Two sermons one against adultery, the other of the nature, art, and issue of the Christian warfare : with a discourse shewing the consistency of God's infinite goodness with His foreknowledge of the fall of man / by Nathanael Whaley ...
IN the seven and thirtieth Chapter of this most Ancient and Authentick History, Moses, the undoubted Author of it, is very exact in relating the various and wonderfull turns of Providence, which brought Joseph into Potiphar 's House;
IN the seven and thirtieth Chapter of this most Ancient and Authentic History, Moses, the undoubted Author of it, is very exact in relating the various and wonderful turns of Providence, which brought Joseph into Potiphar is House;
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and here he leaves him, till he has given an account of some Miscarriages in the life of Judah, which he draws with its Shades and Blemishes amongst the brighter and fairer Passages of it.
and Here he leaves him, till he has given an account of Some Miscarriages in the life of Judah, which he draws with its Shades and Blemishes among the Brighter and Fairer Passages of it.
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After this, he resumes the Story of Joseph, and acquaints us with his courteous Entertainment in Potiphar's house, with the great Trust his Master reposed in him, the mighty Reputation he gain'd by his prudent and faithfull Management, the strange Success which attended all his Undertakings, his gratefull Remembrance of the signal Honours and Favours his munificent Patron had conferr'd upon him:
After this, he resumes the Story of Joseph, and acquaints us with his courteous Entertainment in Potiphar's house, with the great Trust his Master reposed in him, the mighty Reputation he gained by his prudent and faithful Management, the strange Success which attended all his Undertakings, his grateful Remembrance of the signal Honours and Favours his munificent Patron had conferred upon him:
And to compleat his Character, the Divine Historian tells you of his eminent virtue in defeating the perfidious and lewd Desires of his amorous and importunate Mistress, whose wicked and shameless Courtships he dasht with this short and pious Answer, How then can I do this great Wickedness, and sin against God?
And to complete his Character, the Divine Historian tells you of his eminent virtue in defeating the perfidious and lewd Desires of his Amoros and importunate Mistress, whose wicked and shameless Courtships he dashed with this short and pious Answer, How then can I do this great Wickedness, and since against God?
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a thing never to be answered to God or Man: the God, whom from my Infancy I was taught to fear, by whose Providence I was conducted under your hospitable Roof:
a thing never to be answered to God or Man: the God, whom from my Infancy I was taught to Fear, by whose Providence I was conducted under your hospitable Roof:
and this was apparently owing to his religious Education, by which his mind was strongly impregnated with the Fear of God: and having these advantages, he easily overcame the surprizing Temptation, and so doing, has happily left us these three Instructions. I.
and this was apparently owing to his religious Education, by which his mind was strongly impregnated with the fear of God: and having these advantages, he Easily overcame the surprising Temptation, and so doing, has happily left us these three Instructions. I.
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and overcoming the greatest Temptations to Vice and Wickedness. III. That the Fear of God quickned with a present and lively Apprehension of the great evil of Sin, is a sovereign and effectual Preservative against the most charming and powerfull Allurements to it.
and overcoming the greatest Temptations to Vice and Wickedness. III. That the fear of God quickened with a present and lively Apprehension of the great evil of since, is a sovereign and effectual Preservative against the most charming and powerful Allurements to it.
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And this, I doubt not, will appear from Principles generally allowed for the most exact and authentick Measures of good and evil: such as the Light of Nature, the declared sense of Mankind concerning the intrinsick Goodness and Turpitude of Actions, the Authority of Divine Revelation, and the natural Tendency of things (verified by continual Experience ) to produce good or bad effects in the World.
And this, I doubt not, will appear from Principles generally allowed for the most exact and authentic Measures of good and evil: such as the Light of Nature, the declared sense of Mankind Concerning the intrinsic goodness and Turpitude of Actions, the authority of Divine Revelation, and the natural Tendency of things (verified by continual Experience) to produce good or bad effects in the World.
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but that they may do well no longer to dissemble their Sentiments, but play upon the Square, and fairly tell the World, they know no difference in the Nature of Actions,
but that they may do well no longer to dissemble their Sentiments, but play upon the Square, and fairly tell the World, they know no difference in the Nature of Actions,
and that they are not at all ambitious to retain to that order of Beings, that must needs distinguish themselves from their Fellow-Creatures by a lofty Pretence to Reason and Religion.
and that they Are not At all ambitious to retain to that order of Beings, that must needs distinguish themselves from their Fellow-Creatures by a lofty Pretence to Reason and Religion.
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or if they have been overtaken in a Fault, do yet retain a blushing Sense of Virtue and Religion, are willing to understand their Errors, to be reminded of the danger of them,
or if they have been overtaken in a Fault, do yet retain a blushing Sense of Virtue and Religion, Are willing to understand their Errors, to be Reminded of the danger of them,
For that this was no distinguishing Notion of the Family or Religion of Abraham, is evident by Pharoah 's Discourse with Abraham; and Abimelech 's on the like occasion;
For that this was no distinguishing Notion of the Family or Religion of Abraham, is evident by Pharaoh is Discourse with Abraham; and Abimelech is on the like occasion;
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and by Joseph 's Imprisonment, to hide the Naughtiness of his Mistress, who with an Impudence peculiar to her character, vehemently accused him of attempting her Chastity.
and by Joseph is Imprisonment, to hide the Naughtiness of his Mistress, who with an Impudence peculiar to her character, vehemently accused him of attempting her Chastity.
By these Testimonies, it is plain that Adultery was esteem'd a great Sin in the Courts of Egypt and Palestine, and these are some of the most ancient Nations we read of in authentick Histories.
