The last sermon of his grace John late Lord Archbishop of Canterbury Preach'd before the King and Queen at White-Hall, February 25th, 1693/4/ Together with his Grace's sermon on Phil.3.20. For our conversation is in Heaven.
Publisher: printed for B Aylmer at the Three Pigeons against the Royal Exchange in Cornhill and W Rogers at the Sun against St Dunstan s Church in Fleetstreet
GEneral Persuasives to Repentance and a good Life, and Invectives against Sin and Wickedness at large, are certainly of good use to recommend Religion and Virtue,
GEneral Persuasive to Repentance and a good Life, and Invectives against since and Wickedness At large, Are Certainly of good use to recommend Religion and Virtue,
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Because they fall among the Croud, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we treat of particular Duties and Sins,
Because they fallen among the Crowd, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we Treat of particular Duties and Sins,
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The general way is, as if a Physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
The general Way is, as if a physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
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And to this end I have pitched upon one of the common and reigning Vices of the Age, Calumny and Evil-speaking; by which men contract so much guilt to themselves,
And to this end I have pitched upon one of the Common and reigning Vices of the Age, Calumny and Evil-speaking; by which men contract so much guilt to themselves,
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For who is he, saith the Son of Sirach, that hath not offended with his tongue? Ecclus. 19. 16. In many things, saith St. James, James 3. 2. we offend all: And if any man offend not in word, the same is a perfect man.
For who is he, Says the Son of Sirach, that hath not offended with his tongue? Ecclus 19. 16. In many things, Says Saint James, James 3. 2. we offend all: And if any man offend not in word, the same is a perfect man.
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Fourthly, I shall add some further Considerations to dissuade men from it. Fifthly, I shall give some Rules and Directions for the prevention and cure of it. I.
Fourthly, I shall add Some further Considerations to dissuade men from it. Fifthly, I shall give Some Rules and Directions for the prevention and cure of it. I.
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So that this Vice consists in saying things of others which tend to their disparagement and reproach, to the taking away or lessening of their Reputation and good Name.
So that this Vice consists in saying things of Others which tend to their disparagement and reproach, to the taking away or lessening of their Reputation and good Name.
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because they insinuate something that is much worse than is said, and yet are very apt to create in unwary men a strong belief of something that is very bad,
Because they insinuate something that is much Worse than is said, and yet Are very apt to create in unwary men a strong belief of something that is very bad,
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So that it matters not in what fashion a Slander is dress'd up, if it tend to defame a man and to diminish his Reputation, it is the Sin forbidden in the Text.
So that it matters not in what fashion a Slander is dressed up, if it tend to defame a man and to diminish his Reputation, it is the since forbidden in the Text.
And this I take to be the meaning of that advice of the Son of Sirach, Eccl. 19. 8. Whether it be to a friend or a foe, talk not of other mens lives;
And this I take to be the meaning of that Advice of the Son of Sirach, Ecclesiastes 19. 8. Whither it be to a friend or a foe, talk not of other men's lives;
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First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
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For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
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and tell them of their faults in such a manner as if we did it to shew our authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
and tell them of their Faults in such a manner as if we did it to show our Authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
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and out of reverence to the Oath taken in such Cases, he is so far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
and out of Reverence to the Oath taken in such Cases, he is so Far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
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When a man cannot conceal another's faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of another man.
When a man cannot conceal another's Faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of Another man.
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
Besides these more obvious and remarkable Cases, this Prohibition doth not I think hinder but that in ordinary conversation men may mention that ill of others which is already made as publick as it well can be:
Beside these more obvious and remarkable Cases, this Prohibition does not I think hinder but that in ordinary Conversation men may mention that ill of Others which is already made as public as it well can be:
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And therefore men do commonly incline to the censorious and uncharitable side: which shews humane Nature to be strangely distorted from its original rectitude and innocency.
And Therefore men do commonly incline to the censorious and uncharitable side: which shows humane Nature to be strangely distorted from its original rectitude and innocency.
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The Wit of Man doth more naturally vent it self in Satyr and Censure, than in Praise and Panegyrick. When men set themselves to commend, it comes hardly from them,
The Wit of Man does more naturally vent it self in Satyr and Censure, than in Praise and Panegyric. When men Set themselves to commend, it comes hardly from them,
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It is greedily entertained and greatly applauded, and every man is glad to hear others abused, not considering how soon it may come to his own turn to lie down and make sport for others.
It is greedily entertained and greatly applauded, and every man is glad to hear Others abused, not considering how soon it may come to his own turn to lie down and make sport for Others.
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And the great and serious business of most Meetings and Visits, after the necessary Ceremonies and Complements are over, is to sit down and back-bite all the World.
And the great and serious business of most Meetings and Visits, After the necessary Ceremonies and Compliments Are over, is to fit down and backbite all the World.
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'Tis the Sawce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against some body.
It's the Sauce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against Some body.
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And tho they all pretend to be Christiams, and the Disciples of Him who taught nothing but kindness and meekness and charity; yet it is strange to see with what a salvage and murderous disposition they will flie at one another's Reputation and tear it in pieces:
And though they all pretend to be Christians, and the Disciples of Him who taught nothing but kindness and meekness and charity; yet it is strange to see with what a salvage and murderous disposition they will fly At one another's Reputation and tear it in Pieces:
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But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they at last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirm'd.
But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they At last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirmed.
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Nay it is well, if to balance the matter, and set things even, they do not clap some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
Nay it is well, if to balance the matter, and Set things even, they do not clap Some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
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And which is yet more ill-natur'd and unjust, many times when we do not believe it our selves we tell it to others, with this charitable Caution, That we hope it is not true.
And which is yet more Ill-natured and unjust, many times when we do not believe it our selves we tell it to Others, with this charitable Caution, That we hope it is not true.
