and by that excellent Platform which he found within himself, to reduce the universal Rubbish into a regular and comely Frame and such as might at once declare, not only the Wisdom,
and by that excellent Platform which he found within himself, to reduce the universal Rubbish into a regular and comely Frame and such as might At once declare, not only the Wisdom,
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For in a Mind harras'd and discomposed by troublesome and anxious thoughts ruffled and distemper'd by insatiable appetites, and eternally impotent desires;
For in a Mind harassed and discomposed by troublesome and anxious thoughts ruffled and distempered by insatiable appetites, and eternally impotent Desires;
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a Mind that hath no government, no mastery of it self, it is impossible there should be a true and adequate comprehension of things, any more than a man in a Feaver can be wise,
a Mind that hath no government, no mastery of it self, it is impossible there should be a true and adequate comprehension of things, any more than a man in a Fever can be wise,
And therefore the Poets, when they go about to describe the happiness and serenity of the Divine Nature, which is unquestionably omnipresent, have yet notwithstanding Mythologically confined it to those peaceful Regions above this troublesom and noisy Atmosphere, where Storms and Tempests are deny'd to enter, where a profound Silence and unshaken Calm makes self-enjoyment easie and delightful.
And Therefore the Poets, when they go about to describe the happiness and serenity of the Divine Nature, which is unquestionably omnipresent, have yet notwithstanding Mythologically confined it to those peaceful Regions above this troublesome and noisy Atmosphere, where Storms and Tempests Are denied to enter, where a profound Silence and unshaken Cam makes self-enjoyment easy and delightful.
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So Homer describes his poetical Olympus the supposed Habitation of the Immortal Gods. NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET.
So Homer describes his poetical Olympus the supposed Habitation of the Immortal God's.
That Power of God by which he made the Chaos, and call'd it out of nothing into a dark, horrid and unhewn Existence, is apt only to fill us with astonishment and wonder;
That Power of God by which he made the Chaos, and called it out of nothing into a dark, horrid and unhewn Existence, is apt only to fill us with astonishment and wonder;
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it presents us only with the terrours of the Lord, and fills our minds naturally with dismal apprehensions, not knowing what use he may make of so exorbitant a Power as this, till his Goodness comes in to succour and relieve us in the midst of this black and dreadful contemplation;
it presents us only with the terrors of the Lord, and fills our minds naturally with dismal apprehensions, not knowing what use he may make of so exorbitant a Power as this, till his goodness comes in to succour and relieve us in the midst of this black and dreadful contemplation;
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as the Angels themselves, when they at first beheld such an unweildy Mass of indigested Matter, without any use, distinction or contrivance, were silent with astonishment and possest with fear, expecting some dangerous and destructive Issue of such an ill-bodeing, unpleasant, and deform'd Beginning:
as the Angels themselves, when they At First beheld such an unwieldy Mass of indigested Matter, without any use, distinction or contrivance, were silent with astonishment and possessed with Fear, expecting Some dangerous and destructive Issue of such an ill-bodeing, unpleasant, and deformed Beginning:
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But when they saw this confusion by the divine Architect reduced into such admirable and perfect Order, which gave them so firm and irrafragable demonstration, of the wisdom, the peace,
But when they saw this confusion by the divine Architect reduced into such admirable and perfect Order, which gave them so firm and irrafragable demonstration, of the Wisdom, the peace,
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Neither are we only instructed as well in the Wisdom, as in the Peace and Tranquillity of the Divine Nature, which is immoveably blessed and happy in it self, from the Harmony and symmetry of the sensible creation, which argues undeniably a Mind that is perfectly at leasure and at ease,
Neither Are we only instructed as well in the Wisdom, as in the Peace and Tranquillity of the Divine Nature, which is immoveably blessed and happy in it self, from the Harmony and symmetry of the sensible creation, which argues undeniably a Mind that is perfectly At leisure and At ease,
But when we reflect upon the Animal World, upon the several orders and degrees of Beings, that are endued with a specifick life, agreeable and suitable to the respective ends for which they were designed, furnisht with organs exquisitely fitted for their support and comfortable enjoyment,
But when we reflect upon the Animal World, upon the several order and Degrees of Beings, that Are endued with a specific life, agreeable and suitable to the respective ends for which they were designed, furnished with organs exquisitely fitted for their support and comfortable enjoyment,
and with Provisions every were flowing round about them, and inviting them to refresh, exhilarate and enjoy themselves in the best manner their Natures will allow:
and with Provisions every were flowing round about them, and inviting them to refresh, exhilarate and enjoy themselves in the best manner their Nature's will allow:
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not only a large Train of innocent and lawful pleasures that attends all our motions, and wearies out even self-denial it self, with a perpetual and restless invitation;
not only a large Train of innocent and lawful pleasures that attends all our motions, and wearies out even self-denial it self, with a perpetual and restless invitation;
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but also a stately and magnificent Theatre, ready prepared and furnisht for our Entertainment, a Scene of things worthy of a reasonable Soul, fitted for the noble and exalted operations of a contemplative and active mind, that leads us thorough sensible apartments into the presence of the invisible God,
but also a stately and magnificent Theatre, ready prepared and furnished for our Entertainment, a Scene of things worthy of a reasonable Soul, fitted for the noble and exalted operations of a contemplative and active mind, that leads us through sensible apartments into the presence of the invisible God,
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and that he is a Being at rest within himself, that there are no Storms, no Billows in his Notion, no Troubles or Anxieties belong to his Idea; but also in the language of the Psalmist, that his mercy is over all his works, and that the Emanations of that mercy upon his Creatures in proportion to their respective capacity to be the Objects of it, are every whit as kind and gracious with respect to them,
and that he is a Being At rest within himself, that there Are no Storms, no Billows in his Notion, no Troubles or Anxieties belong to his Idea; but also in the language of the Psalmist, that his mercy is over all his works, and that the Emanations of that mercy upon his Creatures in proportion to their respective capacity to be the Objects of it, Are every whit as kind and gracious with respect to them,
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or the encrease and waining of the Moon, as it were some lucid intervals of the Divine goodness, some certain fits of mercy and compassion, which have rather the appearance of infirmity than perfection;
or the increase and waining of the Moon, as it were Some lucid intervals of the Divine Goodness, Some certain fits of mercy and compassion, which have rather the appearance of infirmity than perfection;
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but that they are all of them regular and constant, and that his Providence goes on in an uninterrupted course thorough all Times and Ages, to let us know and feel, that his mercy is everlasting, and that his truth endureth from generation to generation;
but that they Are all of them regular and constant, and that his Providence Goes on in an uninterrupted course through all Times and Ages, to let us know and feel, that his mercy is everlasting, and that his truth Endureth from generation to generation;
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nay, that it is his Essence, his very Life and Being, according to that expression of St. John, that God is love, he that loveth not, saith he, knoweth not God, for God is love.