By these Testimonies, it is plain that Adultery was esteemed a great since in the Courts of Egypt and Palestine, and these Are Some of the most ancient nations we read of in authentic Histories.
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And indeed in all Countries, from the first Dawn of Learning and Civility among them (not excepting those that pretend to greater Antiquity) it has ever had an ill Name, and is generally lookt upon as one of the rankest Debaucheries and Corruptions of humane Nature.
And indeed in all Countries, from the First Dawn of Learning and Civility among them (not excepting those that pretend to greater Antiquity) it has ever had an ill Name, and is generally looked upon as one of the rankest Debaucheries and Corruptions of humane Nature.
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And therefore it must be evil in it self; for the Light of Nature discovers nothing to be evil, but what is evil in its own Nature: and what is so must be evil in all Ages, Persons, and Circumstances.
And Therefore it must be evil in it self; for the Light of Nature discovers nothing to be evil, but what is evil in its own Nature: and what is so must be evil in all Ages, Persons, and circumstances.
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Nor does the practice of this Vice, without controul, in some wild and barbarous Nations, overthrow the force of this Argument, any more than the Toleration of other Immoralities in some dark Ages and Countries,
Nor does the practice of this Vice, without control, in Some wild and barbarous nations, overthrow the force of this Argument, any more than the Toleration of other Immoralities in Some dark Ages and Countries,
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or will excuse their Contrariety to right Reason and Religion. 'Tis enough to justifie the Censure in the Text, that it agrees with the best and general Reason of Mankind.
or will excuse their Contrariety to right Reason and Religion. It's enough to justify the Censure in the Text, that it agrees with the best and general Reason of Mankind.
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And this, methinks, should satisfie those Men, who laying aside all Revelation, depend upon natural Reason as the onely Guide and Director of their Thoughts and Actions;
And this, methinks, should satisfy those Men, who laying aside all Revelation, depend upon natural Reason as the only Guide and Director of their Thoughts and Actions;
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there being nothing plainer in the Eye of natural Reason, than that the actions which are contrary to it are evil, and will be so, as long as there is a rational Nature. That is, God has framed the Nature of Man so agreeably to his own Perfections, as to shew him what is essentially good and evil by the Light of his own Reason, and to stamp the Dictates of it as a Law upon his Mind;
there being nothing plainer in the Eye of natural Reason, than that the actions which Are contrary to it Are evil, and will be so, as long as there is a rational Nature. That is, God has framed the Nature of Man so agreeably to his own Perfections, as to show him what is essentially good and evil by the Light of his own Reason, and to stamp the Dictates of it as a Law upon his Mind;
and therefore Sins comitted against this Law must be great Offences against God, because he is both the Maker of the Law, and of the Nature he designed to govern by it.
and Therefore Sins committed against this Law must be great Offences against God, Because he is both the Maker of the Law, and of the Nature he designed to govern by it.
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2. Adultery violates the Divine Institution of Marriage, which laid the Foundation of all humane Society, was designed to perpetuate the Race of Mankind,
2. Adultery violates the Divine Institution of Marriage, which laid the Foundation of all humane Society, was designed to perpetuate the Raze of Mankind,
than the Blessed Society of glorious Saints and Angels is to the Happiness of the next. And accordingly this was one of the transcendent Blessings of Paradice, without which the Garden of Eden, with its rich and delicious Variety of all other Comforts and Conveniencies of Life, had been more like a Desert, than a Paradice, to any single Possessor of it.
than the Blessed Society of glorious Saints and Angels is to the Happiness of the next. And accordingly this was one of the transcendent Blessings of Paradise, without which the Garden of Eden, with its rich and delicious Variety of all other Comforts and Conveniences of Life, had been more like a Desert, than a Paradise, to any single Possessor of it.
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when first he came out of his Maker 's hand, it was plainly impossible for Man to be alone and be happy. For to be happy is not to have more good in view than we can grasp or enjoy;
when First he Come out of his Maker is hand, it was plainly impossible for Man to be alone and be happy. For to be happy is not to have more good in view than we can grasp or enjoy;
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and what can we imagine more desirable to Man in his solitary state of Innocence, than to have something in his own Shape and Likeness, capable of conversing with him,
and what can we imagine more desirable to Man in his solitary state of Innocence, than to have something in his own Shape and Likeness, capable of conversing with him,
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and exchanges of Love and Kindness, he would certainly have been apt to languish, and (like a disappointed Lover in the Absence of his peculiar Delight) to complain to the Winds and Fountains,
and exchanges of Love and Kindness, he would Certainly have been apt to languish, and (like a disappointed Lover in the Absence of his peculiar Delight) to complain to the Winds and Fountains,
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or the mated Birds and Beasts, of his unket and lonesome State, and to grow melancholy upon the Walks of Paradice, while he had all the Treasures, and all the silent Beauties of Nature about him,
or the mated Birds and Beasts, of his unket and lonesome State, and to grow melancholy upon the Walks of Paradise, while he had all the Treasures, and all the silent Beauty's of Nature about him,
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The Time, Place, and Author of this Institution are undeniable Arguments of its Purity and Wisdom; and the Reason it was founded upon, viz. because it was not good for man to be alone, recommends the Conjugal State as good and convenient in all Ages, and to Persons of all Ranks and Qualities that are sensible of the want of this Friendly Society.
The Time, Place, and Author of this Institution Are undeniable Arguments of its Purity and Wisdom; and the Reason it was founded upon, viz. Because it was not good for man to be alone, recommends the Conjugal State as good and convenient in all Ages, and to Persons of all Ranks and Qualities that Are sensible of the want of this Friendly Society.
