of Mind Are cured in great measure, by the Prescriptions and Directions of Religion, a Man can have no ease and quiet in his own Breast:
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and has not mastered those natural Corruptions, nor brought those Boisterous and Head-strong Passions under some Government and Subjection to the Laws of Wisdom and Decency, Vertue and Religion;
and has not mastered those natural Corruptions, nor brought those Boisterous and Headstrong Passion under Some Government and Subjection to the Laws of Wisdom and Decency, Virtue and Religion;
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'Tis the great business therefore of Religion, to mortify these bodily Passions and lower Inclinations, to Crucify the Flesh with the Affections and Lusts, to put away all Wrath,
It's the great business Therefore of Religion, to mortify these bodily Passion and lower Inclinations, to Crucify the Flesh with the Affections and Lustiest, to put away all Wrath,
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and another World, which are only Arguments strong enough to make men conquer and deny those passions and Inclinations which are in great part natural to them.
and Another World, which Are only Arguments strong enough to make men conquer and deny those passion and Inclinations which Are in great part natural to them.
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Religion has a Power in it, if duly applied and attended to, to make the most passionate Man Calm and Gentle, the most Lustfull Man Chast, to Sweeten the most Sowre and ill-natured Temper,
Religion has a Power in it, if duly applied and attended to, to make the most passionate Man Cam and Gentle, the most Lustful Man Chaste, to Sweeten the most Sour and ill-natured Temper,
Now what shall Cure this if a Man has faln into it, and what shall best preserve him from it but Religion? Christianity has provided a Remedy for the greatest Guilt, which is the Blood of Christ,
Now what shall Cure this if a Man has fallen into it, and what shall best preserve him from it but Religion? Christianity has provided a Remedy for the greatest Gilded, which is the Blood of christ,
Religion will best Guard and Preserve us against all Sin, and keep us from doing any thing rashly and inconsiderately, that should afterwards trouble and vex us when we reflect upon it;
Religion will best Guard and Preserve us against all since, and keep us from doing any thing rashly and inconsiderately, that should afterwards trouble and vex us when we reflect upon it;
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this will make a good Man always pleased and satisfied from himself as the Scripture speaks, Prov. 14.14. and give him the closest and the truest Happiness, which is the Peace of his own Mind.
this will make a good Man always pleased and satisfied from himself as the Scripture speaks, Curae 14.14. and give him the closest and the Truest Happiness, which is the Peace of his own Mind.
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and nothing is so contrary to this Ease and Rest, this Tranquility of Soul, as an evil Conscience, which like the troubled Sea, is always Stormy and Boisterous,
and nothing is so contrary to this Ease and Rest, this Tranquillity of Soul, as an evil Conscience, which like the troubled Sea, is always Stormy and Boisterous,
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and casteth up Mire and Dirt, as the Prophet speaks, Isa. 57.20. the filth that is at the bottom of it, and is therefore the most directly opposite to the Calm and Serene State and Temper of Mind that we are seeking after.
and Cast up Mire and Dirt, as the Prophet speaks, Isaiah 57.20. the filth that is At the bottom of it, and is Therefore the most directly opposite to the Cam and Serene State and Temper of Mind that we Are seeking After.
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'tis a Worm gnawing on a Mans Vitals, a Vultur preying on his Liver, a Snake stinging him to the Heart, a Fury Whipping him, a Devil tormenting him, a Hell kindled in his own Breast.
it's a Worm gnawing on a men Vitals, a Vulture preying on his Liver, a Snake stinging him to the Heart, a Fury Whipping him, a devil tormenting him, a Hell kindled in his own Breast.
7. Religion gives us Cheerfull Hopes as to another World, and so takes off the immoderate fear of Death, which must otherwise all our life make us Subject to Bondage, as the Apostle speaks, Heb. 2.15. and fill us with wretched and servile Fear whenever we think of dying;
7. Religion gives us Cheerful Hope's as to Another World, and so Takes off the immoderate Fear of Death, which must otherwise all our life make us Subject to Bondage, as the Apostle speaks, Hebrew 2.15. and fill us with wretched and servile fear whenever we think of dying;
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then what a melancholy thing must it be for a Man to think of going down into the place of darkness and forgetfulness, to become a cold heavy lump, a stiff dead Corps, to have all his brisk and vigorous Spirits put out and extinguish'd,
then what a melancholy thing must it be for a Man to think of going down into the place of darkness and forgetfulness, to become a cold heavy lump, a stiff dead Corpse, to have all his brisk and vigorous Spirits put out and extinguished,
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and therefore can never have any setled Peace and Tranquility in himself, but it will be all broke by one thought of Mortality, by the hearing a Knell, or seeing a Coffin;
and Therefore can never have any settled Peace and Tranquillity in himself, but it will be all broke by one Thought of Mortality, by the hearing a Knell, or seeing a Coffin;
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and their secret Communications, Operations, and Influences upon our Souls, which are the highest improvement and the highest degrees of Peace and Tranquility of Mind.
and their secret Communications, Operations, and Influences upon our Souls, which Are the highest improvement and the highest Degrees of Peace and Tranquillity of Mind.
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Nature and Philosophy knew nothing of this, but Revelation, and especially the Christian, give us the Knowledge and Assurance of it, and many a Pious and good Christian has felt the Effects and Comforts of it in his Soul,
Nature and Philosophy knew nothing of this, but Revelation, and especially the Christian, give us the Knowledge and Assurance of it, and many a Pious and good Christian has felt the Effects and Comforts of it in his Soul,
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and be Cheerfull in Prisons, and be more than Conquerors over all their Troubles, when they had these inward Comforts to support and raise, and invigorate their Minds:
and be Cheerful in Prisons, and be more than Conquerors over all their Troubles, when they had these inward Comforts to support and raise, and invigorate their Minds:
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and, like St. Stephen, could see that opened thro a shower of Stones, and Christ sitting at the right hand of God. One such view of Christ and Heaven,
and, like Saint Stephen, could see that opened through a shower of Stones, and christ sitting At the right hand of God. One such view of christ and Heaven,
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but Extasie and Joy? This is called in Scripture the Joy of the Holy Ghost, Rom. 14.17. and the Peace of God, which passeth all Ʋnderstanding, Philip. 4.7.
but Ecstasy and Joy? This is called in Scripture the Joy of the Holy Ghost, Rom. 14.17. and the Peace of God, which passes all Ʋnderstanding, Philip. 4.7.
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and convey a secret Sense of his Favour, and Relish of his Kindness, and make us taste, and see how Gracious he is, as the Psalmist speaks Psa. 34.8. and lift up the light of his Countenance upon us.
and convey a secret Sense of his Favour, and Relish of his Kindness, and make us taste, and see how Gracious he is, as the Psalmist speaks Psa. 34.8. and lift up the Light of his Countenance upon us.
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but in the ordinary Hopes and Comforts of Religion to a good Man, than all the Pleasures of this World, all the Charms and Enjoyments of Flesh and Blood can ever amount to;
but in the ordinary Hope's and Comforts of Religion to a good Man, than all the Pleasures of this World, all the Charms and Enjoyments of Flesh and Blood can ever amount to;
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and if we could live up to its wise Rules, and bring our selves to that Frame and Temper of Mind it would beget in us, we should be always Easy and always Happy;
and if we could live up to its wise Rules, and bring our selves to that Frame and Temper of Mind it would beget in us, we should be always Easy and always Happy;
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the Patriarchs of old, who were Preachers of Righteousness, Solomon or the Prophets afterwards, but with greater simplicity and inartificial plainness, they dropt their excellent Precepts,
the Patriarchs of old, who were Preachers of Righteousness, Solomon or the prophets afterwards, but with greater simplicity and inartificial plainness, they dropped their excellent Precepts,
as the Palate does its food, and Judges of their inward truth and goodness, by an internal Sensation and Perception and an immediate Congruity to its Faculties.
as the Palate does its food, and Judges of their inward truth and Goodness, by an internal Sensation and Perception and an immediate Congruity to its Faculties.
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and the Sum of all those Virtuous Precepts which were to make his Followers the best Men in the World, to make them exceed all the Righteousness of the Scribes and Pharisees,
and the Sum of all those Virtuous Precepts which were to make his Followers the best Men in the World, to make them exceed all the Righteousness of the Scribes and Pharisees,
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but yet this was a thing absolutely necessary to their Eternal Happiness, and they must either take the Pains to do this, to come up to these strict Terms,
but yet this was a thing absolutely necessary to their Eternal Happiness, and they must either take the Pains to do this, to come up to these strict Terms,
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1. What are the Difficulties of Religion and Vertue, &c. 1. Then our Saviour's words might perhaps have some regard to the hard Circumstances, Dangers,
1. What Are the Difficulties of Religion and Virtue, etc. 1. Then our Saviour's words might perhaps have Some regard to the hard circumstances, Dangers,
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then indeed it was a strait Gate, when they who enter'd into it, were bound to leave all they had in this World, all their Temporal Interests and Possessions,
then indeed it was a strait Gate, when they who entered into it, were bound to leave all they had in this World, all their Temporal Interests and Possessions,
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we are bound as Christians to love our Enemies, with the general Acts of Charity, due to all mankind, not with the particular Offices of kindnesses due to our Friends;
we Are bound as Christians to love our Enemies, with the general Acts of Charity, due to all mankind, not with the particular Offices of Kindnesses due to our Friends;
as our Saviour says, Mat. 5.22. 'Tis the Venom and Malignity of the Heart, and inward Disposition, that, like a Corrupt Fountain, Poysons and Vitiates those ill streams that flow from it;
as our Saviour Says, Mathew 5.22. It's the Venom and Malignity of the Heart, and inward Disposition, that, like a Corrupt Fountain, Poisons and Vitiates those ill streams that flow from it;
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and God who sees it there even before it comes into Act, whenever it has the full consent of the Will, does very justly Condemn it, and charge it upon us.
and God who sees it there even before it comes into Act, whenever it has the full consent of the Will, does very justly Condemn it, and charge it upon us.
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6. Religion requires the Uniform practice of all Vertues, and the entire Union and Conjunction of all Christian Graces to make and constitute a good Man;
6. Religion requires the Uniform practice of all Virtues, and the entire union and Conjunction of all Christian Graces to make and constitute a good Man;
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so as to make him incapable of Happiness and obnoxious to Misery. This is an undoubted truth in Religion, which requires tho' not the Perfection of Degrees, yet the Perfection of parts;
so as to make him incapable of Happiness and obnoxious to Misery. This is an undoubted truth in Religion, which requires though not the Perfection of Degrees, yet the Perfection of parts;
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as St. James says, he that shall keep the whole Law besides, and yet offend in one point, willfully break any part of it, Commit one Act of willfull Treason and Disobedience against Heaven, is guilty of all, resists and opposes all that Divine Power and Authority, which gives Force and Sanction to every Law;
as Saint James Says, he that shall keep the Whole Law beside, and yet offend in one point, wilfully break any part of it, Commit one Act of wilful Treason and Disobedience against Heaven, is guilty of all, resists and opposes all that Divine Power and authority, which gives Force and Sanction to every Law;
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7. A great Reason why Religion and Vertue are so strait and narrow a way, is because our Natural Appetites and Inclinations, which are necessary to our present state, are so many,
7. A great Reason why Religion and Virtue Are so strait and narrow a Way, is Because our Natural Appetites and Inclinations, which Are necessary to our present state, Are so many,
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and suffer no Sin to Reign in our Mortal Bodies, that we should obey it in the Lusts thereof. Romans 6.12. 8. Lastly the Difficulties of Religion, and Vertue arise mainly from the Prejudices and ill Customs and Habits of Vice which get possession of most Men before they well Understand Religion and the true good and necessity of it;
and suffer no since to Reign in our Mortal Bodies, that we should obey it in the Lustiest thereof. Romans 6.12. 8. Lastly the Difficulties of Religion, and Virtue arise mainly from the Prejudices and ill Customs and Habits of Vice which get possession of most Men before they well Understand Religion and the true good and necessity of it;
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tho' we are then convinced of the Folly and Danger of our Sins, yet we are become such Slaves to 'em by long use, that it is hard to break their Chains,
though we Are then convinced of the Folly and Danger of our Sins, yet we Are become such Slaves to they by long use, that it is hard to break their Chains,
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and a narrow way, especially at the first entrance into it, when old Customs and Habits must be changed and altered, former liberties retrench'd and denied, old Companions must be forsaken and former Temptations must be overcome,
and a narrow Way, especially At the First Entrance into it, when old Customs and Habits must be changed and altered, former Liberties retrenched and denied, old Sodales must be forsaken and former Temptations must be overcome,
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and we cannot blame Religion for it any more than we can the Physician, or the Physick that is to cure us of a Disease, that we have let run so long upon us, that 'tis hard now to perform the cure,
and we cannot blame Religion for it any more than we can the physician, or the Physic that is to cure us of a Disease, that we have let run so long upon us, that it's hard now to perform the cure,
if notwithstanding all these Difficulties and hard Things in Religion, we will not comply with it, we must be Miserable for ever, we must lose all that life and happiness, those Glorious rewards it promises to us in another World,
if notwithstanding all these Difficulties and hard Things in Religion, we will not comply with it, we must be Miserable for ever, we must loose all that life and happiness, those Glorious rewards it promises to us in Another World,
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as well as a very strict and a very good life, by relying upon the Mercies of God and the Merits of Christ for Salvation without Obedience to the Gospel,
as well as a very strict and a very good life, by relying upon the mercies of God and the Merits of christ for Salvation without obedience to the Gospel,
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and making Faith to lie in a presumptuous Confidence of Gods Favour, or having an Interest in Christ, without regard to the plain Terms, and Conditions of Christianity;
and making Faith to lie in a presumptuous Confidence of God's Favour, or having an Interest in christ, without regard to the plain Terms, and Conditions of Christianity;
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and by Christ, and his Apostles afterwards, which are better attested than any Actions or any Books besides, that ever were in the World 1600 Years ago,
and by christ, and his Apostles afterwards, which Are better attested than any Actions or any Books beside, that ever were in the World 1600 years ago,
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and therefore did we consider what that Life is, that Eternal Life of Happiness which Vertue leads to, which is to live in the perfect Enjoyment of the greatest good,
and Therefore did we Consider what that Life is, that Eternal Life of Happiness which Virtue leads to, which is to live in the perfect Enjoyment of the greatest good,
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we should find this is a Life worth being fond of, and seeking after, compared to which, this our present short life mixt with so much real Care and Trouble,
we should find this is a Life worth being found of, and seeking After, compared to which, this our present short life mixed with so much real Care and Trouble,
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and Dreaming of Happiness, and hardly worth a Wise Man's choosing, were it not for a better Life, which is only worth the name of Living, where we are born into another World,
and Dreaming of Happiness, and hardly worth a Wise Man's choosing, were it not for a better Life, which is only worth the name of Living, where we Are born into Another World,
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for what will not a great reward make Men do, whither will they not Travel, where will they not fight, what danger will they Flinch from, what Labour will they Refuse, when a certain and great reward is offered to ' em? And had we but as good thoughts of Heaven,
for what will not a great reward make Men do, whither will they not Travel, where will they not fight, what danger will they Flinch from, what Labour will they Refuse, when a certain and great reward is offered to ' em? And had we but as good thoughts of Heaven,
as the Soldier has of Honour and Victory, the Merchant of Gold and Gain, and the Husbandman of a good Harvest, we should never think much of all the Pains and Difficulties that are in Religion, were they a great many more than they are;
as the Soldier has of Honour and Victory, the Merchant of Gold and Gain, and the Husbandman of a good Harvest, we should never think much of all the Pains and Difficulties that Are in Religion, were they a great many more than they Are;
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and the Sad and Dreadfull Condition their Vices will bring 'em to in another World, did they consider what exquisite and amazing Misery, both of Soul and Body, is wrapt up in those Words of Hell and Damnation, no Vice,
and the Sad and Dreadful Condition their Vices will bring they to in Another World, did they Consider what exquisite and amazing Misery, both of Soul and Body, is wrapped up in those Words of Hell and Damnation, no Vice,
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tho' never so Charming, would make 'em endure it for one day, no Pleasure of Sin for a Season, would make 'em bear it for so long a time as this Life is,
though never so Charming, would make they endure it for one day, no Pleasure of since for a Season, would make they bear it for so long a time as this Life is,
and nothing would ever tempt 'em, not only not to suffer it for ever, but to run the hazard and venture of it, were there not a thousand times the reason to fear it that we have by Religion,
and nothing would ever tempt they, not only not to suffer it for ever, but to run the hazard and venture of it, were there not a thousand times the reason to Fear it that we have by Religion,
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yet no Wise man would expose himself to such a Dreadfull and Irretrievable danger for the Poor and Pitifull Temptations that are in the greatest Sin. But
yet no Wise man would expose himself to such a Dreadful and Irretrievable danger for the Poor and Pitiful Temptations that Are in the greatest Sin. But
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2. Besides the Consideration of another World, Religion with all its straitness and hardship, does not abridge us of any Comfortable Enjoyments of this World,
2. Beside the Consideration of Another World, Religion with all its straitness and hardship, does not abridge us of any Comfortable Enjoyments of this World,
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Religion does not Deprive us of any good proper to our State and Nature, nor tye us up from any of the Comforts or Pleasures of Life, with a peevish severity and moroseness, with a touch not, tast not, handle not,
Religion does not Deprive us of any good proper to our State and Nature, nor tie us up from any of the Comforts or Pleasures of Life, with a peevish severity and moroseness, with a touch not, taste not, handle not,
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for Religion is not an Arbitrary and Positive thing, made so by the mere Will and Pleasure of God, which might have lessened our Burthen and abated of our Duty in many Cases had he pleased,
for Religion is not an Arbitrary and Positive thing, made so by the mere Will and Pleasure of God, which might have lessened our Burden and abated of our Duty in many Cases had he pleased,
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and not imposed such hard Tasks, and such strait and severe Vertues upon us, but have left us more loose and not tyed us up so strictly as he has done;
and not imposed such hard Tasks, and such strait and severe Virtues upon us, but have left us more lose and not tied us up so strictly as he has done;
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this is a great Mistake, and a wretched Mis-understanding of Religion, for that as to the moral part of it, is founded in the Nature and Perfections of God, which are Eternal and Unalterable,
this is a great Mistake, and a wretched Misunderstanding of Religion, for that as to the moral part of it, is founded in the Nature and Perfections of God, which Are Eternal and Unalterable,
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and should God have let us loose from any of those Virtues, even the strictest of them, which the Libertines are most apt to complain against, such as those which restrain their Natural Passions of Lust and Anger, he would have let in a Thousand Mischiefs and Evils into the World,
and should God have let us lose from any of those Virtues, even the Strictest of them, which the Libertines Are most apt to complain against, such as those which restrain their Natural Passion of Lust and Anger, he would have let in a Thousand Mischiefs and Evils into the World,
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so much then of inward strength and power as is conveyed to our Minds by Gods Grace, which is a Physical and Secret Energy like that of inward life, Strengthening us mightily, in the inward Man, regenerating, quickning, renewing, raising, enlivening us, as the Scripture speaks,
so much then of inward strength and power as is conveyed to our Minds by God's Grace, which is a Physical and Secret Energy like that of inward life, Strengthening us mightily, in the inward Man, regenerating, quickening, renewing, raising, enlivening us, as the Scripture speaks,
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and therefore however hard and difficult Religion be to the weakness and imperfection of Human Nature, to our single power, which would of it self fall and sink under it,
and Therefore however hard and difficult Religion be to the weakness and imperfection of Human Nature, to our single power, which would of it self fallen and sink under it,
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5. Tho' we are apt to complain of the Difficulties in Religion, yet there is no great End whatever which we can attain without as much Pains and Labour,
5. Though we Are apt to complain of the Difficulties in Religion, yet there is no great End whatever which we can attain without as much Pains and Labour,
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as much Care and Watchfullness, as in the business of Religion, without denying himself as many Liberties, spending as much Time and keeping himself to as strict Rules and Measures, as are in Religion:
as much Care and Watchfulness, as in the business of Religion, without denying himself as many Liberties, spending as much Time and keeping himself to as strict Rules and Measures, as Are in Religion:
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and make the way to Happiness strait and narrow and difficult, when we as ordinarily and more willingly, take as much Pains and go through as many Difficulties in all other things;
and make the Way to Happiness strait and narrow and difficult, when we as ordinarily and more willingly, take as much Pains and go through as many Difficulties in all other things;
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did we think Heaven as Desirable as an Estate, and Vertue as great a Good as Honour, which is but the shadow of it, we should pursue it as vigorously and overlook and contemn all the Difficulties that lie in the way to it,
did we think Heaven as Desirable as an Estate, and Virtue as great a Good as Honour, which is but the shadow of it, we should pursue it as vigorously and overlook and contemn all the Difficulties that lie in the Way to it,
and there is this advantage in seeking and pursuing the Ends and Designs of Religion above any of those in this World, not only as they are far greater,
and there is this advantage in seeking and pursuing the Ends and Designs of Religion above any of those in this World, not only as they Are Far greater,
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and many have been greater Martyrs in the Devil's Service, and gone through more for the sake of their Lusts than other Martyrs have done for heir Religion,
and many have been greater Martyrs in the Devil's Service, and gone through more for the sake of their Lustiest than other Martyrs have done for heir Religion,
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as to pledge another in a Cup of Poyson, or would he not stop the mad frolick when he saw the rest of the Company drop down Dead before him? Is any Man unwilling to avoid the Plague if he can,
as to pledge Another in a Cup of Poison, or would he not stop the mad frolic when he saw the rest of the Company drop down Dead before him? Is any Man unwilling to avoid the Plague if he can,
and escaping, if he could, upon a Plank, because the rest of his Company are Sinking and Drowning? Did Men think it as much worth their while to save their Souls as their Lives,
and escaping, if he could, upon a Plank, Because the rest of his Company Are Sinking and Drowning? Did Men think it as much worth their while to save their Souls as their Lives,
what Comfort will it be in the Flames of Hell to hear so many others Roaring and Howling in them, their hideous Cries and Tortures and Lamentations will rather encrease,
what Comfort will it be in the Flames of Hell to hear so many Others Roaring and Howling in them, their hideous Cries and Tortures and Lamentations will rather increase,
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but must chuse to be Vertuous, tho' he saw never so many others wicked, let them Reproach and Laugh at him as long as they please for a Man singular and by himself, let them count his Life Folly,
but must choose to be Virtuous, though he saw never so many Others wicked, let them Reproach and Laugh At him as long as they please for a Man singular and by himself, let them count his Life Folly,
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or any Modish, or Fashionable Vice (the Reproach and Scandal of which is took off by the great Party and Number it has of its side) but living up strictly to the Rules of the Gospel,
or any Modish, or Fashionable Vice (the Reproach and Scandal of which is took off by the great Party and Number it has of its side) but living up strictly to the Rules of the Gospel,
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or loose Practices of others, are willing to put upon them (since God will not alter his Methods or Judgments by any of those) let them I say Condemn on Deride him never so much for this,
or lose Practices of Others, Are willing to put upon them (since God will not altar his Methods or Judgments by any of those) let them I say Condemn on Deride him never so much for this,
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THis most Excellent Sermon of our Blessed Saviour, as in every thing it gives us the highest and the noblest precepts of Vertue, that are above all the Morals of the wisest Heathen,
THis most Excellent Sermon of our Blessed Saviour, as in every thing it gives us the highest and the Noblest Precepts of Virtue, that Are above all the Morals of the Wisest Heathen,
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so he has all along adapted 'em to Humane Nature, and our present State and Circumstances in this World, which was a thing that they were deficient in;
so he has all along adapted they to Humane Nature, and our present State and circumstances in this World, which was a thing that they were deficient in;
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they were not only for wisely Moderating and Governing, but quite rooting all Passions and Affections whatever out of their wise man, which was to make him not a Man,
they were not only for wisely Moderating and Governing, but quite rooting all Passion and Affections whatever out of their wise man, which was to make him not a Man,
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or such a Creature, with such Faculties and Powers, as God thought for wise reasons fit to do, this was not to improve but destroy Human Nature and to set Vertue beyond its pitch and out of its reach, which our Saviour who knew our Frame and our outmost Capacities has never done;
or such a Creature, with such Faculties and Powers, as God Thought for wise Reasons fit to do, this was not to improve but destroy Human Nature and to Set Virtue beyond its pitch and out of its reach, which our Saviour who knew our Frame and our outmost Capacities has never done;
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they went so far in their rants about the contempt of this World and despising riches as to commend him that foolishly threw them into the Sea, that they might be no hindrance to his deeper Philosophizing.
they went so Far in their rants about the contempt of this World and despising riches as to commend him that foolishly threw them into the Sea, that they might be no hindrance to his Deeper Philosophizing.
than for a Rich Man is enter into the Kingdom of Heaven, v. 25. which is all meant of them that trust in Riches, v. 24. that we cannot serve God and Mammon, bids us not love the World nor the things that are in the World,
than for a Rich Man is enter into the Kingdom of Heaven, v. 25. which is all meant of them that trust in Riches, v. 24. that we cannot serve God and Mammon, bids us not love the World nor the things that Are in the World,
for if any Man love the World, the love of the Father is not in him, 1 John 2.15. yet they all import no more, and so will be fairly understood, by this excellent direction of our Saviour that I am now to discourse of, Lay not up for your selves Trusures.
for if any Man love the World, the love of the Father is not in him, 1 John 2.15. yet they all import no more, and so will be fairly understood, by this excellent direction of our Saviour that I am now to discourse of, Lay not up for your selves Trusures.
