not in his flourishing and prosperous state, when that extraordinary character was given of him, That there was none like him in the Earth, a perfect and an upright man, one that feared God, and eschewed evil ;
not in his flourishing and prosperous state, when that extraordinary character was given of him, That there was none like him in the Earth, a perfect and an upright man, one that feared God, and Eschewed evil;
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but, after the Devil was permitted to try that malicious experiment upon him, viz. whether the changing his outward condition, would not alter the inward disposition of his mind, as to God and Religion.
but, After the devil was permitted to try that malicious experiment upon him, viz. whither the changing his outward condition, would not altar the inward disposition of his mind, as to God and Religion.
For he suggested, that nothing but interest made him so religious, that all his Piety and Devotion was owing to the wonderful blessings of God upon him;
For he suggested, that nothing but Interest made him so religious, that all his Piety and Devotion was owing to the wondered blessings of God upon him;
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but it was commonly misapplied (the Devils own knowledge of future events being but probable and conjectural) so here, it was a shrewd guess that so sudden a change would have such an effect upon some person concerned in it:
but it was commonly misapplied (the Devils own knowledge of future events being but probable and conjectural) so Here, it was a shrewd guess that so sudden a change would have such an Effect upon Some person concerned in it:
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Which was no doubt a great disappointment to the Devil, who made account he should by Jobs impatience have given a terrible blow to Religion, by making the World believe, that it was nothing but a grave pretence of some mens seeming to be better than their Neighbours.
Which was no doubt a great disappointment to the devil, who made account he should by Jobs impatience have given a terrible blow to Religion, by making the World believe, that it was nothing but a grave pretence of Some men's seeming to be better than their Neighbours.
as Job was in the parts of Arabia where he lived (as appears by the Sabaeans and Chaldaeans his unkind Neigbours) did give a mighty reputation to the practice of Religion, especially among such a wild and ungoverned People as the Arabs were.
as Job was in the parts of Arabia where he lived (as appears by the Sabaeans and Chaldaeans his unkind Neighbours) did give a mighty reputation to the practice of Religion, especially among such a wild and ungoverned People as the Arabs were.
but it continues so to be as long as the memory of his sufferings remains, which hath lasted for so many Ages, that some think the Book of Job the oldest Book in the World; (not in the supposed translation into Hebrew,
but it continues so to be as long as the memory of his sufferings remains, which hath lasted for so many Ages, that Some think the Book of Job the oldest Book in the World; (not in the supposed Translation into Hebrew,
But notwithstanding the general evenness of Job 's temper, and his quiet submission to Divine Providence, there were two things which touched him more sensibly than all the other circumstances of his afflictions; and those were,
But notwithstanding the general evenness of Job is temper, and his quiet submission to Divine Providence, there were two things which touched him more sensibly than all the other Circumstances of his afflictions; and those were,
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(1.) That God should seem so much displeased with him, as to single him out as a mark to shoot at, when he was not conscious to himself of any such impiety to deserve it, according to the common method of his Providence.
(1.) That God should seem so much displeased with him, as to single him out as a mark to shoot At, when he was not conscious to himself of any such impiety to deserve it, according to the Common method of his Providence.
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and denies the charge as to his secret Hypocrisie, and both in these few words of the Text, When I consider, I am afraid of him. These words may be understood, I.
and Denies the charge as to his secret Hypocrisy, and both in these few words of the Text, When I Consider, I am afraid of him. These words may be understood, I.
