THese words are the enforcement of an exhortation which St. Paul had made to Timothy in the Verse before going, which was that he should Avoid prophane and Oldwives Fables;
THese words Are the enforcement of an exhortation which Saint Paul had made to Timothy in the Verse before going, which was that he should Avoid profane and oldwives Fables;
meaning those Impious and superstitious Doctrines, and the carnal and unchristian Observances that were grounded upon them (some of which he had mentioned in the beginning of this Chapter) which some at that time did endeavour to introduce into Christianity: and instead of applying his mind to these, that he should rather Exercise himself unto true Godliness. This was the Exhortation.
meaning those Impious and superstitious Doctrines, and the carnal and unchristian Observances that were grounded upon them (Some of which he had mentioned in the beginning of this Chapter) which Some At that time did endeavour to introduce into Christianity: and instead of applying his mind to these, that he should rather Exercise himself unto true Godliness. This was the Exhortation.
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First, The Unprofitableness of these Carnal and Superstitious Doctrines and Practices. Bodily exercise (saith he) profiteth little. Secondly, The real usefulness of solid Vertue and Godliness to all the Purposes of life ▪ Godliness is profitable to all things, having a promise of this Life as well as of that which is to come.
First, The Unprofitableness of these Carnal and Superstitious Doctrines and Practices. Bodily exercise (Says he) profiteth little. Secondly, The real usefulness of solid Virtue and Godliness to all the Purposes of life ▪ Godliness is profitable to all things, having a promise of this Life as well as of that which is to come.
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but shall apply my self wholly to the latter, craving leave most plainly and affectionately to press upon you the Exercise of Godliness upon those Grounds and Considerations on which the Apostle here recommendeth it.
but shall apply my self wholly to the latter, craving leave most plainly and affectionately to press upon you the Exercise of Godliness upon those Grounds and Considerations on which the Apostle Here recommendeth it.
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Indeed to a man that considers well, it will appear the most unaccountable thing in the world, that among all those several Exercises that Mankind busie themselves about, this of Godliness should be in so great a measure neglected, that men should be so diligent,
Indeed to a man that considers well, it will appear the most unaccountable thing in the world, that among all those several Exercises that Mankind busy themselves about, this of Godliness should be in so great a measure neglected, that men should be so diligent,
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so industrious, so unwearied, some in getting Estates, others in Purveying for Pleasures, others in learning Arts and Trades; All in something or other relating to this sensible World;
so Industria, so unwearied, Some in getting Estates, Others in Purveying for Pleasures, Others in learning Arts and Trades; All in something or other relating to this sensible World;
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I doubt not in the least but that less labour, less trouble, less solicitude will serve to make a man a good Christian, than to get an Estate, or to attain a competent skill in Humane Arts and Sciences.
I doubt not in the least but that less labour, less trouble, less solicitude will serve to make a man a good Christian, than to get an Estate, or to attain a competent skill in Humane Arts and Sciences.
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And then for other Motives to oblige us to the study of Religion, we have incomparably more and greater than we can have for the pursuit of any other thing.
And then for other Motives to oblige us to the study of Religion, we have incomparably more and greater than we can have for the pursuit of any other thing.
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These things well considered, we may justly (I say) stand amazed, that men should be so prodigiously supine and negligent in an Affair of this nature and importance,
These things well considered, we may justly (I say) stand amazed, that men should be so prodigiously supine and negligent in an Affair of this nature and importance,
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If there can any account be given of this matter, I suppose it must be some such as this, That the things of this World, upon which we bestow our Care, our Time, our Courtship, are present to us.
If there can any account be given of this matter, I suppose it must be Some such as this, That the things of this World, upon which we bestow our Care, our Time, our Courtship, Are present to us.
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we are sensible that their enjoyment is absolutely necessary to our present well-being: But as for spiritual matters they lie under a great disadvantage.
we Are sensible that their enjoyment is absolutely necessary to our present well-being: But as for spiritual matters they lie under a great disadvantage.
We look upon them not only as flat, and unsavoury; but as things which if we trouble our heads too much about will certainly ruine all our designs in this World.
We look upon them not only as flat, and unsavoury; but as things which if we trouble our Heads too much about will Certainly ruin all our designs in this World.
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and to put so many Restraints upon us that we can neither with that freedom nor success pursue our Temporal Concernments, which we think necessary to our happiness in this World.
and to put so many Restraints upon us that we can neither with that freedom nor success pursue our Temporal Concernments, which we think necessary to our happiness in this World.
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What though there were no visible Benefit by a religious life in this world? What though the rewards of our pains about it were only in reversion? Yet since a time will come when it will be our greatest Interest to have been heartily Religious, is it not a madness now to neglect it? What though Religion be a course of life difficult and unpleasant;
What though there were no visible Benefit by a religious life in this world? What though the rewards of our pains about it were only in reversion? Yet since a time will come when it will be our greatest Interest to have been heartily Religious, is it not a madness now to neglect it? What though Religion be a course of life difficult and unpleasant;
a way which if we follow, we are certainly lost, as to our hopes of any thing here? Yet since a Time will certainly come when we shall wish, that we had been good Christians, though we had lost our right eyes and our right hands upon the condition;
a Way which if we follow, we Are Certainly lost, as to our hope's of any thing Here? Yet since a Time will Certainly come when we shall wish, that we had been good Christians, though we had lost our right eyes and our right hands upon the condition;
For Gods sake why should we not be of the same mind now? Who but Fools and Children but will look upon that which shall certainly and unavoidably be, with the same regard as if it was now present?
For God's sake why should we not be of the same mind now? Who but Fools and Children but will look upon that which shall Certainly and avoidable be, with the same regard as if it was now present?
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Since this is the Case then, how much more Childish than Children shall we appear if we make so little reckoning of it? How inexcusably Foolish shall we be,
Since this is the Case then, how much more Childish than Children shall we appear if we make so little reckoning of it? How inexcusably Foolish shall we be,
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but a great furtherance of them? What if it can be Proved, that besides the influence it has on our Happiness in the next Life, it is also the best thing in the World to serve our turns in this? And that nothing can so much contribute to the bringing about our Worldly Aims; no such ready way to attain to what our very Flesh and Bloud most desires, most delights in,
but a great furtherance of them? What if it can be Proved, that beside the influence it has on our Happiness in the next Life, it is also the best thing in the World to serve our turns in this? And that nothing can so much contribute to the bringing about our Worldly Aims; no such ready Way to attain to what our very Flesh and Blood most Desires, most delights in,
as to be sincerely Pious. What imaginable pretence can we then have for our contempt of God and Virtue? If this can be made to appear, sure all our Objections will be fully answered; all our scruples satisfied;
as to be sincerely Pious. What imaginable pretence can we then have for our contempt of God and Virtue? If this can be made to appear, sure all our Objections will be Fully answered; all our scruples satisfied;
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since he can have no Temptation or Motive to Vice which will not more powerfully draw him to Virtue; and all the ends that the one can pretend to serve, will much more effectually be served by the other; and he escapes an Eternity of Misery,
since he can have no Temptation or Motive to Vice which will not more powerfully draw him to Virtue; and all the ends that the one can pretend to serve, will much more effectually be served by the other; and he escapes an Eternity of Misery,
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and discovering something at least of that universal Profitableness of Godliness to the purposes of Human Life, that St. Paul in my Text assures us of.
and discovering something At least of that universal Profitableness of Godliness to the Purposes of Human Life, that Saint Paul in my Text assures us of.