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nay, than the very Fowls, and the most Ravenous Beasts, and not to supply an Aged Helpless Parent, is to be guilty of that which the Heathens counted the most infamous Ingratitude;
nay, than the very Fowls, and the most Ravenous Beasts, and not to supply an Aged Helpless Parent, is to be guilty of that which the heathens counted the most infamous Ingratitude;
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nay, if by an honest Industry and lawful Profession we do not some way or other, make our selves serviceable to the publick and able to procure some good, to the whole of which we are parts, we are like dead and useless Members, that serve neither for Life nor Motion,
nay, if by an honest Industry and lawful Profession we do not Some Way or other, make our selves serviceable to the public and able to procure Some good, to the Whole of which we Are parts, we Are like dead and useless Members, that serve neither for Life nor Motion,
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and as a Man may Lawfully work for his livelihood, (and according to the Apostles Rule, He that will not work neither should he eat, 2. Thes. 3.10.) without breaking our Saviour's command, John 6.27.
and as a Man may Lawfully work for his livelihood, (and according to the Apostles Rule, He that will not work neither should he eat, 2. Thebes 3.10.) without breaking our Saviour's command, John 6.27.
Labour not for the Meat that perisheth, but for the Meat which endureth unto everlasting Life, so he may by prudent and honest ways take care of his Worldly Concerns,
Labour not for the Meat that Perishes, but for the Meat which Endureth unto everlasting Life, so he may by prudent and honest ways take care of his Worldly Concerns,
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and add to his Estate, and grow Rich without any Violation of our Saviour's Rule, Ley not up for your selves Treasures on Earth, for those Treasures on Earth are not of themselves Evil,
and add to his Estate, and grow Rich without any Violation of our Saviour's Rule, Ley not up for your selves Treasures on Earth, for those Treasures on Earth Are not of themselves Evil,
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and may be matter of very great Vertues, such as the rich Men are particularly charged with 1 I'im. 6.17, 18, 19. Charge them that are rich in this World that they do good, that they be Rich in good Works, ready to Distribute, willing to Communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on eternal life, which it seems they may be made the means of attaining;
and may be matter of very great Virtues, such as the rich Men Are particularly charged with 1 I'im. 6.17, 18, 19. Charge them that Are rich in this World that they do good, that they be Rich in good Works, ready to Distribute, willing to Communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life, which it seems they may be made the means of attaining;
so that by these Negatives, is meant only a comparative command, that we rather lay up to our selves Treasures in Heaven than in Earth, that we be more carefull for the one than the other, not that one is forbidden by the other,
so that by these Negatives, is meant only a comparative command, that we rather lay up to our selves Treasures in Heaven than in Earth, that we be more careful for the one than the other, not that one is forbidden by the other,
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but to be preferred before it, as we have the like manner of expression most frequently in Scripture, Prov. 8.10. Receive my Instruction and not Silver, and Knowledge rather than Gold, so Mat. 9.13. I will have Mercy and not Sacrifice, i. e.
but to be preferred before it, as we have the like manner of expression most frequently in Scripture, Curae 8.10. Receive my Instruction and not Silver, and Knowledge rather than Gold, so Mathew 9.13. I will have Mercy and not Sacrifice, i. e.
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rather than Sacrifice God did so much value inward and real Righteousness before outward Rites and Performances, that he says to the Jews, Hosea 6.6. I desired Mercy and not Sacrifice, nay, more expresly, Jerem. 7.22. I spake not unto your Fathers, nor commanded them in the day that I brought them out of the Land of Egypt, concerning burnt-Offerings or Sacrifices, but this thing commanded I them, saying, Obey my voice, i. e.
rather than Sacrifice God did so much valve inward and real Righteousness before outward Rites and Performances, that he Says to the jews, Hosea 6.6. I desired Mercy and not Sacrifice, nay, more expressly, Jeremiah 7.22. I spoke not unto your Father's, nor commanded them in the day that I brought them out of the Land of Egypt, Concerning Burnt offerings or Sacrifices, but this thing commanded I them, saying, Obey my voice, i. e.
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this was what in the first and chief place I commanded you, and very much preferred and Regarded before the other, so Joel 2.13. Rent your Hearts and not your Garments, i. e.
this was what in the First and chief place I commanded you, and very much preferred and Regarded before the other, so Joel 2.13. Rend your Hearts and not your Garments, i. e.
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and so this precept as it lies in my Text, whole and entire, without breaking it into parts, is plainly to be understood and includes in it these several things.
and so this precept as it lies in my Text, Whole and entire, without breaking it into parts, is plainly to be understood and includes in it these several things.
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1. That we should set a greater value upon Heavenly Treasures in our Thoughts and Affections than upon Earthly, that we should account them much more ercellent and desirable things and place our Happiness and chief good in those, but not in the other;
1. That we should Set a greater valve upon Heavenly Treasures in our Thoughts and Affections than upon Earthly, that we should account them much more ercellent and desirable things and place our Happiness and chief good in those, but not in the other;
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such as is in some measure proportionable to the wants of Nature and the Circumstances of this Life, a wise Man may count desirable, who is not bound with a Stoical fullenness to think it indifferent whether he be Clothed or Naked whether he Starve or have Food to eat, nor in a Cynical Bravado throw away his Earthen Dish because he can drink without it,
such as is in Some measure proportionable to the Wants of Nature and the circumstances of this Life, a wise Man may count desirable, who is not bound with a Stoical sullenness to think it indifferent whither he be Clothed or Naked whither he Starve or have Food to eat, nor in a Cynical Bravado throw away his Earthen Dish Because he can drink without it,
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if we might not have used the Conveniencies that belong to it, nor have been at all the better for all the rich stores he has laid in for the use of his Creatures;
if we might not have used the Conveniences that belong to it, nor have been At all the better for all the rich stores he has laid in for the use of his Creatures;
but be no manner of cause of the true Life, or strength of the Body, such Goods as we may value and desire and purchase too according to that low and moderate rate, which they bear in proportion to the real needs of this present Condition;
but be no manner of cause of the true Life, or strength of the Body, such Goods as we may valve and desire and purchase too according to that low and moderate rate, which they bear in proportion to the real needs of this present Condition;
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and let 'em take up the chiefest place in our Hearts and Affections, this is to worship Mammon, to set up that for an object of my strongest Passion and Devotion, which ought to have the lowest place in ' em.
and let they take up the chiefest place in our Hearts and Affections, this is to worship Mammon, to Set up that for an Object of my Strongest Passion and Devotion, which ought to have the lowest place in ' em.
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Thus to set our Hearts upon Riches, if they do encrease, which the Psalmist forbids, Ps. 62.10. to trust in 'em, as our Saviour speaks, Mark 10.24. and place our greatest confidence in those, as if we might surely expect Happiness from 'em;
Thus to Set our Hearts upon Riches, if they do increase, which the Psalmist forbids, Ps. 62.10. to trust in they, as our Saviour speaks, Mark 10.24. and place our greatest confidence in those, as if we might surely expect Happiness from they;
this is the Idolatry the Apostle Charges Covetousness with, Col. 3.5. setting up a Golden Calf, to help us in our Distress instead of the God of Israel, and making a Deity of that which would do very well in ear-rings and Bracelets;
this is the Idolatry the Apostle Charges Covetousness with, Col. 3.5. setting up a Golden Calf, to help us in our Distress instead of the God of Israel, and making a Deity of that which would do very well in earrings and Bracelets;
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the making that which would be serviceable in the matters of this Life, to be so highly valued and even adored by us, is like the Folly of the Graecians, who bowed down and Worshipped that wooden Statue of Hercules, which Diagoras made a good Fire of, that helpt to dress his Provision, that being a much better use of Wood,
the making that which would be serviceable in the matters of this Life, to be so highly valued and even adored by us, is like the Folly of the Greeks, who bowed down and Worshipped that wooden Statue of Hercules, which Diagoras made a good Fire of, that helped to dress his Provision, that being a much better use of Wood,
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And he that has a due sense of the meanness, the Uncertainty and Transitoriness of these Earthly Treasures in respect of the Heavenly, their being subject to be corrupted by Rust, to be eaten by Moths, Secretly Wasted and Devoured,
And he that has a due sense of the meanness, the Uncertainty and Transitoriness of these Earthly Treasures in respect of the Heavenly, their being Subject to be corrupted by Rust, to be eaten by Moths, Secretly Wasted and Devoured,
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1. These Earthly Treasures are subject to a great many Hazards and Uncertainties, which the others are not, Violence and Rapine may force 'em out of our hands,
1. These Earthly Treasures Are Subject to a great many Hazards and Uncertainties, which the Others Are not, Violence and Rapine may force they out of our hands,
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so many various Casualties are they subject to, so little are we insured of them, that we hold 'em at the Mercy and Favour of a thousand Contingencies;
so many various Casualties Are they Subject to, so little Are we insured of them, that we hold they At the Mercy and Favour of a thousand Contingencies;
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but nothing could remove his Patience and take away his Integrity, that still he retained and held fast, Job 2.3, 9. The Philosopher that lost all in a wreck,
but nothing could remove his Patience and take away his Integrity, that still he retained and held fast, Job 2.3, 9. The Philosopher that lost all in a wreck,
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yet kept his Philosophy and Wisdom in spite of Fortune, and the Apostles, who left all they had, still preserved their Religion and a good Conscience, which by the decree of the Senate could not be Sequester'd,
yet kept his Philosophy and Wisdom in spite of Fortune, and the Apostles, who left all they had, still preserved their Religion and a good Conscience, which by the Decree of the Senate could not be Sequestered,
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whatever Storms and Shelves and Rocks we pass thro' here, when we once Land and set Foot upon the shore of Eternity, we are out of all danger and in a safe harbour, where we shall enjoy the rewards of all our Toil,
whatever Storms and Shelves and Rocks we pass through Here, when we once Land and Set Foot upon the shore of Eternity, we Are out of all danger and in a safe harbour, where we shall enjoy the rewards of all our Toil,
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and be vastly enriched with Treasures of that Happy and Secure place. 2. These Earthly Treasures are fading and Transitory, but the Heavenly are durable and lasting;
and be vastly enriched with Treasures of that Happy and Secure place. 2. These Earthly Treasures Are fading and Transitory, but the Heavenly Are durable and lasting;
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Riches certainly make themselves Wings and sly away as an Eagle towards Heaven, Prov. 23.5. of a sudden we know not how they are got out of sight, and we can never set Eyes on 'em again;
Riches Certainly make themselves Wings and sly away as an Eagl towards Heaven, Curae 23.5. of a sudden we know not how they Are god out of sighed, and we can never Set Eyes on they again;
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or if they be not so Fickle nor leave the owner on a sudden, yet in a little time he must leave them, Death will strip him naked as he came into the World, and then all his thoughts perish, Ps. 146.4.
or if they be not so Fickle nor leave the owner on a sudden, yet in a little time he must leave them, Death will strip him naked as he Come into the World, and then all his thoughts perish, Ps. 146.4.
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All his thoughts of being rich or great, or happy in this World, all the mighty Projects and deep Contrivances about worldly things are quite at an end,
All his thoughts of being rich or great, or happy in this World, all the mighty Projects and deep Contrivances about worldly things Are quite At an end,
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and not lay our Thoughts deeper than the Grave, or beyond this transitory Life, not to have our thoughts and aims upon greater things that must for ever imploy our Minds, that are more lasting and durable, of a more sixt and solid Nature,
and not lay our Thoughts Deeper than the Grave, or beyond this transitory Life, not to have our thoughts and aims upon greater things that must for ever employ our Minds, that Are more lasting and durable, of a more sixt and solid Nature,
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like Scenes and Pictures looking fine at a distance, but if we come near 'em, 'tis all gross daubing, they cannot yield us that Enjoyment and Happiness that we vainly fancy and expect in 'em;
like Scenes and Pictures looking fine At a distance, but if we come near they, it's all gross daubing, they cannot yield us that Enjoyment and Happiness that we vainly fancy and expect in they;
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and very often what the wise Man found it, who had made as many Experiments about worldly Happiness as any Man did, Vanity and Vexation of Sptrit, and therefore not worth so much passion and concern to attain 'em,
and very often what the wise Man found it, who had made as many Experiments about worldly Happiness as any Man did, Vanity and Vexation of Spirit, and Therefore not worth so much passion and concern to attain they,
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nor fit that we should lay out our Money for that which is not Bread, and our labour for that which satissieth not, Isai. 55.2. for windy and empty trash, rather than for that solid food, which will nourish and feed and feast 'em to all Eternity.
nor fit that we should lay out our Money for that which is not Bred, and our labour for that which satissieth not, Isaiah 55.2. for windy and empty trash, rather than for that solid food, which will nourish and feed and feast they to all Eternity.
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and avoid a Just debt upon some little trick or legal nicety, or do any thing for our Interest that comports not with fair dealing, with equity and an honest mind;
and avoid a Just debt upon Some little trick or Legal nicety, or do any thing for our Interest that comports not with fair dealing, with equity and an honest mind;
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when we are taken so with the tempting Charms of 'em, that if we cannot fairly court 'em to our Embraces, we will commit a Rape upon 'em and force 'em some way or other into our possession.
when we Are taken so with the tempting Charms of they, that if we cannot fairly court they to our Embraces, we will commit a Rape upon they and force they Some Way or other into our possession.
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But in the Heavenly Treasures 'tis far otherwise, no Man ever mist 'em that did all he could to obtain 'em, that after he had set himself seriously about 'em, used his utmost endeavour,
But in the Heavenly Treasures it's Far otherwise, no Man ever missed they that did all he could to obtain they, that After he had Set himself seriously about they, used his utmost endeavour,
if he were hearty and resolved in the business, and did not by idleness, or something else, break off his designs too soon, he would never fail of success at the last, which should be a very great encouragement to make us more diligent about those Heavenly Treasures, which have many other considerations to excite our industry and our labour about 'em, their exceeding value and lasting duration, which are the constant motives that put us upon an unwearied care and labour after any thing here:
if he were hearty and resolved in the business, and did not by idleness, or something Else, break off his designs too soon, he would never fail of success At the last, which should be a very great encouragement to make us more diligent about those Heavenly Treasures, which have many other considerations to excite our industry and our labour about they, their exceeding valve and lasting duration, which Are the constant motives that put us upon an unwearied care and labour After any thing Here:
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4. This comparative duty enjoyns 〈 ◊ 〉 to put the Earthly Treasures to such uses as to make 'em means and instruments toward the obtaining the Heavenly,
4. This comparative duty enjoins 〈 ◊ 〉 to put the Earthly Treasures to such uses as to make they means and Instruments towards the obtaining the Heavenly,
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so in the parallel place of St. Luke, where he gives an account of this same Sermon of our Saviour, by the very same precept as 'tis there express'd, we are bid sell that we have and give Alms, provide your selves bags which wax not old, a Treasure in the Heavens that faileth not, where no Thief approacheth, neither Moth corrupteth, Luke, 12.33.
so in the parallel place of Saint Lycia, where he gives an account of this same Sermon of our Saviour, by the very same precept as it's there expressed, we Are bid fell that we have and give Alms, provide your selves bags which wax not old, a Treasure in the Heavens that Faileth not, where no Thief Approaches, neither Moth corrupteth, Lycia, 12.33.
and whereas by keeping 'em very close to our selves, and being unwilling to part with any of 'em, we in a short time must be utterly deprived of 'em, by this way we return 'em to another World,
and whereas by keeping they very close to our selves, and being unwilling to part with any of they, we in a short time must be utterly deprived of they, by this Way we return they to Another World,
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when we do not account the Earthly Treasures goods in themselves, as the Covetous generally do, who think it their great Happiness to heap up vast Riches for no other end beyond the comfortable satisfaction of being Rich,
when we do not account the Earthly Treasures goods in themselves, as the Covetous generally doe, who think it their great Happiness to heap up vast Riches for no other end beyond the comfortable satisfaction of being Rich,
whilst they are such Idolaters, as the Apostle calls 'em, Eph. 5.5. that terminate their worship upon the very Idols themselves, and look no further;
while they Are such Idolaters, as the Apostle calls they, Ephesians 5.5. that terminate their worship upon the very Idols themselves, and look no further;
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for Dedicating some part of it as a first fruits to his use; he has promised that he which giveth to the poor shall not lack; Prov. 28.27. That the liberal Soul shall be made fat, Prov. 11.25. Eccles. 11.1. Cast thy Bread upon the Waters, for thou shalt find it after many days.
for Dedicating Some part of it as a First fruits to his use; he has promised that he which gives to the poor shall not lack; Curae 28.27. That the liberal Soul shall be made fat, Curae 11.25. Eccles. 11.1. Cast thy Bred upon the Waters, for thou shalt find it After many days.
and bountifull, and good habit of Mind, by which we are dispos'd, as we have ability and opportunity, to do good to those who stand any way in need of it;
and bountiful, and good habit of Mind, by which we Are disposed, as we have ability and opportunity, to do good to those who stand any Way in need of it;
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it is never left out in the Character of good Men in Scripture, but is always made a principal Ingredient in the Composition of that Vertue and Goodness that will prepare and qualifie the Mind for Heaven and Happiness.
it is never left out in the Character of good Men in Scripture, but is always made a principal Ingredient in the Composition of that Virtue and goodness that will prepare and qualify the Mind for Heaven and Happiness.
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the best use we can make of the overplus, is to do good with it, to comfort our poor Brother who is ready to starve for want of what we profusely squander away, who would be mightily relieved and supplied by what we spend Vainly, or perhaps Vitiously;
the best use we can make of the overplus, is to do good with it, to Comfort our poor Brother who is ready to starve for want of what we profusely squander away, who would be mightily relieved and supplied by what we spend Vainly, or perhaps Viciously;
this is to make our selves such friends of the Mammon of Ʋnrighteousness, that when we fall they may receive us into everlasting Habitations, as our Saviour says, Luke 16.9. 4. I shall add but this consideration, and that I think a very strong one to Men that have thoughts of a reckoning hereafter, that when we shall appear before God's Tribunal to give an account of our selves and actions, there will be a most special regard had to the discharge of this duty above all others, that we shall be Examined and Sentenced there, chiefly upon the account of our having relieved the poor Members of Christ. So Mat. 25.41.
this is to make our selves such Friends of the Mammon of Ʋnrighteousness, that when we fallen they may receive us into everlasting Habitations, as our Saviour Says, Lycia 16.9. 4. I shall add but this consideration, and that I think a very strong one to Men that have thoughts of a reckoning hereafter, that when we shall appear before God's Tribunal to give an account of our selves and actions, there will be a most special regard had to the discharge of this duty above all Others, that we shall be Examined and Sentenced there, chiefly upon the account of our having relieved the poor Members of christ. So Mathew 25.41.
where our Saviour tells us, how the process shall be in that great day, the most dreadfull Sentence of Goy cursed into everlasting fire, shall be pronounced upon those on the left hand,
where our Saviour tells us, how the process shall be in that great day, the most dreadful Sentence of Goy cursed into everlasting fire, shall be pronounced upon those on the left hand,
for Adultery, for Murder, any of which shall yet condemn us at that day, as for Unmercifullness and Uncharitableness to the poor, which Christ takes the most unkindly and hardly from us, as done to himself;
for Adultery, for Murder, any of which shall yet condemn us At that day, as for Unmercifulness and Uncharitableness to the poor, which christ Takes the most unkindly and hardly from us, as done to himself;
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But the blessed Sentence shall be to the Bountifull and to the Mercifull, who have been Charitable to Christ in his poor Members, to whom he will pronounce these joyfull Words, v. 34. Come ye blessed of my Father, enter into the Kingdom prepared for you, from the beginning of the World,
But the blessed Sentence shall be to the Bountiful and to the Merciful, who have been Charitable to christ in his poor Members, to whom he will pronounce these joyful Words, v. 34. Come you blessed of my Father, enter into the Kingdom prepared for you, from the beginning of the World,
but had served his Father many Years, neither transgressed at any time his Commandments, v. 29. Notwithstanding which, the Father seem'd to treat his Prodigal and Riotous Son, who had left his House and run away from him,
but had served his Father many years, neither transgressed At any time his commandments, v. 29. Notwithstanding which, the Father seemed to Treat his Prodigal and Riotous Son, who had left his House and run away from him,
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This seemed not a just and a fair usage to the elder Brother, as much failing in Justice to him as exceeding in kindness to the other, too little rewarding the constant duty of the one,
This seemed not a just and a fair usage to the elder Brother, as much failing in justice to him as exceeding in kindness to the other, too little rewarding the constant duty of the one,
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and other things are but as the Circumstances and Ornaments, the Dress and Habit, this is the air, the stroke that give life and likeness to the whole.
and other things Are but as the circumstances and Ornament, the Dress and Habit, this is the air, the stroke that give life and likeness to the Whole.
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The Parables of this Chapter concerning the lost Sheep, the lost piece of Silver, and the returning Prodigal, were designed to show how acceptable and well pleasing to God the Repentance of a Sinner is,
The Parables of this Chapter Concerning the lost Sheep, the lost piece of Silver, and the returning Prodigal, were designed to show how acceptable and well pleasing to God the Repentance of a Sinner is,
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and that he shall certainly be received very kindly upon it, and to represent this after the manner of men, in a way suitable and affecting to us, God who is said in Scripture to be angry and provoked at Sinners, is here said to Joy and Rejoyce at their Return and Repentance;
and that he shall Certainly be received very kindly upon it, and to represent this After the manner of men, in a Way suitable and affecting to us, God who is said in Scripture to be angry and provoked At Sinners, is Here said to Joy and Rejoice At their Return and Repentance;
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and killing the satted Calf for him, and receiving him with all the expressions of Mirth and Rejoycing, this is to represent the love and kindness of God to a Sinner upon his Repentance;
and killing the satted Calf for him, and receiving him with all the expressions of Mirth and Rejoicing, this is to represent the love and kindness of God to a Sinner upon his Repentance;
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These Parables seem at first sight to teach and denote, that the Repentance of a great Sinner in some part of his Life, is more pleasing to God than the constant obedience of a good Man all his Life, which undoubtedly can never be true,
These Parables seem At First sighed to teach and denote, that the Repentance of a great Sinner in Some part of his Life, is more pleasing to God than the constant Obedience of a good Man all his Life, which undoubtedly can never be true,
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and therefore the Parable can never mean that, but only by comparative and condeseending representations to show, that God is very well pleased and will certainly accept a Sinner upon his true Repentance;
and Therefore the Parable can never mean that, but only by comparative and condeseending representations to show, that God is very well pleased and will Certainly accept a Sinner upon his true Repentance;
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that expression must not be understood strictly and rigorously, There is Joy in Heaven over one sinner that Repenteth, more than over ninety nine just Persons that need no Repentante, v. 7. the Angels, those lovers of Vertue, cannot but rejoyce as much and more at Mens living always by the Laws of Heaven,
that expression must not be understood strictly and rigorously, There is Joy in Heaven over one sinner that Repenteth, more than over ninety nine just Persons that need no Repentant, v. 7. thee Angels, those lovers of Virtue, cannot but rejoice as much and more At Men's living always by the Laws of Heaven,
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but this is but the working of Different, Humane, Animal Passions in us, and the ebbing and flowing of our Spirits upon apprehension of some good or evil that greatly affects us;
but this is but the working of Different, Humane, Animal Passion in us, and the ebbing and flowing of our Spirits upon apprehension of Some good or evil that greatly affects us;
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This is not to be taken strictly, but only as 'tis to teac•• and represent this positive truth, that the Return and Repentance of a Sinner is very acceptable and well pleasing to God,
This is not to be taken strictly, but only as it's to teac•• and represent this positive truth, that the Return and Repentance of a Sinner is very acceptable and well pleasing to God,
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thus in other Parables when Christ, to show the power of earnest and constant Prayer, represents it by a Widow's importuning an unjust Judge, Luke 18. Chap. and by a Friend's prevailing to make another rise,
thus in other Parables when christ, to show the power of earnest and constant Prayer, represents it by a Widow's importuning an unjust Judge, Lycia 18. Chap. and by a Friend's prevailing to make Another rise,
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and give him what he wants, not because he is his Friend, but because of his importunity, Luke 11.8. this which is usual with Men, must not be strictly applied to God, as if his blessing flowed not so much from his own goodness as that they were extorted by importunity;
and give him what he Wants, not Because he is his Friend, but Because of his importunity, Lycia 11.8. this which is usual with Men, must not be strictly applied to God, as if his blessing flowed not so much from his own Goodness as that they were extorted by importunity;
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but only of the main scope and primary design, which is as it were thereslex image representing the thing intended, without those Collatoral rays, that are but adventitious and adhering to it.
but only of the main scope and primary Design, which is as it were thereslex image representing the thing intended, without those Collatoral rays, that Are but adventitious and adhering to it.