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for what could Job have done under all his Troubles but for Gods presence to support him? And therefore he declares his firm resolution never to let go his confidence in God whatever became of him;
for what could Job have done under all his Troubles but for God's presence to support him? And Therefore he declares his firm resolution never to let go his confidence in God whatever became of him;
(1.) What it was made Job so apprehensive of Gods anger that he was afraid of him, when he pleads so much for his own Integrity towards God and Man? Doth not this seem to lessen the comfort and satisfaction of a good Conscience,
(1.) What it was made Job so apprehensive of God's anger that he was afraid of him, when he pleads so much for his own Integrity towards God and Man? Does not this seem to lessen the Comfort and satisfaction of a good Conscience,
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For, what are our shallow and dark and confused conceptions of things, to his Divine Wisdom? by which he comprehends all the differences of times at one view;
For, what Are our shallow and dark and confused conceptions of things, to his Divine Wisdom? by which he comprehends all the differences of times At one view;
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What is all the power of Mankind, if it were gathered into one, in comparison with that Divine Power, which gave a Being to the World, when it was not;
What is all the power of Mankind, if it were gathered into one, in comparison with that Divine Power, which gave a Being to the World, when it was not;
as it is elegantly set forth in this Book of Job. And therefore as Job saith to his Friends, Shall not his excellency make you afraid? and his dread fall upon you? For as Elihu speaks, With God is terrible Majesty :
as it is elegantly Set forth in this Book of Job. And Therefore as Job Says to his Friends, Shall not his excellency make you afraid? and his dread fallen upon you? For as Elihu speaks, With God is terrible Majesty:
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And after all the protestations Job makes of his Integrity, he confesses, that there is so much natural and contracted impurity in Mankind, that God may justly cast them into the Furnace to purge and refine them.
And After all the protestations Job makes of his Integrity, he Confesses, that there is so much natural and contracted impurity in Mankind, that God may justly cast them into the Furnace to purge and refine them.
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but according to the usual method of Providence, he could not but think his Case very hard, to suffer so much for sins committed before he well knew the nature or danger of his sins;
but according to the usual method of Providence, he could not but think his Case very hard, to suffer so much for Sins committed before he well knew the nature or danger of his Sins;
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for sins so long since repented of, and forsaken (which is the only satisfactory sign of true repentance) and when so many wicked men in the heighth of their impiety,
for Sins so long since repented of, and forsaken (which is the only satisfactory Signen of true Repentance) and when so many wicked men in the height of their impiety,
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whereas he had made it his business and delight to serve him, as he speaks in this Chapter, My foot hath held his steps, his way have I kept and not declined;
whereas he had made it his business and delight to serve him, as he speaks in this Chapter, My foot hath held his steps, his Way have I kept and not declined;
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which made Job cry out, like one wounded in the most tender and incurable parts, The arrows of the Almighty are within me, the poison whereof drinketh up my spirit;
which made Job cry out, like one wounded in the most tender and incurable parts, The arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit;
the terrors of God do set themselves in array against me. But after all this, 3. God may not be so displeased with such Persons as lie under great afflictions,
the terrors of God do Set themselves in array against me. But After all this, 3. God may not be so displeased with such Persons as lie under great afflictions,
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his sufferings were extraordinary, and such an unusal concurrence of so many sad accidents, made him think he had great cause to apprehend an immediate hand of God to be stretcht out against him.
his sufferings were extraordinary, and such an unusual concurrence of so many sad accidents, made him think he had great cause to apprehend an immediate hand of God to be stretched out against him.
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and makes us think it necessary to look about us, to search and examine our ways, to find out the particular sins we have given way to, which may have justly provoked God to shew his displeasure against us.
and makes us think it necessary to look about us, to search and examine our ways, to find out the particular Sins we have given Way to, which may have justly provoked God to show his displeasure against us.
For the Wise God will then turn all our Crosses into such proper Remedies for the Diseases of our Minds, that the sharpest afflictions will tend more to the purging away our sins,
For the Wise God will then turn all our Crosses into such proper Remedies for the Diseases of our Minds, that the Sharpest afflictions will tend more to the purging away our Sins,
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and thereby to a more sound and healthful state of our Souls, than all the sleeping Potions of the intoxicating pleasures and vanities of this World would ever have done.
and thereby to a more found and healthful state of our Souls, than all the sleeping Potions of the intoxicating pleasures and vanities of this World would ever have done.
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For, Luxury and Epicurism, with all the arts of heightning the Pleasures of Life, are things not more delightful to sense than dangerous to Mens Souls.
For, Luxury and Epicurism, with all the arts of heightening the Pleasures of Life, Are things not more delightful to sense than dangerous to Men's Souls.