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But because the Studies of men are so infinitely various, and the Ends of Life to be served so many, that it will be impossible to speak particularly of them;
But Because the Studies of men Are so infinitely various, and the Ends of Life to be served so many, that it will be impossible to speak particularly of them;
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it will be needful to pitch upon some general Heads, such as, if they do not comprehend all, may yet take in most of those things, to which the Labours and Endeavours of men are directed,
it will be needful to pitch upon Some general Heads, such as, if they do not comprehend all, may yet take in most of those things, to which the Labours and Endeavours of men Are directed,
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And I think, I cannot pitch better than upon those three noted Idols of the World, Wealth and Honour and Pleasure; these being the Goods which have always been accounted to divide Mankind among them;
And I think, I cannot pitch better than upon those three noted Idols of the World, Wealth and Honour and Pleasure; these being the Goods which have always been accounted to divide Mankind among them;
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and that no man can take a more ready way either to improve his Fortune, or to purchase a Name and Reputation among men, or to live comfortably and pleasantly in this world,
and that no man can take a more ready Way either to improve his Fortune, or to purchase a Name and Reputation among men, or to live comfortably and pleasantly in this world,
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I would not be thought to deal with you as one of our ordinary Empiricks, that promises many brave feats in his Bill, which are indeed beyond the power of his Art: I do not pretend that Wealth and Opulency is necessarily entailed upon Religion; so that whoever is good shall presently be inabled to make Purchases,
I would not be Thought to deal with you as one of our ordinary Empirics, that promises many brave feats in his Bill, which Are indeed beyond the power of his Art: I do not pretend that Wealth and Opulency is necessarily entailed upon Religion; so that whoever is good shall presently be enabled to make Purchases,
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The having more or less depends oftentimes not so much upon our selves, as upon that condition and quality in which we were born, the way and course of Life into which our Friends put us;
The having more or less depends oftentimes not so much upon our selves, as upon that condition and quality in which we were born, the Way and course of Life into which our Friends put us;
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so far as it is an Art, and falls under Precepts and Directions: no man alive can propose a better expedient in order thereto than a serious practise of Religion.
so Far as it is an Art, and falls under Precepts and Directions: no man alive can propose a better expedient in order thereto than a serious practice of Religion.
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To make this good, let it be considered, that as to the means that do in a more direct and immediate manner influence upon the getting or improving an Estate (I speak of General means, such as are of use in all conditions of life;
To make this good, let it be considered, that as to the means that do in a more Direct and immediate manner influence upon the getting or improving an Estate (I speak of General means, such as Are of use in all conditions of life;
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as indeed it is beyond my skill:) as to such means as these, I say, none can prescribe more effectual than these four. 1. Prudence, in administring our Affairs. 2. Diligence, in that Vocation wherein God hath placed us. 3. Thrift and good Husbandry. 4. Keeping a good Correspondence with those in whose power it is to hinder or promote our Affairs.
as indeed it is beyond my skill:) as to such means as these, I say, none can prescribe more effectual than these four. 1. Prudence, in administering our Affairs. 2. Diligence, in that Vocation wherein God hath placed us. 3. Thrift and good Husbandry. 4. Keeping a good Correspondence with those in whose power it is to hinder or promote our Affairs.
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and we strangely abuse our Friends and our Children, when upon that account we recommend them to them) it follows, I say, that a life of Godliness is a mighty advantage to a man for the purposes I am speaking of.
and we strangely abuse our Friends and our Children, when upon that account we recommend them to them) it follows, I say, that a life of Godliness is a mighty advantage to a man for the Purposes I am speaking of.
And first of all, it will be easie to shew that Godliness doth above all things tend to make a man wise and prudent, skilful and dexterous in the management of his Affairs of what nature soever:
And First of all, it will be easy to show that Godliness does above all things tend to make a man wise and prudent, skilful and dexterous in the management of his Affairs of what nature soever:
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for it doth very much clear and improve a mans understanding, not only by a certain natural efficacy it hath (as I shall shew hereafter) to purifie the Blood and Spirits, upon which the perfection of our Intellectual Operations doth exceedingly much depend;
for it does very much clear and improve a men understanding, not only by a certain natural efficacy it hath (as I shall show hereafter) to purify the Blood and Spirits, upon which the perfection of our Intellectual Operations does exceedingly much depend;
Upon which account he cannot avoid but he will be often imposed upon, and commit a thousand errors in the management of his Affairs, which the vertuous man, whose Reason is pure and untinctur'd, is secured from.
Upon which account he cannot avoid but he will be often imposed upon, and commit a thousand errors in the management of his Affairs, which the virtuous man, whose Reason is pure and untinctured, is secured from.
or weigh things so impartially, or deliberate so calmly, or transact so cautiously, as the man that is free from those manifold prepossessions which his mind is fraught with.
or weigh things so impartially, or deliberate so calmly, or transact so cautiously, as the man that is free from those manifold prepossessions which his mind is fraught with.
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What a multitude of inconveniences, as to matter of dealing between man and man, doth an intemperate Appetite betray men to? How silly and foolish is the most shrewd man,
What a multitude of inconveniences, as to matter of dealing between man and man, does an intemperate Appetite betray men to? How silly and foolish is the most shrewd man,
What a world of Advantages doth the Angry man give to him he deals with, by the hastiness and impatience of his spirit? How often doth a man do that in the fury and expectancies of a Lust,
What a world of Advantages does the Angry man give to him he deals with, by the hastiness and impatience of his Spirit? How often does a man do that in the fury and Expectancies of a Lust,
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But secondly, Godliness is also an excellent means to secure a mans diligence in the discharge of his Calling and Employment, which is also a matter of very great consequence in order to our thriving in the world:
But secondly, Godliness is also an excellent means to secure a men diligence in the discharge of his Calling and Employment, which is also a matter of very great consequence in order to our thriving in the world:
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Now the Obligations that Religion layeth upon us to be careful in this point, are far stronger then what can arise from any other respect or consideration soever;
Now the Obligations that Religion Layeth upon us to be careful in this point, Are Far Stronger then what can arise from any other respect or consideration soever;
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it chargeth the matter upon our Consciences, and represents it to us as a part of that service we owe to our Creator; and upon the due performance of which, no less then the everlasting welfare of our souls doth depend:
it charges the matter upon our Consciences, and represents it to us as a part of that service we owe to our Creator; and upon the due performance of which, no less then the everlasting welfare of our Souls does depend:
for it assures us, that he that will call us to account for every idle Word, will much more do so for the idle expence of our Time, and the abuse or not improvement of those Talents that he hath entrusted us with.
for it assures us, that he that will call us to account for every idle Word, will much more do so for the idle expense of our Time, and the abuse or not improvement of those Talents that he hath Entrusted us with.