nay, that it is his Essence, his very Life and Being, according to that expression of Saint John, that God is love, he that loves not, Says he, Knoweth not God, for God is love.
as the Hart panteth after the water brooks, so panteth my Soul after thee, O God, the Fountain of Pleasure, the everspringing Well of Living waters, and the Eternal source of inexhaustible Mercy.
as the Heart pants After the water brooks, so pants my Soul After thee, Oh God, the Fountain of Pleasure, the everspringing Well of Living waters, and the Eternal source of inexhaustible Mercy.
There are two things required to the happiness of any being whatsoever, the first is an indolency and tranquillity, a calm and quiet sense within it self, not discomposed by turbulent and uneasie passions,
There Are two things required to the happiness of any being whatsoever, the First is an indolency and tranquillity, a Cam and quiet sense within it self, not discomposed by turbulent and uneasy passion,
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The Second is, that every thing without, have so far at least a Congruity, harmony and agreement with it, that nothing may disturb or shake this inward sense.
The Second is, that every thing without, have so Far At least a Congruity, harmony and agreement with it, that nothing may disturb or shake this inward sense.
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So that the whole being with relation to it self, and with respect to objects that are external to it, is to be like a smooth Sea upon a still and silent Evening, where Tritons dance,
So that the Whole being with Relation to it self, and with respect to objects that Are external to it, is to be like a smooth Sea upon a still and silent Evening, where Tritons dance,
and Dolphins play, and Sirens all around rejoyce and Sing, and all the Sea Nymphs revel and caress each other upon the gladsome surface of the great Abysse, which drinks in nothing but light and peace from without,
and Dolphins play, and Sirens all around rejoice and Sing, and all the Sea Nymphs revel and caress each other upon the gladsome surface of the great Abyss, which drinks in nothing but Light and peace from without,
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and vicissitude of Nature, or out of fear, or out of some peculiar and unaccountable hatred, which it cannot exempt or deliver it self from, the first of these argues so great a want of Judgment, which proceeds upon immutable and certain reasons, the Second so great weakness and infirmity,
and vicissitude of Nature, or out of Fear, or out of Some peculiar and unaccountable hatred, which it cannot exempt or deliver it self from, the First of these argues so great a want of Judgement, which proceeds upon immutable and certain Reasons, the Second so great weakness and infirmity,
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and the Third is in it self so troublesome and tormenting wherever it is found, that all these are perfectly inconsistent with the happyness of any Being,
and the Third is in it self so troublesome and tormenting wherever it is found, that all these Are perfectly inconsistent with the happiness of any Being,
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And who can dwell with Everlasting burnings? What Being could be so miserable as the Supream and self-existent, if any fastidious aversion or dislike, any desperate animosity or inconciliable hatred, which in so great a Mind must be proportion'd to it, had the power Eternally to disturb him?
And who can dwell with Everlasting burnings? What Being could be so miserable as the Supreme and self-existent, if any fastidious aversion or dislike, any desperate animosity or inconciliable hatred, which in so great a Mind must be proportioned to it, had the power Eternally to disturb him?
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It is true indeed, that in Scripture we find a frequent mention of his wrath, his indignation, his fierce anger, and his sore displeasure, and his jealousie that burns like fire, and the like;
It is true indeed, that in Scripture we find a frequent mention of his wrath, his Indignation, his fierce anger, and his soar displeasure, and his jealousy that burns like fire, and the like;
but yet these things do not argue him to be of a passible Nature, but only first, they refer to those punishments of our sins which in the course of his Providence are inflicted upon us,
but yet these things do not argue him to be of a passable Nature, but only First, they refer to those punishments of our Sins which in the course of his Providence Are inflicted upon us,
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so in an humane way of speaking we say, because it is usually so in cases of revenge and animosity among Men, that he is more or less angry or displeased, not that he is more or less happy than he was before,
so in an humane Way of speaking we say, Because it is usually so in cases of revenge and animosity among Men, that he is more or less angry or displeased, not that he is more or less happy than he was before,
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for the good of the Universe, which is infinitely more precious to him than the safety of any single person whatsoever, that other People warned by our Example may hear and fear, and do no more so wickedly.
for the good of the Universe, which is infinitely more precious to him than the safety of any single person whatsoever, that other People warned by our Exampl may hear and Fear, and do no more so wickedly.
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So that his Anger is indeed but an effect of his Love, and that which we call his Wrath and his Iudignation, is in truth nothing else but a particular and distinct branch of his infinite and incomprehensible Mercy.
So that his Anger is indeed but an Effect of his Love, and that which we call his Wrath and his Iudignation, is in truth nothing Else but a particular and distinct branch of his infinite and incomprehensible Mercy.