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But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
Because iniquity shall abound, the Love of many shall wax cold, Matth. 24. 12. When men are bad themselves, they are glad of any opportunity to censure others,
Because iniquity shall abound, the Love of many shall wax cold, Matthew 24. 12. When men Are bad themselves, they Are glad of any opportunity to censure Others,
and for this reason they endeavour to bring men to a level, hoping it will be some justification of them if they can but render others as bad as themselves.
and for this reason they endeavour to bring men to a level, hoping it will be Some justification of them if they can but render Others as bad as themselves.
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and therefore they do what they can to cast a cloud over them, that the bright shining of their Vertues may not scorch them. This makes them greedily to entertain,
and Therefore they do what they can to cast a cloud over them, that the bright shining of their Virtues may not scorch them. This makes them greedily to entertain,
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And therefore as soon as they have got an ill Report of any good man by the end, to work they presently go to send it abroad by the first Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through City and Country; for fear the innocent man's justification should over-take it.
And Therefore as soon as they have god an ill Report of any good man by the end, to work they presently go to send it abroad by the First Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through city and Country; for Fear the innocent Man's justification should overtake it.
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Fifthly, Another Cause of evil-speaking is Impertinence and Curiosity; an itch of talking and medling in the affairs of other Men, which do nowise concern them.
Fifthly, another Cause of Evil-speaking is Impertinence and Curiosity; an itch of talking and meddling in the affairs of other Men, which do nowise concern them.
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Some persons love to mingle themselves in all business, and are loth to seem ignorannt of so important a piece of News as the faults and •••ies of men,
some Persons love to mingle themselves in all business, and Are loath to seem ignorannt of so important a piece of News as the Faults and •••ies of men,
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Lastly, Men do this many times out of wantonness and for diversion. So little do light and vain men consider, that a man's Reputation is too great and tender a Concernment to be jested withal;
Lastly, Men do this many times out of wantonness and for diversion. So little do Light and vain men Consider, that a Man's Reputation is too great and tender a Concernment to be jested withal;
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It is certainly a great injury, and if the evil which we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation.
It is Certainly a great injury, and if the evil which we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation.
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and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
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And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
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For he hath heard and observed thee, Ecclus. 19. 8, 9. that is, one way or other it will probably come to his knowledge, and when the time cometh he will shew his hatred;
For he hath herd and observed thee, Ecclus 19. 8, 9. that is, one Way or other it will probably come to his knowledge, and when the time comes he will show his hatred;
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And Christianity, which is the best-natur'd Institution in the World, forbids us the doing of those things whereby we may grieve one another. A man's good name is a tender thing,
And Christianity, which is the best-natured Institution in the World, forbids us the doing of those things whereby we may grieve one Another. A Man's good name is a tender thing,
And it is very well worthy of our consideration, which our Saviour says in this very Case, That with what measure we meet to others, it shall be measured to us again;
And it is very well worthy of our consideration, which our Saviour Says in this very Case, That with what measure we meet to Others, it shall be measured to us again;
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For no man knows in the chance of things, and the mutability of humane affairs, whose kindness and good-will he may come to stand in need of before he dies.
For no man knows in the chance of things, and the mutability of humane affairs, whose kindness and goodwill he may come to stand in need of before he die.
So that did a man only consult his own safety and quiet, he ought to refrain from evil-speaking. What man is he, saith the Psalmist, that desireth life,
So that did a man only consult his own safety and quiet, he ought to refrain from Evil-speaking. What man is he, Says the Psalmist, that Desires life,
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and loveth many days, that he may see good: Keep thy tongue from evil, and thy lips from speaking falshood, Psal. 34. 12, 13. But there is an infinitely greater Danger hanging over us from God.
and loves many days, that he may see good: Keep thy tongue from evil, and thy lips from speaking falsehood, Psalm 34. 12, 13. But there is an infinitely greater Danger hanging over us from God.
and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain, Jam. 1. 26. And St. Paul puts Slanderers and Revilers amongst those that shall not inherit the kingdom of God.
and bridleth not his tongue, but deceives his own heart, that Man's Religion is vain, Jam. 1. 26. And Saint Paul puts Slanderers and Revilers among those that shall not inherit the Kingdom of God.
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for there is no word so secret that shall go for nought, and the mouth that slandereth slayeth the Soul, Wisdom of Solomon, c. 1. v. 11. I proceed in the
for there is no word so secret that shall go for nought, and the Mouth that Slandereth slays the Soul, Wisdom of Solomon, c. 1. v. 11. I proceed in the
The Psalmist, as by Interpreters is generally thought, calls our Tongue our Glory; therewith we praise God and bless Men. Now to bless is to speak well of any, and to wish them well.
The Psalmist, as by Interpreters is generally Thought, calls our Tongue our Glory; therewith we praise God and bless Men. Now to bless is to speak well of any, and to wish them well.
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Speak thy Conscience Man, and say whether, as bad as thou art, thou wouldst not be glad to have every man's, especially every good man's good word? And to have thy faults concenal'd,
Speak thy Conscience Man, and say whither, as bad as thou art, thou Wouldst not be glad to have every Man's, especially every good Man's good word? And to have thy Faults concenaled,
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and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou wouldst have no man do to thee, that do thou to no man.
and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from Others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou Wouldst have no man do to thee, that do thou to no man.
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even the wisest, and most virtuous, and most perfect among men have some little vanity, or affectation, which lays them open to the railery of a mimical and malicious Wit:
even the Wisest, and most virtuous, and most perfect among men have Some little vanity, or affectation, which lays them open to the raillery of a mimical and malicious Wit:
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Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
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and be bold it will not burst thee, Ecclus. 19. 10. I shall in the Vth. and last place, give some Rules and Directions for the prevention and cure of this great evil among men.
and be bold it will not burst thee, Ecclus 19. 10. I shall in the Vth and last place, give Some Rules and Directions for the prevention and cure of this great evil among men.
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When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, because God sees and hears you.
When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, Because God sees and hears you.
