WHEN God by his infinite Wisdom had contrived, and by a power and goodness, as infinite as his Wisdom, had perfected the creation of the visible world, there seemed to be nothing wanting to the glory of it,
WHEN God by his infinite Wisdom had contrived, and by a power and Goodness, as infinite as his Wisdom, had perfected the creation of the visible world, there seemed to be nothing wanting to the glory of it,
and those whose natures could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
and those whose nature's could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
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but that by frequent reflections on the author of his being, and the effects of his power and goodness, he might be brought to the greatest love and admiration of him.
but that by frequent reflections on the author of his being, and the effects of his power and Goodness, he might be brought to the greatest love and admiration of him.
So that the most naturall part of Religion lyes in the gratefull acknowledgments we owe to that excellent and supreme Being, who hath shewed so particular a kindness to man in the creation and Government of the world.
So that the most natural part of Religion lies in the grateful acknowledgments we owe to that excellent and supreme Being, who hath showed so particular a kindness to man in the creation and Government of the world.
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as envy at the felicity and power of mankind, which was the occasion of the fall of the Apostate Spirits. But whether or no the state of man were occasion enough for the envy of the Spirits above;
as envy At the felicity and power of mankind, which was the occasion of the fallen of the Apostate Spirits. But whither or not the state of man were occasion enough for the envy of the Spirits above;
we are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetuall gratitude and obedience.
we Are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetual gratitude and Obedience.
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And as the reflection on the author of his being, leads him to the acknowledgement of his duty towards God, so the consideration of the design of it, will more easily acquaint him with the nature of that duty which is expected from him.
And as the reflection on the author of his being, leads him to the acknowledgement of his duty towards God, so the consideration of the Design of it, will more Easily acquaint him with the nature of that duty which is expected from him.
Had man been designed only to act a short part here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it;
Had man been designed only to act a short part Here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it;
the reason of good and evill is not to be taken meerly from his present, but from the respect, which things have to that eternall state he is designed for.
the reason of good and evil is not to be taken merely from his present, but from the respect, which things have to that Eternal state he is designed for.
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And therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtilty and curiosity of mens speculations, by the finess of their thoughts,
And Therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtlety and curiosity of men's speculations, by the finess of their thoughts,
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For otherwise we might be born down by that spightfull enemy to all vertue and goodness, the impudence of such, who it is hard to say whether they shew it more in committing sin, or in defending it.
For otherwise we might be born down by that spiteful enemy to all virtue and Goodness, the impudence of such, who it is hard to say whither they show it more in committing since, or in defending it.
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But is the Chair of Scorners at last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
But is the Chair of Scorner's At last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
nor Religion the less excellent and advantageous to the world, because the greatest enemies of that are so much to themselves too, that they have learnt to despise it.
nor Religion the less excellent and advantageous to the world, Because the greatest enemies of that Are so much to themselves too, that they have learned to despise it.
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But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of perswading them, that no fools are so great as those who laugh themselves into misery,
But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making Others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of persuading them, that no Fools Are so great as those who laugh themselves into misery,
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But if our authority be too mean and contemptible to be relyed on, in a matter wherein they think us so much concern'd (and so I hope we are to prevent the ruine of mens souls) we dare with confidence appeal to the generall sense of mankind in the matter of our present debate.
But if our Authority be too mean and contemptible to be relied on, in a matter wherein they think us so much concerned (and so I hope we Are to prevent the ruin of men's Souls) we Dare with confidence appeal to the general sense of mankind in the matter of our present debate.
Let them name but any one person in all the monuments of former ages, to whom but the bare suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
Let them name but any one person in all the monuments of former ages, to whom but the bore suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
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And if the bare suspicion would do so much among even the more rude and barbarous Nations, what would open and professed wickedness do among the more knowing and civill? Humane nature retains an abhorrency of sin,
And if the bore suspicion would do so much among even the more rude and barbarous nations, what would open and professed wickedness do among the more knowing and civil? Humane nature retains an abhorrency of since,
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but yet do govern their actions according to the strict rules of Religion and Vertue. And the generall sense of mankind cannot be by any thing better known,
but yet do govern their actions according to the strict rules of Religion and Virtue. And the general sense of mankind cannot be by any thing better known,
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Did ever any yet, though never so wicked and profane themselvs, seriously commend another person for his rudeness and debaucheries? Was any mans lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
Did ever any yet, though never so wicked and profane themselves, seriously commend Another person for his rudeness and debaucheries? Was any men lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
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or thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, justice and charity were thought the marks of reproach and infamy? Who ever suffered in their reputation by being thought to be really good? Nay, it is so far from it, that the most wicked persons do inwardly esteem them whether they will or no.
or Thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, Justice and charity were Thought the marks of reproach and infamy? Who ever suffered in their reputation by being Thought to be really good? Nay, it is so Far from it, that the most wicked Persons do inwardly esteem them whither they will or no.