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and if at some times he judges it necessary to give us Physick as well as Food, shall we not submit to his Will? For as Job saith, Shall we receive good at the hand of God, and shall we not receive evil ? as if he had said, Shall we think much that our Father should be our Physician ;
and if At Some times he judges it necessary to give us Physic as well as Food, shall we not submit to his Will? For as Job Says, Shall we receive good At the hand of God, and shall we not receive evil? as if he had said, Shall we think much that our Father should be our physician;
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that he who hath been hitherto so kind to us to please us, should now be so kind to undertake our Cure? Shall we complain that our Physician doth not humour our palates,
that he who hath been hitherto so kind to us to please us, should now be so kind to undertake our Cure? Shall we complain that our physician does not humour our palates,
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I confess afterwards, Job being either sowred by the malignity of his Distemper, or heated by the impertinency or bitterness of his Friends Discourses (for if they had no relation to his Case, they were impertinent;
I confess afterwards, Job being either soured by the malignity of his Distemper, or heated by the impertinency or bitterness of his Friends Discourses (for if they had no Relation to his Case, they were impertinent;
but these arose from the Clouds upon his mind, which made him then apprehend all these afflictions to come from Gods wrath and indignation against him;
but these arose from the Clouds upon his mind, which made him then apprehend all these afflictions to come from God's wrath and Indignation against him;
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but therein he was wholly mistaken, and then only hit upon the truth of his Case when he said, When he hath tried me, I shall come forth as gold, i. e.
but therein he was wholly mistaken, and then only hit upon the truth of his Case when he said, When he hath tried me, I shall come forth as gold, i. e.
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Job was extremely afflicted to think the best Friend he had in the World, and whom he desired to please above all things, should become his Enemy, and set himself against him;
Job was extremely afflicted to think the best Friend he had in the World, and whom he desired to please above all things, should become his Enemy, and Set himself against him;
but he did not always think so, although his Friends represented his condition to him in the blackest and most frightful manner, which startled him and made him resent his sufferings with great bitterness,
but he did not always think so, although his Friends represented his condition to him in the Blackest and most frightful manner, which startled him and made him resent his sufferings with great bitterness,
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even theirs who but a little before, as he at large describes it, kept their distance from him, made way for him as he passed the streets, admired all he spoke as Oracles, and all he did as the perfection of Wisdom and Vertue.
even theirs who but a little before, as he At large describes it, kept their distance from him, made Way for him as he passed the streets, admired all he spoke as Oracles, and all he did as the perfection of Wisdom and Virtue.
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But so wise a Man could not be surprised to see flattery turned into scorn and derision; (for no Man thinks to gain by his flattery, who hath not a secret contempt of the person he flatters) and so good a Man could not but forgive the unjust reproaches that were cast upon him,
But so wise a Man could not be surprised to see flattery turned into scorn and derision; (for no Man thinks to gain by his flattery, who hath not a secret contempt of the person he flatters) and so good a Man could not but forgive the unjust Reproaches that were cast upon him,
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But the Christian Church hath generally understood them to refer to the Day of Resurrection, when he was certain that God would reward his innocency and sincerity:
But the Christian Church hath generally understood them to refer to the Day of Resurrection, when he was certain that God would reward his innocency and sincerity:
And of a future state, it is plain he had an undoubted expectation, when he saith, What is the hope of the hypocrite, although he hath gained, when God taketh away his Soul? which shews the great folly of Hypocrisie, which can never stand a man in stead beyond this World, where he must leave all his Riches,
And of a future state, it is plain he had an undoubted expectation, when he Says, What is the hope of the hypocrite, although he hath gained, when God Takes away his Soul? which shows the great folly of Hypocrisy, which can never stand a man in stead beyond this World, where he must leave all his Riches,
(2.) But if so good, so vertuous, so sincere a Man as Job, had such terrible apprehensions of God, what can we wretched sinners think of him? if when he considered, he was afraid of him ;
(2.) But if so good, so virtuous, so sincere a Man as Job, had such terrible apprehensions of God, what can we wretched Sinners think of him? if when he considered, he was afraid of him;
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but have esteemed the words of his mouth more than our necessary food ? Have we not rather cast his most just and reasonable commandments behind our backs,
but have esteemed the words of his Mouth more than our necessary food? Have we not rather cast his most just and reasonable Commandments behind our backs,
For when our apprehensions of God are such as drive us from him, they overthrow the great end of Religion, which is to bring God and Man nearer together.
For when our apprehensions of God Are such as drive us from him, they overthrow the great end of Religion, which is to bring God and Man nearer together.
