ANY one that useth to make reflections upon his own actions, cannot but observe, That one of the great occasions of the sins he is guilty of in the course of his Life, is the too free use of his lawful Liberty.
ANY one that uses to make reflections upon his own actions, cannot but observe, That one of the great occasions of the Sins he is guilty of in the course of his Life, is the too free use of his lawful Liberty.
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But I say, the using our liberty to the utmost pitch and extent of that which we call lawful, is the occasion of a great many sins that would otherwise not have been committed.
But I say, the using our liberty to the utmost pitch and extent of that which we call lawful, is the occasion of a great many Sins that would otherwise not have been committed.
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There is no doubt but the Apostle writ these words upon occasion of, and with reference to, the great Controversy that was then on foot among Christians, touching the Obligation of the Jewish Law.
There is no doubt but the Apostle writ these words upon occasion of, and with Referente to, the great Controversy that was then on foot among Christians, touching the Obligation of the Jewish Law.
The Apostle determines the Case in favour of these latter, and declares, that by the Gospel they were called unto liberty, and were free from all the Mosaical Impositions.
The Apostle determines the Case in favour of these latter, and declares, that by the Gospel they were called unto liberty, and were free from all the Mosaical Impositions.
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We have none now that use their liberty for an occasion to the flesh, as to the point of the Iudaical Ceremonies: But we have abundance that do use it so as to other matters.
We have none now that use their liberty for an occasion to the Flesh, as to the point of the Judaical Ceremonies: But we have abundance that do use it so as to other matters.
Nay, as I said before, this too free use of our liberty in lawful things, is one of the great Sources and Fountains from whence most of our irregularities do proceed.
Nay, as I said before, this too free use of our liberty in lawful things, is one of the great Sources and Fountains from whence most of our irregularities do proceed.
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If now in all Cases a Man could readily and certainly fix the precise bounds and landmarks of what is reasonable and moderate, and what is unreasonable and excessive in the use of his liberty ▪ so as that upon all occasions,
If now in all Cases a Man could readily and Certainly fix the precise bounds and landmarks of what is reasonable and moderate, and what is unreasonable and excessive in the use of his liberty ▪ so as that upon all occasions,
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I say, if this was the case of a Man in the use of his liberty, it would be no hard matter for any well disposed person, to take all that liberty that was moderate and lawful, and to forbear all that which is excessive and unlawful.
I say, if this was the case of a Man in the use of his liberty, it would be no hard matter for any well disposed person, to take all that liberty that was moderate and lawful, and to forbear all that which is excessive and unlawful.
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and where it is that it begins to be extravagant and excessive. So that while a Man is only designing to gratify his desires in lawful instances, he is often carried beyond his bounds, and proceeds to excess.
and where it is that it begins to be extravagant and excessive. So that while a Man is only designing to gratify his Desires in lawful instances, he is often carried beyond his bounds, and proceeds to excess.
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And on the other hand, he has no certain unalterable measures to proceed by, for the stinting himself in this Case; (as surely it is a very hard matter to prescribe or define, either to a Man's self or others, the exact pitch or limits where Temperance ends, and Intemperance begins):
And on the other hand, he has no certain unalterable measures to proceed by, for the stinting himself in this Case; (as surely it is a very hard matter to prescribe or define, either to a Man's self or Others, the exact pitch or Limits where Temperance ends, and Intemperance begins):
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Thinking with himself, that there is a great latitude and compass in the exercise of Temperance and Sobriety (as indeed there is,) and that therefore he may go on some time longer with the Company;
Thinking with himself, that there is a great latitude and compass in the exercise of Temperance and Sobriety (as indeed there is,) and that Therefore he may go on Some time longer with the Company;
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But now it is not so easy a matter for any Man to define, and set out the quantum, or the precise proportion of Alms, which every one is bound to give;
But now it is not so easy a matter for any Man to define, and Set out the quantum, or the precise proportion of Alms, which every one is bound to give;
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because this duty of Charity is thus indefinitely left, and there is such an affinity and undistinguishableness between the least measures of Charity, and the sin of being uncharitable; Men do from hence often take occasion to fall short in the performance of it.
Because this duty of Charity is thus indefinitely left, and there is such an affinity and undistinguishableness between the least measures of Charity, and the since of being uncharitable; Men do from hence often take occasion to fallen short in the performance of it.
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For if they do but give something to the poor out of their yearly Income, they think they give enough to satisfy the Command of Charity; and so they make no Conscience of saving and hoarding without end or without measure.