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Or Secondly, when such things as these are spoken of him in Scripture, they are to be referred to the purity of his Nature, to which all sin hath the greatest incongruity that any two things can have to one another;
Or Secondly, when such things as these Are spoken of him in Scripture, they Are to be referred to the purity of his Nature, to which all since hath the greatest incongruity that any two things can have to one Another;
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but only according to an humane way of speaking, the Holy Scripture in this case ascribes those passions to God, which good Men upon the like occasion experience in themselves,
but only according to an humane Way of speaking, the Holy Scripture in this case ascribes those passion to God, which good Men upon the like occasion experience in themselves,
when they see his Divinity Blasphemed, his Altars Profaned, his Churches Sacrilegiously rob'd and spoil'd, his Priesthood persecuted or neglected, his Laws disappointed and frustrated by Enthusiasm, or by open Wickedness affronted, his Religion and his Honor trampled under foot, either by Schism and Heresie on the one hand,
when they see his Divinity Blasphemed, his Altars Profaned, his Churches Sacrilegiously robbed and spoiled, his Priesthood persecuted or neglected, his Laws disappointed and frustrated by Enthusiasm, or by open Wickedness affronted, his Religion and his Honour trampled under foot, either by Schism and Heresy on the one hand,
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but that the other, that is, his Anger, or that which in the administration of his providence hath the outward semblance and appearance of it, is a thing which is put upon him by the necessities of Justice,
but that the other, that is, his Anger, or that which in the administration of his providence hath the outward semblance and appearance of it, is a thing which is put upon him by the necessities of justice,
and that he finds no other Complacency or satisfaction in the Punishments he inflicts, but what arises from the inward sense and consciousness of those gracious ends for which those unwilling severities are designed.
and that he finds no other Complacency or satisfaction in the Punishments he inflicts, but what arises from the inward sense and consciousness of those gracious ends for which those unwilling severities Are designed.
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and indeed, both of these are ascribed together to him in that Prophetick rapture of David, in the second Psalm, Why do the Heathen rage? And the people imagin a vain thing? the Kings of the Earth set themselves and the Rulers take council together against the Lord and against his Anointed, saying, let us break their bands asunder and cast away their cords from us, he that sitteth in the Heavens shall laugh, the Lord shall have them in derision,
and indeed, both of these Are ascribed together to him in that Prophetic rapture of David, in the second Psalm, Why do the Heathen rage? And the people imagine a vain thing? the Kings of the Earth Set themselves and the Rulers take council together against the Lord and against his Anointed, saying, let us break their bans asunder and cast away their cords from us, he that Sitteth in the Heavens shall laugh, the Lord shall have them in derision,
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then shall he speak unto them in his wrath, and vex them in his sore displeasure, not that these two passions are indeed consistent or competible together at one and the same time, they being directly opposite and contrary to each other,
then shall he speak unto them in his wrath, and vex them in his soar displeasure, not that these two passion Are indeed consistent or competible together At one and the same time, they being directly opposite and contrary to each other,
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But by the later of these was signified that just and condign Punishment that was in the fullness of time to overtake those Kings and Nations that were Enemies to the Gospel of Christ, and opposed Christianity by bitter Persecutions, notwithstanding all the innocence and the reason of its Principles,
But by the later of these was signified that just and condign Punishment that was in the fullness of time to overtake those Kings and nations that were Enemies to the Gospel of christ, and opposed Christianity by bitter Persecutions, notwithstanding all the innocence and the reason of its Principles,
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and endeavor to no purpose to reverse his immutable Decrees, is meant, that his happiness cannot be injur'd or impair'd by any attempt of ours, that he is not to be disappointed in his intentions or designs by any humane Policy or Strength, that he despises, disregards and perfectly sets at nought such vain imaginations of the Sons of Men, that his Nature is impassible, inaccessible, irresistible, that when he stretches out his mighty Arm, it is not an Arm of Flesh that can oppose it,
and endeavour to no purpose to reverse his immutable Decrees, is meant, that his happiness cannot be injured or impaired by any attempt of ours, that he is not to be disappointed in his intentions or designs by any humane Policy or Strength, that he despises, disregards and perfectly sets At nought such vain Imaginations of the Sons of Men, that his Nature is impassable, inaccessible, irresistible, that when he stretches out his mighty Arm, it is not an Arm of Flesh that can oppose it,
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And thus I have shewn more largely than I intended, what the Nature of God is, that he is a Merciful and Gracious Being, slow to Anger and of great Pity, that he delights not in Punishment,
And thus I have shown more largely than I intended, what the Nature of God is, that he is a Merciful and Gracious Being, slow to Anger and of great Pity, that he delights not in Punishment,
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yet there is a greater instance than all this yet behind, and that is his sending his Son into the World to be a Propitiation and Attonement for us miserable Sinners, who lay in darkness, and in the shadow of death, and he,
yet there is a greater instance than all this yet behind, and that is his sending his Son into the World to be a Propitiation and Atonement for us miserable Sinners, who lay in darkness, and in the shadow of death, and he,
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when he came, to shew us that he was the true and genuin Offspring of so Gracious a Father, the peculiar Character which is given of him in Scripture is, that he went about doing Good, and this was the general strain and drift of all his Miracles, he did not spend his time in removing of Mountains,
when he Come, to show us that he was the true and genuine Offspring of so Gracious a Father, the peculiar Character which is given of him in Scripture is, that he went about doing Good, and this was the general strain and drift of all his Miracles, he did not spend his time in removing of Mountains,
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but he healed Diseases and he cast out Devils, he restored the Lame to their Feet, the Blind to their Sight, the Paralytick to their full Strength and Youthful Vigour, his Miracles were exactly like his Doctrine, useful and practical, not vain, puffy, Ostentatious things, performed to raise Wonder and Astonishment in the spectators, without any real Benefit or Advantage;
but he healed Diseases and he cast out Devils, he restored the Lame to their Feet, the Blind to their Sighed, the Paralytic to their full Strength and Youthful Vigour, his Miracles were exactly like his Doctrine, useful and practical, not vain, puffy, Ostentatious things, performed to raise Wonder and Astonishment in the spectators, without any real Benefit or Advantage;
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and when he left the World, he left his Spirit behind him with his Disciples, which was not only a Spirit of Instruction to guide them into all necessary and saving Truth, a Spirit of Courage, to support them in and under Persecution, a Spirit of Power, to work Supernatural and extraordinary effects for the propagation and spreading of the Gospel, but also a Spirit of Dilection and Love, to unite them to one another, and to him their Head;
and when he left the World, he left his Spirit behind him with his Disciples, which was not only a Spirit of Instruction to guide them into all necessary and Saving Truth, a Spirit of Courage, to support them in and under Persecution, a Spirit of Power, to work Supernatural and extraordinary effects for the propagation and spreading of the Gospel, but also a Spirit of Dilection and Love, to unite them to one Another, and to him their Head;
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and by principles of Nature, yet in a more peculiar and distinguishing manner, he made it the Badg and Character of his Disciples, who were tied and linked more closely to one another, by supernatural assistances of Divine grace, by the unity of the Spirit in the bond of Peace.