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So that though we had no worldly inducement to make us diligent in our Callings, though we were sure we should suffer no prejudice in our Temporal Affairs by Idleness, and the neglect of our Business, (the fear of which yet is the only principle that puts worldly men upon action) nevertheless we were infinitely concerned not to be slack or negligent in this matter, in regard it is a point that will be so severely exacted of us in the other world.
So that though we had no worldly inducement to make us diligent in our Callings, though we were sure we should suffer no prejudice in our Temporal Affairs by Idleness, and the neglect of our Business, (the Fear of which yet is the only principle that puts worldly men upon actium) nevertheless we were infinitely concerned not to be slack or negligent in this matter, in regard it is a point that will be so severely exacted of us in the other world.
I know but one Objection that can be made against this discourse, and it is this, that what engagements soever Religion lays upon us to the careful spending of our time,
I know but one Objection that can be made against this discourse, and it is this, that what engagements soever Religion lays upon us to the careful spending of our time,
yet its own Exercises, Prayer and Reading, and Meditation, take up so great a portion of it, which might be spent in the works of our ordinary Employment, that in effect it rather hinders our attendance on our Business than promotes it.
yet its own Exercises, Prayer and Reading, and Meditation, take up so great a portion of it, which might be spent in the works of our ordinary Employment, that in Effect it rather hinders our attendance on our Business than promotes it.
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but he may find leisure if he please, many times a day, to entertain good thoughts, to quicken and reinforce his purposes, to cast up a short Prayer or a wish to God Almighty.
but he may find leisure if he please, many times a day, to entertain good thoughts, to quicken and reinforce his Purposes, to cast up a short Prayer or a wish to God Almighty.
while you are at your Business, will be so far from hindering or distracting you in it, that they will make you go about it with much more vigour and alacrity.
while you Are At your Business, will be so Far from hindering or distracting you in it, that they will make you go about it with much more vigour and alacrity.
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What a multitude of idle avocations from, and interruptions in our Business doth that daily occasion unto men? what a number of impertinent Discourses, unprofitable Visits, needless points of Gallantry, long diversions by Drink, and Play, and Company;
What a multitude of idle avocations from, and interruptions in our Business does that daily occasion unto men? what a number of impertinent Discourses, unprofitable Visits, needless points of Gallantry, long diversions by Drink, and Play, and Company;
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not to mention a great many other Debauches, doth it frequently engage men in? and yet these we count no hinderances to our Business; these we complain not of;
not to mention a great many other Debauches, does it frequently engage men in? and yet these we count no hindrances to our Business; these we complain not of;
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In the third place then, as for Frugality and good Husbandry, which is another necessary requisite for the getting of Wealth. Religion is unquestionably the best mistress of it in the world;
In the third place then, as for Frugality and good Husbandry, which is Another necessary requisite for the getting of Wealth. Religion is unquestionably the best mistress of it in the world;
The fourth and last means I mentioned of Thriving in the world, was the keeping a good Correspondence with all those in whose power it is to hinder or promote our Affairs.
The fourth and last means I mentioned of Thriving in the world, was the keeping a good Correspondence with all those in whose power it is to hinder or promote our Affairs.
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so far to secure their favour and good will that they may be obliged not to deny him any of those assistances, which the exigency of his Affairs calls for at their hands.
so Far to secure their favour and good will that they may be obliged not to deny him any of those assistances, which the exigency of his Affairs calls for At their hands.
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But now how this should be done any otherwise than by being truly Just and Honest, by abstaining from Violence and Injury, by being True to our Trusts, and Faithful in performing our Contracts; and in a word, by doing all those good Offices to others which we expect they should do unto us, which as our Saviour tells us is the sum of Religion, is a very hard thing to conceive.
But now how this should be done any otherwise than by being truly Just and Honest, by abstaining from Violence and Injury, by being True to our Trusts, and Faithful in performing our Contracts; and in a word, by doing all those good Offices to Others which we expect they should do unto us, which as our Saviour tells us is the sum of Religion, is a very hard thing to conceive.
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and so serving our own ends by them, is so universally acknowledged, that even those that make no real Conscience of these things, are yet nevertheless in all their dealings forced to pretend to them.
and so serving our own ends by them, is so universally acknowledged, that even those that make no real Conscience of these things, Are yet nevertheless in all their dealings forced to pretend to them.
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Open and Bare-fac'd Knavery rarely serves a mans turn in this world, but it is under the mask of Virtue and Honesty that it usually performs those Feats it doth;
Open and Barefaced Knavery rarely serves a men turn in this world, but it is under the mask of Virtue and Honesty that it usually performs those Feats it does;
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I hope I need say no more to convince you that Religion is the best Policy, and that the more hearty and consciencious any man is in the practice of it, the more likely he is to Thrive and Improve in the world.
I hope I need say no more to convince you that Religion is the best Policy, and that the more hearty and conscientious any man is in the practice of it, the more likely he is to Thrive and Improve in the world.
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So that I may now proceed to the second general point to be spoken to, which is the Profitableness of Religion for the attaining a good Name and Reputation.
So that I may now proceed to the second general point to be spoken to, which is the Profitableness of Religion for the attaining a good Name and Reputation.
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How very much it conduceth to this purpose will appear from these two considerations. First, it lays the surest Grounds and Foundations for a good Name and Reputation.
How very much it conduceth to this purpose will appear from these two considerations. First, it lays the Surest Grounds and Foundations for a good Name and Reputation.
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The first is an argument from Reason, the second from Experience. First of all Godliness layeth the truest Foundations for a fair Reputation in the world.
The First is an argument from Reason, the second from Experience. First of all Godliness Layeth the Truest Foundations for a fair Reputation in the world.