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and how incapable this carriage of yours towards him will render you of it? And whether it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting others,
and how incapable this carriage of yours towards him will render you of it? And whither it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting Others,
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Fourthly, When-ever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of others,
Fourthly, Whenever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of Others,
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otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his over-sights and follies;
otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his oversights and follies;
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and his many and great Virtues set over-against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
and his many and great Virtues Set over-against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
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But how many and great soever any man's ill Qualities are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that are in him.
But how many and great soever any Man's ill Qualities Are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that Are in him.
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or so stiff in conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends ▪ we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
or so stiff in Conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends ▪ we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
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If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for fear of being thought Cunning. The true Art of Conversation,
If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for Fear of being Thought Cunning. The true Art of Conversation,
And to this end we should endeavour to get our minds furnished with matter of Discourse concerning things useful in themselves, and not hurtful to others:
And to this end we should endeavour to get our minds furnished with matter of Discourse Concerning things useful in themselves, and not hurtful to Others:
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and there would not be matter enough for pleasant discourse and entertainment. I answer, The design of this Discourse is to redress a great evil in Conversation,
and there would not be matter enough for pleasant discourse and entertainment. I answer, The Design of this Discourse is to redress a great evil in Conversation,
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And however, if men's Tongues lay a little more still, and most of us spake a good deal less than we do, both of our selves and others, I see no great harm in it:
And however, if men's Tongues lay a little more still, and most of us spoke a good deal less than we do, both of our selves and Others, I see no great harm in it:
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But granting that there is some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
But granting that there is Some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
When a man examines himself impartially before the Sacrament, or is put in mind upon a Death-bed to make reparation for Injuries done in this kind, he will then certainly be of this mind and wish he had not done them.
When a man examines himself impartially before the Sacrament, or is put in mind upon a Deathbed to make reparation for Injuries done in this kind, he will then Certainly be of this mind and wish he had not done them.
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Because by this means one great restraint from doing evil would be taken away, which these good men who are so bent upon reforming the World, think would be great pity.
Because by this means one great restraint from doing evil would be taken away, which these good men who Are so bent upon reforming the World, think would be great pity.
And here, if I durst, I would fain have said a word or two concerning that more publick sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age.
And Here, if I durst, I would fain have said a word or two Concerning that more public sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age.
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However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in Authority over us,
However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in authority over us,
True Faith is necessary in order to a good Life, and a good Life is the genuine product of a right Belief; and therefore the one never ought to be press'd to the prejudice of the other.
True Faith is necessary in order to a good Life, and a good Life is the genuine product of a right Belief; and Therefore the one never ought to be pressed to the prejudice of the other.
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No more is there in the Text. And yet I hope that Jesus Christ is truly preach'd, whenever his Will and Laws, and the Duties enjoin'd by the Christian Religion are inculcated upon us.
No more is there in the Text. And yet I hope that jesus christ is truly preached, whenever his Will and Laws, and the Duties enjoined by the Christian Religion Are inculcated upon us.
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But some men are pleased to say, that this is mere Morality: I answer, that this is Scripture-Morality and Christian-Morality, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty; and in the practice of a Sin so clearly condemn'd by it, as this of evil-speaking is.
But Some men Are pleased to say, that this is mere Morality: I answer, that this is Scripture-Morality and Christian-Morality, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty; and in the practice of a since so clearly condemned by it, as this of Evil-speaking is.
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and pierceth the very Hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
and pierces the very Hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
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And to this end be pleas'd to consider in what company the Holy Ghost doth usually mention this Sin. There is scarce any black Catalogue of Sins in the Bible but we find this among them;
And to this end be pleased to Consider in what company the Holy Ghost does usually mention this Sin. There is scarce any black Catalogue of Sins in the bible but we find this among them;
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And the Apostle, Rom. 1. 29. ranks backbiters with fornicators, and murderers, and haters of God; and with those of whom it is expresly said, 1 Cor. 6. 10. that they shall not inherit the Kingdom of God.
And the Apostle, Rom. 1. 29. ranks backbiters with fornicators, and murderers, and haters of God; and with those of whom it is expressly said, 1 Cor. 6. 10. that they shall not inherit the Kingdom of God.
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And when he enumerates the Sins of the last times, 2 Tim. 3. 2, 3. Men, says he, shall be lovers of themselves, covetous, boasters, •evil-speakers, without natural affection, perfidious, false accusers, &c. And which is the strangest of all, they who are said to be guilty of these great Vices and Enormities are noted by the Apostle to be great pretenders to Religion;
And when he enumerates the Sins of the last times, 2 Tim. 3. 2, 3. Men, Says he, shall be lovers of themselves, covetous, boaster's, •evil-speakers, without natural affection, perfidious, false accusers, etc. And which is the strangest of all, they who Are said to be guilty of these great Vices and Enormities Are noted by the Apostle to be great pretenders to Religion;
So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet at the same time to live in a most palpable contradiction to the Precepts of that Holy Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of Christ, could exempt men from obedience to his Laws,
So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet At the same time to live in a most palpable contradiction to the Precepts of that Holy Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of christ, could exempt men from Obedience to his Laws,
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And now after all this, do we hardly think that to be a Sin, which is in Scripture so frequently rank'd with Murther and Adultery and the blackest Crimes; such as are inconsistent with the life and power of Religion,
And now After all this, do we hardly think that to be a since, which is in Scripture so frequently ranked with Murder and Adultery and the Blackest Crimes; such as Are inconsistent with the life and power of Religion,
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and will certainly shut men out of the Kingdom of God? Do we believe the Bible to be the Word of God? and can we allow our selves in the common practice of a Sin, than which there is hardly any Fault of mens Lives more frequently mention'd, more severely reprov'd,
and will Certainly shut men out of the Kingdom of God? Do we believe the bible to be the Word of God? and can we allow our selves in the Common practice of a since, than which there is hardly any Fault of men's Lives more frequently mentioned, more severely reproved,
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Consider seriously these Texts, Psal. 15. 1. Who shall abide in thy Tabernacle, who shall dwell in thy holy Hill? He that backbiteth not with his tongue,
Consider seriously these Texts, Psalm 15. 1. Who shall abide in thy Tabernacle, who shall dwell in thy holy Hill? He that backbiteth not with his tongue,
that by thy words thou shalt be justified, and by thy words thou shalt be condemn'd? What can be more severe than that of St. James? If any man among you seemeth to be religious,
that by thy words thou shalt be justified, and by thy words thou shalt be condemned? What can be more severe than that of Saint James? If any man among you seems to be religious,
The Sin which I have now warned men against, is plainly condemn'd by the Word of God; and the Duty which I have now been persuading you to, is easy for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for some time, by the grace of God to practice;
The since which I have now warned men against, is plainly condemned by the Word of God; and the Duty which I have now been persuading you to, is easy for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for Some time, by the grace of God to practice;
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It is as easy as a resolute silence upon just occasion, as reasonable as prudence and justice and charity, and the preservation of peace and good-will among men, can make it;
It is as easy as a resolute silence upon just occasion, as reasonable as prudence and Justice and charity, and the preservation of peace and goodwill among men, can make it;
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Upon all which Considerations let us every one of us be persuaded to take up David 's deliberate Resolution, Psal. 31. 1. I said, I will take heed to my ways, that I offend not with my tongue.