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But if it be thus with the generality of men, who were never yet thought to have too much partiality towards goodness, we may much more easily find it among those, who have had a better ground for the reputation of their wisdom,
But if it be thus with the generality of men, who were never yet Thought to have too much partiality towards Goodness, we may much more Easily find it among those, who have had a better ground for the reputation of their Wisdom,
He who was pronounced by the Heathen Oracle, to be the wisest among the Greeks, was the person who brought down Philosophy from the obscure and uncertain speculations of nature,
He who was pronounced by the Heathen Oracle, to be the Wisest among the Greeks, was the person who brought down Philosophy from the Obscure and uncertain speculations of nature,
And he among the Iews, whose soul was as large as the sand on the Sea shore, whose wisdom outwent that of all the persons of his own or future ages, writes a Book on purpose to perswade men, that there is no reall wisdom,
And he among the Iews, whose soul was as large as the sand on the Sea shore, whose Wisdom outwent that of all the Persons of his own or future ages, writes a Book on purpose to persuade men, that there is no real Wisdom,
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yet because these twitches of conscience argue there are some quick touches left of the sense of good and evil, their case is not desperate, nor their condition incurable:
yet Because these Twitches of conscience argue there Are Some quick touches left of the sense of good and evil, their case is not desperate, nor their condition incurable:
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But there are others who despise these as the reproach of the School of Wickedness, because they are not yet attained to those heights of impiety which they glory in:
But there Are Others who despise these as the reproach of the School of Wickedness, Because they Are not yet attained to those heights of impiety which they glory in:
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But before I come more closely to pursue that, it will be necessary to consider another sense of these words caused by the ambiguity of the Hebrew Verb, which sometimes signifies to deride and scorn, sometimes to plead for,
But before I come more closely to pursue that, it will be necessary to Consider Another sense of these words caused by the ambiguity of the Hebrew Verb, which sometime signifies to deride and scorn, sometime to plead for,
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and excuse a thing with all the arts of Rhetorick (thence the word for Rhetorick is derived from the Verb here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
and excuse a thing with all the arts of Rhetoric (thence the word for Rhetoric is derived from the Verb Here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
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For as if men intended to make some recompence for the folly they betray in the acts of sin by the wit they employ in the pleading for them, there is nothing they shew more industry and care in,
For as if men intended to make Some recompense for the folly they betray in the acts of since by the wit they employ in the pleading for them, there is nothing they show more industry and care in,
That we may not therefore seem to beg all wicked men for Fools, till we have heard what they have to say for themselves, we shall first examine the reasonableness of their fairest Plea's for their evil actions,
That we may not Therefore seem to beg all wicked men for Fools, till we have herd what they have to say for themselves, we shall First examine the reasonableness of their Fairest Plea's for their evil actions,
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There are three wayes especially whereby they seek to justifie themselves, by laying the blame of all their evil actions, either upon the fatall necessity of all events, the unavoidable frailty of humane nature,
There Are three ways especially whereby they seek to justify themselves, by laying the blame of all their evil actions, either upon the fatal necessity of all events, the unavoidable frailty of humane nature,
Those who upon any other terms are unwilling enough to own either God or Providence, yet if they can but make these serve their turn to justifie their sins by, their quarrell against them then ceaseth,
Those who upon any other terms Are unwilling enough to own either God or Providence, yet if they can but make these serve their turn to justify their Sins by, their quarrel against them then ceases,
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But yet the very fears of a Deity suggest so many dreadfull thoughts of his Majesty, Iustice, and Power, that they are very well contented to have him wholly left out;
But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, justice, and Power, that they Are very well contented to have him wholly left out;
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and then to suppose Man to be a meer Engine, that is necessarily moved by such a train and series of causes, that there is no action how bad soever that is done by him, which it was any more possible for him not to have done,
and then to suppose Man to be a mere Engine, that is necessarily moved by such a train and series of Causes, that there is no actium how bad soever that is done by him, which it was any more possible for him not to have done,
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But it is with this, as it is with the other arguments they use against Religion; there is something within, which checks and controlls them in what they say:
But it is with this, as it is with the other Arguments they use against Religion; there is something within, which Checks and controls them in what they say:
and that inward remorse of conscience, which such men sometimes feel in their evil actions (when conscience is forced to recoil by the foulness of them) doth effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