Where plainly the Father who Rejoyced so much at the returning Prodigal, yet allows a great difference between him and his Innocent Son, who had always served him,
Where plainly the Father who Rejoiced so much At the returning Prodigal, yet allows a great difference between him and his Innocent Son, who had always served him,
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for they who by means of a good Education have been always brought up Vertuously and Religiously and preserved from any great and wilfull Sin, who never erred from the paths of Vertue nor stept into those of Sin and Death, these have a Title to the Character of Zacharias and Elizabeth, Luke, 1.6. that they are Righteous before God, walking in all the Commandments and Ordinances of the Lord blameless, and these who never defiled themselves need not to be washed and cleansed as those who have made themselves filthy and impure;
for they who by means of a good Education have been always brought up Virtuously and Religiously and preserved from any great and wilful since, who never erred from the paths of Virtue nor stepped into those of since and Death, these have a Title to the Character of Zacharias and Elizabeth, Luke, 1.6. that they Are Righteous before God, walking in all the commandments and Ordinances of the Lord blameless, and these who never defiled themselves need not to be washed and cleansed as those who have made themselves filthy and impure;
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and which some very indiscreetly apply to all alike, even in their Prayers and Confessions, without considering the plain difference of the case, such as those spoke to the wicked Jews, and whole Jewish Nation, The whole head is sick,
and which Some very indiscreetly apply to all alike, even in their Prayers and Confessions, without considering the plain difference of the case, such as those spoke to the wicked jews, and Whole Jewish nation, The Whole head is sick,
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but wounds and bruises and putrifying sores, Isai. 1.5, 6. and therefore those were Commanded to wash themselves, make themselves clean, put away the evil of their doings, v. 16. and they were promised, tho' their sins were as Scarlet, they should be white as Snow,
but wounds and bruises and Putrifying sores, Isaiah 1.5, 6. and Therefore those were Commanded to wash themselves, make themselves clean, put away the evil of their doings, v. 16. and they were promised, though their Sins were as Scarlet, they should be white as Snow,
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All stand in need, in daily need of Repentance in some sense, and are to pray God to forgive them their Trespasses every day, i. e. their lesser Sins of frailty and infirmity, which the best Men are not free from,
All stand in need, in daily need of Repentance in Some sense, and Are to pray God to forgive them their Trespasses every day, i. e. their lesser Sins of frailty and infirmity, which the best Men Are not free from,
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and the Heathens before they turned Christians, lived in all manner of Impurity and Immorality, Walking according to the course of this World, according to the Prince of the power of the Air, the spirit that now worketh in the Children of Disobedience, having their Conversation in the Lusts of the Flesh, fullfilling the desires of the Flesh and of the Mind, Ephes. 2.2, 3. who walked some time and lived in Fornication, Ʋncleanness, inordinate Affection, Concupiscence and Covetousness, which is Idolatry, Colos. 3.5.
and the heathens before they turned Christians, lived in all manner of Impurity and Immorality, Walking according to the course of this World, according to the Prince of the power of the Air, the Spirit that now works in the Children of Disobedience, having their Conversation in the Lustiest of the Flesh, fulfilling the Desires of the Flesh and of the Mind, Ephesians 2.2, 3. who walked Some time and lived in Fornication, Ʋncleanness, inordinate Affection, Concupiscence and Covetousness, which is Idolatry, Colos 3.5.
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who were Adulterers, Idolaters, Effeminate, abusers of themselves with mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners, as the same Apostle tells them, some of them were 1 Cor. 6.9, 10. In the first Chapter of the Epistle to the Romans, he gives still a worse and more abominable account of them,
who were Adulterers, Idolaters, Effeminate, Abusers of themselves with mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners, as the same Apostle tells them, Some of them were 1 Cor. 6.9, 10. In the First Chapter of the Epistle to the Roman, he gives still a Worse and more abominable account of them,
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a Christian Conversation, Col. 3.9, 10. they who were once the Servants of sin, being now made free from sin, and become Servants of Righteousness, Rom. 6.18.
a Christian Conversation, Col. 3.9, 10. they who were once the Servants of since, being now made free from since, and become Servants of Righteousness, Rom. 6.18.
and they who yielded their members Servants to Ʋncleanness and to Iniquity unto Iniquity, now yielding their members Servants to Righteousness unto Holiness, v. 19.
and they who yielded their members Servants to Ʋncleanness and to Iniquity unto Iniquity, now yielding their members Servants to Righteousness unto Holiness, v. 19.
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and it must be a sad and lamentable case to apply it to any that have been bred up in Christianity, their condition must be much worse and more inexcusable,
and it must be a sad and lamentable case to apply it to any that have been bred up in Christianity, their condition must be much Worse and more inexcusable,
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and not so easily remediable as the others, but none of this can or ought in any manner, to be applied to those who have lived Vertuously thro' the general course of their lives,
and not so Easily remediable as the Others, but none of this can or ought in any manner, to be applied to those who have lived Virtuously through the general course of their lives,
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Nothing is so hard and difficult as to overcome old Vitious Customs and root out old Sinfull Habits that have been a great while growing and prevailing upon us, this is plucking out a right Eye and cutting off a right Hand,
Nothing is so hard and difficult as to overcome old Vicious Customs and root out old Sinful Habits that have been a great while growing and prevailing upon us, this is plucking out a right Eye and cutting off a right Hand,
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many a good Man finds it very hard to govern the Passions, the desires and inclinations he has given way to before he came to such a full sense of Religion,
many a good Man finds it very hard to govern the Passion, the Desires and inclinations he has given Way to before he Come to such a full sense of Religion,
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Vice, when it has once got possession of a Man, is not easily cast out, but the fancied good and the imagined pleasure sticks and remains in the Thoughts, Fancy,
Vice, when it has once god possession of a Man, is not Easily cast out, but the fancied good and the imagined pleasure sticks and remains in the Thoughts, Fancy,
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as that he has once committed it, but there will be some fears and doubts and misgivings still in his Mind, upon the remembrance of it, which he can never be so free from,
as that he has once committed it, but there will be Some fears and doubts and misgivings still in his Mind, upon the remembrance of it, which he can never be so free from,
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This is a Rule I think of eternal Justice, and follows from God's rendring to all Men according to their works, as the Scripture speaks, which would not be if there were not a proportion of the reward to the work,
This is a Rule I think of Eternal justice, and follows from God's rendering to all Men according to their works, as the Scripture speaks, which would not be if there were not a proportion of the reward to the work,
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and broken obedience, instead of what is whole and entire, which is his due; and not punish us for our past Sins and Disobedience after we have left them,
and broken Obedience, instead of what is Whole and entire, which is his endue; and not Punish us for our past Sins and Disobedience After we have left them,
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this shall entitle him to greater rewards, and to God's special favour; not barely because he Repented, but because upon his Repentance, he became a better Man,
this shall entitle him to greater rewards, and to God's special favour; not barely Because he Repented, but Because upon his Repentance, he became a better Man,
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these shall have Crowns of greater weight and brightness, and shall shine in a higher Orb, among those Stars of Heaven, who differ from one and another in Glory, according to their different Virtues and Attainments.
these shall have Crowns of greater weight and brightness, and shall shine in a higher Orb, among those Stars of Heaven, who differ from one and Another in Glory, according to their different Virtues and Attainments.
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for tho' Christianity is to restore and recover lost and undone mankind, and does it chiefly by the benefit of Repentance, which is the great Duty and the great Privilege of the Gospel, which upon the account of Christ and his undertaking for us, puts sinners into a good state, a state of Favour and Reconciliation with God, who were Enemies to him before,
for though Christianity is to restore and recover lost and undone mankind, and does it chiefly by the benefit of Repentance, which is the great Duty and the great Privilege of the Gospel, which upon the account of christ and his undertaking for us, puts Sinners into a good state, a state of Favour and Reconciliation with God, who were Enemies to him before,
Repentance therefore, which is a passage from a state of Sin and Death, to a state of Vertue and Holiness, is truly and properly rather a duty antecedent and disposing to Christianity, than one under it;
Repentance Therefore, which is a passage from a state of since and Death, to a state of Virtue and Holiness, is truly and properly rather a duty antecedent and disposing to Christianity, than one under it;
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as previous and preparatory to their becoming Christians, Repent for the Kingdom of Heaven is at hand, Mat. 4.17. Repent and be Baptized, Acts 2.38. for before Men turned Christians they were supposed to Repent of their past Sins, and to resolve upon a new course of life, to renounce all their former evil ways, to put off the old Man, i. e.
as previous and preparatory to their becoming Christians, repent for the Kingdom of Heaven is At hand, Mathew 4.17. repent and be Baptised, Acts 2.38. for before Men turned Christians they were supposed to repent of their past Sins, and to resolve upon a new course of life, to renounce all their former evil ways, to put off the old Man, i. e.
all their old acts and habits of Sin, and to put on the new Man, and to put on Christ, and not to walk henceforth as others, who were not Christians walked;
all their old acts and habits of since, and to put on the new Man, and to put on christ, and not to walk henceforth as Others, who were not Christians walked;
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for tho' they were accounted as sinners before, yet now they were to be Saints, devoted to a Holy life and wholly abandoning all Vice and Wickedness, according to their Baptismal vow.
for though they were accounted as Sinners before, yet now they were to be Saints, devoted to a Holy life and wholly abandoning all Vice and Wickedness, according to their Baptismal Voelli.
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and has quitted his Baptismal vow, and has forfeited the right of it, and has put himself out of the Christian state, who is guilty of any mortal Sin,
and has quit his Baptismal Voelli, and has forfeited the right of it, and has put himself out of the Christian state, who is guilty of any Mortal since,
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and condemned the Novatians who stuck too close to it, and who would allow the Church no power to grant the benefit of Repentance and Communion in that case, whatever God might do;
and condemned the Novatians who stuck too close to it, and who would allow the Church no power to grant the benefit of Repentance and Communion in that case, whatever God might do;
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and their degenerating from the Primitive strictness and genuine design of Christianity, Repentance when it came to be turned into a slight Penance, became a very common and perfunctory and easie matter;
and their degenerating from the Primitive strictness and genuine Design of Christianity, Repentance when it Come to be turned into a slight Penance, became a very Common and perfunctory and easy matter;
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and Men began the round of Sinning and Repenting, Repenting and Sinning, and of taking it as a sort of standing Physick, to be repeated toties quoties, and took perhaps at some set times, or Spring and Fall;
and Men began the round of Sinning and Repenting, Repenting and Sinning, and of taking it as a sort of standing Physic, to be repeated Twice How often, and took perhaps At Some Set times, or Spring and Fallen;
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tho' he Returns and Repents in time, and is pardoned and accepted by God; for tho' such an one shall be kindly and graciously received by his Heavenly Father,
though he Returns and Repents in time, and is pardoned and accepted by God; for though such an one shall be kindly and graciously received by his Heavenly Father,
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tho they were red like Crimson, they should be as Wool, as the Evangelical Prophet speaks, Isai. 1.18. i. e. tho' they were sins of the deepest Die, or highest Nature, yet they should be wholly done away and forgiven upon true Repentance, from which no Person is excluded.
though they were read like Crimson, they should be as Wool, as the Evangelical Prophet speaks, Isaiah 1.18. i. e. though they were Sins of the Deepest Die, or highest Nature, yet they should be wholly done away and forgiven upon true Repentance, from which no Person is excluded.
How must this encourage the greatest Sinners if they have any sense of Religion or another World left upon 'em, to come off from their Sins? how comfortable must it be to a poor wretch, lying under the sense of his own guilt,
How must this encourage the greatest Sinners if they have any sense of Religion or Another World left upon they, to come off from their Sins? how comfortable must it be to a poor wretch, lying under the sense of his own guilt,
but his Repenting and Amending is with sorrow for what is past, doing his duty for the future as he ought always to have done it, performing that Obedience which he ought always to have performed;
but his Repenting and Amending is with sorrow for what is past, doing his duty for the future as he ought always to have done it, performing that obedience which he ought always to have performed;
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God is pleased to accept of the broken, and afterobedience of a Sinner for some part of his Life, instead of that entire and unbroken one which is due from him all his life.
God is pleased to accept of the broken, and afterobedience of a Sinner for Some part of his Life, instead of that entire and unbroken one which is due from him all his life.
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but still the design of God in granting us this Favour and this mighty privilege by the Gospel is to encourage us to Obedience, to perswade us to leave our Sins and to bring us to true Holiness and Goodness of Life,
but still the Design of God in granting us this Favour and this mighty privilege by the Gospel is to encourage us to obedience, to persuade us to leave our Sins and to bring us to true Holiness and goodness of Life,
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but the End and Design of all this is to make those good men who have been Sinners, to make those Obedient who have been Disobedient, either in general or any instance.
but the End and Design of all this is to make those good men who have been Sinners, to make those Obedient who have been Disobedient, either in general or any instance.
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so that no Man is in any danger of Damnation, but upon his committing some wilfull and known sins, such as the Scripture declares are damnable, and exclude from Heaven:
so that no Man is in any danger of Damnation, but upon his committing Some wilful and known Sins, such as the Scripture declares Are damnable, and exclude from Heaven:
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for nothing makes Virtue and Religion so easie or so acceptable to us as to have them taught and instill'd into us in our tender year• when like soft Wax, we are capable of any impressions,
for nothing makes Virtue and Religion so easy or so acceptable to us as to have them taught and instilled into us in our tender year• when like soft Wax, we Are capable of any impressions,
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as the Aethiopian can change his Skin or the Leopard his Spots, so he that is born of God cannot Sin, 1 John 3.9. I doubt not therefore but most of the good men that are, or ever were in the World, are such as have been Vertuously and Religiously Educated and brought up;
as the aethiopian can change his Skin or the Leopard his Spots, so he that is born of God cannot since, 1 John 3.9. I doubt not Therefore but most of the good men that Are, or ever were in the World, Are such as have been Virtuously and Religiously Educated and brought up;
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and but few of those in proportion who have been otherwise, have been reclaim'd and brought off from the Lewdness and Debauchery they contracted when they were young.
and but few of those in proportion who have been otherwise, have been reclaimed and brought off from the lewdness and Debauchery they contracted when they were young.
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Tis a very hard and difficult thing to make a bad Man a good one, the hardest thing in the World, what the powerfull Operation of God's Grace is necessary to,
This a very hard and difficult thing to make a bad Man a good one, the Hardest thing in the World, what the powerful Operation of God's Grace is necessary to,
hence those complaints and expostulations, I would have healed them but they would not be healed, Jerem. 51.9. Turn ye, turn ye, why will ye die? Oh, that my people would have hearkned unto me, and of Sinners resisting, grieving, and quenching the Holy Ghost, and that God's Spirit shall not always strive with them, and the like;
hence those complaints and expostulations, I would have healed them but they would not be healed, Jeremiah 51.9. Turn you, turn you, why will you die? O, that my people would have hearkened unto me, and of Sinners resisting, grieving, and quenching the Holy Ghost, and that God's Spirit shall not always strive with them, and the like;
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4. This prevents the common and dangerous mistakes about Repentance, whereby Men make it a reserve to themselves to excuse them from a Religious and Vertuous, and Holy life;
4. This prevents the Common and dangerous mistakes about Repentance, whereby Men make it a reserve to themselves to excuse them from a Religious and Virtuous, and Holy life;
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and saving themselves by virtue of this Repentance at the last, without leading a good life, which they will therefore be glad to excuse themselves from, as not absolutely necessary;
and Saving themselves by virtue of this Repentance At the last, without leading a good life, which they will Therefore be glad to excuse themselves from, as not absolutely necessary;
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Now this is putting a trick upon God and Religion, and being too hard for 'em upon their own Terms (as they think) tho' it is indeed putting a trick upon themselves and miserably deluding themselves into destruction;
Now this is putting a trick upon God and Religion, and being too hard for they upon their own Terms (as they think) though it is indeed putting a trick upon themselves and miserably deluding themselves into destruction;
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whereas by thus perverting the Grace of the Gospel, and by wrong notions and wretched mistakes about Repentance, the Obligations to actual Holiness and Obedien•• are taken off,
whereas by thus perverting the Grace of the Gospel, and by wrong notions and wretched mistakes about Repentance, the Obligations to actual Holiness and Obedien•• Are taken off,
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'tis the Obedience and Holiness that he performs after his Disobedience and Wickedness, which constitutes and compleats his Repentance and entitles him to the Divine favour and acceptance,
it's the obedience and Holiness that he performs After his Disobedience and Wickedness, which constitutes and completes his Repentance and entitles him to the Divine favour and acceptance,
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Lastly this Notion of an early Virtue and constant Obedience being prefertable to the truest Repentance, stands upon the plainest principles of Religion and secures those evident Doctrines, upon which all Practical Religion and the obligations of it are built;
Lastly this Notion of an early Virtue and constant obedience being prefertable to the Truest Repentance, Stands upon the Plainest principles of Religion and secures those evident Doctrines, upon which all Practical Religion and the obligations of it Are built;
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and therefore those who have sowed plenteously shall reap plenteously, and that nothing but actual Holiness and Obedience can fit us to see God and enter into Heaven,
and Therefore those who have sowed plenteously shall reap plenteously, and that nothing but actual Holiness and obedience can fit us to see God and enter into Heaven,
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These are such plain and undeniable principles both from Reason and Scripture, that no Doctrine which orposes them and is inconsistent with them, can be true;
These Are such plain and undeniable principles both from Reason and Scripture, that no Doctrine which orposes them and is inconsistent with them, can be true;
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for as one Star differeth from another Star in Glory, so also shall it be at the Resurrection of the dead, as the Apostle speaks, where some shall shine in a higher Orb,
for as one Star differeth from Another Star in Glory, so also shall it be At the Resurrection of the dead, as the Apostle speaks, where Some shall shine in a higher Orb,
and with greater Lustre, and have Crowns of greater weight and brightness, who have either done or suffer'd more for Christ and God and Religion than others:
and with greater Lustre, and have Crowns of greater weight and brightness, who have either done or suffered more for christ and God and Religion than Others:
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and therefore they who have been more constantly and more highly Vertuous all their lives, shall be more highly rewarded by a Just and Righteous God in that Heavenly Kingdom, where Christ tells us are many Mansions, and where no doubt are several degrees of Happiness, according to Mens several Actions and Vertues.
and Therefore they who have been more constantly and more highly Virtuous all their lives, shall be more highly rewarded by a Just and Righteous God in that Heavenly Kingdom, where christ tells us Are many Mansions, and where no doubt Are several Degrees of Happiness, according to Men's several Actions and Virtues.
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God grant that all good Men may so persevere in Holiness and Obedience, and all Sinners may so timely Repent and be brought off from their Sins, that we may all in due time be received into those Mansions of Joy, where all Sin shall be done away,
God grant that all good Men may so persevere in Holiness and obedience, and all Sinners may so timely repent and be brought off from their Sins, that we may all in due time be received into those Mansions of Joy, where all since shall be done away,
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THis great question is ask'd by one in great trouble and concern, when he was affrighted in the night by a sudden Earth-quake, which shook the Foundations of the House or Prison where he was, v. 27. and so he was awakened into a sense of present danger,
THis great question is asked by one in great trouble and concern, when he was affrighted in the night by a sudden Earthquake, which shook the Foundations of the House or Prison where he was, v. 27. and so he was awakened into a sense of present danger,
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when it frights the mind with fancied Spectres and imaginary Mormo's, or makes it afraid of its own shadow, it's then a weak, a mean, an unmanly Passion:
when it frights the mind with fancied Spectres and imaginary Mormo's, or makes it afraid of its own shadow, it's then a weak, a mean, an unmanly Passion:
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The concerns of another World are both certain and important, and he whose Mind has no reasonable fear or just dread and apprehension of them, is like Damocles with a naked and pointed Sword hanging over his head by a single hair,
The concerns of Another World Are both certain and important, and he whose Mind has no reasonable Fear or just dread and apprehension of them, is like Damocles with a naked and pointed Sword hanging over his head by a single hair,
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or it were more freely left to its own thoughts, yet it should frequently and seriously ask it self this question, what shall I do to be saved? To be saved is strictly to be delivered from a great danger we were likely to fall into, to be snatch'd like a fire-brand out of the fire,
or it were more freely left to its own thoughts, yet it should frequently and seriously ask it self this question, what shall I do to be saved? To be saved is strictly to be Delivered from a great danger we were likely to fallen into, to be snatched like a firebrand out of the fire,
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but it also includes in it a positive Salvation as well as a negative, and so comprehends that Happiness which is contrary to the misery we are secured from;
but it also includes in it a positive Salvation as well as a negative, and so comprehends that Happiness which is contrary to the misery we Are secured from;
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A Disease alarms us, and we are concerned at the warning of death, and are willing to endure almost any thing to prevent it, that its a Suffering a greater Martyrdom for this life than ever Christian did for another:
A Disease alarms us, and we Are concerned At the warning of death, and Are willing to endure almost any thing to prevent it, that its a Suffering a greater Martyrdom for this life than ever Christian did for Another:
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the things we are saved from are the greatest and terriblest evils we can possibly suffer, the utmost torments of Mind and Body, despair and horror and a dreadfull sense of Divine Anger and Vengeance,
the things we Are saved from Are the greatest and terriblest evils we can possibly suffer, the utmost torments of Mind and Body, despair and horror and a dreadful sense of Divine Anger and Vengeance,
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and Joy unspeakable? Who that does not either secretly dis-believe, or never consider of this, would not think it the greatest Question in the World, what shall I do to be saved? And who would not do all he can,
and Joy unspeakable? Who that does not either secretly disbelieve, or never Consider of this, would not think it the greatest Question in the World, what shall I do to be saved? And who would not do all he can,
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and use all means that are in his power to this purpose? Who would refuse any pains or labour to accomplish this great End? Who would stick at any difficulty that he was able to overcome and surmount to gain this point, this greatest point of his own Eternal Salvation? Had God required us to have toiled all our lives in the most wearisom drudgery,
and use all means that Are in his power to this purpose? Who would refuse any pains or labour to accomplish this great End? Who would stick At any difficulty that he was able to overcome and surmount to gain this point, this greatest point of his own Eternal Salvation? Had God required us to have toiled all our lives in the most wearisome drudgery,
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and gone through it? Had he commanded us to deny every Appetite, to have offered violence to every inclination, to have stifl'd every natural desires and renounced all the Gratifications and Enjoyments of the Animal life;
and gone through it? Had he commanded us to deny every Appetite, to have offered violence to every inclination, to have stifled every natural Desires and renounced all the Gratifications and Enjoyments of the Animal life;
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What shall we think then of God's requiring no such hard things at our hands, nothing but what is far less than any of those, nothing that is extreamly hard or mighty difficult,
What shall we think then of God's requiring no such hard things At our hands, nothing but what is Far less than any of those, nothing that is extremely hard or mighty difficult,
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and what tends to our present Good, Ease and Comfort, Interest and Advantage, even in this life as well as another? God puts no such hard conditions upon us as those I mention'd,
and what tends to our present Good, Ease and Comfort, Interest and Advantage, even in this life as well as Another? God puts no such hard conditions upon us as those I mentioned,
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There is no natural good forbidden to us, nor any inclination to be denied any farther than it is foolish and unreasonable and exceeds the bounds of Wisdom and Virtue;
There is no natural good forbidden to us, nor any inclination to be denied any farther than it is foolish and unreasonable and exceeds the bounds of Wisdom and Virtue;
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there is but one instance in Religion wherein this is to be done, and that is in suffering persecution for Christ's sake and the Gospels, in quitting all our Worldly Interests for the sake of Conscience and Religion,
there is but one instance in Religion wherein this is to be done, and that is in suffering persecution for Christ's sake and the Gospels, in quitting all our Worldly Interests for the sake of Conscience and Religion,
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when they fall under those Circumstances, as the Apostle says, 1 Cor. 15.19. yet with those hopes they are far from being so, but with exception to that particular case which does not often happen.
when they fallen under those circumstances, as the Apostle Says, 1 Cor. 15.19. yet with those hope's they Are Far from being so, but with exception to that particular case which does not often happen.