and by principles of Nature, yet in a more peculiar and distinguishing manner, he made it the Badge and Character of his Disciples, who were tied and linked more closely to one Another, by supernatural assistances of Divine grace, by the unity of the Spirit in the bound of Peace.
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Secondly, In what Instances, and to what Degrees it is to exert it self. And Thirdly, What are the great and glorious Advantages that may be reaped from it.
Secondly, In what Instances, and to what Degrees it is to exert it self. And Thirdly, What Are the great and glorious Advantages that may be reaped from it.
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That God is a Being infinitely Lovely, he being the Source and Fountain of all Created perfection, which in himself is contained, in an infinitely more Eminent and Transcendent manner, hath been already represented;
That God is a Being infinitely Lovely, he being the Source and Fountain of all Created perfection, which in himself is contained, in an infinitely more Eminent and Transcendent manner, hath been already represented;
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and this loveliness of his, for the great Excellence and Perfection of his Nature, is that which is the proper food of a reasonable mind to Meditate and Exercise it self upon, there being nothing else that will afford it, either so suitable or so lasting entertainment;
and this loveliness of his, for the great Excellence and Perfection of his Nature, is that which is the proper food of a reasonable mind to Meditate and Exercise it self upon, there being nothing Else that will afford it, either so suitable or so lasting entertainment;
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and it is likewise undoubtedly the noblest object for its Imitation, so far as humane frailty is capable of aspiring to the Glory and Excellence of so Illustrious and bright a Pattern.
and it is likewise undoubtedly the Noblest Object for its Imitation, so Far as humane frailty is capable of aspiring to the Glory and Excellence of so Illustrious and bright a Pattern.
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The Nature of God after whose Image and Resemblance, the Soul of Man was Created, is that, which if it were not for the Cloggs and Impediments of the Corporeal part,
The Nature of God After whose Image and Resemblance, the Soul of Man was Created, is that, which if it were not for the Clogs and Impediments of the Corporeal part,
and blinded by the steams of sense, through which our finer part is weakned and refracted, to which we should always naturally desire to be more closely and intimately united;
and blinded by the steams of sense, through which our finer part is weakened and refracted, to which we should always naturally desire to be more closely and intimately united;
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it is that, in the study and contemplation of which, when our minds are once fitted and prepared for so sublime an Employment, we find the most perfect joy and satisfaction;
it is that, in the study and contemplation of which, when our minds Are once fitted and prepared for so sublime an Employment, we find the most perfect joy and satisfaction;
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and have emerged out of the sink of Bodily entertainments, to be so very excellent a Being, to love him according to that loveliness, with which he then displaies and manifests his Nature to us,
and have emerged out of the sink of Bodily entertainments, to be so very excellent a Being, to love him according to that loveliness, with which he then displays and manifests his Nature to us,
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but at the same time we must be studying to be like him, and to Copy out every day more and more exactly those Beauties in our selves, which we Contemplate and Adore in him.
but At the same time we must be studying to be like him, and to Copy out every day more and more exactly those Beauty's in our selves, which we Contemplate and Adore in him.