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and at the same time was signally honoured (as is thought by very learned Interpreters) with the glorious Appearance of the Divine Majesty, attended with the Heavenly Host, at the happy Espousals of our First Parents.
and At the same time was signally honoured (as is Thought by very learned Interpreters) with the glorious Appearance of the Divine Majesty, attended with the Heavenly Host, At the happy Espousals of our First Parents.
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And, we know, when any occasion was offered to our Saviour of speaking to this Argument, that he constantly affirm'd the Sacredness of the Marriage-Union,
And, we know, when any occasion was offered to our Saviour of speaking to this Argument, that he constantly affirmed the Sacredness of the Marriage union,
it is an insolent Contempt of his Sovereignty over his Creatures, of his right to fix them in their several Stations, and appoint them their bounds which they shall not pass, to limit their Desires to their proper Objects,
it is an insolent Contempt of his Sovereignty over his Creatures, of his right to fix them in their several Stations, and appoint them their bounds which they shall not pass, to limit their Desires to their proper Objects,
For what greater insolence can there be, than to dispute the Government of the World with the Maker of it? To remove the Bounds of Entercourse and Society, which the Wisdom of God hath establisht from the Beginning, and prostitute his Holy Institutions to the Gratification of a lawless and brutish Appetite? Was ever any Law given to Men more plainly worded, more solemnly publisht, edg'd and inforc'd with sharper Threatnings,
For what greater insolence can there be, than to dispute the Government of the World with the Maker of it? To remove the Bounds of Intercourse and Society, which the Wisdom of God hath established from the Beginning, and prostitute his Holy Institutions to the Gratification of a lawless and brutish Appetite? Was ever any Law given to Men more plainly worded, more solemnly published, edged and enforced with sharper Threatenings,
or more frequently inculcated by the Prophets and Messengers of God, than this, Thou shalt not commit Adultery? The Violation therefore of this Law must be highly dishonourable and offensive to him.
or more frequently inculcated by the prophets and Messengers of God, than this, Thou shalt not commit Adultery? The Violation Therefore of this Law must be highly dishonourable and offensive to him.
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3. It is an act of shamefull Turpitude and Impurity in it self. It stains the Image of God upon the Soul, and defiles the Body; both which being consecrated to God's peculiar Service in our Baptism, are properly styled his Temple in Scripture;
3. It is an act of shameful Turpitude and Impurity in it self. It stains the Image of God upon the Soul, and defiles the Body; both which being consecrated to God's peculiar Service in our Baptism, Are properly styled his Temple in Scripture;
Know ye not (saith the Apostle) that your Body is the Temple of the Holy Ghost, which is in you? And if any man defile the Temple of God, him will God destroy:
Know you not (Says the Apostle) that your Body is the Temple of the Holy Ghost, which is in you? And if any man defile the Temple of God, him will God destroy:
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And then Fornication and Adultery are no common Pollutions in a Christian, but high degrees of Prophanation and Impiety: Tell it not to the Heathen World;
And then Fornication and Adultery Are no Common Pollutions in a Christian, but high Degrees of Profanation and Impiety: Tell it not to the Heathen World;
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For Christians are not only the Temple of the living God (as St. Paul calls them) but they are his living and most holy Temple; His Spiritual House, in St. Peter 's Phrase, nay his Holy and Royal Priesthood, ordained to offer up Spiritual Sacrifices, acceptable to God by Jesus Christ.
For Christians Are not only the Temple of the living God (as Saint Paul calls them) but they Are his living and most holy Temple; His Spiritual House, in Saint Peter is Phrase, nay his Holy and Royal Priesthood, ordained to offer up Spiritual Sacrifices, acceptable to God by jesus christ.
So that for a Christian to defile himself with fleshly Lusts, is to add Prophaness to Impurity. It is to defile at once God's Temple, Priest, and Altar, and to make his best Sacrifices loathsome and Abominable to him;
So that for a Christian to defile himself with fleshly Lustiest, is to add Profaneness to Impurity. It is to defile At once God's Temple, Priest, and Altar, and to make his best Sacrifices loathsome and Abominable to him;
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to obstruct all kind and amicable Entercourse between God and him, and to grieve and discharge his holy and ever Blessed Spirit, that Divine Guest whom he hath sent to abide with us for ever, and to sanctifie, and seal us to the Day of Redemption.
to obstruct all kind and amicable Intercourse between God and him, and to grieve and discharge his holy and ever Blessed Spirit, that Divine Guest whom he hath sent to abide with us for ever, and to sanctify, and seal us to the Day of Redemption.
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There is such a Complication of Evils, so much palpable Injustice, Infamy and Falshood in every act of this Sin, that it is commonly reckoned by the unhappy Relations of the offending Parties, that have any Sparks of Honour or Virtue in them, one of the sharpest Tryals of Patience, one of the heaviest Crosses and Afflictions that are incident to them in this World.
There is such a Complication of Evils, so much palpable Injustice, Infamy and Falsehood in every act of this since, that it is commonly reckoned by the unhappy Relations of the offending Parties, that have any Sparks of Honour or Virtue in them, one of the Sharpest Trials of Patience, one of the Heaviest Crosses and Afflictions that Are incident to them in this World.
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things of that extremely nice, tender, and peculiar Nature, that it is hardly possible to compute the vast Injuries he suffers by the Invader of them; such are,
things of that extremely Nicaenae, tender, and peculiar Nature, that it is hardly possible to compute the vast Injuries he suffers by the Invader of them; such Are,
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to be wrong'd in whom, and bereaved of that singular Delight and Complacency which flows from the Society of a chast and faithfull Consort, is to lose the Flower of his Happiness in this World.
to be wronged in whom, and bereft of that singular Delight and Complacency which flows from the Society of a chaste and faithful Consort, is to loose the Flower of his Happiness in this World.