For if they do but give something to the poor out of their yearly Income, they think they give enough to satisfy the Command of Charity; and so they make no Conscience of Saving and hoarding without end or without measure.
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We have not any Law of God which defines how often we are to pray; Or when it is our duty to fast; Or to what degree we may be angry; Or how we are to govern our selves as to the quantity or kinds of our meat and drink; Or how far we may comply with the Customs of the World;
We have not any Law of God which defines how often we Are to pray; Or when it is our duty to fast; Or to what degree we may be angry; Or how we Are to govern our selves as to the quantity or Kinds of our meat and drink; Or how Far we may comply with the Customs of the World;
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Because what is fit and reasonable to be done in these Cases, admits of so great a difference from the infinite variety of the circumstances of particular Men.
Because what is fit and reasonable to be done in these Cases, admits of so great a difference from the infinite variety of the Circumstances of particular Men.
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taking our measures from the principles of reason, and the general rules of the Gospel. Now what those general rules and measures are, it is my business at this time to treat of.
taking our measures from the principles of reason, and the general rules of the Gospel. Now what those general rules and measures Are, it is my business At this time to Treat of.
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but we shall both come up to what is our duty, and shall likewise avoid all those sins which Mankind are so frequently betrayed into, through the too great affinity that there is between Vertue and Vice, and the indiscreet exercise of their liberty upon occasion thereof.
but we shall both come up to what is our duty, and shall likewise avoid all those Sins which Mankind Are so frequently betrayed into, through the too great affinity that there is between Virtue and Vice, and the indiscreet exercise of their liberty upon occasion thereof.
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so it is the best advice that can be given in this matter, is this: That we would endeavour to be heartily honest and serious in the business of Religion:
so it is the best Advice that can be given in this matter, is this: That we would endeavour to be heartily honest and serious in the business of Religion:
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If we could once get our selves possessed of this Probity, this Purity of mind and heart, it would better instruct us in the use of our liberty, and teach us to distinguish between good and evil; what is fit to be done,
If we could once get our selves possessed of this Probity, this Purity of mind and heart, it would better instruct us in the use of our liberty, and teach us to distinguish between good and evil; what is fit to be done,
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There can hardly any particular case occur to such a Man in which he will not have rules and measures ready at hand to steer and direct him in his proceedings.
There can hardly any particular case occur to such a Man in which he will not have rules and measures ready At hand to steer and Direct him in his proceedings.
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how far they may go in the gratification of such an appetite or passion, without transgressing the Laws of God? How far they may satisfy their covetous desires, without being unjust? Whether they may use such arts or tricks, in getting or saving, without being knavish? How far they may drink, and not be drunk? How far they may gratify their humour of decking and adorning themselves,
how Far they may go in the gratification of such an appetite or passion, without transgressing the Laws of God? How Far they may satisfy their covetous Desires, without being unjust? Whither they may use such arts or tricks, in getting or Saving, without being knavish? How Far they may drink, and not be drunk? How Far they may gratify their humour of decking and adorning themselves,
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Such a Man having none of these Worldly sensual designs to serve in his actions, can rarely be supposed to have any of these questions to put to himself.
Such a Man having none of these Worldly sensual designs to serve in his actions, can rarely be supposed to have any of these questions to put to himself.
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And consequently he can never be at a loss or uncertainty, how he is to act for want of a resolution of them, much less can he be in danger of transgressing the bounds that God hath fixed to his Actions.
And consequently he can never be At a loss or uncertainty, how he is to act for want of a resolution of them, much less can he be in danger of transgressing the bounds that God hath fixed to his Actions.
All the point that such a one hath to consider in any action is, whether will his doing or not doing such an action better serve the ends of Religion? Which will tend most to his own spiritual benefit,
All the point that such a one hath to Consider in any actium is, whither will his doing or not doing such an actium better serve the ends of Religion? Which will tend most to his own spiritual benefit,
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and the profit of his Neighbour, to pursue this design, or to let it alone? Whether will be more conducive to the honour of his Lord, to gratify such an appetite,
and the profit of his Neighbour, to pursue this Design, or to let it alone? Whither will be more conducive to the honour of his Lord, to gratify such an appetite,
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And therefore such a person as I am speaking of, will upon this consideration put it in practice (nay and pray oftner too as he has occasion) without concerning himself whether he be strictly bound so to do or no.
And Therefore such a person as I am speaking of, will upon this consideration put it in practice (nay and pray oftener too as he has occasion) without Concerning himself whither he be strictly bound so to do or no.