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Had God bid us do some great thing that we might be saved, would we not have done it? how much rather then when he bids us do nothing else in order to this,
Had God bid us do Some great thing that we might be saved, would we not have done it? how much rather then when he bids us do nothing Else in order to this,
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What that is, I shall now briefly consider, and so give the true resolution to this question, What shall I do to be saved? And it is not very hard to resolve it, God has not made it any difficult or abstruse thing to understand,
What that is, I shall now briefly Consider, and so give the true resolution to this question, What shall I do to be saved? And it is not very hard to resolve it, God has not made it any difficult or abstruse thing to understand,
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and he should be saved, v. 31. but this belief which is made the condition and means of Salvation must include all that which is consequent and ought to follow from such a belief;
and he should be saved, v. 31. but this belief which is made the condition and means of Salvation must include all that which is consequent and ought to follow from such a belief;
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all that Obedience to the Laws of Christ, and that Repentance for past Sins, and Newness and Holiness of life, which is made as plain and indispensible a condition of Salvation as Faith it self;
all that obedience to the Laws of christ, and that Repentance for past Sins, and Newness and Holiness of life, which is made as plain and indispensible a condition of Salvation as Faith it self;
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and said, Men and Brethren what shall we do? Acts. 2.37. answered, Repent and be Baptized every one of you in the name of Christ for the remission of sins.
and said, Men and Brothers what shall we do? Acts. 2.37. answered, repent and be Baptised every one of you in the name of christ for the remission of Sins.
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and therefore as including and containing all those it is made the condition of our being saved by a Metonymy, whereby the cause comprehends also the effect.
and Therefore as including and containing all those it is made the condition of our being saved by a Metonymy, whereby the cause comprehends also the Effect.
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that when Faith and Believing is made the only condition of being saved, and nothing else is mention'd, this is always spoken to those who were not yet Christians or Believers,
that when Faith and Believing is made the only condition of being saved, and nothing Else is mentioned, this is always spoken to those who were not yet Christians or Believers,
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tho' he was disposed for it? So John 6.40. when Christ saith, This is the will of him that sent me, that every one which seeth the Son and believeth on him, may have everlasting Life:
though he was disposed for it? So John 6.40. when christ Says, This is the will of him that sent me, that every one which sees the Son and Believeth on him, may have everlasting Life:
and so Christ bid the Apostles preach this to the unbelieving World, Whosoever believeth and is baptized shall be saved, Mark 16.16. i.e. Believing and Professing Christianity puts them into a salvable state, and if they live according to this faith, they shall certainly be saved;
and so christ bid the Apostles preach this to the unbelieving World, Whosoever Believeth and is baptised shall be saved, Mark 16.16. i.e. Believing and Professing Christianity puts them into a salvable state, and if they live according to this faith, they shall Certainly be saved;
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and therefore when Christ speaks to his Disciples who already believ'd in him, and St. Paul writes to those who were already Christians or Believers, they then tell them not only of Faith which is the first Christian Vertue and the root of all the rest,
and Therefore when christ speaks to his Disciples who already believed in him, and Saint Paul writes to those who were already Christians or Believers, they then tell them not only of Faith which is the First Christian Virtue and the root of all the rest,
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but of Obedience and all good works, of living as becometh the Gospel, and of adorning their profession with all manner of Vertues, which they make as necessary to Salvation as Faith it self.
but of obedience and all good works, of living as Becometh the Gospel, and of adorning their profession with all manner of Virtues, which they make as necessary to Salvation as Faith it self.
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and Ye are my Friends, if ye do whatsoever I command you, v. 14. and Not every one that saith unto me, Lord, Lord, or that meerly believeth in me, shall enter into the Kingdom of Heaven,
and You Are my Friends, if you do whatsoever I command you, v. 14. and Not every one that Says unto me, Lord, Lord, or that merely Believeth in me, shall enter into the Kingdom of Heaven,
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So said St. Paul to the Corinthians Circumcision is nothing, nor Ʋncircumcision, but the keeping the Commandments of God, 1 Cor. 7.19. and to the Galatians, in Christ Jesus, i. e.
So said Saint Paul to the Corinthians Circumcision is nothing, nor Ʋncircumcision, but the keeping the commandments of God, 1 Cor. 7.19. and to the Galatians, in christ jesus, i. e.
in the Christian Religion, neither Circumcision availeth any thing, nor Ʋncircumcision but a new Creature, chap. 6. v. 15. that is, a new temper of mind and habit of Life,
in the Christian Religion, neither Circumcision availeth any thing, nor Ʋncircumcision but a new Creature, chap. 6. v. 15. that is, a new temper of mind and habit of Life,
for by the Gospel the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness, Romans 1.19.
for by the Gospel the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness, Romans 1.19.
and, when the Lord Jesus shall be revealed from Heaven with his mighty Angels, he will take Vengeance on all them that obey not his Gospel, who shall be punished with everlasting Destruction from the presence of the Lord, 2. Thess. 1.8, 9. and those Christians who do any such works of the Flesh as are mentioned, Gal. 5.19, 21. shall not inherit the Kingdom of God,
and, when the Lord jesus shall be revealed from Heaven with his mighty Angels, he will take Vengeance on all them that obey not his Gospel, who shall be punished with everlasting Destruction from the presence of the Lord, 2. Thess 1.8, 9. and those Christians who do any such works of the Flesh as Are mentioned, Gal. 5.19, 21. shall not inherit the Kingdom of God,
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but for the sake of those the Wrath of God cometh on the Children of disobedience, Colos. 3.6. tho' they do believe in Christ and have made profession of his Religion.
but for the sake of those the Wrath of God comes on the Children of disobedience, Colos 3.6. though they do believe in christ and have made profession of his Religion.
it's as much as our Souls are worth if we do, for every willfull habit of sin does most certainly exclude and shut us out of the Kingdom of Heaven, without timely Repentance and Amendment;
it's as much as our Souls Are worth if we do, for every wilful habit of since does most Certainly exclude and shut us out of the Kingdom of Heaven, without timely Repentance and Amendment;
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and in a constant and unbroken, and uninterrupted obedience to all the Laws of Christianity; so shall we approve our selves to God and our own Consciences;
and in a constant and unbroken, and uninterrupted Obedience to all the Laws of Christianity; so shall we approve our selves to God and our own Consciences;
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for whoever has an awfull sense and belief of a Being above him, and a just dread of his Almighty Power upon his Mind, will take care to avoid all those things, that he knows are displeasing to him,
for whoever has an awful sense and belief of a Being above him, and a just dread of his Almighty Power upon his Mind, will take care to avoid all those things, that he knows Are displeasing to him,
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but Vice and Wickedness takes down the poyson that is a little Guilded over, and swallows the fatal hook that is baited with an appearing pleasure or profit,
but Vice and Wickedness Takes down the poison that is a little Guilded over, and Swallows the fatal hook that is baited with an appearing pleasure or profit,
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for what is the most gustfull and luscious sensuality of body to an unquiet and uneasie and disturbed Mind? Is not that worm of Conscience, that gnaws it within,
for what is the most gustful and luscious sensuality of body to an unquiet and uneasy and disturbed Mind? Is not that worm of Conscience, that gnaws it within,
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and is bred from the filth and putrefaction of its own sins, a greater torment than all the pleasures of sense can make amends for? And what could a Man hope for if by his wickedness he could gain the whole world, which yet many have even lost by it,
and is bred from the filth and putrefaction of its own Sins, a greater torment than all the pleasures of sense can make amends for? And what could a Man hope for if by his wickedness he could gain the Whole world, which yet many have even lost by it,
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Death, which we all expect, and which will certainly come in a little time, whether we expect it of no, puts a speedy end and conclusion to all other projects and designs but those of Virtue and Religion;
Death, which we all expect, and which will Certainly come in a little time, whither we expect it of no, puts a speedy end and conclusion to all other projects and designs but those of Virtue and Religion;
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and when we awake into another World, into a better and more substantial life, all these images and shadows and fancies of happiness will then vanish and disappear,
and when we awake into Another World, into a better and more substantial life, all these Images and shadows and fancies of happiness will then vanish and disappear,
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then a long Eternity shall reward and recompense our short Labours here, and we shall never lose or be depriv'd of that great End and compleat Happiness which Religion recommended and directed us to.
then a long Eternity shall reward and recompense our short Labours Here, and we shall never loose or be deprived of that great End and complete Happiness which Religion recommended and directed us to.
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to have preferr'd a present moment before an endless Eternity, and to gain some poor and little Ends here, which yet are often lost rather than attain'd by Mens Vices, to lose Heaven and everlasting Happiness.
to have preferred a present moment before an endless Eternity, and to gain Some poor and little Ends Here, which yet Are often lost rather than attained by Men's Vices, to loose Heaven and everlasting Happiness.
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so that here is the extream folly of Wickedness, that whilst its dosigns are confined to this World and 〈 ◊ 〉 aims at the present pleasure 〈 … 〉, and good things of this life, it loses even those,
so that Here is the extreme folly of Wickedness, that while its dosigns Are confined to this World and 〈 ◊ 〉 aims At the present pleasure 〈 … 〉, and good things of this life, it loses even those,
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but rather sweetens them and enhances their relish by keeping them Pure and Innocent, and free from the filth and bitterness that Vice mixes with them;
but rather sweetens them and enhances their relish by keeping them Pure and Innocent, and free from the filth and bitterness that Vice mixes with them;
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and it was the wise Mans observation long before, that the most desirable blessings of this life belong to Wisdom and Religion, Length of days is in her right hand,
and it was the wise men observation long before, that the most desirable blessings of this life belong to Wisdom and Religion, Length of days is in her right hand,
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and their mind reproaches and smites them from within, and they feel most of the outward and inward evils which are the most grievous and uneasie to us in this life.
and their mind Reproaches and smites them from within, and they feel most of the outward and inward evils which Are the most grievous and uneasy to us in this life.
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So that besides the misery in Reversion, which is due to them and unavoidable, there is a present one which they seldom escape, but generally befalls them;
So that beside the misery in Reversion, which is due to them and unavoidable, there is a present one which they seldom escape, but generally befalls them;
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so they will endure any thing for their sakes, and make their way to Hell, through the greatest sufferings and evils that their sins bring upon them here.
so they will endure any thing for their sakes, and make their Way to Hell, through the greatest sufferings and evils that their Sins bring upon them Here.
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4. Roligion is the truest Wisdom, as it best provides against all the Accidents and Contingencies of this uncertain world and against all the infirmities of our present state and nature.
4. Religion is the Truest Wisdom, as it best provides against all the Accidents and Contingencies of this uncertain world and against all the infirmities of our present state and nature.
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and be plagued like other Men, either with some Affliction, or Sickness, or other common Calamity, which the greatest Vertue and Religion may be no protection against;
and be plagued like other Men, either with Some Affliction, or Sickness, or other Common Calamity, which the greatest Virtue and Religion may be no protection against;
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for 'tis a Wisdom salsely so called, and no other than great folly to be wise about all other things, wise in our Notions and Apprehensions and Judgments of things, wise in the Managery and Conduct of all our outward Affairs, wise in searching the policies and fathoming the most cunning Intrigues, wise in the greatest Mysteries of Knowledge and researches of Learning,
for it's a Wisdom salsely so called, and no other than great folly to be wise about all other things, wise in our Notions and Apprehensions and Judgments of things, wise in the Managery and Conduct of all our outward Affairs, wise in searching the policies and fathoming the most cunning Intrigues, wise in the greatest Mysteres of Knowledge and Researches of Learning,
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and more void of common Prudence and Discretion, than he that while he pretends to understand the great secret of being Rich and turning all into Gold,
and more void of Common Prudence and Discretion, than he that while he pretends to understand the great secret of being Rich and turning all into Gold,
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and as if there were no other Life but this? This is certainly the most desperate folly and madness to run upon the greatest danger that we see evidently before us,
and as if there were no other Life but this? This is Certainly the most desperate folly and madness to run upon the greatest danger that we see evidently before us,
'Tis folly one would think, even to the height of distraction to live thus contrary to their belief and let their principles and their actions thus disagree;
It's folly one would think, even to the height of distraction to live thus contrary to their belief and let their principles and their actions thus disagree;
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and to condemn themselves in their acting contrary to their own knowledge, belief and understanding, in a matter which is of so great moment and concern as they must acknowledge this to be.
and to condemn themselves in their acting contrary to their own knowledge, belief and understanding, in a matter which is of so great moment and concern as they must acknowledge this to be.
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but rashly and inconsiderately following the career of their Lusts and violence of their Inclinations, against the reason and belief of their Minds,
but rashly and inconsiderately following the career of their Lustiest and violence of their Inclinations, against the reason and belief of their Minds,
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could he be wicked without the greatest folly and madness? and can it appear to be any other than the most foolish and unreasonable thing in the World to believe all those great and important things which Religion teaches us,
could he be wicked without the greatest folly and madness? and can it appear to be any other than the most foolish and unreasonable thing in the World to believe all those great and important things which Religion Teaches us,
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tho' perhaps it be too late, and when he cannot retrieve or amend it, unless he be stupified and hardned and have lost the use of his Judgment and Understanding;
though perhaps it be too late, and when he cannot retrieve or amend it, unless he be Stupified and hardened and have lost the use of his Judgement and Understanding;
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but the direfull agonies and sad reflections, and horrors, and disquiets that a Man feels in his mind upon his having liv'd wickedly, shows the height of his folly,
but the direful agonies and sad reflections, and horrors, and disquiets that a Man feels in his mind upon his having lived wickedly, shows the height of his folly,
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and as to the Moral, he has cleared it from the false glosses and corruptions and errors of the Scribes and Pharisees, who had expounded it into a meaning contrary to the true sense and intention of the Law:
and as to the Moral, he has cleared it from the false Glosses and corruptions and errors of the Scribes and Pharisees, who had expounded it into a meaning contrary to the true sense and intention of the Law:
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for that to be sure coming from God cou'd have nothing immoral in it, and therefore whatever corrections were made by our Saviour were only of the perverse and corrupt interpretations of others,
for that to be sure coming from God could have nothing immoral in it, and Therefore whatever corrections were made by our Saviour were only of the perverse and corrupt interpretations of Others,
On the one side it seems more for the honour of Christ and his Religion, in which there are some nobler precepts that excell any that are to be met with in any other Moralist;
On the one side it seems more for the honour of christ and his Religion, in which there Are Some Nobler Precepts that excel any that Are to be met with in any other Moralist;
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but I think this Controversie may be thus compounded and resolved, that those Laws, though they were founded in nature and had a natural and intrinsick and eternal Goodness in them,
but I think this Controversy may be thus compounded and resolved, that those Laws, though they were founded in nature and had a natural and intrinsic and Eternal goodness in them,
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nor were so fully promulged by the Law of Moses, as they are now by the Gospel or the Christian Revelation. One of the highest and noblest Virtues of Christianity is that advice, precept,
nor were so Fully promulged by the Law of Moses, as they Are now by the Gospel or the Christian Revelation. One of the highest and Noblest Virtues of Christianity is that Advice, precept,
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or duty given here in my Text, Be not overcome. Concerning which, tho' there be no such thing hardly to be found in the Law of Moses, and the quite contrary to be often met with in the best Heathen Moralists, who reckon'd Revenging an Injury as a part of Justice,
or duty given Here in my Text, Be not overcome. Concerning which, though there be no such thing hardly to be found in the Law of Moses, and the quite contrary to be often met with in the best Heathen Moralists, who reckoned Revenging an Injury as a part of justice,
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Be not overcome of evil but overcome evil with good, from whence I shall first show you what it is to be overcome of evil: Secondly, the good and excellency of not being overcome of evil, but overcoming evil with good;
Be not overcome of evil but overcome evil with good, from whence I shall First show you what it is to be overcome of evil: Secondly, the good and excellency of not being overcome of evil, but overcoming evil with good;
But now all the evils of this World may be bravely withstood or overcome, and we can rally up power and resolution sufficient to contend with them and hold out pretty tolerably against them,
But now all the evils of this World may be bravely withstood or overcome, and we can rally up power and resolution sufficient to contend with them and hold out pretty tolerably against them,
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and this is true Courage and Bravery, and Greatness of mind, which was most eminently in the first Martyrs and Christians under all their sufferings, wherein they were more than Conquerors thro' Christ, who strengthened them, Rom. 8.37.
and this is true Courage and Bravery, and Greatness of mind, which was most eminently in the First Martyrs and Christians under all their sufferings, wherein they were more than Conquerors through christ, who strengthened them, Rom. 8.37.
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And many others have bore Sicknesses and Adversity, Reproach and Calumny, and other misfortunes of this World with great evenness and Equanimity and cheerfullness of mind,
And many Others have boar Sicknesses and Adversity, Reproach and Calumny, and other misfortunes of this World with great evenness and Equanimity and cheerfulness of mind,
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but when we consider they are no more in our power to prevent than Diseases or any other Accidents that may befall us, the peace of our mind shou'd not be much affected with them;
but when we Consider they Are no more in our power to prevent than Diseases or any other Accidents that may befall us, the peace of our mind should not be much affected with them;
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if they lie heating and boyling upon our stomachs and the Cholerick and Revengefull humour be fermented and put in agitation by them, it will greatly trouble and annoy us;
if they lie heating and boiling upon our stomachs and the Choleric and Revengeful humour be fermented and put in agitation by them, it will greatly trouble and annoy us;
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but when we check and suppress it at first, we are at ease presently, and have none of those tumultuous and disorderly disturbances that are in the breasts of Revengefull and Malitious Men, that can never forget or pass by an injury,
but when we check and suppress it At First, we Are At ease presently, and have none of those tumultuous and disorderly disturbances that Are in the breasts of Revengeful and Malicious Men, that can never forget or pass by an injury,
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and cause an Ulcer that shall throb and burn within, and be very troublesome; whereas all might have been cured by plucking it out presently and throwing it away,
and cause an Ulcer that shall throb and burn within, and be very troublesome; whereas all might have been cured by plucking it out presently and throwing it away,
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and if he is not, yet he procures no manner of good to himself, but only mischief to another, which is all the Diabolical pleasure of the most successfull Revenge:
and if he is not, yet he procures no manner of good to himself, but only mischief to Another, which is all the Diabolical pleasure of the most successful Revenge:
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the Devils themselves may be pleased and delighted in the midst of Hell if there be great and true pleasure in this. 4. We are overcome by evil when we are brought to commit the same evil,
the Devils themselves may be pleased and delighted in the midst of Hell if there be great and true pleasure in this. 4. We Are overcome by evil when we Are brought to commit the same evil,
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They consider not that for all these evil and idle words (for it was chiefly of those words of Calumny and Slander our Saviour spoke) they must give account in the day of Judgment, Mat. 12.36.
They Consider not that for all these evil and idle words (for it was chiefly of those words of Calumny and Slander our Saviour spoke) they must give account in the day of Judgement, Mathew 12.36.
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For by thy words thou shalt be justified, and by thy words thou shalt be condemned, v. 37. A Man may be damn'd as well for injurious words as injurious actions and they may often do as much mischief not only to the person himself, whose credit may probably be as dear to him as life,
For by thy words thou shalt be justified, and by thy words thou shalt be condemned, v. 37. A Man may be damned as well for injurious words as injurious actions and they may often do as much mischief not only to the person himself, whose credit may probably be as dear to him as life,
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and so kept others from hearing his Sermons and receiving his Doctrine, they were answerable not only for themselves but for the Souls of others, who thus perished by their means;
and so kept Others from hearing his Sermons and receiving his Doctrine, they were answerable not only for themselves but for the Souls of Others, who thus perished by their means;
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or to do any unfit and unlawfull act that otherwise we should not have done; as they who will neglect Prayer, or coming to Church, or attending upon God's word,
or to do any unfit and unlawful act that otherwise we should not have done; as they who will neglect Prayer, or coming to Church, or attending upon God's word,
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because they are offended with some of their Brethren who come there, or with their Minister, upon which they will fall out it seems with God himself too:
Because they Are offended with Some of their Brothers who come there, or with their Minister, upon which they will fallen out it seems with God himself too:
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and so they will revenge the supposed injury of another upon those poor wretches who never cou'd be supposed to do or think them any at all• they who will show spite to the publick,
and so they will revenge the supposed injury of Another upon those poor wretches who never could be supposed to do or think them any At all• they who will show spite to the public,
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if we were not thus blinded with passion and hurried with rage and anger, and had our understanding darkned and clouded with those storms of passion and resentment, which arise in us.
if we were not thus blinded with passion and hurried with rage and anger, and had our understanding darkened and clouded with those storms of passion and resentment, which arise in us.
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if we would lessen that or wholly take it away and destroy it, if we would overcome the evil of it, the best way is by doing good for evil, by returning Offices of kindness for those of ill will, of Love for those of Hatred, Friendship and Civility for Rudeness and Unmannerliness, Blessing for Cursing, speaking well of others for their speaking evil of us,
if we would lessen that or wholly take it away and destroy it, if we would overcome the evil of it, the best Way is by doing good for evil, by returning Offices of kindness for those of ill will, of Love for those of Hatred, Friendship and Civility for Rudeness and Unmannerliness, Blessing for Cursing, speaking well of Others for their speaking evil of us,
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nay how necessary a Christian duty it is, without the performance of which, in such measures as are required of us, we forfeit Salvation and Pardon of our sins at the hands of God.
nay how necessary a Christian duty it is, without the performance of which, in such measures as Are required of us, we forfeit Salvation and Pardon of our Sins At the hands of God.
as our Saviour, one of whose sufferings it is accounted, that he endured the contradiction of sinners against himself, Hebrews 12.3. and the Apostles, who often complain of unreasonable and perverse and wicked Men, 2 Thess. 3.2. and the greatest examples of Virtue before and since them, such as Socrates, Cato, Seneca, and the like, have had the same measure;
as our Saviour, one of whose sufferings it is accounted, that he endured the contradiction of Sinners against himself, Hebrews 12.3. and the Apostles, who often complain of unreasonable and perverse and wicked Men, 2 Thess 3.2. and the greatest Examples of Virtue before and since them, such as Socrates, Cato, Senecca, and the like, have had the same measure;
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there will be no such thing as inward peace and quiet, nor will our Saviour's words signifie any thing, My peace I leave with you, John 14.27. In patience possess ye your Souls, Luke 21.19. Blessed are ye when men shall speak evil of you and hate and reproach you, Luke 6.22.
there will be no such thing as inward peace and quiet, nor will our Saviour's words signify any thing, My peace I leave with you, John 14.27. In patience possess you your Souls, Lycia 21.19. Blessed Are you when men shall speak evil of you and hate and reproach you, Lycia 6.22.