Upon all which Considerations let us every one of us be persuaded to take up David is deliberate Resolution, Psalm 31. 1. I said, I will take heed to my ways, that I offend not with my tongue.
it being hardly to be imagin'd that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning,
it being hardly to be imagined that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning,
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Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
Now the God of peace, who brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
FOR the understanding of which words we need to look back no further than the 18th verse of this Chapter, where the Apostle with great vehemency and passion speaks of some among the Philippians, who indeed profess'd Christianity but yet would do any thing to decline suffering for that profession;
FOR the understanding of which words we need to look back no further than the 18th verse of this Chapter, where the Apostle with great vehemency and passion speaks of Some among the Philippians, who indeed professed Christianity but yet would do any thing to decline suffering for that profession;
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Now in opposition to these sensual and earthly-minded men the Apostle gives us the character of the true Christians, they are such as mind Heaven and another world,
Now in opposition to these sensual and earthly-minded men the Apostle gives us the character of the true Christians, they Are such as mind Heaven and Another world,
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And Heaven is several times in Scripture represented to us under this notion of a City, It is said of Abraham that he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 10. It is called likewise the City of the living God, the heavenly Jerusalem, Heb. 12. 22. And the same Apostle speaking of the uncertain condition of Christians in this world says of them, that here they have no continuing City,
And Heaven is several times in Scripture represented to us under this notion of a city, It is said of Abraham that he looked for a city which hath foundations, whose builder and maker is God, Hebrew 11. 10. It is called likewise the city of the living God, the heavenly Jerusalem, Hebrew 12. 22. And the same Apostle speaking of the uncertain condition of Christians in this world Says of them, that Here they have no Continuing city,
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with a great sum (says the Captain to Paul) obtained I NONLATINALPHABET, this freedom, Acts 22. 28. According to this sense, NONLATINALPHABET may very well be rendred,
with a great sum (Says the Captain to Paul) obtained I, this freedom, Acts 22. 28. According to this sense, may very well be rendered,
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an allusion perhaps (as the learned Dr. Hammond observes) to those who though they were not born at Rome, and it may be lived at a great distance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens.
an allusion perhaps (as the learned Dr. Hammond observes) to those who though they were not born At Room, and it may be lived At a great distance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens.
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In the other sense of the conversation of Citizens we find the verb NONLATINALPHABET used towards the beginning of this Epistle, Let your conversation be as it becometh the Gospel of Christ.
In the other sense of the Conversation of Citizens we find the verb used towards the beginning of this Epistle, Let your Conversation be as it Becometh the Gospel of christ.
And why may not the word NONLATINALPHABET in the Text, Phil. 1. 27. without any inconvenience include both these? as if the Apostle had said, there are some that mind earthly things,
And why may not the word in the Text, Philip 1. 27. without any inconvenience include both these? as if the Apostle had said, there Are Some that mind earthly things,
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but as for us, we consider that we are Citizens of Heaven, and accordingly we converse and demean our selves in this world as those that are free of another City and do belong to it.
but as for us, we Consider that we Are Citizens of Heaven, and accordingly we converse and demean our selves in this world as those that Are free of Another city and do belong to it.
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There is something of vanity mingled with all our earthly enjoyments and that causeth vexation of spirit. There is no sensual pleasure but is either purchas'd by some pain,
There is something of vanity mingled with all our earthly enjoyments and that Causes vexation of Spirit. There is no sensual pleasure but is either purchased by Some pain,
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Dignity and greatness is troublesome almost to all mankind, it is commonly uneasie to them that have it and it is usually hated and envy'd by those that have it not ▪ Knowledge, that is one of the best and sweetest pleasures of humane life;
Dignity and greatness is troublesome almost to all mankind, it is commonly uneasy to them that have it and it is usually hated and envied by those that have it not ▪ Knowledge, that is one of the best and Sweetest pleasures of humane life;
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and yet if we may believe the experience of one, who had as great a share of it as any of the Sons of men ever had, he will tell us, that this also is vexation of spirit;
and yet if we may believe the experience of one, who had as great a share of it as any of the Sons of men ever had, he will tell us, that this also is vexation of Spirit;
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So wavering and inconstant are they that we can have no security of them, when we think our selves to have the fastest hold of them they slip out of our hands we know not how.
So wavering and inconstant Are they that we can have no security of them, when we think our selves to have the fastest hold of them they slip out of our hands we know not how.