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and consequently cannot be a fit object of our Praise and Esteem; because he wants that which should make him Perfect and Good in his Kind. For it is not a comely Personage,
and consequently cannot be a fit Object of our Praise and Esteem; Because he Wants that which should make him Perfect and Good in his Kind. For it is not a comely Personage,
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but the right use of his Reason, the employing his Liberty and Choice to the best purposes, the Exercising his Powers and Faculties about the fittest Objects, and in the most due measures. These are the Things that make him Excellent. Now none can be said to do this but only he that is Virtuous.
but the right use of his Reason, the employing his Liberty and Choice to the best Purposes, the Exercising his Powers and Faculties about the Fittest Objects, and in the most endue measures. These Are the Things that make him Excellent. Now none can be said to do this but only he that is Virtuous.
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for it effectually secures his performance of all those Duties whereby both the security and welfare of the Publick, and also the Good and Advantage of particular Persons is most attained.
for it effectually secures his performance of all those Duties whereby both the security and welfare of the Public, and also the Good and Advantage of particular Persons is most attained.
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It teacheth us to endeavour as much as in us lies to promote the good of every particular Member of the Community, to be inflexibly upright, to do hurt to none,
It Teaches us to endeavour as much as in us lies to promote the good of every particular Member of the Community, to be inflexibly upright, to do hurt to none,
it makes Parents kind, and Indulgent, and careful of the Education of their Children, and Children Loving and Obedient to their Parents: it makes Servants diligent to please their Masters, and to do their work in singleness of heart, not with eye-service as men-pleasers, but as unto God;
it makes Parents kind, and Indulgent, and careful of the Education of their Children, and Children Loving and Obedient to their Parents: it makes Servants diligent to please their Masters, and to do their work in singleness of heart, not with eye-service as men-pleasers, but as unto God;
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and it makes Masters gentle and forbearing, and careful to make provision for their Family, as those that know they have a Master in Heaven, that is no respecter of persons.
and it makes Masters gentle and forbearing, and careful to make provision for their Family, as those that know they have a Master in Heaven, that is no respecter of Persons.
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And if such be the spirit and temper of it, how is it possible but it must needs acquire a great deal of Respect and Love from all sorts of men? If Obligingness and doing good in ones Generation do not endear a man to those that know him, do not entitle him to their Love and Affections, what thing in the world is there that is likely to do it?
And if such be the Spirit and temper of it, how is it possible but it must needs acquire a great deal of Respect and Love from all sorts of men? If Obligingness and doing good in ones Generation do not endear a man to those that know him, do not entitle him to their Love and Affections, what thing in the world is there that is likely to do it?
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but it was upon the score of his Virtues, either Real or Pretended. Vice hath sometimes got Riches, and advanced it self into Preferments, but it never was accounted Honourable in any Nation.
but it was upon the score of his Virtues, either Real or Pretended. Vice hath sometime god Riches, and advanced it self into Preferments, but it never was accounted Honourable in any nation.
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It must be acknowledged indeed that it may and doth sometimes happen, that Vicious men may be had in Esteem; but then it is to be considered, that it is not for their Vices that they are esteemed,
It must be acknowledged indeed that it may and does sometime happen, that Vicious men may be had in Esteem; but then it is to be considered, that it is not for their Vices that they Are esteemed,
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And there is no doubt, if those men were without those Vices, their Reputation would be so far from being thereby diminished, that it would become much more Considerable.
And there is no doubt, if those men were without those Vices, their Reputation would be so Far from being thereby diminished, that it would become much more Considerable.
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It must also be acknowledged on the other hand, that even Virtuous and Good men may sometimes fail of that Esteem and Respect that their Virtue seems to merit,
It must also be acknowledged on the other hand, that even Virtuous and Good men may sometime fail of that Esteem and Respect that their Virtue seems to merit,
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For first, it ought to be considered what kind of Persons those are that treat Virtue and Virtuous men thus Contemptuously, we shall always find them to be the Worst and the Vilest of mankind;
For First, it ought to be considered what kind of Persons those Are that Treat Virtue and Virtuous men thus Contemptuously, we shall always find them to be the Worst and the Vilest of mankind;
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such who have debauched the natural principles of their minds, have lost all the notions and distinctions of Good and Evil, are fallen below the Dignity of Humane Nature, and have nothing to bear up themselves with,
such who have debauched the natural principles of their minds, have lost all the notions and Distinctions of Good and Evil, Are fallen below the Dignity of Humane Nature, and have nothing to bear up themselves with,
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But it is with these as it is with the Monsters and Extravagances of Nature, they are but very Few. Few in comparison of the rest of mankind, who have wiser and truer sentiments of things.
But it is with these as it is with the Monsters and Extravagances of Nature, they Are but very Few. Few in comparison of the rest of mankind, who have Wiser and truer sentiments of things.
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But secondly, it cannot be denied but that some persons who are otherwise Virtuous and Religious, may be guilty of such Indiscretions as thereby to give others occasion to slight and despise them.
But secondly, it cannot be denied but that Some Persons who Are otherwise Virtuous and Religious, may be guilty of such Indiscretions as thereby to give Others occasion to slight and despise them.
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But then it is to be considered, that this is not to be charged upon Virtue and Religion, but is the Particular Fault of the Persons. Every one that is Religious is not Prudent; the meanness of a mans Understanding, or his Rash and Intemperate Zeal, or the moroseness of his Temper, or his too great Scrupulosity ▪ about little things, may sometimes make his Behaviour Uncouth and Fantastick, and betray him to do many actions which he may think his Religion obliges him to, that other People will be apt to fancy Silly and Ridiculous. But this doth not at all reflect upon Religion; nor doth it follow, that because the Imprudence of this or the other Particular man, exposes him to the Mirth and the Pleasantness of others, that therefore all Religious Persons must fall under the same Fate. Most certainly Religion, wherever it is governed by Knowledge and sound Principles, wherever it is managed with Prudence and Discretion, is a thing so Noble, so Amiable, that it attracts Love, and commands Respect from all that are acquainted with it,
But then it is to be considered, that this is not to be charged upon Virtue and Religion, but is the Particular Fault of the Persons. Every one that is Religious is not Prudent; the meanness of a men Understanding, or his Rash and Intemperate Zeal, or the moroseness of his Temper, or his too great Scrupulosity ▪ about little things, may sometime make his Behaviour Uncouth and Fantastic, and betray him to do many actions which he may think his Religion obliges him to, that other People will be apt to fancy Silly and Ridiculous. But this does not At all reflect upon Religion; nor does it follow, that Because the Imprudence of this or the other Particular man, exposes him to the Mirth and the Pleasantness of Others, that Therefore all Religious Persons must fallen under the same Fate. Most Certainly Religion, wherever it is governed by Knowledge and found Principles, wherever it is managed with Prudence and Discretion, is a thing so Noble, so Amiable, that it attracts Love, and commands Respect from all that Are acquainted with it,
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That the Scripture is so far from representing Godliness as a means to Improve our Fortunes, or attain a Reputation in the world, that it seems directly to affirm the contrary;
That the Scripture is so Far from representing Godliness as a means to Improve our Fortune's, or attain a Reputation in the world, that it seems directly to affirm the contrary;
But to this it is easily answered, that these and other such like Passages of Scripture do not speak the General and Common Fate that attends Godliness in all times and places of the world, according to the Ordinary course of Gods Providence;
But to this it is Easily answered, that these and other such like Passages of Scripture do not speak the General and Common Fate that attends Godliness in all times and places of the world, according to the Ordinary course of God's Providence;
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and are by Laws established in the world, It cannot be imagined but that it will meet with a great deal of Contradiction and Opposition from all sorts of persons.
