THis Book doth contain a Philosophical Disquition concerning a state of Happiness; wherein the Wise man doth particularly discuss each of those Subjects, which according to the various opinions and tempers of men, are believed to have any pretence to it.
THis Book does contain a Philosophical Disquition Concerning a state of Happiness; wherein the Wise man does particularly discuss each of those Subject's, which according to the various opinions and tempers of men, Are believed to have any pretence to it.
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That which I intend from these words, is to prove, against the Infidels and Scoffers of this Age, The Reasonableness and the Credibility of this great Principle of Religion, concerning a future state of Reward and Punishment.
That which I intend from these words, is to prove, against the Infidels and Scoffers of this Age, The Reasonableness and the Credibility of this great Principle of Religion, Concerning a future state of Reward and Punishment.
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Though the Principal Evidence for this do depend upon Scripture, especially the New Testament, where it is said, That life and immortality is brought to light by the Gospel.
Though the Principal Evidence for this do depend upon Scripture, especially the New Testament, where it is said, That life and immortality is brought to Light by the Gospel.
Yet in a point of so great moment and consequence as this is, it is not to be imagined, that God should have left himself without a witness to all the Nations of the World,
Yet in a point of so great moment and consequence as this is, it is not to be imagined, that God should have left himself without a witness to all the nations of the World,
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but that all men should be endowed, with such natural Capacities and Notions, as being improved by Consideration, will afford sufficient evidence for the belief of this great Fundamental Principle.
but that all men should be endowed, with such natural Capacities and Notions, as being improved by Consideration, will afford sufficient evidence for the belief of this great Fundamental Principle.
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As for such men, who live under the sense of Guilt, whose Interest it is that there should be no future account, It cannot be otherwise expected from such,
As for such men, who live under the sense of Gilded, whose Interest it is that there should be no future account, It cannot be otherwise expected from such,
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And from hence it is, that some of the Ancient Philosophers have employed their Learning and Subtilty, to dispute themselves into some kind of doubts and uncertainty about it.
And from hence it is, that Some of the Ancient Philosophers have employed their Learning and Subtlety, to dispute themselves into Some kind of doubts and uncertainty about it.
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And as for the Vulgar sort of people, who are guided by the more simple dictates of Nature, These have in all Ages and Nations submitted themselves to this Doctrine,
And as for the vulgar sort of people, who Are guided by the more simple dictates of Nature, These have in all Ages and nations submitted themselves to this Doctrine,
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yet in such other Opinions as are cross to their Worldly Interests, it may argue such things to be from some natural impression upon their minds, which they must believe, and cannot otherwise chuse.
yet in such other Opinions as Are cross to their Worldly Interests, it may argue such things to be from Some natural impression upon their minds, which they must believe, and cannot otherwise choose.
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We see by experience, that all other things (so far as we are able to judg) Minerals, Plants, Beasts, &c. are naturally endowed with such Principles,
We see by experience, that all other things (so Far as we Are able to judge) Minerals, Plants, Beasts, etc. Are naturally endowed with such Principles,
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And therefore whatsoever those things are, which the generality of Mankind, especially the most wise and the most considerate part of them, do agree in, ought to be allowed for highly credible;
And Therefore whatsoever those things Are, which the generality of Mankind, especially the most wise and the most considerate part of them, do agree in, ought to be allowed for highly credible;
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and expose us to Error, than to direct and lead us to the Truth. But I shall endeavour to manifest this more particularly, by these three Considerations.
and expose us to Error, than to Direct and led us to the Truth. But I shall endeavour to manifest this more particularly, by these three Considerations.