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and Modesty and Chastity, of a Disciple of Jesus Christ, and better serves the ends of Religion to forbear all such suspicious Ornaments. (There being rarely any good end to be served by them,
and Modesty and Chastity, of a Disciple of jesus christ, and better serves the ends of Religion to forbear all such suspicious Ornament. (There being rarely any good end to be served by them,
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but abundance of evil often arising from them.) Now this conderation alone is enough to set the heart of every serious Christian against those practices,
but abundance of evil often arising from them.) Now this conderation alone is enough to Set the heart of every serious Christian against those practices,
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But there is no Man, even of those that use it most, but will readily acknowledge, that it exposeth a Man to great and dangerous Temptations of sundry kinds;
But there is no Man, even of those that use it most, but will readily acknowledge, that it exposeth a Man to great and dangerous Temptations of sundry Kinds;
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that it is the occasion of abundance of sin, and abundance of mischief; and that it seldom fails to produce intolerable consequences, both as to Mens Souls, and Estates, and Families. Now to a Man that loves God,
that it is the occasion of abundance of since, and abundance of mischief; and that it seldom fails to produce intolerable consequences, both as to Men's Souls, and Estates, and Families. Now to a Man that loves God,
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and hath a tender sense of his duty, this is enough in all Conscience to deter him for ever from the practice of Gaming, though it be not made to appear to him, that it is expresly and explicitly forbid by any Law of Iesus Christ.
and hath a tender sense of his duty, this is enough in all Conscience to deter him for ever from the practice of Gaming, though it be not made to appear to him, that it is expressly and explicitly forbid by any Law of Iesus christ.
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So that you see, that in those points where there are disputes on both sides, when the consideration is concerning the obligation, or the lawfulness of an action;
So that you see, that in those points where there Are disputes on both sides, when the consideration is Concerning the obligation, or the lawfulness of an actium;
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and which I would have us all to propose to our selves for the rule of our actions, in order to the securing us from those snares and stumbling-blocks, to which the affinity between Vertue and Vice, lawful and unlawful, will otherwise expose us.
and which I would have us all to propose to our selves for the Rule of our actions, in order to the securing us from those snares and stumbling-blocks, to which the affinity between Virtue and Vice, lawful and unlawful, will otherwise expose us.
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But let us so entirely devote our selves to his Service, as to do not only all those things which we are strictly bound to do, or else we are transgressors;
But let us so entirely devote our selves to his Service, as to do not only all those things which we Are strictly bound to do, or Else we Are transgressors;
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but all those things that are acceptable to him, all those things that are praise-worthy, and tend to the perfection of our nature, and the reputation of Christ's Religion.
but all those things that Are acceptable to him, all those things that Are praiseworthy, and tend to the perfection of our nature, and the reputation of Christ's Religion.
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The design of Christianity is not to adjust the precise bounds of Vertue and Vice, lawful and unlawful, which is that that a great many among us so greedily hanker after.
The Design of Christianity is not to adjust the precise bounds of Virtue and Vice, lawful and unlawful, which is that that a great many among us so greedily hanker After.
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how they might have avoided the being bad; though they never became very good. But the design of Christianity, is to make Men as good as they can possibly be;
how they might have avoided thee being bad; though they never became very good. But the Design of Christianity, is to make Men as good as they can possibly be;
and particular in setting bounds to the practices of Men, because they only look at overt actions; so that if a Man do but keep his actions within the compass of the letter of the Law, he may be accounted a good Subject,
and particular in setting bounds to the practices of Men, Because they only look At overt actions; so that if a Man do but keep his actions within the compass of the Letter of the Law, he may be accounted a good Subject,
And we might as easily have known from the Bible, what was forbidden unlawful anger, what was excessive drinking, what was pride and luxury in Apparel, and the like;
And we might as Easily have known from the bible, what was forbidden unlawful anger, what was excessive drinking, what was pride and luxury in Apparel, and the like;
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as we now know by the Statute-Book, what is Burglary, or Murder, or Treason. But there was no need of these particularities in the institution of Christ Jesus.
as we now know by the Statute book, what is Burglary, or Murder, or Treason. But there was no need of these particularities in the Institution of christ jesus.
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And therefore it hath not been so accurate and particular in prescribing bounds to our outward actions, because it was abundantly enough for the securing them, to oblige us to the highest degree of inward purity.