and that inward remorse of conscience, which such men sometime feel in their evil actions (when conscience is forced to recoil by the foulness of them) does effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
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as it is for him to act when his choice is determined? but what series of causes is there that doth so necessarily impose upon the common sense of all mankind? It seems very strange, that man should have so little sense of his own interest to be still necessitated to the worst of actions,
as it is for him to act when his choice is determined? but what series of Causes is there that does so necessarily impose upon the Common sense of all mankind? It seems very strange, that man should have so little sense of his own Interest to be still necessitated to the worst of actions,
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Or is it only the freedome of action, and not of choice, that men have an experience of within themselves? But surely, however men may subtilly dispute of the difference between these two, no man would ever believe himself to be free in what he does,
Or is it only the freedom of actium, and not of choice, that men have an experience of within themselves? But surely, however men may subtly dispute of the difference between these two, no man would ever believe himself to be free in what he does,
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unless he first thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice in all his evil actions (which is the liberty we are now speaking of) as any persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
unless he First Thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice in all his evil actions (which is the liberty we Are now speaking of) as any Persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
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Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony are presented to him, that no considerations whatever could restrain his appetite,
Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony Are presented to him, that no considerations whatever could restrain his appetite,
and to let fall the supposed fatall mixture in the midst of all his jollity and excess? How often have persons who have designed the greatest mischief to the lives and fortunes of others,
and to let fallen the supposed fatal mixture in the midst of all his jollity and excess? How often have Persons who have designed the greatest mischief to the lives and fortune's of Others,
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when all opportunities have fallen out beyond their expectation for accomplishing their ends, through some sudden thoughts which have surprized them, almost in the very act, been diverted from their intended purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew before hand they should surely dye in the embraces of an adulterous bed, they could not yet withstand the temptations to it? If then some considerations, which are quite of another nature from all the objects which are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Ioseph's resisting the importunate Caresses of his Mistris) what reason can there be to imagine that man is a meer machine moved only as outward objects determine him? And if the considerations of present fear and danger may divert men from the practice of evil actions, shall not the far more weighty considerations of eternity have, at least an equall,
when all opportunities have fallen out beyond their expectation for accomplishing their ends, through Some sudden thoughts which have surprised them, almost in the very act, been diverted from their intended Purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew before hand they should surely die in the embraces of an adulterous Bed, they could not yet withstand the temptations to it? If then Some considerations, which Are quite of Another nature from all the objects which Are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Joseph's resisting the importunate Caresses of his Mistress) what reason can there be to imagine that man is a mere machine moved only as outward objects determine him? And if the considerations of present Fear and danger may divert men from the practice of evil actions, shall not the Far more weighty considerations of eternity have, At least an equal,
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if not a far greater power and efficacy upon mens minds, to keep them from everlasting misery? Is an immortall soul and the eternal happiness of it so mean a thing in our esteem and value, that we will not deny our selves those sensuall pleasures for the sake of that, which we would renounce for some present danger? Are the flames of another world such painted fires, that they deserve only to be laughed at,
if not a Far greater power and efficacy upon men's minds, to keep them from everlasting misery? Is an immortal soul and the Eternal happiness of it so mean a thing in our esteem and valve, that we will not deny our selves those sensual pleasures for the sake of that, which we would renounce for Some present danger? are the flames of Another world such painted fires, that they deserve only to be laughed At,
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when nothing but what is mean and triviall shall determine thy choice! when matters of the highest moment are therefore less regarded, because they are such.
when nothing but what is mean and trivial shall determine thy choice! when matters of the highest moment Are Therefore less regarded, Because they Are such.
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But if thou ownest a God and Providence, assure thy self that justice and righteousness are not meer Titles of his Honour, but the reall properties of his nature.
But if thou ownest a God and Providence, assure thy self that Justice and righteousness Are not mere Titles of his Honour, but the real properties of his nature.