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1. This Principle is most suitable to the general Apprehensions of Mankind concerning the nature of Good and Evil. All men heretofore have agreed, that there is such a Thing as the Law of Nature, whereby things are distinguished into Good and Bad; according to which, the Actions of men are determined to be either Virtuous or Vicious. And as the one of these, doth in the essence of it imply Comeliness and Reward; so doth the other denote Turpitude and Punishment. These things being implied in the very definitions of Virtue and Vice. And from hence it will follow, That as there is some Superior Power who hath put this Law into our Natures;
1. This Principle is most suitable to the general Apprehensions of Mankind Concerning the nature of Good and Evil. All men heretofore have agreed, that there is such a Thing as the Law of Nature, whereby things Are distinguished into Good and Bad; according to which, the Actions of men Are determined to be either Virtuous or Vicious. And as the one of these, does in the essence of it imply Comeliness and Reward; so does the other denote Turpitude and Punishment. These things being implied in the very definitions of Virtue and Vice. And from hence it will follow, That as there is Some Superior Power who hath put this Law into our Nature's;
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but what doth meerly arise from Custom and Positive Laws; why then Custom and Law would be able to render it a very virtuous and commendable thing for a man to be ingrateful, a breaker of Compacts, a false Witness, a Perjured person; which is so monstrous a Position, that the common Reason of Mankind will abhor it upon the first proposal.
but what does merely arise from Custom and Positive Laws; why then Custom and Law would be able to render it a very virtuous and commendable thing for a man to be ingrateful, a breaker of Compacts, a false Witness, a Perjured person; which is so monstrous a Position, that the Common Reason of Mankind will abhor it upon the First proposal.
The very Sin of Hypocrisie, so general amongst men, doth give a large Testimony to the Beauty of Goodness, and the Deformity of Vice. Nor is there any account to be given,
The very since of Hypocrisy, so general among men, does give a large Testimony to the Beauty of goodness, and the Deformity of Vice. Nor is there any account to be given,
We see by experience, that there is such a kind of Rest and Acquiescence in the mind, upon the discovery of Truth, and the doing of Virtuous Actions, as belong to natural Bodies,
We see by experience, that there is such a kind of Rest and Acquiescence in the mind, upon the discovery of Truth, and the doing of Virtuous Actions, as belong to natural Bodies,
2. This Principle is most suitable to those natural Hopes and Expectations which the generality of good men have concerning a state of future Happiness. From whence doth arise that Confidence and Courage, whereby those of meanest Quality and Abilities (if otherwise Virtuous persons) can support themselves in their sufferings for that which is good:
2. This Principle is most suitable to those natural Hope's and Expectations which the generality of good men have Concerning a state of future Happiness. From whence does arise that Confidence and Courage, whereby those of Meanest Quality and Abilities (if otherwise Virtuous Persons) can support themselves in their sufferings for that which is good:
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Which doth necessarily suppose in them a strong, and even a natural belief and perswasion of such a future state, wherein their sufferings shall be considered and rewarded.
Which does necessarily suppose in them a strong, and even a natural belief and persuasion of such a future state, wherein their sufferings shall be considered and rewarded.
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Besides that, there is a natural desire in all men, after a state of Happiness and Perfection. And if we consider the utter impossibility of attaining to any such condition in this life, This will render it highly credible, That there must be another state wherein this Happiness is attainable:
Beside that, there is a natural desire in all men, After a state of Happiness and Perfection. And if we Consider the utter impossibility of attaining to any such condition in this life, This will render it highly credible, That there must be Another state wherein this Happiness is attainable:
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otherwise Mankind must fail of his chief End, being by a natural Principle most strongly inclined to such a state of Happiness as he can never attain to.
otherwise Mankind must fail of his chief End, being by a natural Principle most strongly inclined to such a state of Happiness as he can never attain to.
3. This Principle is most suitable to those Fears and Expectations which the generality of wicked men are possessed with, concerning a future state of Misery. Witness those natural suggestions of Conscience in the worst of men, that upon any wicked action (though never so private) are oftentimes startling of them, with the apprehensions of another Judicature and Tribunal,
3. This Principle is most suitable to those Fears and Expectations which the generality of wicked men Are possessed with, Concerning a future state of Misery. Witness those natural suggestions of Conscience in the worst of men, that upon any wicked actium (though never so private) Are oftentimes startling of them, with the apprehensions of Another Judicature and Tribunal,
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All that secret regret, and those inward smitings, Laniatus & Ictus, which are so often felt in the Minds of men, upon the commission of any great sin, do argue some common intimations,
All that secret regret, and those inward smitings, Laniatus & Ictus, which Are so often felt in the Minds of men, upon the commission of any great since, do argue Some Common intimations,
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even in the Light of Nature, of another Judgment after this life, wherein they shall be accountable for such Actions, which men do not punish or take notice of.
even in the Light of Nature, of Another Judgement After this life, wherein they shall be accountable for such Actions, which men do not Punish or take notice of.