And Therefore it hath not been so accurate and particular in prescribing bounds to our outward actions, Because it was abundantly enough for the securing them, to oblige us to the highest degree of inward purity.
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First, Whether it doth not highly concern all of us that profess this holy Religion, to endeavour, in all our Conversation, to be as holy and as vertuous as we can,
First, Whither it does not highly concern all of us that profess this holy Religion, to endeavour, in all our Conversation, to be as holy and as virtuous as we can,
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and not to content our selves with such a degree of honesty and vertue, as is just sufficient to the rendering us not vicious. And then secondly, Whether,
and not to content our selves with such a degree of honesty and virtue, as is just sufficient to the rendering us not vicious. And then secondly, Whither,
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II. In the second place, In order to the right use of our liberty, and so securing our selves from falling into sin, through mistaking the measures of good and evil; This will be a good rule to propose to our selves,
II In the second place, In order to the right use of our liberty, and so securing our selves from falling into since, through mistaking the measures of good and evil; This will be a good Rule to propose to our selves,
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That where the Laws of God have generally and indefinitely commanded a thing, but have not set down rules about the particular measures and proportions of it;
That where the Laws of God have generally and indefinitely commanded a thing, but have not Set down rules about the particular measures and proportions of it;
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Thus for instance, Our Lord in the New Testament, hath often and solemnly commanded us to pray. But neither he nor his Apostles, have any where told us how often we are to pray; only they have bid us pray frequently.
Thus for instance, Our Lord in the New Testament, hath often and solemnly commanded us to pray. But neither he nor his Apostles, have any where told us how often we Are to pray; only they have bid us pray frequently.
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However, he will not fail, at least once every time he riseth, and once every time he goes to rest, to offer up a solemn Sacrifice of Prayer and Praise. Less than this, I say, he must not do,
However, he will not fail, At least once every time he Riseth, and once every time he Goes to rest, to offer up a solemn Sacrifice of Prayer and Praise. Less than this, I say, he must not do,
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for fear he break the Commandment of praying frequently, praying continually. But more than this it will become him to do, in order to the giving himself satisfaction, that he hath fully performed it.
for Fear he break the Commandment of praying frequently, praying continually. But more than this it will become him to do, in order to the giving himself satisfaction, that he hath Fully performed it.
but is wholly left to our discretion. Now in this case, it is certainly much more advisable to give liberally, and largely, and plentifully; even as much as our condition in this World,
but is wholly left to our discretion. Now in this case, it is Certainly much more advisable to give liberally, and largely, and plentifully; even as much as our condition in this World,
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That we are always so to proportion the measures of every single duty, as to render it consistent with the performance of the other duties of our lives.
That we Are always so to proportion the measures of every single duty, as to render it consistent with the performance of the other duties of our lives.
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But now in the second place, the quite contrary to this are we to practise in matters of liberty. There the rule is, rather to take less than is allowed us,
But now in the second place, the quite contrary to this Are we to practise in matters of liberty. There the Rule is, rather to take less than is allowed us,
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Thus for Example, he that useth himself to eat or to drink to the utmost pitch that can be said to be within the limits of Temperance, it is impossible but such a one will now and then be unavoidably overtaken in the sin of Gluttony or Drunkenness.
Thus for Exampl, he that uses himself to eat or to drink to the utmost pitch that can be said to be within the Limits of Temperance, it is impossible but such a one will now and then be avoidable overtaken in the since of Gluttony or drunkenness.
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The safest way therefore if we mean to preserve our Vertue amidst the multitude of snares and Temptations that we meet with in the World, is to set bounds even to our lawful liberties; to keep our actions within such a compass,
The Safest Way Therefore if we mean to preserve our Virtue amid the multitude of snares and Temptations that we meet with in the World, is to Set bounds even to our lawful Liberties; to keep our actions within such a compass,
Though it is but a point, and that often an undiscernable one, that distinguisheth between what is lawful, and what is unlawful. Yet there is a great latitude in what is lawful. That is,
Though it is but a point, and that often an undiscernible one, that Distinguisheth between what is lawful, and what is unlawful. Yet there is a great latitude in what is lawful. That is,
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But he shews the most honest and vertuous Mind, that in his actions takes but a little of this Latitude, and by that means keeps himself at a good distance from that which is vitious and criminal. III.
But he shows the most honest and virtuous Mind, that in his actions Takes but a little of this Latitude, and by that means keeps himself At a good distance from that which is vicious and criminal. III.
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Unless indeed there be a Necessity, or a great Charity to be served by the doing of it, which may in reason over-balance the suspicion of its lawfulness.