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but to question his truth and sincerity, to slight his Patience, to disparage his Goodness, and to look upon him as a most revengeful and implacable Being;
but to question his truth and sincerity, to slight his Patience, to disparage his goodness, and to look upon him as a most revengeful and implacable Being;
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who hath proclaimed himself to be a God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, i. e.
who hath proclaimed himself to be a God merciful and gracious, long-suffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since, i. e.
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For a very judicious Interpreter saith, This severity of God here spoken of, in visiting the iniquity of the Fathers upon the Children, &c. is not to be understood of all crimes,
For a very judicious Interpreter Says, This severity of God Here spoken of, in visiting the iniquity of the Father's upon the Children, etc. is not to be understood of all crimes,
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Will not the parity of reason so far hold, as to aggravate those sins which are immediate offences against the Divine Majesty, and which tend to overthrow his Government of the World?
Will not the parity of reason so Far hold, as to aggravate those Sins which Are immediate offences against the Divine Majesty, and which tend to overthrow his Government of the World?
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For, Eliphaz in plain terms, in the foregoing Chapter, tells him, he was one of those who thought God was at too great a distance to take notice of things upon Earth.
For, Eliphaz in plain terms, in the foregoing Chapter, tells him, he was one of those who Thought God was At too great a distance to take notice of things upon Earth.
and knowing no imaginable reason for it, but a groundless suspicion they had entertained, because of his unusual sufferings, makes here in this Chapter a solemn protestation of the mighty value and esteem he had for the Laws of God, that he constantly observed them, and esteemed them more than his necessary food.
and knowing no imaginable reason for it, but a groundless suspicion they had entertained, Because of his unusual sufferings, makes Here in this Chapter a solemn protestation of the mighty valve and esteem he had for the Laws of God, that he constantly observed them, and esteemed them more than his necessary food.
And to let them know that this was no sudden heat, he tells Eliphaz, that the fear of God in him, came from the most weighty and serious consideration;
And to let them know that this was no sudden heat, he tells Eliphaz, that the Fear of God in him, Come from the most weighty and serious consideration;
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as if he had said, I have spent many thoughts about God and Religion, whether there be any just reason for Mankind to apprehend and stand in awe of an infinite Being above them;
as if he had said, I have spent many thoughts about God and Religion, whither there be any just reason for Mankind to apprehend and stand in awe of an infinite Being above them;
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For, if some crafty Politicians did first start the notion of an Invisible Being among the rude and unthinking Multitude, the better to awe them into Obedience to Government;
For, if Some crafty Politicians did First start the notion of an Invisible Being among the rude and unthinking Multitude, the better to awe them into obedience to Government;
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which makes it very probable to have been written before the Children of Israels coming out of Aegypt ; (and some Arabic Writers think that Job lived before Abraham; and others, at least in the time of Jacob ) however it be, this Book of Job gives an account of the sense of Mankind about Religion very early;
which makes it very probable to have been written before the Children of Israel's coming out of Egypt; (and Some Arabic Writers think that Job lived before Abraham; and Others, At least in the time of Jacob) however it be, this Book of Job gives an account of the sense of Mankind about Religion very early;
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and by it we find that the great, and wise, and understanding Men of the World, such as Job and his three Friends were, (who as far as appears by the story, were all of them independent Princes;
and by it we find that the great, and wise, and understanding Men of the World, such as Job and his three Friends were, (who as Far as appears by the story, were all of them independent Princes;
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But what is it he appeals to Antiquity for, and the observations of all former Ages? It was for this, viz. the bad condition of all that were not sincere in Religion:
But what is it he appeals to Antiquity for, and the observations of all former Ages? It was for this, viz. the bad condition of all that were not sincere in Religion:
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And another of his Friends speaking of the remarkable judgments of God upon the World, saith to Job, Hast thou marked the old way which wicked men have trodden;
And Another of his Friends speaking of the remarkable Judgments of God upon the World, Says to Job, Hast thou marked the old Way which wicked men have trodden;
And what was their great and provoking sin? A contempt of God and Religion, Which said unto God, Depart from us; and what can the Almighty do for them? This is the oldest,
And what was their great and provoking since? A contempt of God and Religion, Which said unto God, Depart from us; and what can the Almighty do for them? This is the oldest,