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And be sure the more kind and virtuous the good Man is, the sharper is his Pain and Anguish to behold the delight of his Eyes ravisht from his own into the circle of a Strangers arms, there by wicked Arts and Enchantments beguiled of her Innocence, and transform'd into a loathsome and perfidious Creature.
And be sure the more kind and virtuous the good Man is, the sharper is his Pain and Anguish to behold the delight of his Eyes ravished from his own into the circle of a Strangers arms, there by wicked Arts and Enchantments beguiled of her Innocence, and transformed into a loathsome and perfidious Creature.
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For what person can be more vile and nauseous (how fair soever in her Looks and Pretences) or more wretchedly false and treacherous than she, that in Contempt of her Altar-Vows, her most solemn and religious Promises,
For what person can be more vile and nauseous (how fair soever in her Looks and Pretences) or more wretchedly false and treacherous than she, that in Contempt of her Altar-Vows, her most solemn and religious Promises,
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and Family, prostitutes her self to a mean and ignoble Passion, and forsakes the Crystal Stream of Conjugal and Chast Enjoyments, to wallow in the Mire and Puddle of dishonest and brutal Pleasure!
and Family, prostitutes her self to a mean and ignoble Passion, and forsakes the Crystal Stream of Conjugal and Chaste Enjoyments, to wallow in the Mire and Puddle of dishonest and brutal Pleasure!
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but live in a state of Death and Putrefaction; they feel themselves rotting and perishing before their time, till their Life grows a Burden to themselves,
but live in a state of Death and Putrefaction; they feel themselves rotting and perishing before their time, till their Life grows a Burden to themselves,
Such is the Tendency of this pernicious Course, the very entrance into which, as it often proves, is more than half the way to the Depths of Hell: and then it must needs grieve the heart of any Generous and good-natured Man, to see the Wife of his Bosom, whom he loved as his own Soul, and cherisht as his own Flesh, so far engaged and so miserably lost in the Paths of Vice and Ruin,
Such is the Tendency of this pernicious Course, the very Entrance into which, as it often Proves, is more than half the Way to the Depths of Hell: and then it must needs grieve the heart of any Generous and good-natured Man, to see the Wife of his Bosom, whom he loved as his own Soul, and cherished as his own Flesh, so Far engaged and so miserably lost in the Paths of Vice and Ruin,
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when it first throbs and beats against the Breast that is delug'd with it, is not in the power of Eloquence: Nature only can do it by inimitable Sighs and Pangs,
when it First throbs and beats against the Breast that is deluged with it, is not in the power of Eloquence: Nature only can do it by inimitable Sighs and Pangs,
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2. His own Reputation and Honour suffer greatly by this foul and treacherous Act. For tho' the good Man never expos'd himself to the Censure of the world;
2. His own Reputation and Honour suffer greatly by this foul and treacherous Act. For though the good Man never exposed himself to the Censure of the world;
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and perhaps a great deal more than if he had blacken'd it himself with Vice, or had not provoked a perverse and adulterous Generation by daring to be chast and virtuous in it.
and perhaps a great deal more than if he had blackened it himself with Vice, or had not provoked a perverse and adulterous Generation by daring to be chaste and virtuous in it.
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'Tis very unnatural, I am sure, to jeer and raily upon mens Misfortunes, i.e. to abuse my Neighbour merely for being unhappy, and leave him nothing but his Innocence to support and comfort him:
It's very unnatural, I am sure, to jeer and raily upon men's Misfortunes, i.e. to abuse my Neighbour merely for being unhappy, and leave him nothing but his Innocence to support and Comfort him:
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3. He is continually liable to be teaz'd and tortur'd with the Spirit of Jealousie. And surely there is not a greater Torment to any Candid and ingenuous Person:
3. He is continually liable to be teaseed and tortured with the Spirit of Jealousy. And surely there is not a greater Torment to any Candid and ingenuous Person:
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But when it seizes a Man of high and violent Passions, what strange Combustion does it make in his Spirit! He is instantly all in a Flame, his Breast glows, his Heart burns with Revenge, his Eyes flash with Indignation, not to be quench'd with his own or the Tears of his compassionate Friends; now he appears like a perfect Fury, fierce and inexorable;
But when it seizes a Man of high and violent Passion, what strange Combustion does it make in his Spirit! He is instantly all in a Flame, his Breast glows, his Heart burns with Revenge, his Eyes flash with Indignation, not to be quenched with his own or the Tears of his compassionate Friends; now he appears like a perfect Fury, fierce and inexorable;
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Curses his Bridal Day, nay the Day in which he was born; Then thinks of a thousand Revenges, but knows not which to pursue, till some unlucky Accident determines his choice;
Curses his Bridal Day, nay the Day in which he was born; Then thinks of a thousand Revenges, but knows not which to pursue, till Some unlucky Accident determines his choice;
and then, if he either falls short of his Design, or over-acts it with Rage and Cruelty, he presently turns pale like a Ghost, slarts and trembles at every shadow, as if every thing that approacht him now, came to upbraid him with his Folly or Misery.
and then, if he either falls short of his Design, or overacts it with Rage and Cruelty, he presently turns pale like a Ghost, slarts and trembles At every shadow, as if every thing that approached him now, Come to upbraid him with his Folly or Misery.