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if the Excellence of his Nature will not entice and Charme us into an humble Imitation of it, let his Terrours engage us, let his Vengeance affright us, let the consideration of his Omnipotence compel and force us, let our Flesh tremble for fear of him,
if the Excellence of his Nature will not entice and Charm us into an humble Imitation of it, let his Terrors engage us, let his Vengeance affright us, let the consideration of his Omnipotence compel and force us, let our Flesh tremble for Fear of him,
For God is not only the Maker, but he is also the great Guardian and Protector of the World, he is the King of the Ʋniverse, and it his peace that is broken,
For God is not only the Maker, but he is also the great Guardian and Protector of the World, he is the King of the Ʋniverse, and it his peace that is broken,
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for the preserving by his Goodness the effects of his Power, and for the Good more especially of the rational and intellectual Creation, which is more peculiarly the object of his care, not to suffer ill tempers,
for the preserving by his goodness the effects of his Power, and for the Good more especially of the rational and intellectual Creation, which is more peculiarly the Object of his care, not to suffer ill tempers,
and mischievous inclinations, morose, contentious and uncharitable Spirits, so far as we Indulge and Cherish them in our selves, to go unpunish'd, either in this World or the other,
and mischievous inclinations, morose, contentious and uncharitable Spirits, so Far as we Indulge and Cherish them in our selves, to go unpunished, either in this World or the other,
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But Secondly, The second Reason or Principle upon which the Obligation to mutual Love is Founded, is the Example and Command of Christ our Saviour, which with us, who pretend to embrace his holy Profession,
But Secondly, The second Reason or Principle upon which the Obligation to mutual Love is Founded, is the Exampl and Command of christ our Saviour, which with us, who pretend to embrace his holy Profession,
First, That he sums up the whole Duty of Man under these Two general Heads, the Love of God, and our Neighbour. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul,
First, That he sums up the Whole Duty of Man under these Two general Heads, the Love of God, and our Neighbour. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul,
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Secondly, In summing up the Duties of the Second Table, he reduces them all under this single Aphorism, Whatsoever ye would that Men should do to you, do ye even so to them:
Secondly, In summing up the Duties of the Second Table, he reduces them all under this single Aphorism, Whatsoever you would that Men should do to you, do you even so to them:
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for there is no Man certainly by his own consent, that would be Injur'd or Defam'd, that would be Kill'd or Murther'd, Wounded or Beaten, that would be Censur'd too severely, Watch'd too narrowly, Interpreted too hardly, Punisht with a rigour altogether disproportion'd to the guilt and heinousness of his Crime;
for there is no Man Certainly by his own consent, that would be Injured or Defamed, that would be Killed or Murdered, Wounded or Beaten, that would be Censured too severely, Watched too narrowly, Interpreted too hardly, Punished with a rigour altogether disproportioned to the guilt and heinousness of his Crime;
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there is no Man, if it were at all times perfectly at his own Choice, but he would be well thought of, well spoken of, kindly, courteously and favourably entreated,
there is no Man, if it were At all times perfectly At his own Choice, but he would be well Thought of, well spoken of, kindly, courteously and favourably entreated,
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as the thing will bear, to shew the same Friendship, Gentleness and good Nature in all the particular instances that can happen, which we our selves in such circumstances should reasonably expect,
as the thing will bear, to show the same Friendship, Gentleness and good Nature in all the particular instances that can happen, which we our selves in such Circumstances should reasonably expect,
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If ye love them which love you, saith he, what reward have ye? do not even the Publicans the same? And if ye salute your Brethren only, what do ye more than others? do not even the Publicans so? But I say unto you, Love your Enemies, Bless them that Curse you, do good to them that hate you,
If you love them which love you, Says he, what reward have you? do not even the Publicans the same? And if you salute your Brothers only, what do you more than Others? do not even the Publicans so? But I say unto you, Love your Enemies, Bless them that Curse you, do good to them that hate you,
Which Command of his to his Disciples, though it were certainly at that time when it was uttered, of greater Extent and Obligation than it is now adays, they being then under great and heavy Persecution for Righteousness sake, against which there was no Humane Remedie but Patience, unless they would forsake their Master and their Profession together;
Which Command of his to his Disciples, though it were Certainly At that time when it was uttered, of greater Extent and Obligation than it is now adais, they being then under great and heavy Persecution for Righteousness sake, against which there was no Humane Remedy but Patience, unless they would forsake their Master and their Profession together;
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In which manner we must likewise interpret those other hard Injunctions in this very Chapter, Whosoever shall smite thee on thy Right Cheek, turn to him the other also;
In which manner we must likewise interpret those other hard Injunctions in this very Chapter, Whosoever shall smite thee on thy Right Cheek, turn to him the other also;
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which are not now Precepts of so great Obligation as they were then, when the Christians opprest by the Roman and the Jewish Power, were in no capacity legally to right themselves,
which Are not now Precepts of so great Obligation as they were then, when the Christians oppressed by the Roman and the Jewish Power, were in no capacity legally to right themselves,
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so that no Christian Society could continue for one Moment, but all would presently be thrown into the utmost disorder and confusion, which our Blessed Lord, whose Gospel was the Gospel of Peace, as he himself is stil'd the Prince of it, cannot be suppos'd to have intended;
so that no Christian Society could continue for one Moment, but all would presently be thrown into the utmost disorder and confusion, which our Blessed Lord, whose Gospel was the Gospel of Peace, as he himself is Styled the Prince of it, cannot be supposed to have intended;
which though it were very true in those days, when a Man that embrac'd the profession of Christianity was either Sequestred and Plundered of his Estate,
which though it were very true in those days, when a Man that embraced the profession of Christianity was either Sequestered and Plundered of his Estate,
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yet now the Case is clean altered, and it is now very possible for us to make to our selves Friends of the unrighteous Mammon, not only by giving Alms, to which notwithstanding we are oblig'd in a reasonable proportion,
yet now the Case is clean altered, and it is now very possible for us to make to our selves Friends of the unrighteous Mammon, not only by giving Alms, to which notwithstanding we Are obliged in a reasonable proportion,
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And after all, in this hard Chapter of the Sermon on the Mount, wherein so many difficult and severe Lessons are set before the Disciples, there are these four things as to the business of forgiving Enemies, which do and will always continue to retain their first latitude and extent of Truth.
And After all, in this hard Chapter of the Sermon on the Mount, wherein so many difficult and severe Lessons Are Set before the Disciples, there Are these four things as to the business of forgiving Enemies, which do and will always continue to retain their First latitude and extent of Truth.
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as appears undeniably by those words of our Saviour, If ye love them that love you, what reward have ye? do not even Publicans the same? And if ye salute your Brethren only, what do ye more than others? do not even the Publicans so? Which is as much as to say, that Christianity lays stronger and more extensive Obligations of Charity and Good-will upon us,
as appears undeniably by those words of our Saviour, If you love them that love you, what reward have you? do not even Publicans the same? And if you salute your Brothers only, what do you more than Others? do not even the Publicans so? Which is as much as to say, that Christianity lays Stronger and more extensive Obligations of Charity and Goodwill upon us,
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than ever were submitted to either by the Jewish or the Heathen World, out of both of which at that time in Judea the Publicans were indifferently chosen.
than ever were submitted to either by the Jewish or the Heathen World, out of both of which At that time in Judea the Publicans were indifferently chosen.