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But if they are unsatisfied with the Testimony of Job 's Friends, let them produce any to be mentioned the same Day with it, which can pretend to give a truer account of the Religion of the first Ages of the World:
But if they Are unsatisfied with the Testimony of Job is Friends, let them produce any to be mentioned the same Day with it, which can pretend to give a truer account of the Religion of the First Ages of the World:
I do not mention Moses (although his Authority be unquestionable) lest he should be thought one of these Politicians, who inspired the People of Israel with the Principles of Religion;
I do not mention Moses (although his authority be unquestionable) lest he should be Thought one of these Politicians, who inspired the People of Israel with the Principles of Religion;
but I the rather chuse this instance of the free Princes of those parts of the East, who were under subjection to no common Authority, yet were so early possessed themselves with such firm Principles of Religion,
but I the rather choose this instance of the free Princes of those parts of the East, who were under subjection to no Common authority, yet were so early possessed themselves with such firm Principles of Religion,
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(2.) Suppose we should allow that in a particular Nation, some great and wise Man should think fit to reclaim a loose and barbarous People by the Principles of Religion;
(2.) Suppose we should allow that in a particular nation, Some great and wise Man should think fit to reclaim a lose and barbarous People by the Principles of Religion;
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how doth this prove Religion to be false, or what doth it signifie to the universal consent of Mankind? Is it any Argument that there is no foundation in Nature for Justice, Charity,
how does this prove Religion to be false, or what does it signify to the universal consent of Mankind? Is it any Argument that there is no Foundation in Nature for justice, Charity,
and common Humanity, because wise Men have been put to use variety of methods to reduce Canibals to civility? And it would be as good arguing against all Morality from thence,
and Common Humanity, Because wise Men have been put to use variety of methods to reduce Cannibals to civility? And it would be as good arguing against all Morality from thence,
But what a mighty number of Politicians must spring out of the Earth at once, to scatter the seeds of Religion, in such a manner, over all the face of the Earth? It is impossible that a few Men,
But what a mighty number of Politicians must spring out of the Earth At once, to scatter the seeds of Religion, in such a manner, over all the face of the Earth? It is impossible that a few Men,
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(3.) But suppose this to have happened in some one unlucky Age, when the Earth brought forth such a fruitful crop of Politicians; yet how comes it to pass,
(3.) But suppose this to have happened in Some one unlucky Age, when the Earth brought forth such a fruitful crop of Politicians; yet how comes it to pass,
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since these have so long been laid in their Graves, the effect of this Policy should still remain all the World over? For, every Age is apt to condemn the Policy of the foregoing;
since these have so long been laid in their Graves, the Effect of this Policy should still remain all the World over? For, every Age is apt to condemn the Policy of the foregoing;
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how comes it then in so many Ages, as have passed since these deep Politicians lived, that no other Persons have been able to lay open the artifice of Religion so,
how comes it then in so many Ages, as have passed since these deep Politicians lived, that no other Persons have been able to lay open the artifice of Religion so,
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How comes it then after all, that Religion still prevailed, and the fears of a Deity could not be shaken off, no not by the greatest Politicians themselves, who thought they understood all the arts of Government,
How comes it then After all, that Religion still prevailed, and the fears of a Deity could not be shaken off, no not by the greatest Politicians themselves, who Thought they understood all the arts of Government,
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as well as any that had been before them? Would not some of the Roman Emperours, who had none to controul them, have been glad to have eased themselves of the fears of an invisible Power? But they found,
as well as any that had been before them? Would not Some of the Roman emperors, who had none to control them, have been glad to have eased themselves of the fears of an invisible Power? But they found,
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God and Conscience were so much too hard for their loose reasonings set up against them, that where Men had shaken off the love of Religion, they could not shake off the fears that follow the contempt of it.
God and Conscience were so much too hard for their lose reasonings Set up against them, that where Men had shaken off the love of Religion, they could not shake off the fears that follow the contempt of it.
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If once I begin to see Mankind cast off all the reins of Civil Government, and run wild and savage, quitting all the conveniences and pleasures of Houses, and Lands,
If once I begin to see Mankind cast off all the reins of Civil Government, and run wild and savage, quitting all the conveniences and pleasures of Houses, and Lands,
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I may then begin to think that such suspicions about Religion, may prevail upon Mankind to cast off the most reasonable obligations to maintain the profession and the practice of it.