and Are by Laws established in the world, It cannot be imagined but that it will meet with a great deal of Contradiction and Opposition from all sorts of Persons.
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so far need we be from fearing that the practice of it will draw upon us any Persecution, or such other Inconveniences as are mentioned in the fore-cited places, that there is no doubt but that we may Rationally expect from it all those External Benefits and Advantages, which as we have seen it is in its own nature apt to produce,
so Far need we be from fearing that the practice of it will draw upon us any Persecution, or such other Inconveniences as Are mentioned in the forecited places, that there is no doubt but that we may Rationally expect from it all those External Benefits and Advantages, which as we have seen it is in its own nature apt to produce,
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For that I may mention this by the By, I do not conceive that those Promises of Long Life, Good Days, and all manner of worldly Prosperity, with which the Practice of Godliness is so frequently enforced in the Old Testament, were so appropriated to the Jewish Religion,
For that I may mention this by thee By, I do not conceive that those Promises of Long Life, Good Days, and all manner of worldly Prosperity, with which the Practice of Godliness is so frequently Enforced in the Old Testament, were so appropriated to the Jewish Religion,
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For that the coming of Christ into the world did add many great Blessings and Priviledges to the People of God, which before they had not, we are certain of:
For that the coming of christ into the world did add many great Blessings and Privileges to the People of God, which before they had not, we Are certain of:
But I hasten to the third and last General Head I am to speak to, which is the Excellent Ministeries of Religion above all other things, to the Pleasures of Humane Life:
But I hasten to the third and last General Head I am to speak to, which is the Excellent Ministeries of Religion above all other things, to the Pleasures of Humane Life:
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First, That it eminently ministreth to Health, which is a necessary Foundation for all Pleasures. Secondly, It doth much increase the Relish and Sweetness of all our other Pleasures. Thirdly, It secures us from all those Inquietudes and Disturbances which are apt to embitter our Pleasures, and make our Lives uncomfortable.
First, That it eminently Ministereth to Health, which is a necessary Foundation for all Pleasures. Secondly, It does much increase the Relish and Sweetness of all our other Pleasures. Thirdly, It secures us from all those Inquietudes and Disturbances which Are apt to embitter our Pleasures, and make our Lives uncomfortable.
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Now that a Sound and Healthful Constitution doth exceedingly much depend upon a discreet government and moderation of our Appetites and Passions, upon a sober and temperate use of all Gods Creatures, which is an essential Part of True Religion, is a thing so evident, that I need make no words about it.
Now that a Found and Healthful Constitution does exceedingly much depend upon a discreet government and moderation of our Appetites and Passion, upon a Sobrium and temperate use of all God's Creatures, which is an essential Part of True Religion, is a thing so evident, that I need make no words about it.
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and cut us off in the midst of our days, and transmit Weakness and Rottenness to our Posterity, but the effects of our Excesses and Debauches, our Wantonness and Luxury? Certainly,
and Cut us off in the midst of our days, and transmit Weakness and Rottenness to our Posterity, but the effects of our Excesses and Debauches, our Wantonness and Luxury? Certainly,
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if we would observe those Measures in our Diet and in our Labours, in our Passions and in our Pleasures which Religion has bound us up to, we might to such a degree Preserve our Bodies, as to render the greatest Part of Physick perfectly superfluous.
if we would observe those Measures in our Diet and in our Labours, in our Passion and in our Pleasures which Religion has bound us up to, we might to such a degree Preserve our Bodies, as to render the greatest Part of Physic perfectly superfluous.
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Secondly, A Life of Religion doth very much increase the relish and sweetness of all our sensible Enjoyments. So far is it from abridging us of any of our earthly delights (as its enemies slanderously represent it) that it abundantly heightens them.
Secondly, A Life of Religion does very much increase the relish and sweetness of all our sensible Enjoyments. So Far is it from abridging us of any of our earthly delights (as its enemies slanderously represent it) that it abundantly heightens them.
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for hereby it comes to pass that our Senses, which are the Instruments of our Pleasures are always preserved in that due Purity and Quickness, that is absolutely necessary for the right performing of their Offices, and the rendering our Perceptions of any thing grateful and agreeable.
for hereby it comes to pass that our Senses, which Are the Instruments of our Pleasures Are always preserved in that due Purity and Quickness, that is absolutely necessary for the right performing of their Offices, and the rendering our Perceptions of any thing grateful and agreeable.
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Whereas the Sensual and Voluptuous man defeats his own designs, and whilst he thinks to enjoy a greater share of Pleasures than other men, really enjoys a less. For his Dissoluteness and giving up the reins to his Appetites only serves to dull and stupifie them.
Whereas the Sensual and Voluptuous man defeats his own designs, and while he thinks to enjoy a greater share of Pleasures than other men, really enjoys a less. For his Dissoluteness and giving up the reins to his Appetites only serves to dull and stupify them.
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Nor doth he reap any other Benefit from his continual hankering after Bodily Pleasures, but that his Sensations of them are hereby made altogether Flat and Unaffecting. Neither is his Meat half so favoury,
Nor does he reap any other Benefit from his continual hankering After Bodily Pleasures, but that his Sensations of them Are hereby made altogether Flat and Unaffecting. Neither is his Meat half so favour,
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nor his Recreations so diverting, nor his Sleep so sweet, nor the Company he keeps so agreeable as Theirs are, that by following the measures of Nature and Reason, come to them with truer and more unforc'd Appetites.
nor his Recreations so diverting, nor his Sleep so sweet, nor the Company he keeps so agreeable as Theirs Are, that by following the measures of Nature and Reason, come to them with truer and more unforced Appetites.