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Secondly, we are not to prosecute, and avenge our selves of our Enemies without necessity, to preserve our own Life, Liberty, Reputation or Fortune, to vindicate the innocent or afflicted,
Secondly, we Are not to prosecute, and avenge our selves of our Enemies without necessity, to preserve our own Life, Liberty, Reputation or Fortune, to vindicate the innocent or afflicted,
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and if the Offence be such as will admit it, after satisfaction is made us, we are not to decline a Familiarity and Friendship with the Offending Party, upon account of former grudges or misunderstandings,
and if the Offence be such as will admit it, After satisfaction is made us, we Are not to decline a Familiarity and Friendship with the Offending Party, upon account of former grudges or misunderstandings,
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Fourthly, In the midst of those punishments or Forfeitures, which our Adversary incurs upon account of the injuries which either we or the publick have receiv'd from him, we are not to let go our Christian equability of temper, we must not suffer our selves to mock at his Calamity,
Fourthly, In the midst of those punishments or Forfeitures, which our Adversary incurs upon account of the injuries which either we or the public have received from him, we Are not to let go our Christian equability of temper, we must not suffer our selves to mock At his Calamity,
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as much as we please, but we must still endeavor to preserve a gracious and a candid frame of Spirit, we must not insult, we must not triumph over him, we must not make him the subject of our Laughter,
as much as we please, but we must still endeavour to preserve a gracious and a candid frame of Spirit, we must not insult, we must not triumph over him, we must not make him the Subject of our Laughter,
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yet this he press'd much more strongly and warmly upon his Disciples with respect to one another, than in reference to their Enemies, or to Strangers and Aliens abroad;
yet this he pressed much more strongly and warmly upon his Disciples with respect to one Another, than in Referente to their Enemies, or to Strangers and Aliens abroad;
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but shall content my self barely to take notice, First, That St. Paul in the Thirteenth Chapter of his First Epistle to the Corinthians, imputes so very much to this one Grace of Charity, that without it he makes all other things, however Pompous or Specious they may seem, to signifie just nothing at all.
but shall content my self barely to take notice, First, That Saint Paul in the Thirteenth Chapter of his First Epistle to the Corinthians, imputes so very much to this one Grace of Charity, that without it he makes all other things, however Pompous or Specious they may seem, to signify just nothing At all.
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and though I have the Gift of Prophecy, and understand all Mysteries, and all knowledg, so that I could remove Mountains, and have not Charity, I am nothing;
and though I have the Gift of Prophecy, and understand all Mysteres, and all knowledge, so that I could remove Mountains, and have not Charity, I am nothing;
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Secondly, Whereas most other Miraculous Gifts and Graces, were in due time to cease, having done the Errant upon which they were employed, which was to give sufficient evidence,
Secondly, Whereas most other Miraculous Gifts and Graces, were in due time to cease, having done the Errant upon which they were employed, which was to give sufficient evidence,
As it were to answer that Passage in St. John, There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one.
As it were to answer that Passage in Saint John, There Are three that bear record in Heaven, the Father, the Word, and the Holy Ghost: and these three Are one.
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And Charity, which is the best and most peculiar Gift of the Holy Ghost, that answers to the Spirit, which is a Spirit of universal Friendship and Love, the essential root,
And Charity, which is the best and most peculiar Gift of the Holy Ghost, that answers to the Spirit, which is a Spirit of universal Friendship and Love, the essential root,
and it affords the mutual relish and enjoyment of God and Angels, and of the spirits of just men made perfect, through all the vast Periods of an eternal Duration.
and it affords the mutual relish and enjoyment of God and Angels, and of the spirits of just men made perfect, through all the vast Periods of an Eternal Duration.
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O generation of vipers that we are, who shall deliver us from the wrath to come? or will it not be more tolerable for Tyre and Sidon, for Chorazin and Bethsaida, nay,
Oh generation of vipers that we Are, who shall deliver us from the wrath to come? or will it not be more tolerable for Tyre and Sidon, for Chorazin and Bethsaida, nay,
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for Gomorrah and for Sodom too, at the great and dreadful Day, than for us, who professing outwardly the Religion, are yet so far removed from the inward Spirit of Christ; and,
for Gomorrah and for Sodom too, At the great and dreadful Day, than for us, who professing outwardly the Religion, Are yet so Far removed from the inward Spirit of christ; and,
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as if we had reason to blush and be ashamed of him and of his Gospel, which is the power of God unto salvation, have cast away the Badge of Charity, that Men might not know us to be his Disciples. We are unjust in our Dealings, uncharitable in our Censures, irreconcileable and implacable in our Animosities;
as if we had reason to blush and be ashamed of him and of his Gospel, which is the power of God unto salvation, have cast away the Badge of Charity, that Men might not know us to be his Disciples. We Are unjust in our Dealings, uncharitable in our Censures, Irreconcilable and implacable in our Animosities;
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turbulent and uneasie in our Tempers, contentious and litigious in our Conversations, false to our Promises, treacherous to our Friendships, hypocritical in our Pretences,
turbulent and uneasy in our Tempers, contentious and litigious in our Conversations, false to our Promises, treacherous to our Friendships, hypocritical in our Pretences,
Nay, so very far have we revolted from the true Christian Spirit, so far is it now from being thought the Characteristick and essential Mark of a Christian, to be of an humble, meek,
Nay, so very Far have we revolted from the true Christian Spirit, so Far is it now from being Thought the Characteristic and essential Mark of a Christian, to be of an humble, meek,
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and charitable Disposition, that even Religion it self, or at least the vain pretence and colour of it, is made the fatal Bone of Contention, and the Apple of Strife.
and charitable Disposition, that even Religion it self, or At least the vain pretence and colour of it, is made the fatal Bone of Contention, and the Apple of Strife.