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and the petty injuries of others is a very weak, and will be often a very unhappy Man. 2. It's one of the greatest and most pleasant Virtues to gain a Victory over our own passions,
and the Petty injuries of Others is a very weak, and will be often a very unhappy Man. 2. It's one of the greatest and most pleasant Virtues to gain a Victory over our own passion,
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He that can calm and quiet those, and by wise thoughts subdue the boysterous rage and furiousness of an angry spirit, is a greater Man and a greater Conqueror than he that Conquers whole Countries and Cities,
He that can Cam and quiet those, and by wise thoughts subdue the boisterous rage and furiousness of an angry Spirit, is a greater Man and a greater Conqueror than he that Conquers Whole Countries and Cities,
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and he that ruleth his spirit, than he that taketh a City, Prov. 16.32. This is the true Virtue of a Man that masters the beast, the brutish Appetites and Inclinations that are in him;
and he that Ruleth his Spirit, than he that Takes a city, Curae 16.32. This is the true Virtue of a Man that Masters the beast, the brutish Appetites and Inclinations that Are in him;
Anger and revenge are the most uneasie, and vexatious, and tormenting passions that belong to human nature, that fire and inflame the spirits, put the blood into an Unnatural and Venemous Ferment,
Anger and revenge Are the most uneasy, and vexatious, and tormenting passion that belong to human nature, that fire and inflame the spirits, put the blood into an Unnatural and Venomous Ferment,
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so that his mind can enjoy nothing, but is restless and tumultuous, and under a thousand fearfull and vexatious thoughts how to contrive and how to accomplish it's Mischievous and Revengfull designs upon others.
so that his mind can enjoy nothing, but is restless and tumultuous, and under a thousand fearful and vexatious thoughts how to contrive and how to accomplish it's Mischievous and Revengeful designs upon Others.
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But to lay all these aside, and to pass by, and forgive an injury, and let our passions be quiet without any great resentment of it, is to be at ease within our selves,
But to lay all these aside, and to pass by, and forgive an injury, and let our passion be quiet without any great resentment of it, is to be At ease within our selves,
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for he must be a very barbarous wretch, and void of all sense of humanity, beyond the rate of most Men, who will not be obliged by a generous kindness from an Enemy;
for he must be a very barbarous wretch, and void of all sense of humanity, beyond the rate of most Men, who will not be obliged by a generous kindness from an Enemy;
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and love would be like oyl poured in to supple and heal it. 4. The overcoming evil with good is so like to God, who does good every day to us and all mankind,
and love would be like oil poured in to supple and heal it. 4. The overcoming evil with good is so like to God, who does good every day to us and all mankind,
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we therefore that live by virtue of this good principle, that owe our lives, and all the mercies we enjoy to this virtue in God, whereby he spares us, tho' we provoke him;
we Therefore that live by virtue of this good principle, that owe our lives, and all the Mercies we enjoy to this virtue in God, whereby he spares us, though we provoke him;
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but shut up the Heavens that they should not rain, and put out the Sun that it should not shine upon such evil and unjust, such sinfull and rebellious Creatures as we are? Nay, had he not been disposed to this Vittue, which is the very perfection and excellence of the Divine Nature, he had not shown so much love and done so much good for sinners,
but shut up the Heavens that they should not rain, and put out the Sun that it should not shine upon such evil and unjust, such sinful and rebellious Creatures as we Are? Nay, had he not been disposed to this Vittue, which is the very perfection and excellence of the Divine Nature, he had not shown so much love and done so much good for Sinners,
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he has expresly told us so, Matth. 6.15. Mark 11.26. Luke 6.37. and that with the same measure we mete to others it shall be measured to us again, even by God in another World, who will show himself mercifull to those that are mercifull and froward to those who are froward;
he has expressly told us so, Matthew 6.15. Mark 11.26. Lycia 6.37. and that with the same measure we meet to Others it shall be measured to us again, even by God in Another World, who will show himself merciful to those that Are merciful and froward to those who Are froward;
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but in general, to forgive an injury and not return it by another, to overcome it, not with evil but with good, is so much a duty to every Christian, that he shall not come to Heaven who does not in some measure perform it,
but in general, to forgive an injury and not return it by Another, to overcome it, not with evil but with good, is so much a duty to every Christian, that he shall not come to Heaven who does not in Some measure perform it,
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Let us therefore, for the present Peace of our Lives, for the quiet of our Minds and for the everlasting Peace and Happiness of our Souls, endeavour to learn this Virtue,
Let us Therefore, for the present Peace of our Lives, for the quiet of our Minds and for the everlasting Peace and Happiness of our Souls, endeavour to Learn this Virtue,
AMongst all the many Arguments that there are for Religion, and to perswade men to a good life, there are none so strong and so forcible if well consider'd,
among all the many Arguments that there Are for Religion, and to persuade men to a good life, there Are none so strong and so forcible if well considered,
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by these and many other considerations Religion is strengthened on every side and planted round with such Arguments as are enough to defend it from most of the assaults that Vice and Wickedness can make upon it.
by these and many other considerations Religion is strengthened on every side and planted round with such Arguments as Are enough to defend it from most of the assaults that Vice and Wickedness can make upon it.
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But its strongest Hold, its main Fort wherein lies its greatest and impregnable strength, is the thoughts of another World, of a Heaven and a Hell hereafter;
But its Strongest Hold, its main Fort wherein lies its greatest and impregnable strength, is the thoughts of Another World, of a Heaven and a Hell hereafter;
there the account between 'em appears manifestly and notoriously different, without adjusting it by particulars, and making such abatements as we must often in this World.
there the account between they appears manifestly and notoriously different, without adjusting it by particulars, and making such abatements as we must often in this World.
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This is a plain and obvious, an universal and undoubted, and one would think, an irresistible Argument for Religion, that depends not upon long reasonings and many observations,
This is a plain and obvious, an universal and undoubted, and one would think, an irresistible Argument for Religion, that depends not upon long reasonings and many observations,
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if that might be granted by the Laws and Polity of the other World, there was no doubt sure but it would attain the effect and bring 'em to Repentance;
if that might be granted by the Laws and Polity of the other World, there was no doubt sure but it would attain the Effect and bring they to Repentance;
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This seems very strange, and will do much more so, when we consider particularly what Arguments a Messenger from the dead would bring along with him, to perswade a man to Repentarce;
This seems very strange, and will do much more so, when we Consider particularly what Arguments a Messenger from the dead would bring along with him, to persuade a man to Repentarce;
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I shall offer some of them to you, and then endeavour to give you an account of what Abraham here says, If they hear not Moses and the Prophets, neither will they be perswaded tho' one rose from the dead. And,
I shall offer Some of them to you, and then endeavour to give you an account of what Abraham Here Says, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. And,
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First, let us consider what strong and powerfull Arguments a Messenger from the dead would bring along with him to perswade a wicked man to Repentance; and in the
First, let us Consider what strong and powerful Arguments a Messenger from the dead would bring along with him to persuade a wicked man to Repentance; and in the
and so was Sentenc'd to its sinal state and irreversible doom, according to what it had done in the flesh whether it were good or evil; and therefore in the
and so was Sentenced to its sinal state and irreversible doom, according to what it had done in the Flesh whither it were good or evil; and Therefore in the
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and tasted of the Joys and Pleasures that are at God's right hand, what a ravishing account would he give us of those things, which no Eye upon Earth hath seen, nor Ear heard,
and tasted of the Joys and Pleasures that Are At God's right hand, what a ravishing account would he give us of those things, which no Eye upon Earth hath seen, nor Ear herd,
what a Description would he give of all the Glories of it, of all the Riches and Heavenly Treasures that are there laid up, of all the Crowns that are worn by every Citizen there, of all the mansions that are there for every Soul;
what a Description would he give of all the Glories of it, of all the Riches and Heavenly Treasures that Are there laid up, of all the Crowns that Are worn by every Citizen there, of all the mansions that Are there for every Soul;
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how they are infinitely Happy in themselves, and double all their Happiness by the sweet relish and tast they have of that of others as well as their own;
how they Are infinitely Happy in themselves, and double all their Happiness by the sweet relish and taste they have of that of Others as well as their own;
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In a word, that they enjoy such Pleasures and Delights, that he which selt 'em one moment, would be willing to endure all the Racks and the Tortures of the cruelest Persecutors that he might but once tast of 'em again:
In a word, that they enjoy such Pleasures and Delights, that he which selt they one moment, would be willing to endure all the Racks and the Tortures of the Cruellest Persecutors that he might but once taste of they again:
Lazarus that had seen the slames of Hell, tho' asar off, or Dives that had felt and been in the midst of them, would give a Tragical description of that place of horrors;
Lazarus that had seen the slames of Hell, though Assar off, or Dives that had felt and been in the midst of them, would give a Tragical description of that place of horrors;
he would tell us what a Dismal and Disconsolate place is that dark Prison, where they are shut up with hellish Fiends and accursed Spirits, who affright and insult over the wretched Soul;
he would tell us what a Dismal and Disconsolate place is that dark Prison, where they Are shut up with hellish Fiends and accursed Spirits, who affright and insult over the wretched Soul;
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how they are always sinking into a dark and bottomless Pit, and lie for ever scalding in a Furnace of fire, rowling and scorching in a Lake of burning Brunstone;
how they Are always sinking into a dark and bottomless Pit, and lie for ever scalding in a Furnace of fire, rolling and scorching in a Lake of burning Brunstone;
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and blaspheme the God of Heaven because of their pains, Revel. 16.10, 11. How with Rage and Fury against themselves, cursing their own folly and madness,
and Blaspheme the God of Heaven Because of their pains, Revel. 16.10, 11. How with Rage and Fury against themselves, cursing their own folly and madness,
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than all they feel, and that is the Apprehension, that it shall last for ever, that there shall be no end of those Torments that they are not able to bear for one day;
than all they feel, and that is the Apprehension, that it shall last for ever, that there shall be no end of those Torments that they Are not able to bear for one day;
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and sharpens every pain it feels, and fills it with unexpressible Horror and Despair, that it must endure all this to insinite Ages, to a boundless and never ending Eternity;
and sharpens every pain it feels, and fills it with unexpressible Horror and Despair, that it must endure all this to Infinite Ages, to a boundless and never ending Eternity;
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and that after it has lain many thousand years in that place of Torments, it will still have as many to go through as it had at first. Oh, sad and dreadfull state!
and that After it has lain many thousand Years in that place of Torments, it will still have as many to go through as it had At First. O, sad and dreadful state!
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how grievous and intolerable does it appear to us, and how would one that had been in it represent it? How if he had but as much Charity as Dives, would he warn us not to come into that place of Torments? how unwilling would he be to go back to it,
how grievous and intolerable does it appear to us, and how would one that had been in it represent it? How if he had but as much Charity as Dives, would he warn us not to come into that place of Torments? how unwilling would he be to go back to it,
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And now would a wicked Man be able to resist this message? could he stand out against such Arguments as these are? would not these cool the heat of his Lusts,
And now would a wicked Man be able to resist this message? could he stand out against such Arguments as these Are? would not these cool the heat of his Lustiest,
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and damp all the Jollity of his most tempting Vices? Would not this spoil all their Charms and sully all their enticing Peauty and Gayety? Would not such a Ghostly Messenger appearing before him make his blood chill,
and damp all the Jollity of his most tempting Vices? Would not this spoil all their Charms and sully all their enticing Peauty and Gaiety? Would not such a Ghostly Messenger appearing before him make his blood chill,
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and they so nearly concern them, and are like in a little while to be their own Case? Surely by all these they will be perswaded and brought to Repentance;
and they so nearly concern them, and Are like in a little while to be their own Case? Surely by all these they will be persuaded and brought to Repentance;
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He I doubt may be as much mistaken of himself, as Dives was of his Brethren, of whom Abraham, assures him, that if they heard not Moses and the Prophets, neither would they be perswaded,
He I doubt may be as much mistaken of himself, as Dives was of his Brothers, of whom Abraham, assures him, that if they herd not Moses and the prophets, neither would they be persuaded,
And that I may give you some account of the likelihood of this, and of the truth of what Abraham here says, I shall offer you these five considerations.
And that I may give you Some account of the likelihood of this, and of the truth of what Abraham Here Says, I shall offer you these five considerations.
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he had given a general notice of this to all Men by the light of Nature, by that they could discern that there was another Country that lay off from this;
he had given a general notice of this to all Men by the Light of Nature, by that they could discern that there was Another Country that lay off from this;
they had not only a kind of guess or probable conjecture of it, like Columbus of America, but something more that made it a received Article of the Heathen Religion;
they had not only a kind of guess or probable conjecture of it, like Columbus of America, but something more that made it a received Article of the Heathen Religion;
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but this is made plainer to us by the Scriptures and Gospel Revelation, by which Life and Immortality is brought more clearly to light; so that all those Arguments are set before us,
but this is made plainer to us by the Scriptures and Gospel Revelation, by which Life and Immortality is brought more clearly to Light; so that all those Arguments Are Set before us,
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we have had a number of Miracles and extraordinary Effects of Divine power, to assure us of the truth of that Religion, that delivers us the belief of those things:
we have had a number of Miracles and extraordinary Effects of Divine power, to assure us of the truth of that Religion, that delivers us the belief of those things:
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it might put him into a sit of horror and consternation, as the hand on the Wall did Belshazzer, Dan. 5.6. so that his Countenance should change, and the joints of his loins be loosed and his knees smite one against another;
it might put him into a fit of horror and consternation, as the hand on the Wall did Belshazzar, Dan. 5.6. so that his Countenance should change, and the Joints of his loins be loosed and his knees smite one against Another;
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but when the storm and the fright is over, they forget all their good Intentions, and their Religious Temper goes off, and they return to their former Temper of Mind.
but when the storm and the fright is over, they forget all their good Intentions, and their Religious Temper Goes off, and they return to their former Temper of Mind.
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and 'tis that is more agreeable to the nature of a free and reasonable Creature, which is to be dealt withal by such a suitable and kindly procedure, rather than that which has nothing in it but force and violence.
and it's that is more agreeable to the nature of a free and reasonable Creature, which is to be dealt withal by such a suitable and kindly procedure, rather than that which has nothing in it but force and violence.
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God is not willing to gratifie the wantonness or infidelity of mankind, and prostitute his Almighty power to their Lusts and Follies by doing extraordinary things when there is no need of them:
God is not willing to gratify the wantonness or infidelity of mankind, and prostitute his Almighty power to their Lustiest and Follies by doing extraordinary things when there is no need of them:
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Our Saviour would not come down from the Cross to satisfie the Cavils and unreasonable Request of an unbelieving Jew, when he had done sufficient Miracles before to convince him;
Our Saviour would not come down from the Cross to satisfy the Cavils and unreasonable Request of an unbelieving Jew, when he had done sufficient Miracles before to convince him;
for he, who is so unreasonable an Infidel and so obstinately unsatissied as to shut his Eyes against full Evidence and just Conviction, will never be wrought upon in all likelihood by any thing that shall be done farther;
for he, who is so unreasonable an Infidel and so obstinately unsatissied as to shut his Eyes against full Evidence and just Conviction, will never be wrought upon in all likelihood by any thing that shall be done farther;
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when he saw the Rivers and all the Water in his Country, turn'd into Blood, Exod. 7.19. when all his Land was covered with Frogs, and they came into his presence Chamber;
when he saw the rivers and all the Water in his Country, turned into Blood, Exod 7.19. when all his Land was covered with Frogs, and they Come into his presence Chamber;
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Indeed when he was under the present smart of a Judgment, it would awaken him for a moment, Exod. 8.28. but as soon as it was removed, and he had respite, he was immediately hardned.
Indeed when he was under the present smart of a Judgement, it would awaken him for a moment, Exod 8.28. but as soon as it was removed, and he had respite, he was immediately hardened.
which plainly shows that men may arrive at such Stubbornness and Infidelity, that even Miracles and the most extraordinary means will not work upon them.
which plainly shows that men may arrive At such Stubbornness and Infidelity, that even Miracles and the most extraordinary means will not work upon them.
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there those extraordinary Miracles would have another effect, as if the works which our Saviour did in Galilee had been done in Tyre and Sidon, they had long ago repented in sack-cloath and ashes, as he tells 'em Mat. 11.21.
there those extraordinary Miracles would have Another Effect, as if the works which our Saviour did in Galilee had been done in Tyre and Sidon, they had long ago repented in Sackcloth and Ashes, as he tells they Mathew 11.21.
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because the mind is so blinded by the love of its sins, and the Will so depraved and corrupted by them, especially by a long custom and habit continued in against all the ordinary means of Grace,
Because the mind is so blinded by the love of its Sins, and the Will so depraved and corrupted by them, especially by a long custom and habit continued in against all the ordinary means of Grace,
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they grow senseless and stupified, and their intellectuals are besotted, and their reason depraved and the whole mind sunk into such a miserable state and condition, that they are become such of whom the Scripture speaks, John 12.40.
they grow senseless and Stupified, and their intellectuals Are besotted, and their reason depraved and the Whole mind sunk into such a miserable state and condition, that they Are become such of whom the Scripture speaks, John 12.40.
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nor understand with their heart, and be converted so that God should heal them, and that neither with all the ordinary nor the extraordinary methods which he can use towards them.
nor understand with their heart, and be converted so that God should heal them, and that neither with all the ordinary nor the extraordinary methods which he can use towards them.
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which may by degrees so strangely harden and deceive us, so fascinate and bewitch us, that when it has baffled and overcome all the ordinary remedies of the Divine Grace and Providence, it shall be past all cure, and all possible recovery.
which may by Degrees so strangely harden and deceive us, so fascinate and bewitch us, that when it has baffled and overcome all the ordinary remedies of the Divine Grace and Providence, it shall be passed all cure, and all possible recovery.
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We see how strangely some Men are enslaved to their sins, tho' they see the greatest mischiefs that will certainly follow from them, that if they should see Hell it self even open before them,
We see how strangely Some Men Are enslaved to their Sins, though they see the greatest mischiefs that will Certainly follow from them, that if they should see Hell it self even open before them,
God has given us a standing Canon and Revelation of his Will, which we may be sure contains all things in it that are necessary to perswade all Men to Repentance and carry 'em to Heaven;
God has given us a standing Canon and Revelation of his Will, which we may be sure contains all things in it that Are necessary to persuade all Men to Repentance and carry they to Heaven;
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but a well attested and consirm'd Revelation has infinitely the advantage of all those, and therefore by those and by what is contained in them, let us be perswaded from a course of wickedness and impiety:
but a well attested and confirmed Revelation has infinitely the advantage of all those, and Therefore by those and by what is contained in them, let us be persuaded from a course of wickedness and impiety:
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Paul speaks these words to the Citizens of Athens, in their great Court of Judicature, whither he was brought by the Philosophers and Learned Men of that University, v. 19. the Epicureans and the Stoicks, with whom he had been disputing about his Religion,
Paul speaks these words to the Citizens of Athens, in their great Court of Judicature, whither he was brought by the Philosophers and Learned Men of that university, v. 19. the Epicureans and the Stoics, with whom he had been disputing about his Religion,
for the Athenians, as they were desirous of all other news, v. 21. so especially in Religion, being the most forward to admit all fort of Gods they heard of, into their Worship,
for the Athenians, as they were desirous of all other news, v. 21. so especially in Religion, being the most forward to admit all fort of God's they herd of, into their Worship,
and their representing the Godhead by gold or silver, or stone graven by art and man's device, v. 29. From the Altar indeed that he saw among the other NONLATINALPHABET v. 23. or the Images they worshipt, with this inscription To the unknown God, he took a fair occasion of Preaching the true God to them, supposing at least that they meant him,
and their representing the Godhead by gold or silver, or stone graved by art and Man's device, v. 29. From the Altar indeed that he saw among the other v. 23. or the Images they worshipped, with this inscription To the unknown God, he took a fair occasion of Preaching the true God to them, supposing At least that they meant him,
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and therefore St. Paul made use of this, and thought it a seasonable opportunity to Preach the true God to them whether they meant him by their Altar or no.
and Therefore Saint Paul made use of this, and Thought it a seasonable opportunity to Preach the true God to them whither they meant him by their Altar or no.
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There have been disputes about this among Learned men, but I intend not to consider 'em or the particalar superstition of the Athenians, which consisted probably in a Religious and Ignorant forwardness of worshipping all manner of Daemons and Deities, that they could hear of;
There have been disputes about this among Learned men, but I intend not to Consider they or the particalar Superstition of the Athenians, which consisted probably in a Religious and Ignorant forwardness of worshipping all manner of Daemons and Deities, that they could hear of;
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Superstition is a word that has made a great noise in the world, and, like other words of ambiguous and uncertain meaning, it has been clapt upon whatever men pleased,
Superstition is a word that has made a great noise in the world, and, like other words of ambiguous and uncertain meaning, it has been clapped upon whatever men pleased,
Indeed superstition has been the great Discase of Religion, it has like a Canker eat into the heart of it and consumed it, it has put it generally into a great heat,
Indeed Superstition has been the great Discase of Religion, it has like a Canker eat into the heart of it and consumed it, it has put it generally into a great heat,
but that these are all the Spectres of fear and fancy, and the melancholy Images of our own scared Thoughts and Imaginations, he calls all Religion Superstition,
but that these Are all the Spectres of Fear and fancy, and the melancholy Images of our own scared Thoughts and Imaginations, he calls all Religion Superstition,
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and the mischief that it had done in the World, and from laying all the scelerosa, atque impia facta, all the Villanies which that had committed, to the charge of Religion.
and the mischief that it had done in the World, and from laying all the scelerosa, atque Impia facta, all the Villainies which that had committed, to the charge of Religion.
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This is very dis-ingenuous and unjust, and the other is a very false extravagance to expell the thoughts of a God, in order to the quiet and ease of our minds.
This is very disingenuous and unjust, and the other is a very false extravagance to expel the thoughts of a God, in order to the quiet and ease of our minds.
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with a brow always threatning, and a hand Armed with Thunder, and ready to strike without any regard to the merit or behaviour of those that are under him.
with a brow always threatening, and a hand Armed with Thunder, and ready to strike without any regard to the merit or behaviour of those that Are under him.
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as they think is over them? what is so mean and base, what so foolish and silly, what so cruel and barbarous, that they will not perform to satisfie this devouring Moloch? It is very strange that ever Men should think the burning their Children alive, should be an acceptable duty in Religion;
as they think is over them? what is so mean and base, what so foolish and silly, what so cruel and barbarous, that they will not perform to satisfy this devouring Moloch? It is very strange that ever Men should think the burning their Children alive, should be an acceptable duty in Religion;
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but when they have had such dreadfull apprehensions of them, no wonder that these cruel things were made the offices of their Religion, which were so suited to the conceptions of their Gods; For in the
but when they have had such dreadful apprehensions of them, no wonder that these cruel things were made the Offices of their Religion, which were so suited to the conceptions of their God's; For in the
but a vain being, that will be pleased with little and outward things, with affected Formalities and studied Compliments, with officious Addresses and appearing shows, with adorning Images and pompous Processions;
but a vain being, that will be pleased with little and outward things, with affected Formalities and studied Compliments, with officious Addresses and appearing shows, with adorning Images and pompous Procession;
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God's Love or Hatred to any thing, is founded in his Nature, and if we mistake in that, we shall do so in his Will too, which is always Regulated and Conducted by the essential rectitude and perfections of his Nature;
God's Love or Hatred to any thing, is founded in his Nature, and if we mistake in that, we shall do so in his Will too, which is always Regulated and Conducted by the essential rectitude and perfections of his Nature;
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this was thought by them to be an humble deference to him, who was too great to have immediate worship or prayers offer'd to him, by persons so much below him,
this was Thought by them to be an humble deference to him, who was too great to have immediate worship or Prayers offered to him, by Persons so much below him,
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before the coming of our Saviour, who came to destroy all false worship and superstition, both the Scriptures and the Heathens themselves sufficiently inform us.
before the coming of our Saviour, who Come to destroy all false worship and Superstition, both the Scriptures and the heathens themselves sufficiently inform us.