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And these natural Fears do usually seize upon all kind of men promiscuously, even those who are most Potent, who by their own Wills can give Laws to Nations,
And these natural Fears do usually seize upon all kind of men promiscuously, even those who Are most Potent, who by their own Wills can give Laws to nations,
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Nor can such as are most obstinately wicked, who with their utmost study and endeavour, apply themselves to the suppressing and disbelief of these Notions,
Nor can such as Are most obstinately wicked, who with their utmost study and endeavour, apply themselves to the suppressing and disbelief of these Notions,
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And if there be no real ground for this, then must it follow, That he who framed all his other Works with such an excellent congruity, did yet so contrive the Nature of Man, the most noble amongst them,
And if there be no real ground for this, then must it follow, That he who framed all his other Works with such an excellent congruity, did yet so contrive the Nature of Man, the most noble among them,
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Now if the meer teaching of others were it self sufficient to impress these Notions, without any such peculiar congruity in the things themselves, It would be as sufficient to deface them again:
Now if the mere teaching of Others were it self sufficient to Impress these Notions, without any such peculiar congruity in the things themselves, It would be as sufficient to deface them again:
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But now, though there have been several men, of no mean Abilities, in several Ages, who have made it their business to root out of the Minds of men all such troublesome notions about a future state, endeavouring to perswade themselves and others, That as there was a time before they were born into the world, when they were not;
But now, though there have been several men, of no mean Abilities, in several Ages, who have made it their business to root out of the Minds of men all such troublesome notions about a future state, endeavouring to persuade themselves and Others, That as there was a time before they were born into the world, when they were not;
But for the most part, Those who would have them esteemed vain and imaginary, without any foundation in Nature, These are the persons who are most assaulted with them.
But for the most part, Those who would have them esteemed vain and imaginary, without any Foundation in Nature, These Are the Persons who Are most assaulted with them.
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2. The second Reason I proposed to speak to, was from the Necessity of this Principle, to the right government of mens Lives and Actions in this world, and the preserving of Society amongst them.
2. The second Reason I proposed to speak to, was from the Necessity of this Principle, to the right government of men's Lives and Actions in this world, and the preserving of Society among them.
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Nothing can be more evident, than that the Human Nature is so framed, as not to be regulated and kept within due bounds, without Laws; and Laws must be insignificant, without the Sanctions of Rewards and Punishments, whereby men may be necessitated to the observance of them.
Nothing can be more evident, than that the Human Nature is so framed, as not to be regulated and kept within due bounds, without Laws; and Laws must be insignificant, without the Sanctions of Rewards and Punishments, whereby men may be necessitated to the observance of them.
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All the Rewards and Punishments of this life, are to be expected either from the Civil Magistrate, who by virtue of his Place and Calling is obliged to the duty of distributive Justice:
All the Rewards and Punishments of this life, Are to be expected either from the Civil Magistrate, who by virtue of his Place and Calling is obliged to the duty of distributive justice:
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Or else from Divine Providence, according to that most usual course which we find by experience to be observed by Him, in his dispensation of these Temporal things.
Or Else from Divine Providence, according to that most usual course which we find by experience to be observed by Him, in his Dispensation of these Temporal things.
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And if this were the only restraint upon men, it could be no hindrance from any such Mischief or Villanies which men had the opportunity of committing secretly.
And if this were the only restraint upon men, it could be no hindrance from any such Mischief or Villainies which men had the opportunity of committing secretly.
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Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their Institution, proving Terrors to well-doers, and Encouragers to those that do ill.
Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their Institution, proving Terrors to well-doers, and Encouragers to those that do ill.
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2. Not all that may be expected from Common Providence; For though it should be granted, that according to the most usual and general course of things, both Virtuous and Vicious Actions are rewarded and punished in this life;
2. Not all that may be expected from Common Providence; For though it should be granted, that according to the most usual and general course of things, both Virtuous and Vicious Actions Are rewarded and punished in this life;
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unless they will blaspheme God, and renounce their Religion, If it appear to them very probable, suppose a hundred to one, that upon their refusal, Their Persecutors will really execute what they threaten:
unless they will Blaspheme God, and renounce their Religion, If it appear to them very probable, suppose a hundred to one, that upon their refusal, Their Persecutors will really execute what they threaten:
In such cases, it is not to be expected that the consideration of the ordinary course of Providence in the dispensation of Rewards and Punishments, should be sufficient to restrain a man from any kind of Blasphemy or Villany whatsoever.