For this reason Solomon very elegantly calls them things that are not, Why wilt thou set thine eyes upon that which is not? for riches certainly make to themselves wings and flie like an Eagle towards heaven.
For this reason Solomon very elegantly calls them things that Are not, Why wilt thou Set thine eyes upon that which is not? for riches Certainly make to themselves wings and fly like an Eagl towards heaven.
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So fugitive are they, that after all our endeavours to secure them they may break loose from us and in an instant vanish out of our sight, riches make to themselves wings,
So fugitive Are they, that After all our endeavours to secure them they may break lose from us and in an instant vanish out of our sighed, riches make to themselves wings,
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So that he that enjoys the greatest happiness of this world does still want one happiness more, to secure to him for the future what he possesses for the present.
So that he that enjoys the greatest happiness of this world does still want one happiness more, to secure to him for the future what he Possesses for the present.
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But the happiness of Heaven is a steady and constant light, fixt and unchangeable as the fountain from whence it springs, the father of lights, with whom is no variableness nor shadow of turning.
But the happiness of Heaven is a steady and constant Light, fixed and unchangeable as the fountain from whence it springs, the father of lights, with whom is no variableness nor shadow of turning.
If we are in a low condition we fret and murmur, and if we chance to get up and to be rais'd to greatness we are many times farther from contentment than we were before So that we pursue the happiness of this world just as little children chase birds,
If we Are in a low condition we fret and murmur, and if we chance to get up and to be raised to greatness we Are many times farther from contentment than we were before So that we pursue the happiness of this world just as little children chase Birds,
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After a full draught of any sensual pleasure we presently loath it, and hate it as much after the enjoyment as we courted it and long'd for it in the expectation.
After a full draught of any sensual pleasure we presently loath it, and hate it as much After the enjoyment as we courted it and longed for it in the expectation.
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In the felicities of Heaven these two things shall be reconcil'd, which never met together in any sensual delight, long and full enjoyment and yet a fresh and perpetual pleasure.
In the felicities of Heaven these two things shall be reconciled, which never met together in any sensual delight, long and full enjoyment and yet a fresh and perpetual pleasure.
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2. The happiness of the other life is not onely incomparably beyond any happiness of this world (that, it may be, is no great commendation of it) but it is very great in it self.
2. The happiness of the other life is not only incomparably beyond any happiness of this world (that, it may be, is no great commendation of it) but it is very great in it self.
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The happiness of Heaven is usually in Scripture describ'd to us by such pleasures as are manly and excellent, chast and intellectual, infinitely more pure and refin'd than those of sense;
The happiness of Heaven is usually in Scripture described to us by such pleasures as Are manly and excellent, chaste and intellectual, infinitely more pure and refined than those of sense;
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and if the Scripture at any time descend to the metaphors of a feast, and a banquet, and a marriage, it is plainly by way of accommodation to our weakness and condescention to our capacities.
and if the Scripture At any time descend to the metaphors of a feast, and a banquet, and a marriage, it is plainly by Way of accommodation to our weakness and condescension to our capacities.
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and the joyful concurrence of all these in chearful expressions of gratitude, in the incessant praises and admiration of the fountain and author of all this happiness.
and the joyful concurrence of all these in cheerful expressions of gratitude, in the incessant praises and admiration of the fountain and author of all this happiness.
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And what can be more delightful than to have our understandings entertain'd with a clear sight of the best and most perfect Being, with the knowledge of all his works and of the wise designs of his providence here in the world? than to live in the reviving presence of God,
And what can be more delightful than to have our understandings entertained with a clear sighed of the best and most perfect Being, with the knowledge of all his works and of the wise designs of his providence Here in the world? than to live in the reviving presence of God,
and to be continually attending upon him whose favour is life, and whose glory is much more above that of any of the Princes of this world than the greatest of them is above the poorest worm? The Queen of Sheba thought Solomons Servants happy in having the opportunity by standing continually before him to hear his wisdom;
and to be continually attending upon him whose favour is life, and whose glory is much more above that of any of the Princes of this world than the greatest of them is above the Poorest worm? The Queen of Sheba Thought Solomons Servants happy in having the opportunity by standing continually before him to hear his Wisdom;
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but in the other world it shall be a happiness to Solomon himself, and to the wisest and greatest persons that ever were in this world, to stand before this great King to admire his wisdom and to behold his glory.
but in the other world it shall be a happiness to Solomon himself, and to the Wisest and greatest Persons that ever were in this world, to stand before this great King to admire his Wisdom and to behold his glory.
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For as by that blessed sight we shall be infinitely transported, so the Scripture tells us we shall be also transform'd into the image of the divine perfections;
For as by that blessed sighed we shall be infinitely transported, so the Scripture tells us we shall be also transformed into the image of the divine perfections;
we shall see God and we shall be like him, and what greater happiness can there be than to be like the happiest and most perfect Being in the world? Besides, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happiness it self,
we shall see God and we shall be like him, and what greater happiness can there be than to be like the Happiest and most perfect Being in the world? Beside, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happiness it self,
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and hath promis'd to make us happy, can easily find out such employments and delights for us in the other world as will be proper and suitable to that state.
and hath promised to make us happy, can Easily find out such employments and delights for us in the other world as will be proper and suitable to that state.
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When we come to heaven we shall enter into the society of the blessed Angels and of the spirits of just men made perfect, that is, freed from all those passions and infirmities which do now render the conversation,
When we come to heaven we shall enter into the society of the blessed Angels and of the spirits of just men made perfect, that is, freed from all those passion and infirmities which do now render the Conversation,
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There we shall meet with many of our dear relations and intimate friends, and perhaps with many of our enemies, to whom we shall then be perfectly reconcil'd notwithstanding all the warm contests and peevish differences which we had with them in this world, even about matters of Religion.
There we shall meet with many of our dear relations and intimate Friends, and perhaps with many of our enemies, to whom we shall then be perfectly reconciled notwithstanding all the warm contests and peevish differences which we had with them in this world, even about matters of Religion.