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I don't say this is the constant or the onely effect of Jealousie, it being true of this as of all other Distempers of the Mind, that it varies according to the different Complexion of the Patient,
I don't say this is the constant or the only Effect of Jealousy, it being true of this as of all other Distempers of the Mind, that it Varies according to the different Complexion of the Patient,
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the first is such a Dulness and Heaviness of Mind, as makes a man perfectly stupid and insensible of all things but his proper grief: The other is insatiate Rage and Fury, always prompting and provoking him to hasten and signalize his Revenge;
the First is such a Dullness and Heaviness of Mind, as makes a man perfectly stupid and insensible of all things but his proper grief: The other is insatiate Rage and Fury, always prompting and provoking him to hasten and signalise his Revenge;
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and it may be to derive a sickly and ill-addicted Nature from her, a tainted Constitution of Mind and Body, instead of the true Principles of a virtuous and happy Life.
and it may be to derive a sickly and ill-addicted Nature from her, a tainted Constitution of Mind and Body, instead of the true Principles of a virtuous and happy Life.
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'Tis their continual Grief to observe the Jarrs and Dissentions of their divided Parents, especially when they come to learn the dismal occasion of them,
It's their continual Grief to observe the Jars and Dissensions of their divided Parents, especially when they come to Learn the dismal occasion of them,
'Tis their wrong to have the Brood of the Adulterer cherisht and brought up with them, who through the Subtilty of her that bare him is often made the Darling of the Family,
It's their wrong to have the Brood of the Adulterer cherished and brought up with them, who through the Subtlety of her that bore him is often made the Darling of the Family,
These are the kindnesses of the false Adulterer to his harmless unthinking Neighbour, while he carries on his amorous Plots against him with the fairest Pretences,
These Are the Kindnesses of the false Adulterer to his harmless unthinking Neighbour, while he carries on his Amoros Plots against him with the Fairest Pretences,
a Love more fatal than Death, and cruel than the Grave; especially to its dearest Object, against which it levels its fieryest Darts, and for which it reserves the deepest and sorest Ruine.
a Love more fatal than Death, and cruel than the Grave; especially to its dearest Object, against which it levels its fieriest Darts, and for which it reserves the Deepest and Sorest Ruin.
Its very first Wound is deadly and desperately cruel; the Chastity of a Wife being deservedly esteemed at a much higher Value than the brightest and most charming Beauty, the finest and pleasantest Wit, the richest Dowry, or even the sweetest and most agreeable Mien and Temper. And the Reason why men generally set a greater price upon this than other good Properties is,
Its very First Wound is deadly and desperately cruel; the Chastity of a Wife being deservedly esteemed At a much higher Valve than the Brightest and most charming Beauty, the Finest and Pleasantest Wit, the Richest Dowry, or even the Sweetest and most agreeable Mien and Temper. And the Reason why men generally Set a greater price upon this than other good Properties is,
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because of all others it is most essential to Conjugal Love and Ʋnion; insomuch that the Violation of this one, breaks the whole Chain of amicable and social Virtues, without which no Society,
Because of all Others it is most essential to Conjugal Love and Ʋnion; insomuch that the Violation of this one, breaks the Whole Chain of amicable and social Virtues, without which no Society,
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tho founded upon Divine Institution, can possibly hold and be happy. And this doubtless was the reason why our Saviour, who was infinitely tender of the Rights of Mankind, gave the Jews a liberty of Divorce in the desperate Case of Adultery.
though founded upon Divine Institution, can possibly hold and be happy. And this doubtless was the reason why our Saviour, who was infinitely tender of the Rights of Mankind, gave the jews a liberty of Divorce in the desperate Case of Adultery.
The want of some Accomplishments in a Loyal Consort may be made up by a Plenitude of other Graces and Advantages: but the Loss of Chastity can never be repaired in kind or value;
The want of Some Accomplishments in a Loyal Consort may be made up by a Plenitude of other Graces and Advantages: but the Loss of Chastity can never be repaired in kind or valve;
The Contention it kindles in a private Family is seldom extinguisht there, but frequently breaks out, alarms and inflames the Neighbourhood into Riots and Factions, to the Disturbance of the publick Peace, the levying of war, and the Subversion (sometimes) of Kingdoms and Governments; to the grief of all good men,
The Contention it kindles in a private Family is seldom extinguished there, but frequently breaks out, alarms and inflames the Neighbourhood into Riots and Factions, to the Disturbance of the public Peace, the levying of war, and the Subversion (sometime) of Kingdoms and Governments; to the grief of all good men,
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And this makes another very dreadfull Scene. There is Infamy, Hatred, Pain, and Poverty coming on like an armed Man; then a dismal Train of cruel, noisom,
And this makes Another very dreadful Scene. There is Infamy, Hatred, Pain, and Poverty coming on like an armed Man; then a dismal Train of cruel, noisome,
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All gathering about the Criminal, till the latter having pierct his Liver with a poyson'd Dart, seizes and carries him off to God's high Tribunal; the mean while the Heavens shew their Displeasure in terrible Flashes of Divine Wrath upon the Conscience of the Sinner, who had been often told from thence (but perhaps till his dying Day,
All gathering about the Criminal, till the latter having pierct his Liver with a poisoned Dart, seizes and carries him off to God's high Tribunal; the mean while the Heavens show their Displeasure in terrible Flashes of Divine Wrath upon the Conscience of the Sinner, who had been often told from thence (but perhaps till his dying Day,
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and his uneasie Pillow forc'd the unwelcome thought upon him, never laid it to his heart) that no Whoremonger, Eph. 5.5. nor unclean Person hath any Inheritance in the Kingdom of Christ, and of God.
and his uneasy Pillow forced the unwelcome Thought upon him, never laid it to his heart) that no Whoremonger, Ephesians 5.5. nor unclean Person hath any Inheritance in the Kingdom of christ, and of God.
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The Air of that holy place is infinitely too pure for him, the Conversation too refined and spiritual, the Company too noble and excellent to admit so sordid and corrupt a Member into their Blessed Society.