In such cases, it is not to be expected that the consideration of the ordinary course of Providence in the Dispensation of Rewards and Punishments, should be sufficient to restrain a man from any kind of Blasphemy or Villainy whatsoever.
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But the thing I am speaking to, will more fully appear, by consideration of those horrid Mischiefs of all kinds, that would most naturally follow from the denial of this Doctrine.
But the thing I am speaking to, will more Fully appear, by consideration of those horrid Mischiefs of all Kinds, that would most naturally follow from the denial of this Doctrine.
If there be no such thing to be expected as Happiness or Misery hereafter, Why then the only business that men are to take care of, is their present well-being in this World;
If there be no such thing to be expected as Happiness or Misery hereafter, Why then the only business that men Are to take care of, is their present well-being in this World;
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Those things which we conceive to be conducible to it, being the only duties; and all other things that are cross to it, being the only sins. And therefore whatever a man's Appetite shall incline him to, he ought not to deny himself in it (be the thing what it will) so he can have it,
Those things which we conceive to be conducible to it, being the only duties; and all other things that Are cross to it, being the only Sins. And Therefore whatever a Man's Appetite shall incline him to, he ought not to deny himself in it (be the thing what it will) so he can have it,
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Suppose it be matter of Gain or Profit he is disposed to, if he can cheat or steal securely, this will be so far from being a fault, that it is plainly his duty, Because it is a proper means to promote his chief End.
Suppose it be matter of Gain or Profit he is disposed to, if he can cheat or steal securely, this will be so Far from being a fault, that it is plainly his duty, Because it is a proper means to promote his chief End.
And so for other cases of Anger, Hatred, Revenge, &c. according to this Principle, a man must take the first opportunity of satisfying these Passions, by doing any kind of mischief to the persons he is offended with,
And so for other cases of Anger, Hatred, Revenge, etc. according to this Principle, a man must take the First opportunity of satisfying these Passion, by doing any kind of mischief to the Persons he is offended with,
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Which (by the way) is a concession of no small advantage to the honour of Religion, considering that it proceeds from the greatest professed Enemies to it.
Which (by the Way) is a concession of no small advantage to the honour of Religion, considering that it proceeds from the greatest professed Enemies to it.
What security could any man have of his Estate, or Honour, or Life, if such with whom he is most familiar and intimate, might think themselves at liberty to do all the secret mischiefs to them, that they had opportunity to commit?
What security could any man have of his Estate, or Honour, or Life, if such with whom he is most familiar and intimate, might think themselves At liberty to do all the secret mischiefs to them, that they had opportunity to commit?
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and that is this, That there is no imaginable reason, why (amongst those that know them) they should pretend to any kind of Honesty or Conscience, because they are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature.
and that is this, That there is no imaginable reason, why (among those that know them) they should pretend to any kind of Honesty or Conscience, Because they Are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature.
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From what hath been said, it will follow, That those who have any regard to their own safeties, ought to abandon all kind of society with such pernicious persons, who according to their own Principles, must take all opportunities of doing any mischief to others, which they are able to effect, with any advantage to themselves.
From what hath been said, it will follow, That those who have any regard to their own Safeties, ought to abandon all kind of society with such pernicious Persons, who according to their own Principles, must take all opportunities of doing any mischief to Others, which they Are able to Effect, with any advantage to themselves.
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3. The third and last Argument I proposed to speak to, was from the necessity of this Principle to the vindication of Divine Providence. Nothing is more universally acknowledged,
3. The third and last Argument I proposed to speak to, was from the necessity of this Principle to the vindication of Divine Providence. Nothing is more universally acknowledged,
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If in this life only we had hope, we should be of all men the most miserable, saith the Apostle, speaking concerning those primitive times of Persecution,
If in this life only we had hope, we should be of all men the most miserable, Says the Apostle, speaking Concerning those primitive times of Persecution,
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What could be a greater disparagement to Divine Providence, than to permit the Calamities and Sufferings which good men undergo in this world, many times upon the account of Religion, to pass unrewarded; and the many Mischiefs and Prophanations, which wicked men take the advantage of committing, by their Greatness and Prosperity in this world, to go unpunished?