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2. The next instance of superstition to the Heathen Polytheism and very near of kin to it, is that of worshipping Saints and Angels, Images and Reliques, which is too notoriously practis'd in the Church of Rome: This is so rank and open a superstition, that it comes up to the truest Etymology of the Greek and Latin word, NONLATINALPHABET, which if good Beings are Angels,
2. The next instance of Superstition to the Heathen Polytheism and very near of kin to it, is that of worshipping Saints and Angels, Images and Relics, which is too notoriously practised in the Church of Rome: This is so rank and open a Superstition, that it comes up to the Truest Etymology of the Greek and Latin word,, which if good Beings Are Angels,
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and the Souls that are departed, being the superstites that they suppose now living in Heaven, which agrees with the account that Tully and Lactantius give of it.
and the Souls that Are departed, being the Superstitious that they suppose now living in Heaven, which agrees with the account that Tully and Lactantius give of it.
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This worship of Angels was a very ancient superstition of some Heretical Christians, which St. Paul cautions against, Colos. 2.18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels.
This worship of Angels was a very ancient Superstition of Some Heretical Christians, which Saint Paul cautions against, Colos 2.18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels.
This it seems was supposed to be a point of humility upon some account, I suppose upon the principle of the Gentiles, that they thought it too great a thing to address to the Majesty of God, without the Angels as Mediators:
This it seems was supposed to be a point of humility upon Some account, I suppose upon the principle of the Gentiles, that they Thought it too great a thing to address to the Majesty of God, without the Angels as Mediators:
but besides that, this is an Encroachment upon the Office of Christ, who is the only Mediator between God and Man, 1 Tim. 2.5. to choose other Mediators for our selves:
but beside that, this is an Encroachment upon the Office of christ, who is the only Mediator between God and Man, 1 Tim. 2.5. to choose other Mediators for our selves:
and a superstitious trust and confidence placed in them, without any manner of ground, and intruding into those things which we have not seen, Col. 2.18.
and a superstitious trust and confidence placed in them, without any manner of ground, and intruding into those things which we have not seen, Col. 2.18.
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or any Vertue to be expected by them, or the relation they had to the Person or Prototype were a sufficient ground of giving religious Honour and Worship to them;
or any Virtue to be expected by them, or the Relation they had to the Person or Prototype were a sufficient ground of giving religious Honour and Worship to them;
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This was a very early superstition in the very beginning of Christianity, when some of the Hereticks were not contented with the plain and excellent duties of Faith and Love, and Meekness, and the like;
This was a very early Superstition in the very beginning of Christianity, when Some of the Heretics were not contented with the plain and excellent duties of Faith and Love, and Meekness, and the like;
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but they must be for something more singular and extraordinary, that made a greater show of more abstinence and severity and self-denial, and had, as the Apostle says, a show of wisdom in will worship and humility and neglecting of the body, Col. 2.23.
but they must be for something more singular and extraordinary, that made a greater show of more abstinence and severity and self-denial, and had, as the Apostle Says, a show of Wisdom in will worship and humility and neglecting of the body, Col. 2.23.
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and use greater Watchings and Fastings than the other Christians generally did, and forbid all Meats and Marriages, with a touch not, tast not, handle not;
and use greater Watchings and Fastings than the other Christians generally did, and forbid all Meats and Marriages, with a touch not, taste not, handle not;
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and were so afraid of Wine, that they celebrated the Eucharist only in Water, and so were called Aquarii: And thus did Marcion and Montanus, and the Manichees pretend all to very great abstinencies and severities,
and were so afraid of Wine, that they celebrated the Eucharist only in Water, and so were called Aquarii: And thus did Marcion and Montanus, and the manichees pretend all to very great Abstinences and severities,
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they thought that was too low in those things, and they were therefore for adding to it some purer and higher precepts of strictness, which neither Christ nor his Apostles ever requir'd.
they Thought that was too low in those things, and they were Therefore for adding to it Some Purer and higher Precepts of strictness, which neither christ nor his Apostles ever required.
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and however these greater severities look more plausible and more self-denying, yet they are forced and unnatural, a sort of Stoical or Cynical Institution, rather than Christian, a taking Men off from doing greater good and being more usefull to the World, a Reflection, a Disparagement upon the Gospel as not giving us the best rules and the most perfect precepts,
and however these greater severities look more plausible and more self-denying, yet they Are forced and unnatural, a sort of Stoical or Cynical Institution, rather than Christian, a taking Men off from doing greater good and being more useful to the World, a Reflection, a Disparagement upon the Gospel as not giving us the best rules and the most perfect Precepts,
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and, in a word, a superstitious and ungrounded belief that there is any thing evil or unlawfull in the Natural and Innocent Enjoyments that God has no where forbidden and restrain'd us from;
and, in a word, a superstitious and ungrounded belief that there is any thing evil or unlawful in the Natural and Innocent Enjoyments that God has no where forbidden and restrained us from;
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and it has done no little service to the Papists on one side, who tell us of their vows of Poverty and Chastity, their hair shirts, and their other severities;
and it has done no little service to the Papists on one side, who tell us of their vows of Poverty and Chastity, their hair shirts, and their other severities;
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but has bid us live innocently and love one another, and told us that this is the perfection of Christianity, whereby we shall know that we are his Disciples,
but has bid us live innocently and love one Another, and told us that this is the perfection of Christianity, whereby we shall know that we Are his Disciples,
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I might name a great many other instances of superstition in the Roman Church, in their Pilgrimages and visiting of Shrines, in their whipping themselves,
I might name a great many other instances of Superstition in the Roman Church, in their Pilgrimages and visiting of Shrines, in their whipping themselves,
as the making every accident a sign of something, as the Heathens did the flight of Birds, (NONLATINALPHABET in Homer ) and some now a Hare's crossing the way;
as the making every accident a Signen of something, as the heathens did the flight of Birds, (in Homer) and Some now a Hare's crossing the Way;
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as if these Natural Accidents were Divine Omens, and portended any evil, and that God made them notices of his mind to us, which we have no reason to believe;
as if these Natural Accidents were Divine Omens, and portended any evil, and that God made them notices of his mind to us, which we have no reason to believe;
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so the feeding of Chickens, croaking of Ravens, the NONLATINALPHABET striking a staff against the ground, to which the Prophet is thought to refer Hosea 4.12.
so the feeding of Chickens, croaking of Ravens, the striking a staff against the ground, to which the Prophet is Thought to refer Hosea 4.12.
NONLATINALPHABET, and the other auspicious signs, as Lightning on the right hand, NONLATINALPHABET in Homer, and with us the falling of the Salt, which Suidas calls, NONLATINALPHABET to be superstitious observers of signs,
, and the other auspicious Signs, as Lightning on the right hand, in Homer, and with us the falling of the Salt, which Suidas calls, to be superstitious observers of Signs,
And generally 'tis the same natural superstition, and ascribing Occult and Divine Virtues to such things as have no such thing in them, to which God has no way annext any such Virtue or Power,
And generally it's the same natural Superstition, and ascribing Occult and Divine Virtues to such things as have no such thing in them, to which God has no Way annexed any such Virtue or Power,
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as the using Spells, Charms, Magical knots, and Ligatures, and the like, which St. Austin calls, execranda superstitìo; and the observing dreams and such natural things, which proceed only from natural causes,
as the using Spells, Charms, Magical knots, and Ligatures, and the like, which Saint Austin calls, execranda superstitìo; and the observing dreams and such natural things, which proceed only from natural Causes,
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which tho' they were commanded by God, yet the placing Religion chiefly in them, and not in inward Goodness and Righteousness, was what the Prophets always condemned and reproved them for,
which though they were commanded by God, yet the placing Religion chiefly in them, and not in inward goodness and Righteousness, was what the prophets always condemned and reproved them for,
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When ye come to appear before me, who hath required this at your hand to tread my courts? bring no more vain oblations, incense is an abomination to me, your new moons and sabbaths, the calling of assemblies I cannot away with, your new moons and appointed feasts my soul hateth;
When you come to appear before me, who hath required this At your hand to tread my Courts? bring no more vain Oblations, incense is an abomination to me, your new moons and Sabbaths, the calling of assemblies I cannot away with, your new moons and appointed feasts my soul hates;
v. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
v. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.
but what he has commanded, is to condemn the Jewish and the Christian Church, and even all Parties in Religion, who can never worship God without some such;
but what he has commanded, is to condemn the Jewish and the Christian Church, and even all Parties in Religion, who can never worship God without Some such;
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and therefore 'tis true superstition to think there is a sin in those, and that God will be displeased at what is no way sinfull and unlawfull in it self,
and Therefore it's true Superstition to think there is a since in those, and that God will be displeased At what is no Way sinful and unlawful in it self,
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and it concerns us rather to vindicate our selves than to lay it upon others. We blame the Papists for placing Religion in such things as God has not commanded,
and it concerns us rather to vindicate our selves than to lay it upon Others. We blame the Papists for placing Religion in such things as God has not commanded,
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and are only human inventions and impositions, and therefore superstitious? This therefore I design to enquire into, which is a great stumbling block to many who do not well understand superstition,
and Are only human Inventions and impositions, and Therefore superstitious? This Therefore I Design to inquire into, which is a great stumbling block to many who do not well understand Superstition,
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and to vindicate our Rites and Ceremonies from such an imputation, and particularly those bodily acts of worship, which are most suspected to be so, kneeling at the Sacrament, and the like;
and to vindicate our Rites and Ceremonies from such an imputation, and particularly those bodily acts of worship, which Are most suspected to be so, kneeling At the Sacrament, and the like;
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and which is not prescribed by a Divine Law, then the Dissenters themselves, be they of what Party or Denomination soever, are very guilty of superstition;
and which is not prescribed by a Divine Law, then the Dissenters themselves, be they of what Party or Denomination soever, Are very guilty of Superstition;
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as for Example, where is it Commanded that they shall use a conceived prayer of their own and not pray by a form? Where is it Commanded that they should receive the Sacrament sitting and not kneeling? Where is it Commanded that the Minister shall be cloathed in black,
as for Exampl, where is it Commanded that they shall use a conceived prayer of their own and not pray by a from? Where is it Commanded that they should receive the Sacrament sitting and not kneeling? Where is it Commanded that the Minister shall be clothed in black,
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and yet, both our Saviour and his Apostles complied with them, in 'em; as for Example, in all their Synagogue-worship, whither our Saviour and his Apostles often resorted,
and yet, both our Saviour and his Apostles complied with them, in they; as for Exampl, in all their Synagogue worship, whither our Saviour and his Apostles often resorted,
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there was no precept for their hours of Prayer, which were observed by the Apostles, Acts 3.1. there was no Divine Command for the Feast of the Dedication, at which our Saviour was present, John 10.22. and yet he never in the least reproved those unappointed usages as having any thing of superstition in them;
there was no precept for their hours of Prayer, which were observed by the Apostles, Acts 3.1. there was no Divine Command for the Feast of the Dedication, At which our Saviour was present, John 10.22. and yet he never in the least reproved those unappointed usages as having any thing of Superstition in them;
So in the Passover which is a very considerable rite and part of Jewish worship, our Saviour used the posture of lying and discumbency in the eating of it,
So in the Passover which is a very considerable rite and part of Jewish worship, our Saviour used the posture of lying and discumbency in the eating of it,
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but taken up afterwards by the Jewish Church, when they were settled with ease and liberty in the Land of Canaan; and the Cup of Charity also, that was not of Divine institution,
but taken up afterwards by the Jewish Church, when they were settled with ease and liberty in the Land of Canaan; and the Cup of Charity also, that was not of Divine Institution,
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The Holy kiss or the kiss of Charity, which is mention'd Romans 16.16. 1 Pet. 5.14. was an outward symbol of Love and Charity, which the Christians used at their meeting at Prayers and the Sacrament;
The Holy kiss or the kiss of Charity, which is mentioned Romans 16.16. 1 Pet. 5.14. was an outward symbol of Love and Charity, which the Christians used At their meeting At Prayers and the Sacrament;
Jude 12. These were only such rites, as the Christians, without any Command of Christ, thought fit to join with the most solemn parts of the Christian worship;
U^de 12. These were only such Rites, as the Christians, without any Command of christ, Thought fit to join with the most solemn parts of the Christian worship;
And whoever is acquainted with the state of the Christian Church in its purest times and immediately after the Apostles, knows there were several Ecclesiastical rites appointed by the Governors of it,
And whoever is acquainted with the state of the Christian Church in its Purest times and immediately After the Apostles, knows there were several Ecclesiastical Rites appointed by the Governors of it,
and several Canons made in their Synods and Councils concerning indifferent things; as there was before by the Apostles in the Council of Hierusalem, Acts 15.29.
and several Canonas made in their Synods and Councils Concerning indifferent things; as there was before by the Apostles in the Council of Jerusalem, Acts 15.29.
And he that will defend that Doctrine, that nothing is Lawfull in the worship of God, that is not prescribed by himself, must not only condemn all the Reform'd Churches abroad, who both practice and teach otherwise in all their Confessions;
And he that will defend that Doctrine, that nothing is Lawful in the worship of God, that is not prescribed by himself, must not only condemn all the Reformed Churches abroad, who both practice and teach otherwise in all their Confessions;
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but the whole Catholick Church ever since Christ and his Apostles, which has found it necessary to appoint many external rites in their religious service.
but the Whole Catholic Church ever since christ and his Apostles, which has found it necessary to appoint many external Rites in their religious service.
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nor is it possible to make Laws concerning these to reach all places, for they must alter according to the several Manners and Customs of different People and Countries.
nor is it possible to make Laws Concerning these to reach all places, for they must altar according to the several Manners and Customs of different People and Countries.
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as pulling off the Hat with us; and to this it is thought the precepts of the wise man alludes, Eccles. 5.1. Keep thy foot when thou goest into the house of God, i. e.
as pulling off the Hat with us; and to this it is Thought the Precepts of the wise man alludes, Eccles. 5.1. Keep thy foot when thou goest into the house of God, i. e.
and has only commanded the substantials of his worship, and given general Rules for all things to be done decently and in order, 1 Cor. 14.40. and for mutual edification;
and has only commanded the substantials of his worship, and given general Rules for all things to be done decently and in order, 1 Cor. 14.40. and for mutual edification;
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and those to whom he has committed the Government of the Church, they are to settle those for prevention of confusion and disorder, according to the rules of Prudence and those general measures which God has given in the Gospel.
and those to whom he has committed the Government of the Church, they Are to settle those for prevention of confusion and disorder, according to the rules of Prudence and those general measures which God has given in the Gospel.
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and as plain it is that there would be perpetual confusion and disorder in the Church if these were not appointed in several places, by those who are Governors of it:
and as plain it is that there would be perpetual confusion and disorder in the Church if these were not appointed in several places, by those who Are Governors of it:
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when they were indifferent in their nature, by a Lawfull Authority 's commanding them; and surely there can be no sin or superstition in them upon that account.
when they were indifferent in their nature, by a Lawful authority is commanding them; and surely there can be no since or Superstition in them upon that account.
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Which that I may then clear the particular Ceremonies and Impositions of our Church from, I shall very freely and openly give you my thoughts in some farther particulars, about the lawfull and the superstitious use of these things in the worship of God.
Which that I may then clear the particular Ceremonies and Impositions of our Church from, I shall very freely and openly give you my thoughts in Some farther particulars, about the lawful and the superstitious use of these things in the worship of God.
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but whether Baptism shall be performed by sprinkling or by dipping, that is but a circumstance which the Church may determine, according to the difference of the Climate or the strength of the Child,
but whither Baptism shall be performed by sprinkling or by dipping, that is but a circumstance which the Church may determine, according to the difference of the Climate or the strength of the Child,
as the Jews thought that their washing of their hands would please God, and that it was a defilement of their Consciences to eat with unwashen hands, which was the mistake our Saviour reproves them for, Mat. 15.20.
as the jews Thought that their washing of their hands would please God, and that it was a defilement of their Consciences to eat with unwashen hands, which was the mistake our Saviour reproves them for, Mathew 15.20.
their superstitious opinion of that Ceremony, and the Tradition of their Elders to think that it was a piece of Sanctity and Religion to wash their hands,
their superstitious opinion of that Ceremony, and the Tradition of their Elders to think that it was a piece of Sanctity and Religion to wash their hands,
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This indeed makes them superstitious, and this the Pharisees thought of their Traditions, and therefore taught for Doctrines the Commandments of Men, Matthew 15.9. i. e.
This indeed makes them superstitious, and this the Pharisees Thought of their Traditions, and Therefore taught for Doctrines the commandments of Men, Matthew 15.9. i. e.
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3. Third place, its own declarations concerning the nature and use, and design of all its Rites and Ceremonies do sufficiently vindicate it, from the least shadow or semblance of superstition.
3. Third place, its own declarations Concerning the nature and use, and Design of all its Rites and Ceremonies do sufficiently vindicate it, from the least shadow or semblance of Superstition.
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and are indifferent in their own nature, even after they are determined, and that they are required only by vertue of that general obedience that we owe to lawfull Authority.
and Are indifferent in their own nature, even After they Are determined, and that they Are required only by virtue of that general Obedience that we owe to lawful authority.
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and so wise and moderate in its whole constitution, that as I believe it in my Conscience to be the best Church in the World, and the farthest from Superstition;
and so wise and moderate in its Whole constitution, that as I believe it in my Conscience to be the best Church in the World, and the farthest from Superstition;
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as knowing that it is the greatest Enemy to their superstitious worship, and that it is impossible to bring in their fopperies and superstitions, till the manly and decent worship of the Church of England be run down and destroyed;
as knowing that it is the greatest Enemy to their superstitious worship, and that it is impossible to bring in their fopperies and superstitions, till the manly and decent worship of the Church of England be run down and destroyed;
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4. Fourth place I must plainly tell 'em that they are more guilty of superstition in avoiding the Communion of our Church for the sake of those indifferent Rites and Ceremonies,
4. Fourth place I must plainly tell they that they Are more guilty of Superstition in avoiding the Communion of our Church for the sake of those indifferent Rites and Ceremonies,
Besides this I say, and the breach of Christian Unity, and the horrid guilt of Schism and Separation which can never be justified but where things unlawfull and not things indifferent are Commanded and made Terms of Communion;
Beside this I say, and the breach of Christian Unity, and the horrid guilt of Schism and Separation which can never be justified but where things unlawful and not things indifferent Are Commanded and made Terms of Communion;
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The Devil not being able to destroy the religious sense that is in our minds, not being able to root out that which Nature has planted in every man's breast, a sense of a God and a Divine Being above us;
The devil not being able to destroy the religious sense that is in our minds, not being able to root out that which Nature has planted in every Man's breast, a sense of a God and a Divine Being above us;
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he endeavours to spoil and corrupt that as much as he can, and to sow such cockle and tares among the good and natural seed of religion as may quite choke it and make it unfruitfull;
he endeavours to spoil and corrupt that as much as he can, and to sow such cockle and tares among the good and natural seed of Religion as may quite choke it and make it unfruitful;
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because he cannot hinder men from being Religious, but there is something within themselves will make them so in spite of all his attempts and designs to the contrary,
Because he cannot hinder men from being Religious, but there is something within themselves will make them so in spite of all his attempts and designs to the contrary,
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This is the saddest mischief to true Religion, that it should be thus made to destroy it self, that its force and power should be turned upon its self,
This is the Saddest mischief to true Religion, that it should be thus made to destroy it self, that its force and power should be turned upon its self,
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1. By making Men vitious and wicked, for tho' superstition may often grow up in weak and silly minds that may be innocent and far from being guilty of very great and notorious vices;
1. By making Men vicious and wicked, for though Superstition may often grow up in weak and silly minds that may be innocent and Far from being guilty of very great and notorious vices;
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he has first wrought upon their Wills and Affections by abominable Lusts and Vices, and then he has quickly corrupted their Judgments and led 'em into all manner of mistakes in Religion.
he has First wrought upon their Wills and Affections by abominable Lustiest and Vices, and then he has quickly corrupted their Judgments and led they into all manner of mistakes in Religion.
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they would never have set up such a Religion as they did, made up of nothing almost but obscenity and filthiness, cruelty and blood, apishness and folly, had not they been as the Apostle represents the Heathen World, Rom. 1. Vain in their imaginations and fill'd with all manner of unrighteousness, implacable and unmercifull in their own tempers,
they would never have Set up such a Religion as they did, made up of nothing almost but obscenity and filthiness, cruelty and blood, apishness and folly, had not they been as the Apostle represents the Heathen World, Rom. 1. Vain in their Imaginations and filled with all manner of unrighteousness, implacable and unmerciful in their own tempers,
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What hidden cause thus linked them together, and how they came to be such inseparable Companions may seem strange when superstition owns and acknowledges a God, has a great sense of him upon the mind;
What hidden cause thus linked them together, and how they Come to be such inseparable Sodales may seem strange when Superstition owns and acknowledges a God, has a great sense of him upon the mind;
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but when it is thus sensible of a great and just God, which is the avenger of such crimes as it knows it has been highly guilty of, this is the first thing that brings it to superstition, because in the
but when it is thus sensible of a great and just God, which is the avenger of such crimes as it knows it has been highly guilty of, this is the First thing that brings it to Superstition, Because in the
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And in such a case as this is, what would it not do to pacifie and appease this Deity that it thus dreads? what a dreadfull fright and passion must it be in,
And in such a case as this is, what would it not do to pacify and appease this Deity that it thus dreads? what a dreadful fright and passion must it be in,
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so shamefull and scandalous, but a Soul overwhelmed with a superstitious fear, will be attempting and trying, be it never so unagreeable to the Divine Nature,
so shameful and scandalous, but a Soul overwhelmed with a superstitious Fear, will be attempting and trying, be it never so unagreeable to the Divine Nature,
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3. Third place, when it is ignorant of any true and certain way to please or appease God, to procure his favour or avert his anger, which is the other cause of superstition;
3. Third place, when it is ignorant of any true and certain Way to please or appease God, to procure his favour or avert his anger, which is the other cause of Superstition;
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They cannot tell how to deliver themselves from this sad state, and thus anxious and perplexed, they apply themselves to any Saint or any Daemon, be it good or bad, that they are told can help them;
They cannot tell how to deliver themselves from this sad state, and thus anxious and perplexed, they apply themselves to any Saint or any Daemon, be it good or bad, that they Are told can help them;
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like persons in a Tempest, they'll part with their richest goods to save themselves; they'll perform every Rite and go through every Mystery, and undergo any kind of Pennance;
like Persons in a Tempest, They'll part with their Richest goods to save themselves; They'll perform every Rite and go through every Mystery, and undergo any kind of Penance;
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and by this way our blessed Saviour, who came to destroy all superstition and false worship out of the World, has most effectually accomplish'd his design, by assuring us that God is a Being of infinite Goodness and Compassion to his Creatures, who is not apt to be angry nor provoked with little matters,
and by this Way our blessed Saviour, who Come to destroy all Superstition and false worship out of the World, has most effectually accomplished his Design, by assuring us that God is a Being of infinite goodness and Compassion to his Creatures, who is not apt to be angry nor provoked with little matters,
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who is not a peevish and angry Master whom it is impossible to please, but a kind and gentle Father whom nothing but willfull disobedience and impudent undutifullness will anger and displease;
who is not a peevish and angry Master whom it is impossible to please, but a kind and gentle Father whom nothing but wilful disobedience and impudent undutifullness will anger and displease;
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Such a representation of God and the Divine nature, as this is which Christianity has given us, is enough to banish all superstitious fear and unreasonable dread of him;
Such a representation of God and the Divine nature, as this is which Christianity has given us, is enough to banish all superstitious Fear and unreasonable dread of him;
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Now we know very certainly how we may do that, by living vertuously, and observing the eternal Laws of Goodness and Righteousness, by a hearty penitence for all our past faults,
Now we know very Certainly how we may do that, by living virtuously, and observing the Eternal Laws of goodness and Righteousness, by a hearty penitence for all our past Faults,
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By a true understanding and an honest practice of the Christian Religion, we shall be delivered from all the fears and uncertainties, from all the darkness and ignorance of superstition;
By a true understanding and an honest practice of the Christian Religion, we shall be Delivered from all the fears and uncertainties, from all the darkness and ignorance of Superstition;
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but he wishes there were no such being as he fansios God to be, and it would be the most joyfull thing in the World if he could get out of his irresistible power.
but he wishes there were no such being as he fansios God to be, and it would be the most joyful thing in the World if he could get out of his irresistible power.