The Air of that holy place is infinitely too pure for him, the Conversation too refined and spiritual, the Company too noble and excellent to admit so sordid and corrupt a Member into their Blessed Society.
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And because such men are every way apt to turn the Grace of God into wantonness, and to argue from it, that for short Pleasures he will not exclude them from eternal Joys, and much less inflict eternal Torments upon them;
And Because such men Are every Way apt to turn the Grace of God into wantonness, and to argue from it, that for short Pleasures he will not exclude them from Eternal Joys, and much less inflict Eternal Torments upon them;
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Be not deceived (saith the Apostle) neither Fornicators, nor Adulterers, nor Effeminate, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But still there is a much sadder Doom behind, the Terrour of which is beyond all Conception, Rev. 21.8.
Be not deceived (Says the Apostle) neither Fornicators, nor Adulterers, nor Effeminate, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But still there is a much sadder Doom behind, the Terror of which is beyond all Conception, Rev. 21.8.
where Whoremongers (with other very bad Company) are sentenc'd to the Lake that burneth with Fire and Brimstone, the fiercest Emblem of Divine Indignation, for ever and ever;
where Whoremongers (with other very bad Company) Are sentenced to the Lake that burns with Fire and Brimstone, the Fiercest Emblem of Divine Indignation, for ever and ever;
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And the Result of what hath been spoken is, that whosoever indulgeth himself in so vile a Practice, renounceth the Principles of natural, as well as revealed Religion,
And the Result of what hath been spoken is, that whosoever indulgeth himself in so vile a Practice, Renounceth the Principles of natural, as well as revealed Religion,
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and is an utter Apostate from Virtue and Honour. For, in good earnest, what is he, who to gratifie the Passion of a Goat, deflowers the Image, and despises the Institutions of his Maker? Defiles his Temple, and cares not what Infamy and Mischief he brings upon his honest and inoffensive Neighbour? who is guilty of the foulest Treachery towards him, tempting his Wife out of his Bosom to commit Lewdness and Perjury, to break her most sacred Vows, to forsake the Guide of her Youth, and renounce the Covenant of her God? To be the Plague and Ruin of her Family, to endure the utmost Hatred and Scorn of Men,
and is an utter Apostate from Virtue and Honour. For, in good earnest, what is he, who to gratify the Passion of a Goat, deflowers the Image, and despises the Institutions of his Maker? Defiles his Temple, and Cares not what Infamy and Mischief he brings upon his honest and inoffensive Neighbour? who is guilty of the Foulest Treachery towards him, tempting his Wife out of his Bosom to commit lewdness and Perjury, to break her most sacred Vows, to forsake the Guide of her Youth, and renounce the Covenant of her God? To be the Plague and Ruin of her Family, to endure the utmost Hatred and Scorn of Men,
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and to ravish an infamous and impure Enjoyment? If this be a Man of Virtue and Honour, 'tis time to cashier the Distinctions of good and evil; After this let all Contradictions be reconciled;
and to ravish an infamous and impure Enjoyment? If this be a Man of Virtue and Honour, it's time to cashier the Distinctions of good and evil; After this let all Contradictions be reconciled;
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By the Impulse of it he immediately dasht the Temptation, and rescued his Innocence with this pious Answer, How can I do this great Wickedness? &c. which came very naturally from one that had been blest with a virtuous Education, that was brought up in the Fear of God, and descended (as Joseph was) from the best-ordered and the most religious Family upon Earth;
By the Impulse of it he immediately dashed the Temptation, and rescued his Innocence with this pious Answer, How can I do this great Wickedness? etc. which Come very naturally from one that had been blessed with a virtuous Education, that was brought up in the fear of God, and descended (as Joseph was) from the best-ordered and the most religious Family upon Earth;
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whose great Ancestor was dignified with the character of the Friend of God, and of one that would command his Children and his houshold after him, Gen. 18.19. that they should keep the way of the Lord, to do Justice and Judgment.
whose great Ancestor was dignified with the character of the Friend of God, and of one that would command his Children and his household After him, Gen. 18.19. that they should keep the Way of the Lord, to do justice and Judgement.
Jacob also had frequent Entercourse with God, and Joseph being his Father's Darling, there is no doubt but he took particular care to adorn and enrich his M•nd with good Principles, as he had done to cloath him with costly and invidious Raiment.
Jacob also had frequent Intercourse with God, and Joseph being his Father's Darling, there is no doubt but he took particular care to adorn and enrich his M•nd with good Principles, as he had done to cloth him with costly and invidious Raiment.