What could be a greater disparagement to Divine Providence, than to permit the Calamities and Sufferings which good men undergo in this world, many times upon the account of Religion, to pass unrewarded; and the many Mischiefs and Profanations, which wicked men take the advantage of committing, by their Greatness and Prosperity in this world, to go unpunished?
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What great glory would it be, to preside over this Material World, Starrs and Meteors, Sea and Land, Plants and Beasts, to put these things into such a regular course,
What great glory would it be, to preside over this Material World, Stars and Meteors, Sea and Land, Plants and Beasts, to put these things into such a regular course,
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'Tis very well said to this purpose by a late Author, That not to conduct the course of Nature in a due manner, might speak some defect of Wisdom in God:
It's very well said to this purpose by a late Author, That not to conduct the course of Nature in a due manner, might speak Some defect of Wisdom in God:
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but crosly coupling Prosperity with Vice, and Misery with Virtue, would argue too great a defect of Goodness and of Iustice. And perhaps it would not be less expedient (saith he) with Epicurus, to deny all Providence,
but Crosly coupling Prosperity with Vice, and Misery with Virtue, would argue too great a defect of goodness and of Justice And perhaps it would not be less expedient (Says he) with Epicurus, to deny all Providence,
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It being less unworthy of the Divine Nature, to neglect the Universe altogether, than to administer Human Affairs with so much Injustice and Irregularity.
It being less unworthy of the Divine Nature, to neglect the Universe altogether, than to administer Human Affairs with so much Injustice and Irregularity.
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And therefore 'tis necessary for the vindication of Divine Providence, that there shold be a future state and day of Account, wherein every man shall be forced to acknowledg, that verily there is a reward for the righteous;
And Therefore it's necessary for the vindication of Divine Providence, that there should be a future state and day of Account, wherein every man shall be forced to acknowledge, that verily there is a reward for the righteous;
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1. Whether we do in good earnest believe this, That there shall be a future state of Reward and Punishment, according as mens Lives and Actions have been in this world.
1. Whither we do in good earnest believe this, That there shall be a future state of Reward and Punishment, according as men's Lives and Actions have been in this world.
2. Do we at any time seriously consider this? and revolve upon it in our minds? Do we bethink our selves, what our own condition is like to be at that time, what preparations we have made for it, what grounds we have for hope? There cannot possibly be any greater stupidity,
2. Do we At any time seriously Consider this? and revolve upon it in our minds? Do we bethink our selves, what our own condition is like to be At that time, what preparations we have made for it, what grounds we have for hope? There cannot possibly be any greater stupidity,
3. What impression doth the belief and consideration of this make upon our hearts and lives? Doth it stir up in us, vebement desires, and carefulness of mind in preparing for that time? If a man were to be tryed for his life at the next Assizes,
3. What impression does the belief and consideration of this make upon our hearts and lives? Does it stir up in us, vehement Desires, and carefulness of mind in preparing for that time? If a man were to be tried for his life At the next Assizes,
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How would his thoughts be taken up about his defence, what answer he should make, what the main plea is which he should insist upon, by what evidence it might be strengthned and cleared up? He would as soon forget to eat his meat,
How would his thoughts be taken up about his defence, what answer he should make, what the main plea is which he should insist upon, by what evidence it might be strengthened and cleared up? He would as soon forget to eat his meat,
And therefore 'tis not much material what a man's condition may be in that respect. But there is another state and time which will more nearly concern our care;
And Therefore it's not much material what a Man's condition may be in that respect. But there is Another state and time which will more nearly concern our care;
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especially if we have reason to suspect, that these things were our portion in this life, and may be reckoned upon as our good things which we have had already.
especially if we have reason to suspect, that these things were our portion in this life, and may be reckoned upon as our good things which we have had already.
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If any thing can prevail with men to live soberly, righteously, and godly in this present world, It must be from the consideration of that blessed hope and glorious appearing of the Great God, our Saviour Iesus Christ:
If any thing can prevail with men to live soberly, righteously, and godly in this present world, It must be from the consideration of that blessed hope and glorious appearing of the Great God, our Saviour Iesus christ:
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