Such a black and dismal apprehension the superstitious person has of God, whom he fansies to be a cruel, severe, angry, touchy Being, an Almighty power without goodness;
Such a black and dismal apprehension the superstitious person has of God, whom he fancies to be a cruel, severe, angry, touchy Being, an Almighty power without Goodness;
he may worship him, but 'tis as Plutarch says, some saluted those Tyrants and built Statues to them whom they would have killed and dethroned, had it been in their power;
he may worship him, but it's as Plutarch Says, Some saluted those Tyrants and built Statues to them whom they would have killed and dethroned, had it been in their power;
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the design of those is to supersede honest Vertue and inward Goodness, and by some other ways to think to purchase the Divine Favour and the Happiness of Heaven.
the Design of those is to supersede honest Virtue and inward goodness, and by Some other ways to think to purchase the Divine Favour and the Happiness of Heaven.
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But Superstition is for placing Religion in some other things than the Gospel does, in some inventions of its own, in some little and easie and trifling performances, in some of the externals and shadows of Religion;
But Superstition is for placing Religion in Some other things than the Gospel does, in Some Inventions of its own, in Some little and easy and trifling performances, in Some of the externals and shadows of Religion;
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in a strict observance of some lesser duties, and a zealous concern for inconsiderable matters, in being over forward for the little adjuncts and appendages of Religion,
in a strict observance of Some lesser duties, and a zealous concern for inconsiderable matters, in being over forward for the little adjuncts and appendages of Religion,
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that to observe the lesser duties of the Law and the Rites and Traditions of their Elders, was the way to render them extraordinary Holy and Religious,
that to observe the lesser duties of the Law and the Rites and Traditions of their Elders, was the Way to render them extraordinary Holy and Religious,
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THe Resurrection of the dead is an Article of our Faith, of that weight and importance, that as it confirms and strengthens all natural Religion, (for if Mens bodies rise, most undoubtedly there is a future State) so it is the very Basis and Foundation of Christianity, without which our Faith in Christ is,
THe Resurrection of the dead is an Article of our Faith, of that weight and importance, that as it confirms and strengthens all natural Religion, (for if Men's bodies rise, most undoubtedly there is a future State) so it is the very Basis and Foundation of Christianity, without which our Faith in christ is,
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for if he be risen again with the same Body, with which he lived, and with that is gone into the Heavens, it's fit we should follow him thither with our bodies too, with our whole Humane Nature, which he was pleased not only to assume upon Earth,
for if he be risen again with the same Body, with which he lived, and with that is gone into the Heavens, it's fit we should follow him thither with our bodies too, with our Whole Humane Nature, which he was pleased not only to assume upon Earth,
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It does therefore highly concern us to maintain and defend this main post, and strongest hold of our Religion, by which our Christianity must either stand or fall;
It does Therefore highly concern us to maintain and defend this main post, and Strongest hold of our Religion, by which our Christianity must either stand or fallen;
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and that the more, because Infidelity and Irreligion is most apt to be making its attempts and assaults upon it in this place, the weakest as is supposed which belongs to it,
and that the more, Because Infidelity and Irreligion is most apt to be making its attempts and assaults upon it in this place, the Weakest as is supposed which belongs to it,
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There were found not only among the Athenians some of the Sect of Epicurus probably, who when they heard of the Resurrection mocked at it, Acts 17.32. and Pliny, I remember, reckons it among one of the things that exceed the power of God, revocare defunctos; but even amongst the Jews, there were some known to St. Paul, who thought it a thing unreasonable and unfit to be believed, to whom he directs himself in this his defence of Christianity;
There were found not only among the Athenians Some of the Sect of Epicurus probably, who when they herd of the Resurrection mocked At it, Acts 17.32. and pliny, I Remember, reckons it among one of the things that exceed the power of God, revocare defunctos; but even among the jews, there were Some known to Saint Paul, who Thought it a thing unreasonable and unfit to be believed, to whom he directs himself in this his defence of Christianity;
neither Angel nor Spirit, Acts 23.8. There are too many of their mind in our days, who cannot believe or conceive any spiritual or immaterial substances;
neither Angel nor Spirit, Acts 23.8. There Are too many of their mind in our days, who cannot believe or conceive any spiritual or immaterial substances;
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and been dispersed into ten thousand atoms, and scattered into as many different places, and had a thousand other bodies made out of it, that this should be brought together again and rise the same body it was before.
and been dispersed into ten thousand atoms, and scattered into as many different places, and had a thousand other bodies made out of it, that this should be brought together again and rise the same body it was before.
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and especially this of the Resurrection, I shall endeavour to vindicate Christianity, and to make good St. Paul 's question to them of old, Why should it be thought a thing incredible that God should raise the dead;
and especially this of the Resurrection, I shall endeavour to vindicate Christianity, and to make good Saint Paul is question to them of old, Why should it be Thought a thing incredible that God should raise the dead;
1. There are a great many other things which we see and know to be true and have no manner of doubt of, which if we consider and endeavour to give account of them, they seem as puzling and difficult to our reason as the Resurrection.
1. There Are a great many other things which we see and know to be true and have no manner of doubt of, which if we Consider and endeavour to give account of them, they seem as puzzling and difficult to our reason as the Resurrection.
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2. If we take in the almighty power and infinite Wisdom of God, this will remove all the difficulty and incredibility that seems to be in the Resurrection.
2. If we take in the almighty power and infinite Wisdom of God, this will remove all the difficulty and incredibility that seems to be in the Resurrection.
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4. Our not knowing the particular uses and purposes that our bodies shall serve for after they are raised, should not make the Resurrection incredible to us.
4. Our not knowing the particular uses and Purposes that our bodies shall serve for After they Are raised, should not make the Resurrection incredible to us.
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5. If we consider how far the body which is raised, is to be the same with that which is buried and corrupted, we shall not think it so incredible that God should raise the dead.
5. If we Consider how Far the body which is raised, is to be the same with that which is buried and corrupted, we shall not think it so incredible that God should raise the dead.
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nor step any thing farther into revelation than reason shall guide and go along with them, may yet find a great many things there as puzling and unaccountable as the Resurrection,
nor step any thing farther into Revelation than reason shall guide and go along with them, may yet find a great many things there as puzzling and unaccountable as the Resurrection,
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and all its parts separated and divided, and mixt with a great many other things, should have all those again united and brought together into the same vital frame and lively Compages: and can they imagine how this body of theirs could be formed at first,
and all its parts separated and divided, and mixed with a great many other things, should have all those again united and brought together into the same vital frame and lively Compages: and can they imagine how this body of theirs could be formed At First,
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how the Colliquamentum should be set on moving, and the Cicatricula begin the first race of life? and what should guide the unthinking matter to draw every vital part without any error? and besides, all other things how Bones,
how the Colliquamentum should be Set on moving, and the Cicatricula begin the First raze of life? and what should guide the unthinking matter to draw every vital part without any error? and beside, all other things how Bones,
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and Claws, and Feathers should grow out of a mere fluid? As well one would think might we conceive a Ship with its Keel, Sails and all its Tackling to be made out of the Water, in which it sloats;
and Claws, and Feathers should grow out of a mere fluid? As well one would think might we conceive a Ship with its Keel, Sails and all its Tackling to be made out of the Water, in which it sloats;
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Thou who thinkest it incredible for a dead and corrupted body to arise again, thou wouldst think it as incredible to have any animals body formed as it is,
Thou who Thinkest it incredible for a dead and corrupted body to arise again, thou Wouldst think it as incredible to have any animals body formed as it is,
Thou who knowest not how that can be done, knowest as little what is the way of the spirit, as the wise man speaks, Eccles. 11.5. or how life is first given to the Embryo, or how the Bone; do grow in the Womb:
Thou who Knowest not how that can be done, Knowest as little what is the Way of the Spirit, as the wise man speaks, Eccles. 11.5. or how life is First given to the Embryo, or how the Bone; do grow in the Womb:
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But I need send these doubters and unbelievers of the Resurrection, only to that Emblem of it which the Apostle has given, 1 Cor. 15. that of Corn sown or buried in the ground, which seems there first to die and corrupt,
But I need send these doubters and unbelievers of the Resurrection, only to that Emblem of it which the Apostle has given, 1 Cor. 15. that of Corn sown or buried in the ground, which seems there First to die and corrupt,
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have every Seed its own body given it again, as the Apostle expresses it, 1 Cor. 15.37. and rise as it were again the very same sort and species, tho' it be mixt with a thousand others.
have every Seed its own body given it again, as the Apostle Expresses it, 1 Cor. 15.37. and rise as it were again the very same sort and species, though it be mixed with a thousand Others.
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The works of God and Nature have so much of wonder in them beyond all humane Conception and Understanding, that if they were not daily before our Eyes, we should think them as incredible as those difficult matters which some complain of in Revelation.
The works of God and Nature have so much of wonder in them beyond all humane Conception and Understanding, that if they were not daily before our Eyes, we should think them as incredible as those difficult matters which Some complain of in Revelation.
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yet how in the spring does it recover life again? how is a vigorous warmth diffused into it? and how on a sudden is all the beauty and gayety, all the strength and vigor, the health and fruitfullness of youth bestowed upon it? every Plant and Herb and Flower, revives and flourishes and puts on as it were a new and glorious body,
yet how in the spring does it recover life again? how is a vigorous warmth diffused into it? and how on a sudden is all the beauty and gaiety, all the strength and vigor, the health and fruitfullness of youth bestowed upon it? every Plant and Herb and Flower, revives and flourishes and puts on as it were a new and glorious body,
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This seems as strange as how dry Bones should live, and how flesh and sinews should again come upon a Skeleton, Ezek. 37.8. and all we, who daily see these wonderfull things before our Eyes, these constant Miracles of Nature, which if we consider and endeavour to give account of, are as puzling and difficult as the Resurrection;
This seems as strange as how dry Bones should live, and how Flesh and sinews should again come upon a Skeleton, Ezekiel 37.8. and all we, who daily see these wonderful things before our Eyes, these constant Miracles of Nature, which if we Consider and endeavour to give account of, Are as puzzling and difficult as the Resurrection;
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and all Plants and Animals that are upon it, he who founded the Earth by his power and stretched out the Heavens by his understanding as the Scripture speaks:
and all Plants and Animals that Are upon it, he who founded the Earth by his power and stretched out the Heavens by his understanding as the Scripture speaks:
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how cannot he put and bring together all the scattered parts of our dead bodies? He from whom our substance was not hid when we were made in secret, and curiously wrought in the lowest parts of the Earth, Psam. 139.15. whose Eyes did see our substance, yet being unperfect, and in whose Book were all our members written, which in continuance were fashioned when as yet there was none of them, v. 16. how cannot he also as easily know and rejoin all the parts and members of our corrupted bodies;
how cannot he put and bring together all the scattered parts of our dead bodies? He from whom our substance was not hid when we were made in secret, and curiously wrought in the lowest parts of the Earth, Psam. 139.15. whose Eyes did see our substance, yet being unperfect, and in whose Book were all our members written, which in Continuance were fashioned when as yet there was none of them, v. 16. how cannot he also as Easily know and rejoin all the parts and members of our corrupted bodies;
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who preserves so many thousand Essences by a continual influx derived from himself, and has millions of Angels and other Souls, who live and move and have their several beings in him:
who preserves so many thousand Essences by a continual influx derived from himself, and has millions of Angels and other Souls, who live and move and have their several beings in him:
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nor contrary to his own other perfections of Wisdom, Justice and Goodness, as I shall show briefly the Resurrection is not. 1. Then there is no incapacity in the subject,
nor contrary to his own other perfections of Wisdom, justice and goodness, as I shall show briefly the Resurrection is not. 1. Then there is no incapacity in the Subject,
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So that the Resurrection cannot be thought by any so incredible as the Creation, and he that is but a Theist and owns natural Religion, cannot with reason stick or boggle at this Article of Revelation,
So that the Resurrection cannot be Thought by any so incredible as the Creation, and he that is but a Theist and owns natural Religion, cannot with reason stick or boggle At this Article of Revelation,
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and therefore we must not call in the Almighty power to destroy those, as the Papists do in Transubstantiation, which must be as certainly false as we can know any thing to be certainly true;
and Therefore we must not call in the Almighty power to destroy those, as the Papists do in Transubstantiation, which must be as Certainly false as we can know any thing to be Certainly true;
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so that neither infallibility can uphold it, nor infinite power effect it, without destroying those certain principles by which we can know any thing to be true;
so that neither infallibility can uphold it, nor infinite power Effect it, without destroying those certain principles by which we can know any thing to be true;
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The blessed Trinity in Unity, tho' it be of another nature, of an infinite and incomprehensible being, which may communicate it self in such a manner as we know not;
The blessed Trinity in Unity, though it be of Another nature, of an infinite and incomprehensible being, which may communicate it self in such a manner as we know not;
3. That the Resurrection is no way inconsistent with any of the Divine perfections (which are the bounds also which the Divine power can never violate) is so plain, that it rather seems to follow and be fairly inferred from them;
3. That the Resurrection is no Way inconsistent with any of the Divine perfections (which Are the bounds also which the Divine power can never violate) is so plain, that it rather seems to follow and be fairly inferred from them;
and put those Souls into curious and well framed bodies, which are the other part of Humane Nature, which makes us to be Men and Beings of such a rank and order in the Creation;
and put those Souls into curious and well framed bodies, which Are the other part of Humane Nature, which makes us to be Men and Beings of such a rank and order in the Creation;
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and that God should make us of such a compound nature in this life, and of a quite other nature in the next, this would not be to keep that wise order and regular course of thing, that he does in the whole System of the Creation.
and that God should make us of such a compound nature in this life, and of a quite other nature in the next, this would not be to keep that wise order and regular course of thing, that he does in the Whole System of the Creation.
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As to the Divine Justice, that seems to be more exactly answered by raising the same bodies, (without which, we are hardly the same persons) that every one may receive in his body according to that he has done,
As to the Divine justice, that seems to be more exactly answered by raising the same bodies, (without which, we Are hardly the same Persons) that every one may receive in his body according to that he has done,
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and that the whole of Humane Nature, and not only a part of it, which the Soul is, should be made capable of the everlasting rewards and punishments that are proper to it.
and that the Whole of Humane Nature, and not only a part of it, which the Soul is, should be made capable of the everlasting rewards and punishments that Are proper to it.
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and so is every other Mystery of nature, if we well consider it, and follow and trace it thro' all second causes, it will necessarily bring us to the first;
and so is every other Mystery of nature, if we well Consider it, and follow and trace it through all second Causes, it will necessarily bring us to the First;
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what directs the spirits into such Tracts and Muscles, and by what pullies they draw up the heavy parts, is so admirable a Mechanism that it requires the same Divine Wisdom as to raise the dead;
what directs the spirits into such Tracts and Muscles, and by what pulleys they draw up the heavy parts, is so admirable a Mechanism that it requires the same Divine Wisdom as to raise the dead;
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or how it streams from the Sun to our Eye? how such a mass of sire should so long hold together without being quenched or lessened? do we know how the Stars are sixt to their Orbs? how those glistering gemms are set and fastned to the fluid firmament? can we imagine what Pillars there are, upon which the Earth is founded,
or how it streams from the Sun to our Eye? how such a mass of sire should so long hold together without being quenched or lessened? do we know how the Stars Are sixt to their Orbs? how those glistering gems Are Set and fastened to the fluid firmament? can we imagine what Pillars there Are, upon which the Earth is founded,
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so usefull and serviceable to the World? what guides their mighty bodies in such even Tracts? what draws the crooked Zodiac for the Sun or Earth to move in? and keeps the violent and rapid matter from going on in an infinite streight line,
so useful and serviceable to the World? what guides their mighty bodies in such even Tracts? what draws the crooked Zodiac for the Sun or Earth to move in? and keeps the violent and rapid matter from going on in an infinite straight line,
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or some other way sallying and running out of order? Can any man, who justly considers these things, give any account of them without a wise God and Almighty Intelligence? not only a Sparrow cannot fall to the ground without our Heavenly Father, as our Saviour speaks, Matth. 10.29. but not a stone can sall thither, nor a spark fly upwards, however necessary and natural that be, without, such a frame and such laws of matter and motion as nothing but a wise Being can establish or cause to be observed.
or Some other Way sallying and running out of order? Can any man, who justly considers these things, give any account of them without a wise God and Almighty Intelligence? not only a Sparrow cannot fallen to the ground without our Heavenly Father, as our Saviour speaks, Matthew 10.29. but not a stone can shall thither, nor a spark fly upward, however necessary and natural that be, without, such a frame and such laws of matter and motion as nothing but a wise Being can establish or cause to be observed.
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and thither all true Philosophy must bring us; and the same Divine Power is requir'd in every the most common effect of Nature, as in the Resurrection. But,
and thither all true Philosophy must bring us; and the same Divine Power is required in every the most Common Effect of Nature, as in the Resurrection. But,
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What use, some say will there be of the body in another World when the Soul alone is capable of the rewards of it? I answer who can tell but the body may be of extraordinary use to us in another World? perhaps it is a necessary part of Humane Nature,
What use, Some say will there be of the body in Another World when the Soul alone is capable of the rewards of it? I answer who can tell but the body may be of extraordinary use to us in Another World? perhaps it is a necessary part of Humane Nature,
and make them such noble Organs for the Soul as shall be mighty useful to it? and who knows whether that can enjoy all that alone without the body as with it,
and make them such noble Organs for the Soul as shall be mighty useful to it? and who knows whither that can enjoy all that alone without the body as with it,
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and that there is not some new faculty or satisfaction resulting from its animating and being united to a body, the Scripture representing the happiness of the other state not to be compleat till the general Resurrection? God alone can tell what faculties and powers are fit for his Creatures in any state;
and that there is not Some new faculty or satisfaction resulting from its animating and being united to a body, the Scripture representing the happiness of the other state not to be complete till the general Resurrection? God alone can tell what faculties and Powers Are fit for his Creatures in any state;
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were it not absolutely necessary, yet it seems very agreeable to Justice, to have both the body and soul that were partners in Sin or Vertue, to be sharers in the rewards of it.
were it not absolutely necessary, yet it seems very agreeable to justice, to have both the body and soul that were partners in since or Virtue, to be sharers in the rewards of it.
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the bodies of all good Christians ought to rise and attend him, and be partakers with him of the same Glory, that so human Nature even in its weakest and frailest part may eternally triumph over death and the grave,
the bodies of all good Christians ought to rise and attend him, and be partakers with him of the same Glory, that so human Nature even in its Weakest and frailest part may eternally triumph over death and the grave,
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5. And Lastly, To take off the incredibility of the Resurrectionn, let us consider how far the body that is raised is to be the same with that which is buried and corrupted.
5. And Lastly, To take off the incredibility of the Resurrectionn, let us Consider how Far the body that is raised is to be the same with that which is buried and corrupted.
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It is sufficient if this Earthly body of ours which we had in this World, be the seed or seminal body as it were of the Resurrection body, out of some part of which it is as truly raised,
It is sufficient if this Earthly body of ours which we had in this World, be the seed or seminal body as it were of the Resurrection body, out of Some part of which it is as truly raised,
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so the Apostle gives us an account of the Resurrection, 1 Cor. 15.36, 37, 38. in answer to that question, How are the dead raised up? or with what bodies do they come? i. e.
so the Apostle gives us an account of the Resurrection, 1 Cor. 15.36, 37, 38. in answer to that question, How Are the dead raised up? or with what bodies do they come? i. e.
how are those whose parts have been so variously mixt with other bodies, and turned into the substance perhaps of other men, whose very bodies are again to be raised,
how Are those whose parts have been so variously mixed with other bodies, and turned into the substance perhaps of other men, whose very bodies Are again to be raised,
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if it must be exactly the same, and yet that is so very hard, if not some time impossible? To this the Apostle answers, Thou Fool, that which thou sowest, is not quickned except it die:
if it must be exactly the same, and yet that is so very hard, if not Some time impossible? To this the Apostle answers, Thou Fool, that which thou sowest, is not quickened except it die:
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Those who have curiously examined the Anatomy of Plants and Seeds, tell us, that in the little Gemm or Eye of the Seed is contained the whole draught and the perfect Stamina of the Plant, with its bark and leaves,
Those who have curiously examined the Anatomy of Plants and Seeds, tell us, that in the little Gem or Eye of the Seed is contained the Whole draught and the perfect Stamina of the Plant, with its bark and leaves,
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and fruit, and all the lines of it exactly drawn in little, which are after to be fill'd up and extended by the heat of the Sun, and moisture of the Earth.
and fruit, and all the lines of it exactly drawn in little, which Are After to be filled up and extended by the heat of the Sun, and moisture of the Earth.
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And if so little a seed or kernel can contain all the parts of a large stalk or great tree, who knows how much of our present bodies may be sufficient to raise the same bodies out of again? and how small a part of this corruptible matter may be the Embryo,
And if so little a seed or kernel can contain all the parts of a large stalk or great tree, who knows how much of our present bodies may be sufficient to raise the same bodies out of again? and how small a part of this corruptible matter may be the Embryo,
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as it were, of our Heavenly bodies? It is certain these our bodies shall be so much altered, that that which is sown in corruption, shall be raised in incorruption;
as it were, of our Heavenly bodies? It is certain these our bodies shall be so much altered, that that which is sown in corruption, shall be raised in incorruption;
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as well as he made the Sun and Stars and all those luminous bodies out of the dark and gloomy Chaos? Cannot he make our bodies to shine as the Stars of glory,
as well as he made the Sun and Stars and all those luminous bodies out of the dark and gloomy Chaos? Cannot he make our bodies to shine as the Stars of glory,
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as well as the Stars themselves, which, tho' Heavenly bodies, yet are of the same substance with Earthly matter? Cannot he make our bodies which are now a clog and burden to the Soul, to be but like so many fiery Chariots to carry us up to Heaven? or like so many Wings to move us nimbly where-ever we please,
as well as the Stars themselves, which, though Heavenly bodies, yet Are of the same substance with Earthly matter? Cannot he make our bodies which Are now a clog and burden to the Soul, to be but like so many fiery Chariots to carry us up to Heaven? or like so many Wings to move us nimbly wherever we please,
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and mount upwards? The glorified bodies of Men or Angels are generally in Scripture compared to flame and light, their countenance is then like lightning, and their raiment white as snow, as the Angel is described, Mat. 28.3.
and mount upward? The glorified bodies of Men or Angels Are generally in Scripture compared to flame and Light, their countenance is then like lightning, and their raiment white as snow, as the Angel is described, Mathew 28.3.
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and his raiment was white as the light, Mat. 17.2. and so shall the bodies of good Men after the Resurrection, be turned into such pure and glorious bodies, that they shall raise splendour and beauty all about them;
and his raiment was white as the Light, Mathew 17.2. and so shall the bodies of good Men After the Resurrection, be turned into such pure and glorious bodies, that they shall raise splendour and beauty all about them;
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How the bodies of wicked men may be made the Instruments of torment to their Souls, is easie to imagine from the exquisite pains they often give them here;
How the bodies of wicked men may be made the Instruments of torment to their Souls, is easy to imagine from the exquisite pains they often give them Here;
from whence we may conceive how they may be contrived to be the dreadfull racks of eternal death, where the miserable wretches may be always suffering the pains of death without dying;
from whence we may conceive how they may be contrived to be the dreadful racks of Eternal death, where the miserable wretches may be always suffering the pains of death without dying;
And here I could stop, and offer one thought to those who are so fond and tender of their bodies here, who are for indulging them in every Lust and every Pleasure,
And Here I could stop, and offer one Thought to those who Are so found and tender of their bodies Here, who Are for indulging them in every Lust and every Pleasure,
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what they will think of having these pretious parts, these dear bodies thus eternally and exquisitely tormented for the sake of a few paulcry sins which are but for a moment:
what they will think of having these precious parts, these dear bodies thus eternally and exquisitely tormented for the sake of a few paulcry Sins which Are but for a moment:
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Infidelity overcast this Faith of ours, which as it is certain by Revelation, so is far you see from being incredible by reason, which was the point I was to consider and make out.
Infidelity overcast this Faith of ours, which as it is certain by Revelation, so is Far you see from being incredible by reason, which was the point I was to Consider and make out.