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We mistake Brawling and Contention for Zeal, and when our Tongues are set on fire of Hell, we imagine them tipt and sanctified by a Coal from the Altar; not but that every Man ought to be very obstinate in what he firmly believes upon his best Enquiry to be the very Truth, every Man's own Conscience being without question his only rule and measure of Action;
We mistake Brawling and Contention for Zeal, and when our Tongues Are Set on fire of Hell, we imagine them tipped and sanctified by a Coal from the Altar; not but that every Man ought to be very obstinate in what he firmly believes upon his best Enquiry to be the very Truth, every Man's own Conscience being without question his only Rule and measure of Actium;
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and to relinquish or disown that of whose truth we have all the inward assurance our present light is capable of giving us, is to betray the great Pillar and Principle of Life, by which all Humane Society is supported, which is bound up in truth,
and to relinquish or disown that of whose truth we have all the inward assurance our present Light is capable of giving us, is to betray the great Pillar and Principle of Life, by which all Humane Society is supported, which is bound up in truth,
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or if there appear reason sufficient to persuade it, Humility can own a conquest without shame, and is easily induced to change its mistaken Sentiments for the better, when Passion, though it be inwardly convinced,
or if there appear reason sufficient to persuade it, Humility can own a conquest without shame, and is Easily induced to change its mistaken Sentiments for the better, when Passion, though it be inwardly convinced,
yet I would not by any means be so interpreted, as if I were about to insinuate, That the non-execution of Laws against religious Dissenters were a necessary Branch of that Charity to which we are so indispensibly obliged;
yet I would not by any means be so interpreted, as if I were about to insinuate, That the nonexecution of Laws against religious Dissenters were a necessary Branch of that Charity to which we Are so Indispensibly obliged;
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no, the Charity lies manifestly on the other side, and he that is the Author and the God of Peace, cannot certainly be displeased with those necessary Methods, without which that Peace can never be obtained.
no, the Charity lies manifestly on the other side, and he that is the Author and the God of Peace, cannot Certainly be displeased with those necessary Methods, without which that Peace can never be obtained.
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Since Men are so apt to quarrel about religious Matters, there must be a standing Rule in every Nation, to which an outward Conformity must be exacted.
Since Men Are so apt to quarrel about religious Matters, there must be a standing Rule in every nation, to which an outward Conformity must be exacted.
though it be founded upon our mutual Agreement to some Proposition speculatively false, th•• with a speculative Truth zealously and contentiously urged against the common Sentiments, to the disturbance of the Publick Peace and Welfare.
though it be founded upon our mutual Agreement to Some Proposition speculatively false, th•• with a speculative Truth zealously and contentiously urged against the Common Sentiments, to the disturbance of the Public Peace and Welfare.
and overwhelm all Orders and Degrees of Men in a Deluge of Blood more fatal than any of those of Water, whether of Noah, Deucalion, or Ogyges, which either Scripture or Antiquity have recorded.
and overwhelm all Order and Degrees of Men in a Deluge of Blood more fatal than any of those of Water, whither of Noah, Deucalion, or Ogyges, which either Scripture or Antiquity have recorded.
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and to pity those in the midst of legal Inflictions, which they do well to undergo for Conscience sake, if they cannot better inform themselves, whom to be sure without, and sometimes with such Remedies, we cannot reclaim:
and to pity those in the midst of Legal Inflictions, which they do well to undergo for Conscience sake, if they cannot better inform themselves, whom to be sure without, and sometime with such Remedies, we cannot reclaim:
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But this is a general Rule to be observed in this and all other Instances whatsoever, That we are never to gratifie Revenge under pretence of Justice. And as we are not upon any terms to let go the Reins of Government,
But this is a general Rule to be observed in this and all other Instances whatsoever, That we Are never to gratify Revenge under pretence of justice. And as we Are not upon any terms to let go the Reins of Government,
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and leave the giddy Multitude without any Curb or Bridle, so though we hold them in never so hard, according to the quality of the Persons we have to deal with,
and leave the giddy Multitude without any Curb or Bridle, so though we hold them in never so hard, according to the quality of the Persons we have to deal with,
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while his Mind continues in its due frame, against the very Notion and Idea of all kinds of sin and folly, they appear so ugly and so deformed to him, they strike so ingrateful and so harsh a Note upon his Understanding;
while his Mind continues in its due frame, against the very Notion and Idea of all Kinds of since and folly, they appear so ugly and so deformed to him, they strike so ingrateful and so harsh a Note upon his Understanding;
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and sometimes it is very difficult, and next kin to impossible, for frail and passionate Creatures as we are, to separate personal hatred from the hatred of the cause; as when our Fortunes or Good-names are violently and maliciously invaded,
and sometime it is very difficult, and next kin to impossible, for frail and passionate Creatures as we Are, to separate personal hatred from the hatred of the cause; as when our Fortune's or Good-names Are violently and maliciously invaded,
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and these Passions in these and the like Cases, are so far excuseable as they are necessary, or as, it may be, they may be intended by Nature, upon such important Emergencies as these,
and these Passion in these and the like Cases, Are so Far Excusable as they Are necessary, or as, it may be, they may be intended by Nature, upon such important Emergencies as these,
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but otherwise there is no question, but it is the Duty of every good Man, to separate as much as is possible, the Cause from the Person, and to punish the one out of no private account,
but otherwise there is no question, but it is the Duty of every good Man, to separate as much as is possible, the Cause from the Person, and to Punish the one out of no private account,
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But he that encourages and pampers personal Aversions for the Person 's sake, will proceed from one degree of malice to another in pursuance of this implacable Disposition, till at length this excellent Gift of Charity shall take its flight,
But he that encourages and pampers personal Aversions for the Person is sake, will proceed from one degree of malice to Another in pursuance of this implacable Disposition, till At length this excellent Gift of Charity shall take its flight,
And this was the Second Reason or Principle of Obligation to our mutual love of one another, viz. the Example and Command of Christ our Saviour. And certainly if we seriously consider, that Christ, who shed his precious Blood for us, did also do the same for the greatest and the bitterest Enemies we have, and that at a time when all Mankind were in a state of Enmity to himself, nothing can appear more criminal and heinous,
And this was the Second Reason or Principle of Obligation to our mutual love of one Another, viz. the Exampl and Command of christ our Saviour. And Certainly if we seriously Consider, that christ, who shed his precious Blood for us, did also doe the same for the greatest and the Bitterest Enemies we have, and that At a time when all Mankind were in a state of Enmity to himself, nothing can appear more criminal and heinous,
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than for us to own any Sentiments, but those of the highest Charity and Goodwill towards him, for whom, as for our selves, our blessed Saviour did not refuse to Bleed,
than for us to own any Sentiments, but those of the highest Charity and Goodwill towards him, for whom, as for our selves, our blessed Saviour did not refuse to Bleed,
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and who, though really he be never so bad, may yet, upon his hearty and sincere Repentance, be made partaker of those heavenly Joys, into which we without Charity shall never enter.