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For if the greatest abhorrency of mens evil wayes, the rigour of his Laws, the severity of his judgements, the exactness of his justice, the greatest care used to reclaim men from their sins,
For if the greatest abhorrency of men's evil ways, the rigour of his Laws, the severity of his Judgments, the exactness of his Justice, the greatest care used to reclaim men from their Sins,
those who find themselves to be free enough to do their souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
those who find themselves to be free enough to do their Souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
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why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou O man, that thus findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou Oh man, that thus Findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
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but such an habitation for it here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestick testimony of the wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion which God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of tryall in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
but such an habitation for it Here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestic testimony of the Wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion which God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of trial in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
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than to have the soul constantly employed in the government of those sensuall inclinations which arise from the body? In the doing of which, the proper exercise of that vertue consists, which is made the condition of future happiness.
than to have the soul constantly employed in the government of those sensual inclinations which arise from the body? In the doing of which, the proper exercise of that virtue consists, which is made the condition of future happiness.
If God had commanded us to comply with all the customs of the world, and at the same time to be sober, righteous, and good, we must have lived in another age than we live in, to have excused these two commands from a palpable contradiction.
If God had commanded us to comply with all the customs of the world, and At the same time to be Sobrium, righteous, and good, we must have lived in Another age than we live in, to have excused these two commands from a palpable contradiction.
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and if we are sensible of our own infirmities, (as we have all reason to be) he hath offered us the assistance of his Grace & of that Spirit of his, which is greater than the Spirit that is in the world.
and if we Are sensible of our own infirmities, (as we have all reason to be) he hath offered us the assistance of his Grace & of that Spirit of his, which is greater than the Spirit that is in the world.
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He hath promised us those weapons whereby we may withstand the torrent of wickedness in the world, with far greater success than the old Gauls were wont to do the inundations of their countrey, whose custome was to be drowned with their arms in their hands.
He hath promised us those weapons whereby we may withstand the torrent of wickedness in the world, with Far greater success than the old Gauls were wont to do the inundations of their country, whose custom was to be drowned with their arms in their hands.
If we once forsake the strict rules of religion and goodness, and are ready to yield our selves to whatever hath got retainers enough to set up for a custome, we may know where we begin,
If we once forsake the strict rules of Religion and Goodness, and Are ready to yield our selves to whatever hath god retainers enough to Set up for a custom, we may know where we begin,
so that when we find our selves under their power, we are contented for our own ease to call them Friends. Which is the unhappy consequence of too easie yielding at first, till at last the greatest slavery to sin be accounted but good humour,
so that when we find our selves under their power, we Are contented for our own ease to call them Friends. Which is the unhappy consequence of too easy yielding At First, till At last the greatest slavery to since be accounted but good humour,
So that when men are perswaded, either through fear, or too great easiness to disuse that strict eye which they had before to their actions, it oft times falls out with them,
So that when men Are persuaded, either through Fear, or too great easiness to disuse that strict eye which they had before to their actions, it oft times falls out with them,
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as it did with the Souldier in the Roman History, who blinded his eye so long in the time of the Civil Wars, that when he would have used it again, he could not.
as it did with the Soldier in the Roman History, who blinded his eye so long in the time of the Civil Wars, that when he would have used it again, he could not.
And when custom hath by degrees taken away the sense of sin from their consciences, they grow as hard as Herodotus tells us the heads of the old Egyptians were by the heat of the Sun, that nothing would ever enter them.
And when custom hath by Degrees taken away the sense of since from their Consciences, they grow as hard as Herodotus tells us the Heads of the old egyptians were by the heat of the Sun, that nothing would ever enter them.
So powerfull a thing is custome to debauch mankind, and so easily do the greatest vices by degrees obtain admission into the souls of men, under pretence of being retainers to the common infirmities of humane nature.
So powerful a thing is custom to debauch mankind, and so Easily do the greatest vices by Degrees obtain admission into the Souls of men, under pretence of being retainers to the Common infirmities of humane nature.
Which is a phrase, through the power of self-flattery, and mens ignorance in the nature of morall actions, made to be of so large and comprehensive a sense that the most wilfull violations of the Laws of Heaven,
Which is a phrase, through the power of Self-flattery, and men's ignorance in the nature of moral actions, made to be of so large and comprehensive a sense that the most wilful violations of the Laws of Heaven,
and such which the Scripture tells us do exclude from the Kingdom of it, do find (rather than make) friends enough to shelter themselves under the protection of them.
and such which the Scripture tells us do exclude from the Kingdom of it, do find (rather than make) Friends enough to shelter themselves under the protection of them.