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It is a great satisfaction to ease our thoughts from some difficulties about it, and have the understanding as the eye, see things clearly without a film over it.
It is a great satisfaction to ease our thoughts from Some difficulties about it, and have the understanding as the eye, see things clearly without a film over it.
but the Resurrection has such a direct and immediate tendency to do this, as it carries in it the assurance of a future state both of Soul and Body, that if we fully believe it and are undoubtedly perswaded of it, it will do its own work,
but the Resurrection has such a Direct and immediate tendency to do this, as it carries in it the assurance of a future state both of Soul and Body, that if we Fully believe it and Are undoubtedly persuaded of it, it will do its own work,
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THE Author of this Epistle advises in this Chapter, those Jewish Christians he wrote to, to take care that they fell not into that sad state and temper of mind, their forefathers were in in the time of Moses. Not to harden their heart:
THE Author of this Epistle advises in this Chapter, those Jewish Christians he wrote to, to take care that they fell not into that sad state and temper of mind, their Forefathers were in in the time of Moses. Not to harden their heart:
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yet still a spirit of Insidelity and Obstinacy was amongst them, and their hearts were hardned and they would not hearken unto God, nor obey his voice;
yet still a Spirit of Infidelity and Obstinacy was among them, and their hearts were hardened and they would not harken unto God, nor obey his voice;
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so it was also in the times of our Saviour, when notwithstanding all his many Miracles done before their Eyes, they were yet so blinded and hardned by their sins, that they continued Insidels;
so it was also in the times of our Saviour, when notwithstanding all his many Miracles done before their Eyes, they were yet so blinded and hardened by their Sins, that they continued Infidels;
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Take heed therefore, says the Apostle, Lest there be in any of you an evill heart of unbelief in departing from the living God, v. 22. and the way to prevent that, was not to be drawn in by any sin,
Take heed Therefore, Says the Apostle, Lest there be in any of you an evil heart of unbelief in departing from the living God, v. 22. and the Way to prevent that, was not to be drawn in by any since,
as Men are rational Creatures that act as from principles of Liberty and Judgment, so always from an instinct of self good and self preservation which seems to be a natural principle that prevents all reason,
as Men Are rational Creatures that act as from principles of Liberty and Judgement, so always from an instinct of self good and self preservation which seems to be a natural principle that prevents all reason,
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as proceeding from a misuse of our reason and choice, our judgment and fieedom. Our understanding and reason must therefore judge amiss and be grosly deceived and imposed on,
as proceeding from a misuse of our reason and choice, our judgement and fieedom. Our understanding and reason must Therefore judge amiss and be grossly deceived and imposed on,
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when, contrary to our good and interest, we are drawn into the practice of sin, and seduced by its temptations, and inveigled by the deceitfullness of it;
when, contrary to our good and Interest, we Are drawn into the practice of since, and seduced by its temptations, and inveigled by the Deceitfulness of it;
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at least not till he is arrived to a very high degree of diabolical wickedness. No, 'tis to purchase and attain some fancied good and imagined pleasure or advantage;
At least not till he is arrived to a very high degree of diabolical wickedness. No, it's to purchase and attain Some fancied good and imagined pleasure or advantage;
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Now there being a small natural good in many of those sinfull temptations, for such it must be allowed bodily pleasure and worldly profit and other enjoyments are, which therefore good men may desire and partake of within such bounds and limits as are allowed by God and Religion;
Now there being a small natural good in many of those sinful temptations, for such it must be allowed bodily pleasure and worldly profit and other enjoyments Are, which Therefore good men may desire and partake of within such bounds and Limits as Are allowed by God and Religion;
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Riches, and Honours, and Pleasures, are Lawfull objects of our desire in some degree, and may have a proper good allowed to them suitable to our present state and nature,
Riches, and Honours, and Pleasures, Are Lawful objects of our desire in Some degree, and may have a proper good allowed to them suitable to our present state and nature,
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This would give us such true Opinions and right Apprehensions of all carnal and Worldly things, in which the whole strength and temptations of sin are placed,
This would give us such true Opinions and right Apprehensions of all carnal and Worldly things, in which the Whole strength and temptations of since Are placed,
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as would disarm and weaken it of all its power, strip it of all its fine dress and false attire, wash off all its paint, spoil all its beauty and shining lustre, whereby it imposes upon our vain fancies and weak imaginations;
as would disarm and weaken it of all its power, strip it of all its fine dress and false attire, wash off all its paint, spoil all its beauty and shining lustre, whereby it imposes upon our vain fancies and weak Imaginations;
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Nature without any great deliberation refuses immediately, and abhors what it apprehends to be evil, as it is extreamly fond and desirous of what appears good and agreeable to it;
Nature without any great deliberation refuses immediately, and abhors what it apprehends to be evil, as it is extremely found and desirous of what appears good and agreeable to it;
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and therefore did it spy the Snake in the Grass, the Serpent hid under the Bed of Roses and Violets, it would not be invited by all their beauty and sweetness to lie down upon them;
and Therefore did it spy the Snake in the Grass, the Serpent hid under the Bed of Roses and Violets, it would not be invited by all their beauty and sweetness to lie down upon them;
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The venomous sting lies covered under the sweet hony, and the sinner perceives not the Dagger of the Treacherous Assassin, till he is stabb'd with it to the heart.
The venomous sting lies covered under the sweet honey, and the sinner perceives not the Dagger of the Treacherous Assassin, till he is stabbed with it to the heart.
How do many not only shipwrack their Consciences, but their Fortunes too by their Vices in this world, where we see abundance of those broken Vessels, who have split themselves upon Laziness or Luxury, Lewdness or Prodigality,
How do many not only shipwreck their Consciences, but their Fortune's too by their Vices in this world, where we see abundance of those broken Vessels, who have split themselves upon Laziness or Luxury, lewdness or Prodigality,
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or some other wickedness, by which they have ruined themselves here, as well as hereafter? How have others wasted their Bodies by the same courses as they have done their Estates? And have sinn'd particularly against those as the Scripture speaks,
or Some other wickedness, by which they have ruined themselves Here, as well as hereafter? How have Others wasted their Bodies by the same courses as they have done their Estates? And have sinned particularly against those as the Scripture speaks,
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How do they, I say, Not live out half their days? and they are sometimes so hasty to die, that their bodies are often rotted before they come into their Graves,
How do they, I say, Not live out half their days? and they Are sometime so hasty to die, that their bodies Are often rotted before they come into their Graves,
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where yet nothing has been so dear to them as titular Reputation, and the false Image and Idol of Honour? How have they madly Sacrificed their Souls and their Lives to redeem that, which yet they have basely thrown away by a scandalous Life, which has made them base and contemptible to all wise Men? Thus,
where yet nothing has been so dear to them as titular Reputation, and the false Image and Idol of Honour? How have they madly Sacrificed their Souls and their Lives to Redeem that, which yet they have basely thrown away by a scandalous Life, which has made them base and contemptible to all wise Men? Thus,
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and often so impairs a Mans reason and understanding as to leave the old and wretched sinner only the shape of a Man, with the nature and qualities of a Beast.
and often so impairs a men reason and understanding as to leave the old and wretched sinner only the shape of a Man, with the nature and qualities of a Beast.
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he leaps into certain danger without looking into it, and without any fear or foresight, runs upon Death and Destruction, as the horse rushes into the battle, as Scripture represents it, Jer. 8.6.
he leaps into certain danger without looking into it, and without any Fear or foresight, runs upon Death and Destruction, as the horse Rushes into the battle, as Scripture represents it, Jer. 8.6.
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it makes him live only by the suggestions of sense, and the propensities of his animal nature and lower inclinations, without the Exercise or Government of his thoughts or reason, Like brute beasts that have no understanding, as the Scripture compares sinners, Ps. 32.9.
it makes him live only by the suggestions of sense, and the propensities of his animal nature and lower inclinations, without the Exercise or Government of his thoughts or reason, Like brutus beasts that have no understanding, as the Scripture compares Sinners, Ps. 32.9.
his Vices keep him always warm and heated, and never suffer him to cool or grow sober, they ply him close with what shall more intoxicate and besot him,
his Vices keep him always warm and heated, and never suffer him to cool or grow Sobrium, they ply him close with what shall more intoxicate and besot him,
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or else amused with Phantastick Whimsies and Romantick Conceits, and imaginary Representations of things, as they are drawn by Plays and Poets, contrary to all sober thinking,
or Else amused with Fantastic Whimsies and Romantic Conceits, and imaginary Representations of things, as they Are drawn by Plays and Poets, contrary to all Sobrium thinking,
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And upon this account we find them often declaiming against reason and thinking, and extolling the condition of Beasts above Men, which is only another way of commending themselves,
And upon this account we find them often declaiming against reason and thinking, and extolling the condition of Beasts above Men, which is only Another Way of commending themselves,
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4. To show the deceitfulness of sin, we cannot but observe, that Vertue is much the likelier way to attain most of the present goods of this World, which sin aims at, but generally loses and destroys.
4. To show the deceitfulness of since, we cannot but observe, that Virtue is much the likelier Way to attain most of the present goods of this World, which since aims At, but generally loses and Destroys.
and ask themselves seriously the Apostle's question, What fruit had ye in those things whereof ye are now ashamed? Rom. 6.21. They have walked after things that do not profit, as the Prophet speaks in another case, Jer. 2.8.
and ask themselves seriously the Apostle's question, What fruit had you in those things whereof you Are now ashamed? Rom. 6.21. They have walked After things that do not profit, as the Prophet speaks in Another case, Jer. 2.8.
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an Ignis fatuus, a false light and seeming appearance, which has bewildred and misguided them in their blind search and dark pursuit after their own good and happiness.
an Ignis fatuus, a false Light and seeming appearance, which has bewildered and misguided them in their blind search and dark pursuit After their own good and happiness.
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and their own experience, which is the best and only teacher to them if they would attend to it, would learn 'em above all things the deceitfulness of sin.
and their own experience, which is the best and only teacher to them if they would attend to it, would Learn they above all things the deceitfulness of since.
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and when a mark of infamy is set upon any thing, even upon the greatest power or the greatest sin, it can never long hold its interest, nor keep its ground.
and when a mark of infamy is Set upon any thing, even upon the greatest power or the greatest since, it can never long hold its Interest, nor keep its ground.
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and as well pervert our senses, or our perceptions of the motions made upon us by outward objects, as the settled Judgment and Opinion of Mankind, concerning the moral objects of our mind.
and as well pervert our Senses, or our perceptions of the motions made upon us by outward objects, as the settled Judgement and Opinion of Mankind, Concerning the moral objects of our mind.
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6. Sin deceives very often by being counted a little one, but a small trifle and peccadillo in respect of those greater and more scandalous Vices that bear a blacker mark and fouler Character.
6. since deceives very often by being counted a little one, but a small trifle and peccadillo in respect of those greater and more scandalous Vices that bear a blacker mark and Fowler Character.
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and Persons even of Conduct and Prudence can hardly avoid, if they would converse in the World without the charge of too much preciseness and moroseness.
and Persons even of Conduct and Prudence can hardly avoid, if they would converse in the World without the charge of too much preciseness and moroseness.
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besides, these lesser unregarded sins lead to others, and take off the strict guard and serious watchfulness we ought always to maintain over our selves;
beside, these lesser unregarded Sins led to Others, and take off the strict guard and serious watchfulness we ought always to maintain over our selves;
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nor is a sin so easily repented of after it is committed, especially upon such presumptuous terms as may justly provoke God to give it up to an harden'd and impenitent heart,
nor is a since so Easily repented of After it is committed, especially upon such presumptuous terms as may justly provoke God to give it up to an hardened and impenitent heart,
2. How Men are hardened by their sins, or how sin hardens their minds afterwards, and brings them to the most wretched and depraved state and temper.
2. How Men Are hardened by their Sins, or how since hardens their minds afterwards, and brings them to the most wretched and depraved state and temper.
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When a Man has given way to it in any great and willfull instances, and it has made a breach upon his purposes and resolutions which were too weak to hold out against it, it will enter with all its force and gain ground daily upon him,
When a Man has given Way to it in any great and wilful instances, and it has made a breach upon his Purposes and resolutions which were too weak to hold out against it, it will enter with all its force and gain ground daily upon him,
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tho' he may a little struggle and rally against it, especially at the first beginning, when natural Conscience will strive a while with his carnal Lusts and Inclinations;
though he may a little struggle and rally against it, especially At the First beginning, when natural Conscience will strive a while with his carnal Lustiest and Inclinations;
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and he continues to commit it, it will at last wholly master him and bring him into such Bondage and Vassallage, that he shall lose the moral liberty and freedom of his mind,
and he continues to commit it, it will At last wholly master him and bring him into such Bondage and Vassalage, that he shall loose the moral liberty and freedom of his mind,
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nor a disordered Mind, nor a shattered Estate, nor Conscience, nor Credit, nor his own Reason, which condemns and reproaches him for them, can ever prevail upon him to forsake and abandon them.
nor a disordered Mind, nor a shattered Estate, nor Conscience, nor Credit, nor his own Reason, which condemns and Reproaches him for them, can ever prevail upon him to forsake and abandon them.
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They have taken such strong hold of him, and he is so much under their power, that he cannot for all these strong arguments and considerations resist the next temptation or opportunity that invites to them;
They have taken such strong hold of him, and he is so much under their power, that he cannot for all these strong Arguments and considerations resist the next temptation or opportunity that invites to them;
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His Lusts and sensual Inclinations and disorderly Appetites are grown so strong, and his Reason and Religion so weak and unable to resist them, that like a mighty Torrent, they carry all before them;
His Lustiest and sensual Inclinations and disorderly Appetites Are grown so strong, and his Reason and Religion so weak and unable to resist them, that like a mighty Torrent, they carry all before them;
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and indeed he himself has broke down all the banks that should withstand them, and he is carried down by the violent stream of his Lusts, till it dryes up of it self,
and indeed he himself has broke down all the banks that should withstand them, and he is carried down by the violent stream of his Lustiest, till it dries up of it self,
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and the Phantoms or fancies, the Spirits (if I may so call them) of his Lewdness and Debauchery, still hover over the Grave and the Carkass as it were of an old sinner,
and the Phantoms or fancies, the Spirits (if I may so call them) of his lewdness and Debauchery, still hover over the Grave and the Carcase as it were of an old sinner,
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'till by Custom and many repeated Acts, he grew more harden'd and embolden'd: So that what he committed at first with reluctancy, he commits afterwards with greediness;
till by Custom and many repeated Acts, he grew more hardened and emboldened: So that what he committed At First with reluctancy, he commits afterwards with greediness;
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or rather a natural Inclination produced a Thought, a Thought increased the Inclination, that begot a Delight, a Delight a Consent, a Consent an Act,
or rather a natural Inclination produced a Thought, a Thought increased the Inclination, that begotten a Delight, a Delight a Consent, a Consent an Act,
and does as it were bend the Will that way, and put so strong a byass upon the Thoughts and Inclinations of the Mind, that it can hardly with all its natural Liberty and God's ordinary Grace, get off of it;
and does as it were bend the Will that Way, and put so strong a bias upon the Thoughts and Inclinations of the Mind, that it can hardly with all its natural Liberty and God's ordinary Grace, get off of it;
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for hardning respects properly the Will, and blinding the Understanding, and they always go together, and are promiscuously mention'd, the one for the other in Scripture.
for hardening respects properly the Will, and blinding the Understanding, and they always go together, and Are promiscuously mentioned, the one for the other in Scripture.
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Mens Lusts and Vices as they harden them, and bring as it were a Callus upon the mind by long use and make it to be past feeling, as Scripture speaks,
Men's Lustiest and Vices as they harden them, and bring as it were a Callus upon the mind by long use and make it to be passed feeling, as Scripture speaks,
These, I confess, are all figurative expressions, whereby we are forc'd to describe and illustrate the Acts and Operations of the Mind, by material and bodily resemblances,
These, I confess, Are all figurative expressions, whereby we Are forced to describe and illustrate the Acts and Operations of the Mind, by material and bodily resemblances,
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Mens Sins at the same time they harden their Wills, and bring them to a senselessness and stupidity about their moral Actions, they blind their Judgment also,
Men's Sins At the same time they harden their Wills, and bring them to a senselessness and stupidity about their moral Actions, they blind their Judgement also,
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nor be aware of the grossest and most notorious Errors, nor be convinced by the strongest Arguments and Demonstrations for the Truth or Practice of Religion.
nor be aware of the Grossest and most notorious Errors, nor be convinced by the Strongest Arguments and Demonstrations for the Truth or Practice of Religion.
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2. Sin hardens by stupifying Conscience, and deadning the inward and natural sense of good and evil on our Minds so as to bring Men by degrees to Sin without struggle, dispute, or reluctancy.
2. since hardens by stupefying Conscience, and deadening the inward and natural sense of good and evil on our Minds so as to bring Men by Degrees to since without struggle, dispute, or reluctancy.
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It must be a great while before it comes to this, and a man must have gone thro' a long course before he can arrive at this state and perfection of Sinning.
It must be a great while before it comes to this, and a man must have gone through a long course before he can arrive At this state and perfection of Sinning.
the spirit will strive against the flesh, as the flesh lusteth against the spirit, Gal. 5.17. there being a natural principle of Vertue in us as well as of Vice.
the Spirit will strive against the Flesh, as the Flesh Lusteth against the Spirit, Gal. 5.17. there being a natural principle of Virtue in us as well as of Vice.
and this is an evident proof of the natural difference between good and evil, and an excellent Monitor set up by God in every Mans breast to mind him of his duty,
and this is an evident proof of the natural difference between good and evil, and an excellent Monitor Set up by God in every men breast to mind him of his duty,
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so as to be past feeling, and to have their Conscience, as it were, seared with a hot iron, as the Scripture speaks, 1 Tim. 4.2. so as to be quite senseless.
so as to be past feeling, and to have their Conscience, as it were, seared with a hight iron, as the Scripture speaks, 1 Tim. 4.2. so as to be quite senseless.
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Men must have very much blinded their Minds, if they do not see the plainest Evidence for Religion, both from Nature and Reason, and from History and Revelation;
Men must have very much blinded their Minds, if they do not see the Plainest Evidence for Religion, both from Nature and Reason, and from History and Revelation;
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and, without any reason in the World, to take upon themselves to perswade mankind that they are deceived in the most usefull and necessary thing to 'em that can be.
and, without any reason in the World, to take upon themselves to persuade mankind that they Are deceived in the most useful and necessary thing to they that can be.
'Tis certainly the highest impudence and rudeness to run down those things, and expose them as ridiculous, which have been the greatest objects of Honour and Reverence to all wise men;
It's Certainly the highest impudence and rudeness to run down those things, and expose them as ridiculous, which have been the greatest objects of Honour and reverence to all wise men;
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and assume perhaps more to themselves than they have been guilty of, and charge themselves with such Sins as they never committed, thereby to Triumph as it were in their mighty deeds and great exploits;
and assume perhaps more to themselves than they have been guilty of, and charge themselves with such Sins as they never committed, thereby to Triumph as it were in their mighty Deeds and great exploits;
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namely, men's being so strangely hardned and blinded by their Sins, and having their Reason and Understanding and all the Faculties of their Minds so horribly corrupted and depraved by them.
namely, men's being so strangely hardened and blinded by their Sins, and having their Reason and Understanding and all the Faculties of their Minds so horribly corrupted and depraved by them.
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4. From hence we may conceive and understand the misery and wretched state of the Devils and damn'd Souls, who are come to the highest degree of this hardning.
4. From hence we may conceive and understand the misery and wretched state of the Devils and damned Souls, who Are come to the highest degree of this hardening.
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and hoard up these immortal Treasures in our Minds, and in the fullest measure of those consists our proper happiness as we are Men, and Rational, and Immortal Beings.
and hoard up these immortal Treasures in our Minds, and in the Fullest measure of those consists our proper happiness as we Are Men, and Rational, and Immortal Beings.
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and the more good it enjoys, and the more its faculties are enlarged and filled up with their proper objects, the more Happiness and Perfection, Satisfaction and Enjoyment it must have;
and the more good it enjoys, and the more its faculties Are enlarged and filled up with their proper objects, the more Happiness and Perfection, Satisfaction and Enjoyment it must have;
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and this will be its Eternal Heaven when we shall be as like God as we can be, and equal to the Angels in the proper perfections of our rational nature advanced to the highest degrees,
and this will be its Eternal Heaven when we shall be as like God as we can be, and equal to the Angels in the proper perfections of our rational nature advanced to the highest Degrees,
Vertue is the Vigor and Health, the Soundness and right Constitution of the Soul, the Spiritual life which Religion and God's Grace would advance it to;
Virtue is the Vigor and Health, the Soundness and right Constitution of the Soul, the Spiritual life which Religion and God's Grace would advance it to;
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their manner and custom of setting a Coffin in the place of him that had left the Schools and Precepts of Vertue, was speaking the same thing in emblem and figure with the Scripture expression of being dead in trespasses and sins;
their manner and custom of setting a Coffin in the place of him that had left the Schools and Precepts of Virtue, was speaking the same thing in emblem and figure with the Scripture expression of being dead in Trespasses and Sins;
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Sin indeed brings the Mind to this lost and wretched condition by degrees; it darkens and blinds the Mind, and spoils its powers of rightly Judging and Understanding;
since indeed brings the Mind to this lost and wretched condition by Degrees; it darkens and blinds the Mind, and spoils its Powers of rightly Judging and Understanding;
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yet it understands not, Mat. 13.14. so tho' it have its power of willing, yet it wills only evil, and has no moral ability to will good from the strong prevalency of its own evil desires and affections.
yet it understands not, Mathew 13.14. so though it have its power of willing, yet it wills only evil, and has no moral ability to will good from the strong prevalency of its own evil Desires and affections.
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Such were all the Miracles God wrought and all the Methods he used, both with the Jews and with Pharaoh, where he tried all ways to bring them off from their Obstinacy and Infidelity,
Such were all the Miracles God wrought and all the Methods he used, both with the jews and with Pharaoh, where he tried all ways to bring them off from their Obstinacy and Infidelity,
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their being left to the malignant Power and efficacy of those, is without any other influence or causality, the entire reason of their hardness and blindness;
their being left to the malignant Power and efficacy of those, is without any other influence or causality, the entire reason of their hardness and blindness;
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and God is said to leave them and give them up to hardness of heart, just as a Physician leaves his Patient to the incurable malignity of his Distemper, without either giving him any thing to encrease it,
and God is said to leave them and give them up to hardness of heart, just as a physician leaves his Patient to the incurable malignity of his Distemper, without either giving him any thing to increase it,
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4. Fourthly and Lastly, By this we may conceive and understand the misery and wretched state of the Devils and damned Souls, who are under the utmost and irreversible state of this hardned and depraved temper of Soul;
4. Fourthly and Lastly, By this we may conceive and understand the misery and wretched state of the Devils and damned Souls, who Are under the utmost and irreversible state of this hardened and depraved temper of Soul;
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but Sin and Disobedience to God, has spoil'd, and sunk, and corrupted them, and brought them to this wretched condition, where their thoughts are filled only with rage and malice against God,
but since and Disobedience to God, has spoiled, and sunk, and corrupted them, and brought them to this wretched condition, where their thoughts Are filled only with rage and malice against God,
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impudently to affront and defie its Maker, and trample upon his Laws and Government; which is setting up its own Will, Thoughts, and Reason, against his.
impudently to affront and defy its Maker, and trample upon his Laws and Government; which is setting up its own Will, Thoughts, and Reason, against his.
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Sin would not have had a Hell and Eternal torments prepared for it by a good God, had it not been an opposition to the Will and Counsels of Heaven, to all God's designs in making Us, and making the World;
since would not have had a Hell and Eternal torments prepared for it by a good God, had it not been an opposition to the Will and Counsels of Heaven, to all God's designs in making Us, and making the World;
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and now it is desperate and irrecoverable, and because it has lost the only opportunities of improving and sitting it for happiness, it must now necessarily be miserable with it as long as its duration lasts, that is for ever.
and now it is desperate and irrecoverable, and Because it has lost the only opportunities of improving and sitting it for happiness, it must now necessarily be miserable with it as long as its duration lasts, that is for ever.
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