I may then begin to think that such suspicions about Religion, may prevail upon Mankind to cast off the most reasonable obligations to maintain the profession and the practice of it.
For although the Reasons on which Religion is grounded, be independent on Civil Authority, such as the train of Causes, the Motion, Order, Beauty, usefulness of all the parts of the Universe;
For although the Reasons on which Religion is grounded, be independent on Civil authority, such as the train of Causes, the Motion, Order, Beauty, usefulness of all the parts of the Universe;
yet the Principles of Religion do really give so much strength and support to Civil Government, that none who have a kindness to the one, can be Enemies to the other;
yet the Principles of Religion do really give so much strength and support to Civil Government, that none who have a kindness to the one, can be Enemies to the other;
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yet when they reflect on the strange folly and superstitious fear of Mankind, they are apt still to suspect, that Men being puzled and confounded, have frighted themselves into the belief of Invisible Powers,
yet when they reflect on the strange folly and superstitious Fear of Mankind, they Are apt still to suspect, that Men being puzzled and confounded, have frighted themselves into the belief of Invisible Powers,
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but when was it given to all the World to be wise? It were extremely to be wished, that nothing but pure and undefiled Religion should obtain in the World;
but when was it given to all the World to be wise? It were extremely to be wished, that nothing but pure and undefiled Religion should obtain in the World;
the more we consider all the wilful errors, and involuntary mistakes, vicious Inclinations, violent Passions, foolish Opinions, strange Prejudices, superficial Reasonings,
the more we Consider all the wilful errors, and involuntary mistakes, vicious Inclinations, violent Passion, foolish Opinions, strange Prejudices, superficial Reasonings,
But if through the mercy of God it fares better among us, as to outward circumstances (for which we ought to be very thankful) let not Religion bear the blame of all the follies and indiscretions of those who profess it.
But if through the mercy of God it fares better among us, as to outward Circumstances (for which we ought to be very thankful) let not Religion bear the blame of all the follies and indiscretions of those who profess it.
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It is a hard Case, if the common weaknesses of Humane Nature, and those faults which Men commit through the want of Religion, shall be laid to the charge of it.
It is a hard Case, if the Common Weaknesses of Humane Nature, and those Faults which Men commit through the want of Religion, shall be laid to the charge of it.
and while they look on this side of the Picture, and see there nothing but the lamentable spectacles of the mischiefs which have been done in the World under the pretence of Religion, they are far from thinking those Politicians, that invented it;
and while they look on this side of the Picture, and see there nothing but the lamentable spectacles of the mischiefs which have been done in the World under the pretence of Religion, they Are Far from thinking those Politicians, that invented it;
it being so easily turned upon the Government, and being then so dangerous to it. (Which is a farther Argument to me, that it could not be a contrivance of such Men:
it being so Easily turned upon the Government, and being then so dangerous to it. (Which is a farther Argument to me, that it could not be a contrivance of such Men:
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but that of the Leviathan, which being so great a Novelty, it is a certain sign, that Religion was not framed meerly to serve the ends of Government.) But however, that only true and holy Religion which we profess, is so far from giving any encouragement to seditious Practices, that it is not possible to contrive a Religion, which we must adhere to whatever we suffer for it, that should more effectually recommend the Duties of Quietness, Patience,
but that of the Leviathan, which being so great a Novelty, it is a certain Signen, that Religion was not framed merely to serve the ends of Government.) But however, that only true and holy Religion which we profess, is so Far from giving any encouragement to seditious Practices, that it is not possible to contrive a Religion, which we must adhere to whatever we suffer for it, that should more effectually recommend the Duties of Quietness, Patience,
so useful and beneficial to Mankind, we ought not to lessen our esteem of it, for the sake of any weak, or superstitious, or hypocritical pretenders to it.
so useful and beneficial to Mankind, we ought not to lessen our esteem of it, for the sake of any weak, or superstitious, or hypocritical pretenders to it.