When neither of the former plea's will effect their design, but notwithstanding the pretended necessity of humane actions, and the more than pretended common practice of the world, their consciences still fly in their faces and rebuke them sharply for their sins,
When neither of the former plea's will Effect their Design, but notwithstanding the pretended necessity of humane actions, and the more than pretended Common practice of the world, their Consciences still fly in their faces and rebuke them sharply for their Sins,
or the large experience of the world to the contrary, we shall easily discover that this pretence is altogether as unreasonable as either of the foregoing.
or the large experience of the world to the contrary, we shall Easily discover that this pretence is altogether as unreasonable as either of thee foregoing.
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For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world? for that was the end of Christian Religion to perswade men to do so:
For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world? for that was the end of Christian Religion to persuade men to do so:
or to pay that reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by strangers to the Christian Religion a most exact measure of humane conversation;
or to pay that Reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by Strangers to the Christian Religion a most exact measure of humane Conversation;
Is it to be patient under suffering, moderate in our desires, circumspect in our actions, contented in all conditions? yet these are things which those have pretended to who never owned Christianity, and therefore surely they never thought them impossible.
Is it to be patient under suffering, moderate in our Desires, circumspect in our actions, contented in all conditions? yet these Are things which those have pretended to who never owned Christianity, and Therefore surely they never Thought them impossible.
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Is it to be charitable to the poor, compassionate to those in misery? is it to be frequent in prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
Is it to be charitable to the poor, compassionate to those in misery? is it to be frequent in prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
and be ready to suffer for the sake of Christ? There are very few among us but will say they do all these things already, and therefore surely they do not think them impossible.
and be ready to suffer for the sake of christ? There Are very few among us but will say they do all these things already, and Therefore surely they do not think them impossible.
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The like answer I might give to all the other precepts of the Gospel till we come to the denying ungodliness and worldly lusts, and as to these too,
The like answer I might give to all the other Precepts of the Gospel till we come to the denying ungodliness and worldly Lustiest, and as to these too,
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But then if we enquire further into the judgements of those who it may be never concerned themselves so much about the precepts of Christian Religion, as to try whether they had any power to observe them or not;
But then if we inquire further into the Judgments of those who it may be never concerned themselves so much about the Precepts of Christian Religion, as to try whither they had any power to observe them or not;
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yet such is the unlimited nature of divine goodness and the exceeding riches of Gods Grace, that (knowing the weakness and degeneracy of humane nature when he gave these commands to men) he makes a large and free offer of assistance to all those who are so sensible of their own infirmity as to beg it of him.
yet such is the unlimited nature of divine Goodness and the exceeding riches of God's Grace, that (knowing the weakness and degeneracy of humane nature when he gave these commands to men) he makes a large and free offer of assistance to all those who Are so sensible of their own infirmity as to beg it of him.
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And can men then say the command is impossible when he hath promised an assistance sutable to the nature of the duty & the infirmities of men? If it be acknowledged that some of the duties of Christianity are very difficult to us now;
And can men then say the command is impossible when he hath promised an assistance suitable to the nature of the duty & the infirmities of men? If it be acknowledged that Some of the duties of Christianity Are very difficult to us now;
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Will not the proposal of so excellent a reward, make us swallow some more than ordinary hardships that we might enjoy it? Hath he not made use of the most obliging motives to perswade us to the practice of what he requires, by the infinite discovery of his own love, the death of his Son,
Will not the proposal of so excellent a reward, make us swallow Some more than ordinary hardships that we might enjoy it? Hath he not made use of the most obliging motives to persuade us to the practice of what he requires, by the infinite discovery of his own love, the death of his Son,
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and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious obedience of them, to make his commands not only not impossible,
and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious Obedience of them, to make his commands not only not impossible,
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Nay more than so, they have not only done them, but professed to have that joy and satisfaction of mind in the doing of them, which they would not exchange for all the pleasures and delights of the world.
Nay more than so, they have not only done them, but professed to have that joy and satisfaction of mind in the doing of them, which they would not exchange for all the pleasures and delights of the world.
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or else many others might nevercome thither, besides those who think to make this a pretence for their sin, that now when with encouragement and honour we may practise our Religion, the commands of it are thought impossible by them.
or Else many Others might nevercome thither, beside those who think to make this a pretence for their since, that now when with encouragement and honour we may practise our Religion, the commands of it Are Thought impossible by them.