Unless indeed there be a Necessity, or a great Charity to be served by the doing of it, which may in reason overbalance the suspicion of its lawfulness.
Thus in matters of Recreation. If we have the least doubt, whether this or the other Pleasure or Divertisement be innocent and lawful; why, that is Argument enough, without more ado, to make us forbear it;
Thus in matters of Recreation. If we have the least doubt, whither this or the other Pleasure or Divertisement be innocent and lawful; why, that is Argument enough, without more ado, to make us forbear it;
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Thus in matters of Sobriety, when we have reason to doubt, that we are come up to the full bounds of the Christian gravity and modesty; and that any degree more of pomp or bravery in our garb, or in our attendance, or in our Equipage, will relish of Pride, or Vanity, or Affectation:
Thus in matters of Sobriety, when we have reason to doubt, that we Are come up to the full bounds of the Christian gravity and modesty; and that any degree more of pomp or bravery in our garb, or in our attendance, or in our Equipage, will relish of Pride, or Vanity, or Affectation:
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And I am sure, if Men would seriously charge themselves with the practice of it, they would hereby prevent a multitude, of Sins and Transgressions, with which they usually inflame their Accounts against the Day of Judgment.
And I am sure, if Men would seriously charge themselves with the practice of it, they would hereby prevent a multitude, of Sins and Transgressions, with which they usually inflame their Accounts against the Day of Judgement.
And thus much of the Rules I had to propose, as to the use of our Liberty, in such cases where a Man is at a loss in finding out the measures and bounds of duty and sin, and upon that account is in danger of Transgressing.
And thus much of the Rules I had to propose, as to the use of our Liberty, in such cases where a Man is At a loss in finding out the measures and bounds of duty and since, and upon that account is in danger of Transgressing.
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That what I have been now recommending, especially under the two last heads, is not intended to be a rule or direction to any Hypochondriack, or Melancholy Persons,
That what I have been now recommending, especially under the two last Heads, is not intended to be a Rule or direction to any Hypochondriac, or Melancholy Persons,
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On the contrary there is great reason to believe, that the practice thereof will extreamly heighten and advance the satisfactions you can receive from your Worldly Enjoyments.
On the contrary there is great reason to believe, that the practice thereof will extremely heighten and advance the satisfactions you can receive from your Worldly Enjoyments.
as he is more capable of enjoying them, so do they come to him likewise without the mixtures of those uneasy, troublesome, bitter reflections, that other Men feel in the very best of their Enjoyments.
as he is more capable of enjoying them, so do they come to him likewise without the mixtures of those uneasy, troublesome, bitter reflections, that other Men feel in the very best of their Enjoyments.
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Let him not think that he shall hereby be too much straitned and confined. For certainly this is the true means, not only to keep him for ever from being a Slave to any thing,
Let him not think that he shall hereby be too much straitened and confined. For Certainly this is the true means, not only to keep him for ever from being a Slave to any thing,
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and he will hereby attain both leisure and will to employ all his rational Faculties about the best and the noblest objects in the World, which will yield him the greatest pleasure that is to be had on this side Heaven.
and he will hereby attain both leisure and will to employ all his rational Faculties about the best and the Noblest objects in the World, which will yield him the greatest pleasure that is to be had on this side Heaven.
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It is true indeed, a sensual Man hath no notion of this kind of pleasures, no more than a Beast hath of the pleasures of a Man. And therefore it is no wonder that such Men entertain all talk about them as little better than meer Cant and Iargon. But I seriously appeal to all Men that have ever made any trials in the way of Religion and Vertue,
It is true indeed, a sensual Man hath no notion of this kind of pleasures, no more than a Beast hath of the pleasures of a Man. And Therefore it is no wonder that such Men entertain all talk about them as little better than mere Cant and Jargon. But I seriously appeal to all Men that have ever made any trials in the Way of Religion and Virtue,
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whether the Contentments and satisfactions they have received from the rational use of their liberty, and the thoughts and reflections that hereby they do approve themselves to God,
whither the Contentment's and satisfactions they have received from the rational use of their liberty, and the thoughts and reflections that hereby they do approve themselves to God,
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Let none of us be afraid to put reasonable restraints upon our Passions and Appetites. Assuredly the thus using our liberty, is the certain way to preserve and encrease it,
Let none of us be afraid to put reasonable restraints upon our Passion and Appetites. Assuredly the thus using our liberty, is the certain Way to preserve and increase it,
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