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But besides this, there is a certain Lightsomness and Chearfulness of mind, which is in a manner peculiar to the truly Religious Soul, that above all things sets off our Pleasures, and makes all the Actions and Perceptions of Humane Life Sweet and Delightful. True Piety is the best Cure of Melancholy in the world;
But beside this, there is a certain Lightsomeness and Cheerfulness of mind, which is in a manner peculiar to the truly Religious Soul, that above all things sets off our Pleasures, and makes all the Actions and Perceptions of Humane Life Sweet and Delightful. True Piety is the best Cure of Melancholy in the world;
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nothing comparable to it for dispelling that Lumpishness and Inactivity, that renders the Soul of a Man uncapable of enjoying either it self or any thing else.
nothing comparable to it for dispelling that Lumpishness and Inactivity, that renders the Soul of a Man uncapable of enjoying either it self or any thing Else.
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And this it doth not only by removing those things that Hinder our Mirth, and make us languish in the midst of our Festivities, (such as are the Pangs of an Evil Conscience, and the storms of unmortified Passions, of which I shall speak in the following particular) but even by a more Physical Efficiency. It hath really a mighty Power to Correct and Exalt a mans Natural Temper.
And this it does not only by removing those things that Hinder our Mirth, and make us languish in the midst of our Festivities, (such as Are the Pangs of an Evil Conscience, and the storms of unmortified Passion, of which I shall speak in the following particular) but even by a more Physical Efficiency. It hath really a mighty Power to Correct and Exalt a men Natural Temper.
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Those Ardent Breathings and Workings wherewith the Pious Soul is continually carried out after God and Virtue, are to the Body like so much Fresh Air and Wholsom Exercise, they Fan the Blood, and keep it from Settling; they Clarifie the Spirits, and purge them from those grosser Feculencies which would otherwise Cloud our Understandings, and make us dull and listless. And to these effects of Religion doth Solomon seem to Allude,
Those ardent Breathings and Workings wherewith the Pious Soul is continually carried out After God and Virtue, Are to the Body like so much Fresh Air and Wholesome Exercise, they Fan the Blood, and keep it from Settling; they Clarify the Spirits, and purge them from those grosser Feculencies which would otherwise Cloud our Understandings, and make us dull and listless. And to these effects of Religion does Solomon seem to Allude,
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Where he seems to intimate, that that Purity and Exaltation into which the Blood and Spirits of a man are wrought by the Exercise of Virtue and Devotion doth diffuse it self even to his Outward Visage, making the Countenance clear,
Where he seems to intimate, that that Purity and Exaltation into which the Blood and Spirits of a man Are wrought by the Exercise of Virtue and Devotion does diffuse it self even to his Outward Visage, making the Countenance clear,
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But whether this be a true Comment on his words or no, certain it is, that Piety disposeth a man to Mirth and Lightness of Heart above all things in the world:
But whither this be a true Comment on his words or no, certain it is, that Piety Disposeth a man to Mirth and Lightness of Heart above all things in the world:
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Thirdly, Let it be further considered, that Godliness is a most Effectual Antidote against all those Inquietudes, and Evil Accidents, that do either wholly destroy, or very much embitter the Pleasures of this Life.
Thirdly, Let it be further considered, that Godliness is a most Effectual Antidote against all those Inquietudes, and Evil Accidents, that do either wholly destroy, or very much embitter the Pleasures of this Life.
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whilst we have learn'd to bring all our Affections and Passions, our Desires and Aversions, our Hopes and Fears, under the command of our Reason, and endeavour not so much to suit Things to our Wills, as our Wills to Things; being Indifferent to all Events that can happen, save only that we always judge those Best which God in his Providence sends us.
while we have learned to bring all our Affections and Passion, our Desires and Aversions, our Hope's and Fears, under the command of our Reason, and endeavour not so much to suit Things to our Wills, as our Wills to Things; being Indifferent to all Events that can happen, save only that we always judge those Best which God in his Providence sends us.
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Being I say, thus disposed (as certainly Religion if it be suffered to have its perfect work upon us will thus dispose us,) what is it that shall be able to disturb or interrupt our Pleasures, or create any Trouble or Vexation to us? Our Present Enjoyments will not be Embittered with the fear of losing them,
Being I say, thus disposed (as Certainly Religion if it be suffered to have its perfect work upon us will thus dispose us,) what is it that shall be able to disturb or interrupt our Pleasures, or create any Trouble or Vexation to us? Our Present Enjoyments will not be Embittered with the Fear of losing them,
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when it is let loose upon him, is the Worst of Tyrants. He is like the Troubled Sea, restless and ever working, rifled and discomposed with every thing.
when it is let lose upon him, is the Worst of Tyrants. He is like the Troubled Sea, restless and ever working, rifled and discomposed with every thing.
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and there being such an infinite number of Circumstances that must concur to the giving them that Satisfaction: And all these depending upon Things without him, which are perfectly out of his Power, it cannot be avoided but he will continually find matter to disquiet him,
and there being such an infinite number of circumstances that must concur to the giving them that Satisfaction: And all these depending upon Things without him, which Are perfectly out of his Power, it cannot be avoided but he will continually find matter to disquiet him,
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And if this be the Case of the Vicious man, in the Best Circumstances of this world (where the Causes of Vexation are in a manner undiscernable) in what a miserable Condition must he needs be, under those more Real Afflictions unto which Humane Life is obnoxious, what is there that shall be able to support his Spirit under the Tediousness of a Lingering Sickness, or the Anguish of an Acute Pain? What is become of all his Mirth and Jollity,
And if this be the Case of the Vicious man, in the Best circumstances of this world (where the Causes of Vexation Are in a manner undiscernible) in what a miserable Condition must he needs be, under those more Real Afflictions unto which Humane Life is obnoxious, what is there that shall be able to support his Spirit under the Tediousness of a Lingering Sickness, or the Anguish of an Acute Pain? What is become of all his Mirth and Jollity,
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or the Means of maintaining his Pleasures fail him, and the miserable man become Poor and Despised? Not to mention a great many more Evils, which will make him uncapable of any Consolation, eat into the Heart of his best Enjoyments,
or the Means of maintaining his Pleasures fail him, and the miserable man become Poor and Despised? Not to mention a great many more Evils, which will make him uncapable of any Consolation, eat into the Heart of his best Enjoyments,
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And has he not now, think you, made admirable Provisions for his Pleasures? Has he not done himself a wonderful Piece of Service, by freeing himself from the Drudgery, as he calls it, of Virtue and Religion? Alas, Poor Man! this is the only Thing that would now have secured him from all these sad Accidents and Displeasures. The Good Man sits above the Reach of Fortune, and in spite of all the Vicissitudes and Uncertainties of this Lower World, with which other men are continually Alarm'd, enjoys a Constant and Undisturbed Peace.