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And what greater happiness can be imagin'd than to converse freely with so many excellent persons, without any thing of folly or disguise, of jealousie or design upon one another? For then there will be none of those vices and passions, of covetousness and ambition, of envy and hatred, of wrath and peevishness, which do now so much spoil the pleasure and disturb the quiet of mankind.
And what greater happiness can be imagined than to converse freely with so many excellent Persons, without any thing of folly or disguise, of jealousy or Design upon one Another? For then there will be none of those vices and passion, of covetousness and ambition, of envy and hatred, of wrath and peevishness, which do now so much spoil the pleasure and disturb the quiet of mankind.
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All quarrels and contentions, schisms and divisions will then be effectually hinder'd not by force but by love, not by compulsion but by that charity which never fails; and all those controversies in Religion which are now so hotly agitated will then be finally determin'd, not as we endeavour to end them now by Canons and Decrees,
All quarrels and contentions, schisms and divisions will then be effectually hindered not by force but by love, not by compulsion but by that charity which never fails; and all those controversies in Religion which Are now so hotly agitated will then be finally determined, not as we endeavour to end them now by Canonas and Decrees,
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And when this blessed society is met together and thus united by love, they shall all joyn in gratitude to their great Patrons and Benefactors, to him that sits upon the Throne and to the lamb that was slain, to God even our Father,
And when this blessed society is met together and thus united by love, they shall all join in gratitude to their great Patrons and Benefactors, to him that sits upon the Throne and to the lamb that was slave, to God even our Father,
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for the effects of that infinite goodness, and admirable wisdom, and almighty power, which are clearly seen in the creation and government of the world and of all the Creatures in it;
for the effects of that infinite Goodness, and admirable Wisdom, and almighty power, which Are clearly seen in the creation and government of the world and of all the Creatures in it;
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for the gracious assistance of his holy Spirit, and for conducting them safely through all the snares and dangers, the troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of,
for the gracious assistance of his holy Spirit, and for conducting them safely through all the snares and dangers, the Troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of,
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to consider that all this vast treasure of happiness would one day be exhausted, and that after so many years were past we should be as poor and miserable again as we were once in this world.
to Consider that all this vast treasure of happiness would one day be exhausted, and that After so many Years were past we should be as poor and miserable again as we were once in this world.
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O vast eternity! how dost thou swallow up our thoughts and entertain us at once with delight and amazement? This is the very top and highest pitch of our happiness, upon which we may stand secure and look down with scorn upon all things here below;
Oh vast eternity! how dost thou swallow up our thoughts and entertain us At once with delight and amazement? This is the very top and highest pitch of our happiness, upon which we may stand secure and look down with scorn upon all things Here below;
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and how small and inconsiderable do they appear to us, compar'd with the vast and endless enjoyments of our future state? But oh vain and foolish souls!
and how small and inconsiderable do they appear to us, compared with the vast and endless enjoyments of our future state? But o vain and foolish Souls!
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who fondly chuse to gratifie their lusts rather than to save their souls, and sortishly prefer the temporary enjoyments of sin before a blessed immortality?
who fondly choose to gratify their Lustiest rather than to save their Souls, and sortishly prefer the temporary enjoyments of since before a blessed immortality?
We cannot from the experience of any of those pleasures and delights which we have been acquainted withall in this world frame an equal Idea and conception of it.
We cannot from the experience of any of those pleasures and delights which we have been acquainted withal in this world frame an equal Idea and conception of it.
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So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon 's wisedom and prosperity, that half of it hath not been told us;
So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon is Wisdom and Prosperity, that half of it hath not been told us;
that the felicities and glories of that state do far exceed all the fame which we heard of them in this world ▪ For who can say how great a good God is? and how happy he who is the fountain of happiness can make those souls that love him,
that the felicities and Glories of that state do Far exceed all the fame which we herd of them in this world ▪ For who can say how great a good God is? and how happy he who is the fountain of happiness can make those Souls that love him,
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We cannot now see God and live. A full description of Heaven and of the pleasures of that state would let in joys upon us too big for our narrow capacities,
We cannot now see God and live. A full description of Heaven and of the pleasures of that state would let in Joys upon us too big for our narrow capacities,
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now we know in part, but then we shall know even as also we are known, as the Apostle discourseth excellently concerning this very matter, 1 Cor. 13. 9, 10, 11. No sooner shall we enter upon the joys of the other world, but our minds shall be rais'd to a strength and activity as much above that of the most knowing persons in the world as the thoughts of the greatest Philosopher and wisest man upon earth are above the thoughts of a child or a fool.
now we know in part, but then we shall know even as also we Are known, as the Apostle discourseth excellently Concerning this very matter, 1 Cor. 13. 9, 10, 11. No sooner shall we enter upon the Joys of the other world, but our minds shall be raised to a strength and activity as much above that of the most knowing Persons in the world as the thoughts of the greatest Philosopher and Wisest man upon earth Are above the thoughts of a child or a fool.
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so the Apostle tells us, that Christ is the author of eternal salvation to them that obey him, Heb. 5. 1. It is the grace of God in the Gospel which brings or offers this salvation to us, but then it is by the denying of ungodliness and worldly lusts, and by living soberly, and righteously,
so the Apostle tells us, that christ is the author of Eternal salvation to them that obey him, Hebrew 5. 1. It is the grace of God in the Gospel which brings or offers this salvation to us, but then it is by the denying of ungodliness and worldly Lustiest, and by living soberly, and righteously,
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and godly in this present world that we are to wait for the blessed hope, Tit. 2. 11, 12. Our Saviour promises this happiness to the pure in heart, Blessed are the pure in heart, for they shall see God;
and godly in this present world that we Are to wait for the blessed hope, Tit. 2. 11, 12. Our Saviour promises this happiness to the pure in heart, Blessed Are the pure in heart, for they shall see God;
and elsewhere the Scripture doth exclude all others from any share or portion in this blessedness ▪ so the Apostle assures us that without holiness no man shall see the Lord, Heb. 18. 14.
and elsewhere the Scripture does exclude all Others from any share or portion in this blessedness ▪ so the Apostle assures us that without holiness no man shall see the Lord, Hebrew 18. 14.