And this was it that preserv'd his Innocence, upheld his Integrity, and laid the Foundation of all his Greatness in Egypt: It was the Fear of God timely and gradually instill'd into him by his religious Parent, which made him inflexible to all Temptations,
And this was it that preserved his Innocence, upheld his Integrity, and laid the Foundation of all his Greatness in Egypt: It was the fear of God timely and gradually instilled into him by his religious Parent, which made him inflexible to all Temptations,
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if a Hebrew Servant can despise the Flames of an Egyptian Lady, was not caught by her treacherous Wiles, nor bended by her Commands, neither by her smiling nor imperious Looks;
if a Hebrew Servant can despise the Flames of an Egyptian Lady, was not caught by her treacherous Wiles, nor bent by her Commands, neither by her smiling nor imperious Looks;
was not vanquisht by her repeated Importunities, nor awed by the Fears of her Revenge, nor inveigl'd by the hopes of Secrecy, nor soften'd by the Liberties of Egypt, nor betray'd by the Frailties of Flesh and Blood;
was not vanquished by her repeated Importunities, nor awed by the Fears of her Revenge, nor inveigled by the hope's of Secrecy, nor softened by the Liberties of Egypt, nor betrayed by the Frailties of Flesh and Blood;
If Joseph refused the most flattering Pleasures, and Moses the Royal Honours and Delights of the Court of Egypt, chusing rather to suffer Affliction with the people of God, than enjoy the pleasures of sin for a season;
If Joseph refused the most flattering Pleasures, and Moses the Royal Honours and Delights of the Court of Egypt, choosing rather to suffer Affliction with the people of God, than enjoy the pleasures of since for a season;
and determining on that which best recommends it self to his Reason and Judgment: And what it is that hinders him from being as stanch and resolute against a wicked Custom or Action,
and determining on that which best recommends it self to his Reason and Judgement: And what it is that hinders him from being as staunch and resolute against a wicked Custom or Actium,
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If he thinks that all Mankind are determined by a rigid and irresistible Fate, to do all the evil that has been done in the world, let in reconcile his opinion,
If he thinks that all Mankind Are determined by a rigid and irresistible Fate, to do all the evil that has been done in the world, let in reconcile his opinion,
if he can, to the general Sense and Experience of Mankind, who are conscious of nothing more than a Freedom of Choice and Action, and find it natural to chide and accuse themselves for acting contrary to the Dictates of their own reason, and the holy Oracles of God;
if he can, to the general Sense and Experience of Mankind, who Are conscious of nothing more than a Freedom of Choice and Actium, and find it natural to chide and accuse themselves for acting contrary to the Dictates of their own reason, and the holy Oracles of God;
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than his pleading guilty to the Indictments of his own Conscience? Secondly, What better Argument than this, can he or any other Fatalist bring to prove the contrary? And then Thirdly, I would only ask him,
than his pleading guilty to the Indictments of his own Conscience? Secondly, What better Argument than this, can he or any other Fatalist bring to prove the contrary? And then Thirdly, I would only ask him,
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How he knows himself to be a necessary Agent, since no other Agents of this kind have any Knowledge of the Principles they are acted by? And 'tis certain, they have no use of any such knowledge, being wholly moved and determined by external Causes and Objects,
How he knows himself to be a necessary Agent, since no other Agents of this kind have any Knowledge of the Principles they Are acted by? And it's certain, they have no use of any such knowledge, being wholly moved and determined by external Causes and Objects,
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And the like answer may be given to the Plea of humane Frailty, as it is frequently urged to lessen the Grace of God, and to magnifie the power of Temptations above the stated Measures and Attainments of it;
And the like answer may be given to the Plea of humane Frailty, as it is frequently urged to lessen the Grace of God, and to magnify the power of Temptations above the stated Measures and Attainments of it;
and score their Miscarriages upon their own Folly and Wickedness. 'Tis indeed a common (and in some mens esteem a very plausible ) excuse to say, It was ill done; but what Flesh could withstand such Temptations? The greatest Virtue must have submitted to them:
and score their Miscarriages upon their own Folly and Wickedness. It's indeed a Common (and in Some men's esteem a very plausible) excuse to say, It was ill done; but what Flesh could withstand such Temptations? The greatest Virtue must have submitted to them:
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and maintain'd their Innocence against the most violent Gusts of Temptation, and the fiercest Assaults of Hell? The World is not ignorant, that there have been Persons of eminent Goodness and Integrity in all Ages of it;
and maintained their Innocence against the most violent Gusts of Temptation, and the Fiercest Assaults of Hell? The World is not ignorant, that there have been Persons of eminent goodness and Integrity in all Ages of it;
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Men that have fill'd the Mouth of Fame with their generous and noble Actions, that have had the hardness to resist the softest charms and the grimmest Terrours of Sense, and have encountred all kinds of Temptation with good Success, while they stood upon the same level,
Men that have filled the Mouth of Fame with their generous and noble Actions, that have had the hardness to resist the Softest charms and the grimmest Terrors of Sense, and have encountered all Kinds of Temptation with good Success, while they stood upon the same level,
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And since we have the same Assurances of Divine Grace and Assistence which they had, 'tis impious and infinitely vain to think of easing our guilty Minds, by throwing off the blame of our Impurities and Sins upon Fate, or Nature, or the Temptations which are common to Men, when nothing can make us Sinners but our selves. Infinite power it self cannot compell us to a Fault;
And since we have the same Assurances of Divine Grace and Assistance which they had, it's impious and infinitely vain to think of easing our guilty Minds, by throwing off the blame of our Impurities and Sins upon Fate, or Nature, or the Temptations which Are Common to Men, when nothing can make us Sinners but our selves. Infinite power it self cannot compel us to a Fault;
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I mean, not only because it is inseparable from infinite Goodness; but because it is irresistible, and there can be no fault in yielding to a Force which there can be no possibility of resisting.
I mean, not only Because it is inseparable from infinite goodness; but Because it is irresistible, and there can be no fault in yielding to a Force which there can be no possibility of resisting.
and left him no way to prevent it, but to put up their intolerable Contempt of his Laws and Sanctions, or break their specifick Frame, and destroy the Freedom of their Wills, which is essential to all true Virtue and Happiness.
and left him no Way to prevent it, but to put up their intolerable Contempt of his Laws and Sanctions, or break their specific Frame, and destroy the Freedom of their Wills, which is essential to all true Virtue and Happiness.
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and avoiding the great Gulphs of Vice and Wickedness, to be brought up in the Fear of God, and to have our Minds (while they are green and tender ) season'd by a good and pious Education.
and avoiding the great Gulfs of Vice and Wickedness, to be brought up in the fear of God, and to have our Minds (while they Are green and tender) seasoned by a good and pious Education.