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Thus we have made good the general charge here implyed against wicked men, in that they are called Fools, by examining the most plausible pretences they bring for themselves.
Thus we have made good the general charge Here employed against wicked men, in that they Are called Fools, by examining the most plausible pretences they bring for themselves.
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state are such curbs and checks in a sinners way, that he must first sin himself beyond all feeling of these,
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state Are such curbs and Checks in a Sinners Way, that he must First sin himself beyond all feeling of these,
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yea among those who have the greatest advantages of behaviour and education, and who are to give the Laws of civility to the rest of the Nation, there should any be found who should deride religion, make sport with their own profaneness, and make so light of nothing,
yea among those who have the greatest advantages of behaviour and education, and who Are to give the Laws of civility to the rest of the nation, there should any be found who should deride Religion, make sport with their own profaneness, and make so Light of nothing,
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as being damned? I come not here to accuse any, and least of all those who shew so much regard of religion as to be present in the places devoted to sacred purposes;
as being damned? I come not Here to accuse any, and least of all those who show so much regard of Religion as to be present in the places devoted to sacred Purposes;
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I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their participation of the holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now consider how great folly and wickedness they betray in it,
I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their participation of the holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now Consider how great folly and wickedness they betray in it,
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If it were a doubt (as I hope it is not among any here) whether the matters of religion be true or no, they are surely things which ought to be seriously thought and spoken of.
If it were a doubt (as I hope it is not among any Here) whither the matters of Religion be true or no, they Are surely things which ought to be seriously Thought and spoken of.
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It is certainly no jesting matter to affront a God of infinite Majesty and power, (and he judges every wilfull sinner to do so) nor can any one in his wits think it a thing not to be regarded,
It is Certainly no jesting matter to affront a God of infinite Majesty and power, (and he judges every wilful sinner to do so) nor can any one in his wits think it a thing not to be regarded,
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Methinks then among persons of civility and honour, above all others, Religion might at least be treated with the respect and reverence due to the concernments of it;
Methinks then among Persons of civility and honour, above all Others, Religion might At least be treated with the respect and Reverence due to the concernments of it;
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but God and his service? Is wit grown so schismatical & sacrilegious, that it can please it self with nothing but holy ground? Are profaness & wit grown such inseparable companions, that none shall be allowed to pretend to the one,
but God and his service? Is wit grown so Schismatical & sacrilegious, that it can please it self with nothing but holy ground? are profaneness & wit grown such inseparable Sodales, that none shall be allowed to pretend to the one,
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yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonness to kick against Heaven:
yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonness to kick against Heaven:
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but to do it in despight of all Gods judgements, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
but to do it in despite of all God's Judgments, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
but when by their execrable oaths they call upon God to damn them, for fear he should not do it time enough for them? Thus while men abuse his patience,
but when by their execrable Oaths they call upon God to damn them, for Fear he should not do it time enough for them? Thus while men abuse his patience,
and provoke his justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock at the breaches of them, what can be added more to their impiety? or what can be expected by such who are guilty of it,
and provoke his Justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock At the Breaches of them, what can be added more to their impiety? or what can be expected by such who Are guilty of it,
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but that God should quickly discover their mighty folly by letting them see how much they have deceived themselves, since God will not be mocked, but because of these things the wrath of God will most certainly come upon the children of disobedience.
but that God should quickly discover their mighty folly by letting them see how much they have deceived themselves, since God will not be mocked, but Because of these things the wrath of God will most Certainly come upon the children of disobedience.
But wisdom does not lye in the rambling imaginations of mens minds (for fools may think of the same things which wise men practise) but in a due consideration and choice of things which are most agreeable to the end they design, supposing the end in the first place to be worthy a wise mans choice;
But Wisdom does not lie in the rambling Imaginations of men's minds (for Fools may think of the same things which wise men practice) but in a due consideration and choice of things which Are most agreeable to the end they Design, supposing the end in the First place to be worthy a wise men choice;
or do those things which directly cross and thwart their own designs, or else pursue those which are mean and ignoble in themselves, we need not any further evidence of their folly, than these things discover.
or do those things which directly cross and thwart their own designs, or Else pursue those which Are mean and ignoble in themselves, we need not any further evidence of their folly, than these things discover.