And has he not now, think you, made admirable Provisions for his Pleasures? Has he not done himself a wondered Piece of Service, by freeing himself from the Drudgery, as he calls it, of Virtue and Religion? Alas, Poor Man! this is the only Thing that would now have secured him from all these sad Accidents and Displeasures. The Good Man sits above the Reach of Fortune, and in spite of all the Vicissitudes and Uncertainties of this Lower World, with which other men Are continually Alarmed, enjoys a Constant and Undisturbed Peace.
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Those Evils that may be Avoided, (and really a great many which afflict mortal men, are such) he by his Prudent Conduct and Government of himself wholly prevents.
Those Evils that may be Avoided, (and really a great many which afflict Mortal men, Are such) he by his Prudent Conduct and Government of himself wholly prevents.
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And those that are Unavoidable, he takes by such a Handle, that they have no power to do him any Harm: For he is indeed possessed of that which the Alchymists in vain seek for:
And those that Are Unavoidable, he Takes by such a Handle, that they have no power to do him any Harm: For he is indeed possessed of that which the Alchemists in vain seek for:
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Such a Sovereign Art he has, that he can turn the Basest Metals into Gold, make such an use of the worst Accidents that can befal him, that they shall not be accounted his Miseries, but his Enjoyments. So that however the varieties of his Condition may occasion a change in his Pleasures, yet can they never cause any Loss or Destruction of them.
Such a Sovereign Art he has, that he can turn the Basest Metals into Gold, make such an use of the worst Accidents that can befall him, that they shall not be accounted his Misery's, but his Enjoyments. So that however the varieties of his Condition may occasion a change in his Pleasures, yet can they never cause any Loss or Destruction of them.
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And this security he enjoys, not as some of the Stoicks of old pretended to do, by an Imaginary Insensibility, or by changing the names of Things, calling that no Evil which Really is one:
And this security he enjoys, not as Some of the Stoics of old pretended to do, by an Imaginary Insensibility, or by changing the names of Things, calling that no Evil which Really is one:
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And instead of Fretting and Complaining that things succeed otherwise then he expected, he Resolves with himself that that Condition, whatever it be, in which he actually is, is indeed best for him;
And instead of Fretting and Complaining that things succeed otherwise then he expected, he Resolves with himself that that Condition, whatever it be, in which he actually is, is indeed best for him;
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and that which he himself, were he to be the Carver of his Fortunes, supposing him but truly to understand his own Concernments, would chuse for himself above all others.
and that which he himself, were he to be the Carver of his Fortune's, supposing him but truly to understand his own Concernments, would choose for himself above all Others.
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But further, besides this security from Outward Disturbances which our virtue obtains for us, there is another Evil which it also delivers us from, with which the wicked man is almost perpetually haunted,
But further, beside this security from Outward Disturbances which our virtue obtains for us, there is Another Evil which it also delivers us from, with which the wicked man is almost perpetually haunted,
That which I mean is the Pangs of an Evil Conscience, the Fears, the Restlesness, the Confusion, the Amazements that arise in his soul from the sense of his Crimes,
That which I mean is the Pangs of an Evil Conscience, the Fears, the Restlessness, the Confusion, the Amazements that arise in his soul from the sense of his Crimes,
But put the case he hath had the good luck to sin so closely, or in such a nature that he need fear nothing from Men; yet he knows there is an Offended God to whom he hath a sad and a fearful Reckoning to make:
But put the case he hath had the good luck to sin so closely, or in such a nature that he need Fear nothing from Men; yet he knows there is an Offended God to whom he hath a sad and a fearful Reckoning to make:
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And is not the man, think you, under such Reflections as these likely to live a very Comfortable life? Ah, none knows the Bitterness of them but himself that feels them.
And is not the man, think you, under such Reflections as these likely to live a very Comfortable life? Ah, none knows the Bitterness of them but himself that feels them.
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To the Judgment of others he perhaps appears a very happy man, he hath the world at his beck, all things seem to conspire to make him a great Example of Prosperity, we admire, we applaud his Condition.
To the Judgement of Others he perhaps appears a very happy man, he hath the world At his beck, all things seem to conspire to make him a great Exampl of Prosperity, we admire, we applaud his Condition.
He thinks to divert it with Business, or to flatter it with little Sophistries, or to drown it with rivers of Wine, or to calm it with soft and gentle Airs. And he is indeed sometimes so successful in these Arts as for a while to lay it asleep.
He thinks to divert it with Business, or to flatter it with little Sophistries, or to drown it with Rivers of Wine, or to Cam it with soft and gentle Airs. And he is indeed sometime so successful in these Arts as for a while to lay it asleep.
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But alas this is no lasting peace, the least thing awakens it, even the sound of a Passing-Bell, or a clap of Thunder; nay, a Frightful Dream, or a Melancholy Story hath the power to do it,
But alas this is no lasting peace, the least thing awakens it, even the found of a Passing-Bell, or a clap of Thunder; nay, a Frightful Dream, or a Melancholy Story hath the power to do it,
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And now judge you, whether the Honest and Virtuous Man that is free from all these Agonies, that is at Peace with God, and at Peace with his own Conscience, that apprehends nothing terrible from the one, nor feels any thing troublesome from the other, but is safe from Himself and from all the world in his own Innocence:
And now judge you, whither the Honest and Virtuous Man that is free from all these Agonies, that is At Peace with God, and At Peace with his own Conscience, that apprehends nothing terrible from the one, nor feels any thing troublesome from the other, but is safe from Himself and from all the world in his own Innocence:
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than the man that by indulging his Lusts and Vices, only breeds up a Snake in his Bosom, which will not cease to Sting and Gall him beyond what a Tongue is able to express,
than the man that by indulging his Lustiest and Vices, only breeds up a Snake in his Bosom, which will not cease to Sting and Gall him beyond what a Tongue is able to express,
Fourthly and lastly, besides the benefits of Religion for removing the hinderances of our Pleasures; it also adds to Humane Life a world of pleasures of its own, which vicious men are utterly unacquainted with.
Fourthly and lastly, beside the benefits of Religion for removing the hindrances of our Pleasures; it also adds to Humane Life a world of pleasures of its own, which vicious men Are utterly unacquainted with.
Then do we begin to enjoy true Pleasures indeed when our Highest and Divinest Faculties, which were wholly laid asleep while we lived the life of sense, begin to be awakened,
Then do we begin to enjoy true Pleasures indeed when our Highest and Divinest Faculties, which were wholly laid asleep while we lived the life of sense, begin to be awakened,
While we live thus, we enjoy the Pleasures of men, whereas before when we were governed by sense, we could pretend to no other satisfactions but what the Brutes have as well as we.