and who, though really he be never so bad, may yet, upon his hearty and sincere Repentance, be made partaker of those heavenly Joys, into which we without Charity shall never enter.
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The Third and Last Principle of Obligation upon which this great Duty of Charity is founded, is the undoubted Interest and Advantage of any Humane Society whatsoever.
The Third and Last Principle of Obligation upon which this great Duty of Charity is founded, is the undoubted Interest and Advantage of any Humane Society whatsoever.
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Aristophanes, Hesiod, Parmenides, and others, have delivered it down to us according to ancient Tradition, That Divine Love was the Principle that reduced the jarring Elements into this comely Frame, which,
Aristophanes, Hesiod, Parmenides, and Others, have Delivered it down to us according to ancient Tradition, That Divine Love was the Principle that reduced the jarring Elements into this comely Frame, which,
if it had not been for that, would still have been a disorderly and confused Chaos, and without its help and assistance every moment, would immediately return into it:
if it had not been for that, would still have been a disorderly and confused Chaos, and without its help and assistance every moment, would immediately return into it:
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but yet it is much more true of the Moral and Intellectual, than of the Natural World, that it is supported by Love, it is supported by Divine Love from without as well as the other; but even this would hardly do,
but yet it is much more true of the Moral and Intellectual, than of the Natural World, that it is supported by Love, it is supported by Divine Love from without as well as the other; but even this would hardly do,
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but this having been already sufficiently done in my Discourse upon the former Head, as opportunity presented it self, I may excuse my self and you from any farther trouble upon that account,
but this having been already sufficiently done in my Discourse upon the former Head, as opportunity presented it self, I may excuse my self and you from any farther trouble upon that account,
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And the First thing I shall mention is, That it is in general the most blessed Constitution of the Soul of Man, which it is capable of being endued withal.
And the First thing I shall mention is, That it is in general the most blessed Constitution of the Soul of Man, which it is capable of being endued withal.
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as hath been already shewn, but it also draws down the Influences of his Spirit upon us, which have a natural and a vital congruity to the charitable Man. It is effectually at the same time a participation of the Divine Nature, and brings us into an intimate and close Communion with the Supreme Love, which is glad of every suitable occasion to diffuse and enlarge it self;
as hath been already shown, but it also draws down the Influences of his Spirit upon us, which have a natural and a vital congruity to the charitable Man. It is effectually At the same time a participation of the Divine Nature, and brings us into an intimate and close Communion with the Supreme Love, which is glad of every suitable occasion to diffuse and enlarge it self;
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Thirdly, By keeping our Minds cool, and disengaged from any turbulent and uneasie Passions. This Temper is perhaps the best natural Judge of Controversies in the World;
Thirdly, By keeping our Minds cool, and disengaged from any turbulent and uneasy Passion. This Temper is perhaps the best natural Judge of Controversies in the World;
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and untainted strength, it prevents those entanglements and perplexities of thought, which are the cause of most of those Ills to which Mankind is usually exposed, which run us very frequently upon desperate Courses,
and untainted strength, it prevents those entanglements and perplexities of Thought, which Are the cause of most of those Ills to which Mankind is usually exposed, which run us very frequently upon desperate Courses,
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but when in the end of our Days we arrive happily at the end of our Hopes, the salvation of our precious and immortal Souls, it will be the greatest part of their Fruition and Enjoyment, which consists mainly, if not altogether, in the love God and his Angels, and of one another.
but when in the end of our Days we arrive happily At the end of our Hope's, the salvation of our precious and immortal Souls, it will be the greatest part of their Fruition and Enjoyment, which consists mainly, if not altogether, in the love God and his Angels, and of one Another.
To which most happy and eternally blessed State, God of his infinite Mercy bring us all, by the Merits and Mediation of his Son, our Saviour, the ever blessed Jesus. To whom, with the Father and the Holy Ghost, be ascribed all Glory for ever. Amen.
To which most happy and eternally blessed State, God of his infinite Mercy bring us all, by the Merits and Mediation of his Son, our Saviour, the ever blessed jesus. To whom, with the Father and the Holy Ghost, be ascribed all Glory for ever. Amen.
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