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So that if we live wicked lives, if we allow our selves in the practice of any known sin, we interrupt our hopes of Heaven and render our selves unfit for eternal life.
So that if we live wicked lives, if we allow our selves in the practice of any known since, we interrupt our hope's of Heaven and render our selves unfit for Eternal life.
And if God should admit us so qualifi'd into the place of happiness, yet we shall bring that along with us which would infallibly hinder us from being happy.
And if God should admit us so qualified into the place of happiness, yet we shall bring that along with us which would infallibly hinder us from being happy.
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and burnt up in the flames of his own ardent desires, and would not be able, amidst all the plenty and treasures of that place, to find so much as one drop of suitable pleasure and delight to quench and allay that heat.
and burned up in the flames of his own Ardent Desires, and would not be able, amid all the plenty and treasures of that place, to find so much as one drop of suitable pleasure and delight to quench and allay that heat.
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if we should carry them with us into the other world, how inconsistent would they be with happiness? They would not onely make us miserable our selves,
if we should carry them with us into the other world, how inconsistent would they be with happiness? They would not only make us miserable our selves,
If a man of an envious and malicious, of a peevish and passionate temper, were admitted into the mansions of the blessed, he would not onely be unhappy himself,
If a man of an envious and malicious, of a peevish and passionate temper, were admitted into the mansions of the blessed, he would not only be unhappy himself,
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and whom whilst thou wast in this world thou couldst never endure to think upon? So that the pleasures of Heaven it self could signifie no good or happiness to that man who is not so dispos'd as to take pleasure in them.
and whom while thou wast in this world thou Couldst never endure to think upon? So that the pleasures of Heaven it self could signify no good or happiness to that man who is not so disposed as to take pleasure in them.
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From all this it appears how necessary it is for us to prepare our selves for this blessed state, by the constant and sincere endeavours of a holy life,
From all this it appears how necessary it is for us to prepare our selves for this blessed state, by the constant and sincere endeavours of a holy life,
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And thus I have done with the first thing imply'd in this phrase of having our conversation in heaven, viz. the serious thoughts and considerations of heaven;
And thus I have done with the First thing implied in this phrase of having our Conversation in heaven, viz. the serious thoughts and considerations of heaven;
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God hath on purpose made this world troublesome and uneasie to us, that there might be no sufficient temptation to reasonable and considerate men to take them off from the care and thought of their future happiness;
God hath on purpose made this world troublesome and uneasy to us, that there might be no sufficient temptation to reasonable and considerate men to take them off from the care and Thought of their future happiness;
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that there might be nothing in this world that might pretend to our affection or court us with any advantage in comparison of everlasting life and glory.
that there might be nothing in this world that might pretend to our affection or court us with any advantage in comparison of everlasting life and glory.
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2. To make us very active and industrious to be as good, and to do as much good as we can in this life, that so we may be qualifi'd and dispos'd for the happiness of the next.
2. To make us very active and Industria to be as good, and to do as much good as we can in this life, that so we may be qualified and disposed for the happiness of the next.
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So often as we consider the glories that are above, how does it accuse our sloth and condemn our folly that we are less concerned for our souls than most men are for their bodies, that we will not labour half so much for an eternal inheritance as men ordinarily do for these corruptible things?
So often as we Consider the Glories that Are above, how does it accuse our sloth and condemn our folly that we Are less concerned for our Souls than most men Are for their bodies, that we will not labour half so much for an Eternal inheritance as men ordinarily do for these corruptible things?
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And how should it quicken our endeavours to have such a reward set before us, to have Crowns and Scepters in our eyes? would we but often represent to our minds the glorious things of another world, what fervours should we feel in our hearts? we should be all life, and spirit, and wing;
And how should it quicken our endeavours to have such a reward Set before us, to have Crowns and Sceptres in our eyes? would we but often represent to our minds the glorious things of Another world, what fervours should we feel in our hearts? we should be all life, and Spirit, and wing;
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How should this thought swell our resolutions and confirm our purposes of obedience, that if we have our fruit unto holiness our end will be everlasting life.
How should this Thought swell our resolutions and confirm our Purposes of Obedience, that if we have our fruit unto holiness our end will be everlasting life.
The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. The evils of this life afflict men more or less according as the soul is fortified with considerations proper to support us under them.
The sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. The evils of this life afflict men more or less according as the soul is fortified with considerations proper to support us under them.
When we consider that we have but a little while to be here, that we are upon our journey travelling towards our heavenly Countrey where we shall meet with all the delights we can desire, it ought not to trouble us much to endure storms and foul ways,
When we Consider that we have but a little while to be Here, that we Are upon our journey traveling towards our heavenly Country where we shall meet with all the delights we can desire, it ought not to trouble us much to endure storms and foul ways,
And when we are safely landed in our own Country, with what pleasure shall we look back upon those rough and boisterous Seas which we have escap'd? The more troubles we have past through the kinder usage we shall find when we come to our Fathers house.
And when we Are safely landed in our own Country, with what pleasure shall we look back upon those rough and boisterous Seas which we have escaped? The more Troubles we have passed through the kinder usage we shall find when we come to our Father's house.
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If this were true, Christians would not onely be of all men but of all creatures the most miserable. But our Religion hath abundantly assur'd us to the contrary.
If this were true, Christians would not only be of all men but of all creatures the most miserable. But our Religion hath abundantly assured us to the contrary.
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And the assurance of this was that which made the primitive Christians to embrace sufferings with so much cheerfulness, to glory in tribulation, and to take joyfully the spoiling of their goods, knowing that in heaven they had a better and more enduring substance.