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Supposing that there is a Governour of the world, who hath established Laws for us to be guided by, we may easily understand, whose honour and authority is reflected on,
Supposing that there is a Governor of the world, who hath established Laws for us to be guided by, we may Easily understand, whose honour and Authority is reflected on,
But although there be so infinite a disproportion between the artificial Deities of the Heathens, and the Majesty of him who made and governs the whole world;
But although there be so infinite a disproportion between the artificial Deities of the heathens, and the Majesty of him who made and governs the Whole world;
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than to have their Laws despised, their persons affronted, and their authority contemned? And can we then imagine, that a God of infinite power and Majesty, the honour of whose Laws is as dear to him as his own is, should sit still unconcerned,
than to have their Laws despised, their Persons affronted, and their Authority contemned? And can we then imagine, that a God of infinite power and Majesty, the honour of whose Laws is as dear to him as his own is, should fit still unconcerned,
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when so many indignities are continually offered them, and never take any notice at all of them? It is true, his patience is not to be measured by our fretfull and peevish natures, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
when so many indignities Are continually offered them, and never take any notice At all of them? It is true, his patience is not to be measured by our fretful and peevish nature's, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
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and thinkest thou canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable instruments of death, may dispatch thee hence,
and Thinkest thou Canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable Instruments of death, may dispatch thee hence,
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and consign thee into the hands of divine justice? And wherewithall then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
and consign thee into the hands of divine Justice? And wherewithal then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
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when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock at that which stings with an everlasting venom.
when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock At that which stings with an everlasting venom.
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Art thou then resolved to put all these things to the adventure, and live as securely as if the terrors of the Almighty were but the dreams of men awake,
Art thou then resolved to put all these things to the adventure, and live as securely as if the terrors of the Almighty were but the dreams of men awake,
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or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy lusts thou wouldst seem to others to think so,
or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy Lustiest thou Wouldst seem to Others to think so,
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Is it not then far better to consult the tranquillity of thy mind here, and the eternal happiness of it hereafter, by a serious repentance and speedy amendment of thy life,
Is it not then Far better to consult the tranquillity of thy mind Here, and the Eternal happiness of it hereafter, by a serious Repentance and speedy amendment of thy life,
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Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing at the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they dye,
Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing At the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they die,
or to find such flaws in Gods government of the world, that he shall be contented to let them go unpunished? All which imaginations are alike vain and foolish,
or to find such flaws in God's government of the world, that he shall be contented to let them go unpunished? All which Imaginations Are alike vain and foolish,
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If the Apostate Spirits can by reason of their present restraint and expectation of future punishments be as pleasant in beholding the follies of men as they are malicious to suggest them, it may be one of the greatest diversions of their misery, to see how active and witty men are in contriving their own ruine.
If the Apostate Spirits can by reason of their present restraint and expectation of future punishments be as pleasant in beholding the follies of men as they Are malicious to suggest them, it may be one of the greatest diversions of their misery, to see how active and witty men Are in contriving their own ruin.
To see with what greediness they catch at every bait that is offered them, and when they are swallowing the most deadly poyson, what arts they use to perswade themselves that it is a healthful potion.
To see with what greediness they catch At every bait that is offered them, and when they Are swallowing the most deadly poison, what arts they use to persuade themselves that it is a healthful potion.
3. But if there were any present felicity, or any considerable advantage to be gained by this mocking at sin, and undervaluing Religion, there would seem to be some kind of pretence,
3. But if there were any present felicity, or any considerable advantage to be gained by this mocking At since, and undervaluing Religion, there would seem to be Some kind of pretence,
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Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration thought on which might look like a plausible temptation to it.
Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration Thought on which might look like a plausible temptation to it.
The covetous man, when he hath defrauded his neighbour, and used all kinds of arts to compass an estate, hath the fulness of his baggs to answer for him;
The covetous man, when he hath defrauded his neighbour, and used all Kinds of arts to compass an estate, hath the fullness of his bags to answer for him;
The voluptuous man, hath the strong propensities of his nature, the force of temptation which lyes in the charms of beauty, to excuse his unlawfull pleasures by.
The voluptuous man, hath the strong propensities of his nature, the force of temptation which lies in the charms of beauty, to excuse his unlawful pleasures by.
But what is it which the person who despises Religion, and laughs at every thing that is serious, proposes to himself as the reason of what he does? But alas!
But what is it which the person who despises Religion, and laughs At every thing that is serious, proposes to himself as the reason of what he does? But alas!
So that of all hands the scoffer at Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
So that of all hands the scoffer At Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is Worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
God grant, that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
God grant, that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
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