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and follow their lawful Imployments, with an honest and conscientious diligence, and neglect no necessary Duties of Religion, do carry on the great ends of Religion,
and follow their lawful Employments, with an honest and conscientious diligence, and neglect no necessary Duties of Religion, do carry on the great ends of Religion,
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which is meant by sanctifying them. So that not only constant Offices of Religion, but more solemn Acts of Devotion at certain seasons, are not only agreeable to the ancient practice of the Christian Church,
which is meant by sanctifying them. So that not only constant Offices of Religion, but more solemn Acts of Devotion At certain seasons, Are not only agreeable to the ancient practice of the Christian Church,
and so curiously framed and fashioned all the parts of our Bodies? Was it not He, that breathed into us the breath of Life, that first set the Wheel in motion by the course of the Blood, and setled the Cistern in the Heart to receive and disperse it,
and so curiously framed and fashioned all the parts of our Bodies? Was it not He, that breathed into us the breath of Life, that First Set the Wheel in motion by the course of the Blood, and settled the Cistern in the Heart to receive and disperse it,
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and stretched out the silver Cord of the Nerves over the whole Body, for the admirable use and service of all the Parts? Was it not He, that endued us with those noble Faculties of Understanding, Reasoning, Reflecting, Remembring, Discoursing with others,
and stretched out the silver Cord of the Nerves over the Whole Body, for the admirable use and service of all the Parts? Was it not He, that endued us with those noble Faculties of Understanding, Reasoning, Reflecting, Remembering, Discoursing with Others,
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and Governing our selves? Was it not He, that made all the Parts of the World about us so serviceable and beneficial to us? Was it not He, that preserved us from so many and great Dangers which we have been exposed to by open Violence, and secret Conspiracies;
and Governing our selves? Was it not He, that made all the Parts of the World about us so serviceable and beneficial to us? Was it not He, that preserved us from so many and great Dangers which we have been exposed to by open Violence, and secret Conspiracies;
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when the face of the Heavens gathered blackness, and all things seemed to tend to confusion? Is it not He, who still wonderfully continues our Peace and Plenty, amidst all the sad complaints,
when the face of the Heavens gathered blackness, and all things seemed to tend to confusion? Is it not He, who still wonderfully continues our Peace and Plenty, amid all the sad complaints,
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and miserable condition of our Neighbours? yea, who continues our Laws, our Government, our Religion amidst all the Fears and Conspiracies which have been among us? And shall we think much to serve so Wise,
and miserable condition of our Neighbours? yea, who continues our Laws, our Government, our Religion amid all the Fears and Conspiracies which have been among us? And shall we think much to serve so Wise,
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and long-suffering, and goodness towards us in order to our Repentance? That still offers to us the most unvaluable Blessings of the pardon of our Sins,
and long-suffering, and Goodness towards us in order to our Repentance? That still offers to us the most unvaluable Blessings of the pardon of our Sins,
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and exposed him to the Reproach and Pain of an accursed Death upon the Cross, that he might be a Sacrifice of Atonement for us? And will not all these Motives prevail with us to fear and serve him, who hath deserved so much more from us,
and exposed him to the Reproach and Pain of an accursed Death upon the Cross, that he might be a Sacrifice of Atonement for us? And will not all these Motives prevail with us to Fear and serve him, who hath deserved so much more from us,
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than the service of our whole Lives, in the most perfect Obedience, would make a requital for? Shall we then grudge him that proportion of sincere Obedience, which he is not only willing to accept of,
than the service of our Whole Lives, in the most perfect obedience, would make a requital for? Shall we then grudge him that proportion of sincere obedience, which he is not only willing to accept of,
Men will praise thee, saith the Psalmist, when thou dost well to thy self. Not, when thou pamperest thy Body, and thereby layest a foundation for Lusts and Diseases;
Men will praise thee, Says the Psalmist, when thou dost well to thy self. Not, when thou pamperest thy Body, and thereby layest a Foundation for Lustiest and Diseases;
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not, when thou heapest up Riches, and knowest not who shall gather them ; not, when thou givest way to all the Vanities and Follies of a deceitful World:
not, when thou heapest up Riches, and Knowest not who shall gather them; not, when thou givest Way to all the Vanities and Follies of a deceitful World:
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And that is certainly our true Wisdom, whereby, we secure our best Friend in all conditions, we disappoint our greatest Enemies, we lay the surest foundation for Peace and Tranquillity in our Minds while we live,
And that is Certainly our true Wisdom, whereby, we secure our best Friend in all conditions, we disappoint our greatest Enemies, we lay the Surest Foundation for Peace and Tranquillity in our Minds while we live,
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