And the assurance of this was that which made the primitive Christians to embrace sufferings with so much cheerfulness, to glory in tribulation, and to take joyfully the spoiling of their goods, knowing that in heaven they had a better and more enduring substance.
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That storm of stones which was pour'd upon St. Stephen was no more to him than a common shower when he saw the heavens open'd, and Jesus (in whose cause he suffered) standing on the right hand of God.
That storm of stones which was poured upon Saint Stephen was no more to him than a Common shower when he saw the heavens opened, and jesus (in whose cause he suffered) standing on the right hand of God.
4. To make us sincere in all our professions, words and actions, did men firmly believe the rewards of another world their Religion would not be onely in shew and pretence,
4. To make us sincere in all our professions, words and actions, did men firmly believe the rewards of Another world their Religion would not be only in show and pretence,
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but in life and reality, no man would put on a form of godliness that were destitute of the power of it; we should do nothing for the opinion of others,
but in life and reality, no man would put on a from of godliness that were destitute of the power of it; we should do nothing for the opinion of Others,
and every ones mask shall be taken off, and all our actions and designs shall be brought upon the publick stage and expos'd to the view of men and Angels.
and every ones mask shall be taken off, and all our actions and designs shall be brought upon the public stage and exposed to the view of men and Angels.
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I know that the thoughts of death are dismal even to good men, and we have never more need of comfort and encouragement than when we are conflicting with this last Enemy,
I know that the thoughts of death Are dismal even to good men, and we have never more need of Comfort and encouragement than when we Are conflicting with this last Enemy,
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He that looks upon death onely as a passage to glory, may welcome the messengers of it as bringing him the best and most joyful news that ever came to him in his whole life,
He that looks upon death only as a passage to glory, may welcome the messengers of it as bringing him the best and most joyful news that ever Come to him in his Whole life,
And now I have done with the two things implyed in this phrase, of having our conversation in heaven, viz. the serious thoughts and considerations of heaven, and the effect of these thoughts and considerations upon our hearts and lives.
And now I have done with the two things employed in this phrase, of having our Conversation in heaven, viz. the serious thoughts and considerations of heaven, and the Effect of these thoughts and considerations upon our hearts and lives.
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I crave your patience but a little longer, till I make some reflection upon what hath been deliver'd concerning the happiness of good men after this life.
I crave your patience but a little longer, till I make Some reflection upon what hath been Delivered Concerning the happiness of good men After this life.
And now after all this, I am very sensible how much all that I have said comes short of the greatness and dignity of the thing ▪ So that I could almost begin again and make a new attempt upon this subject.
And now After all this, I am very sensible how much all that I have said comes short of the greatness and dignity of the thing ▪ So that I could almost begin again and make a new attempt upon this Subject.
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We are unworthy of heaven and unfit to partake of so great a glory, if we cannot take pleasure in the contemplation of those things now the possession whereof shall be our happiness for ever.
We Are unworthy of heaven and unfit to partake of so great a glory, if we cannot take pleasure in the contemplation of those things now the possession whereof shall be our happiness for ever.
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With what joy then should we think of those great and glorious things which God hath prepar'd for them that love him, of that inheritance incorruptible, undefil'd, which fadeth not away, reserv'd for us in the heavens? How should we welcome the thoughts of that happy hour when we shall make our escape out of these prisons,
With what joy then should we think of those great and glorious things which God hath prepared for them that love him, of that inheritance incorruptible, undefiled, which fades not away, reserved for us in the heavens? How should we welcome the thoughts of that happy hour when we shall make our escape out of these prisons,
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when we shall pass out of this howling wilderness into the promis'd Land, when we shall be remov'd from all the troubles and temptations of a wicked and ill-natured world;
when we shall pass out of this howling Wilderness into the promised Land, when we shall be removed from all the Troubles and temptations of a wicked and ill-natured world;
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when we shall be past all storms, and secur'd from all further danger of shipwreck, and shall be safely landed in the regions of bliss and immortality? O blessed time!
when we shall be passed all storms, and secured from all further danger of shipwreck, and shall be safely landed in the regions of bliss and immortality? Oh blessed time!
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and our faith hath believ'd, and our hopes have rais'd us to the expectation of; when we shall be eas'd of all our pains, and resolv'd of all our doubts,
and our faith hath believed, and our hope's have raised us to the expectation of; when we shall be eased of all our pains, and resolved of all our doubts,
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and serve and praise him without weariness, and obey his will without the least reluctancy; and shall still be more and more delighted in the knowing, and loving, and praising,
and serve and praise him without weariness, and obey his will without the least reluctancy; and shall still be more and more delighted in the knowing, and loving, and praising,
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How should these thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great disadvantage of the arguments fetch'd from another world is this, that those things are at a great distance from us, and not sensible to us;
How should these thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great disadvantage of the Arguments fetched from Another world is this, that those things Are At a great distance from us, and not sensible to us;
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If these things be true and will one day be found to be so, why should they not be to me as if they were already present? why should not I be as much afraid to commit any sin as if Hell were naked before me,
If these things be true and will one day be found to be so, why should they not be to me as if they were already present? why should not I be as much afraid to commit any since as if Hell were naked before me,
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as if Heaven were open to my view, and I saw Jesus standing at the right hand of God with crowns of glory in his hand ready to be set upon the heads of all those who continue faithfull to him?
as if Heaven were open to my view, and I saw jesus standing At the right hand of God with crowns of glory in his hand ready to be Set upon the Heads of all those who continue faithful to him?
Why should we not then always live as those that must die, and as those that hope to be happy after death? To have these apprehensions vigorous and lively upon our minds this is to have our conversation in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things to himself. FINIS.
Why should we not then always live as those that must die, and as those that hope to be happy After death? To have these apprehensions vigorous and lively upon our minds this is to have our Conversation in heaven, from whence also we look for a Saviour, the Lord jesus christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things to himself. FINIS.
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