While we live thus, we enjoy the Pleasures of men, whereas before when we were governed by sense, we could pretend to no other satisfactions but what the Brutes have as well as we.
But what need I carry you out into these Speculations, when your own sense and experience will ascertain you in this matter above a thousand Arguments.
But what need I carry you out into these Speculations, when your own sense and experience will ascertain you in this matter above a thousand Arguments.
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Do but seriously set your selves to serve God, if you have yet never done it, do but once try what it is to live up to the Precepts of Reason, and Virtue, and Religion; and I dare confidently pronounce that you will in one month find more Joy, more Peace, more Content, to arise in your spirits, from the sense that you have resisted the Temptations of Evil,
Do but seriously Set your selves to serve God, if you have yet never done it, do but once try what it is to live up to the Precepts of Reason, and Virtue, and Religion; and I Dare confidently pronounce that you will in one Monn find more Joy, more Peace, more Content, to arise in your spirits, from the sense that you have resisted the Temptations of Evil,
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Nay, you will be ready to cry out with the Roman Orator (if it be lawful to quote the Testimony of a Heathen, after that of the Divine Psalmist) that One day lived according to the Precepts of Virtue is to be preferred before an Immortality of Sin.
Nay, you will be ready to cry out with the Roman Orator (if it be lawful to quote the Testimony of a Heathen, After that of the Divine Psalmist) that One day lived according to the Precepts of Virtue is to be preferred before an Immortality of Sin.
You will then alter all your sentiments of things, and wonder that you should have been so strangely abused by false representations of Virtue and Vice.
You will then altar all your sentiments of things, and wonder that you should have been so strangely abused by false representations of Virtue and Vice.
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Instead of that grim, sowr, unpleasant Countenance in which you heretofore painted her to your self, you will then discover nothing in her but what is infinitely Lovely and Charming.
Instead of that grim, sour, unpleasant Countenance in which you heretofore painted her to your self, you will then discover nothing in her but what is infinitely Lovely and Charming.
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Those very Actions of Religion which you now cannot think upon with Patience, they seem so harsh and unpleasant, you will then find to be accompanied with a wonderful Delight.
Those very Actions of Religion which you now cannot think upon with Patience, they seem so harsh and unpleasant, you will then find to be accompanied with a wondered Delight.
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for you will then experience that there is no sensuality like that of doing good, and that it is a greater pleasure to do a kindness than to receive one.
for you will then experience that there is no sensuality like that of doing good, and that it is a greater pleasure to do a kindness than to receive one.
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when you begin to feel the delicious Relishes they leave upon your spirit? You will then confess that no Conversation is half so agreeable as that which we enjoy with God Almighty in Prayer;
when you begin to feel the delicious Relishes they leave upon your Spirit? You will then confess that no Conversation is half so agreeable as that which we enjoy with God Almighty in Prayer;
And then to be affected with his Mercies, to praise and give thanks to him for his Benefits, what is it but a very Heaven upon Earth, an anticipation of the Joys of Eternity? Nay, you will not be without your pleasures even in the very entrance of Religion, then when you exercise acts of Repentance, when you mourn and afflict your self for your sins, which seems the frightfullest thing in all Religion.
And then to be affected with his mercies, to praise and give thanks to him for his Benefits, what is it but a very Heaven upon Earth, an anticipation of the Joys of Eternity? Nay, you will not be without your pleasures even in the very Entrance of Religion, then when you exercise acts of Repentance, when you mourn and afflict your self for your Sins, which seems the frightfullest thing in all Religion.
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to think that you a poor Creature who were of your self nothing, and by your sins had made your self far worse than nothing, are yet by the goodness of your Saviour become so considerable a Being, as to be able to give delight to the King of the world,
to think that you a poor Creature who were of your self nothing, and by your Sins had made your self Far Worse than nothing, Are yet by the Goodness of your Saviour become so considerable a Being, as to be able to give delight to the King of the world,
and that he will in his good time take you up unto himself, to live everlastingly in his Presence, to be partaker of his Glories, to be ravished with his Love, to be acquainted with his Counsels, to know and be known by Angels, Archangels, and Seraphims; to enjoy a Conversation with Prophets, Apostles, and Martyrs, and all the Raised and Glorified Spirits of Brave Men; and with all these to spend a happy and a rapturous Eternity, in Adoring, in Loving, in Praising God for the Infiniteness of his Wisdom,
and that he will in his good time take you up unto himself, to live everlastingly in his Presence, to be partaker of his Glories, to be ravished with his Love, to be acquainted with his Counsels, to know and be known by Angels, Archangels, and Seraphims; to enjoy a Conversation with prophets, Apostles, and Martyrs, and all the Raised and Glorified Spirits of Brave Men; and with all these to spend a happy and a rapturous Eternity, in Adoring, in Loving, in Praising God for the Infiniteness of his Wisdom,
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Can there be any Pleasure like this? Can any thing in the world put you into such an Ecstasie of Joy as the very thought of these things? With what a mighty scorn and contempt will you in the sense of them look down upon all the little Gauderies and sickly Satisfactions that the men of this world keep such a stir about!
Can there be any Pleasure like this? Can any thing in the world put you into such an Ecstasy of Joy as the very Thought of these things? With what a mighty scorn and contempt will you in the sense of them look down upon all the little Gauderies and sickly Satisfactions that the men of this world keep such a stir about!
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How empty & evanid, how flat and unsavoury will the best Pleasures on Earth appear to you in comparison of these Divine Contentments? You will perpetually rejoyce, you will sing Praises to your Saviour, you will bless the day that ever you became acquainted with him;
How empty & evanid, how flat and unsavoury will the best Pleasures on Earth appear to you in comparison of these Divine Contentment's? You will perpetually rejoice, you will sing Praises to your Saviour, you will bless the day that ever you became acquainted with him;
you will confess him to be the only master of Pleasure in the world, and that you never knew what it was to be an Epicure indeed, till you became a Christian.
you will confess him to be the only master of Pleasure in the world, and that you never knew what it was to be an Epicure indeed, till you became a Christian.
What now remains but that I resume the Apostles Exhortation with which I begun this Discourse, that since as you have seen, Godliness is so exceedingly profitable to all the purposes of this Life, as well as the other:
What now remains but that I resume the Apostles Exhortation with which I begun this Discourse, that since as you have seen, Godliness is so exceedingly profitable to all the Purposes of this Life, as well as the other:
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and all her ways are ways of pleasantness, and all her paths are peace: you would all be perswaded seriously to Apply your selves to the exercise of it.
and all her ways Are ways of pleasantness, and all her paths Are peace: you would all be persuaded seriously to Apply your selves to the exercise of it.
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