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And where such Principles are not timely sown and cherisht, so as to grow into some Strength and Consistence, and be of some use and service to us in our Youth (while Temptations to Pleasure and Vanity look fresh and gay, and the Snake hides it self under the Flower ) vicious Inclinations will certainly grow up in their room, and being more taking and natural to the depraved Soil, will mightily obstruct the Culture and Improvement of it.
And where such Principles Are not timely sown and cherished, so as to grow into Some Strength and Consistence, and be of Some use and service to us in our Youth (while Temptations to Pleasure and Vanity look fresh and gay, and the Snake hides it self under the Flower) vicious Inclinations will Certainly grow up in their room, and being more taking and natural to the depraved Soil, will mightily obstruct the Culture and Improvement of it.
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And hence you may observe, as much as the fashion is to Dispute over all the Principles of revealed Religion, no man questions the Currency of such Maxims as these, That the greatest Errors both in Faith and Practice are the unhappy Fruits of a careless or vicious Education;
And hence you may observe, as much as the fashion is to Dispute over all the Principles of revealed Religion, no man questions the Currency of such Maxims as these, That the greatest Errors both in Faith and Practice Are the unhappy Fruits of a careless or vicious Education;
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And this was Joseph 's Happiness, and a singular Advantage it was to him, when he came to live in a Family, and to make a figure in a Court, where he had so much occasion for it. Alas!
And this was Joseph is Happiness, and a singular Advantage it was to him, when he Come to live in a Family, and to make a figure in a Court, where he had so much occasion for it. Alas!
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what would the young man have done, had he been bred up in the Mode and Fashion of our Age, to dress, and comb, and dance the round of Luxury and Vanity? To court the Daughters of Canaan; and Revenge the Rape of Dinah upon the Sisters of Sichem, under the sparkish Pretences of Love and Honour? Had he learnt his Lesson from the Stage, or the Schools of Scepticism and Profaneness, been taught to shrug and smile at the grave Precepts of Morality,
what would the young man have done, had he been bred up in the Mode and Fashion of our Age, to dress, and comb, and dance the round of Luxury and Vanity? To court the Daughters of Canaan; and Revenge the Rape of Dinah upon the Sisters of Sichem, under the sparkish Pretences of Love and Honour? Had he learned his lesson from the Stage, or the Schools of Scepticism and Profaneness, been taught to shrug and smile At the grave Precepts of Morality,
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and then make a mock at sin, and a Jest at being damned? Had Joseph been thus initiated in the Mysteries of Iniquity he had certainly flown into the Tempters Arms, like a Bird (as Solomon speaks in his case) that hasteth to the snare,
and then make a mock At since, and a Jest At being damned? Had Joseph been thus initiated in the Mysteres of Iniquity he had Certainly flown into the Tempters Arms, like a Bird (as Solomon speaks in his case) that hastes to the snare,
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or allow himself a moment to think of the fatal consequence; but without Fear or Foresight have followed his Leader to the Chambers of Death, in the Paths that go down to Hell.
or allow himself a moment to think of the fatal consequence; but without fear or Foresight have followed his Leader to the Chambers of Death, in the Paths that go down to Hell.
and on whom we are forc't to lean all the time of our Weakness and Childhood, to principle our Minds with an early Sense of God and Religion, to supervise our Actions,
and on whom we Are forced to lean all the time of our Weakness and Childhood, to principle our Minds with an early Sense of God and Religion, to supervise our Actions,
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and rectifie our Errors, and as it were lead us by the hand through the first Stages of Virtue and Piety, till we are past the mighty Dangers of Youth,
and rectify our Errors, and as it were led us by the hand through the First Stages of Virtue and Piety, till we Are passed the mighty Dangers of Youth,
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and in some measure able to grapple with the Temptations of Sense, and secure our selves against the Fallacies and Seductions of the Devil. This, we all know, is the immediate and indispensable Duty of Parents and Guardians, the neglect of which hath ruin'd prodigious Numbers of ignorant Souls,
and in Some measure able to grapple with the Temptations of Sense, and secure our selves against the Fallacies and Seductions of the devil. This, we all know, is the immediate and indispensable Duty of Parents and Guardians, the neglect of which hath ruined prodigious Numbers of ignorant Souls,
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yea thousands of the bravest of our Youth, who might have proved the Strength and Ornaments of our Church and State, had they begun at the beginning of Wisdom, been timely train'd up in the Fear of God, and carefully taught to approve the things that are excellent.
yea thousands of the Bravest of our Youth, who might have proved the Strength and Ornament of our Church and State, had they begun At the beginning of Wisdom, been timely trained up in the fear of God, and carefully taught to approve the things that Are excellent.
and to your Faces, when they meet you at God's Tribunal; let your care of them appear, by teaching them betimes whom they should fear, that when they are attackt by any Temptation, they may be able (as Joseph did) to reason themselves into a Victory over it;
and to your Faces, when they meet you At God's Tribunal; let your care of them appear, by teaching them betimes whom they should Fear, that when they Are attack by any Temptation, they may be able (as Joseph did) to reason themselves into a Victory over it;
which leads to the third and last Instruction: III. That the Fear of God quickned with a present and lively Apprehension of the great evil of Sin, is a sovereign and effectual Preservative against the most charming and powerfull Allurements to it.
which leads to the third and last Instruction: III. That the fear of God quickened with a present and lively Apprehension of the great evil of since, is a sovereign and effectual Preservative against the most charming and powerful Allurements to it.
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and since the greatest Danger lies in provoking infinite Justice arm'd with infinite Power, the Fear of God who is invested with both, and has threatned the Sinner with everlasting Destruction, must,
and since the greatest Danger lies in provoking infinite justice armed with infinite Power, the fear of God who is invested with both, and has threatened the Sinner with everlasting Destruction, must,
And for this reason it is, that God, who is infinitely tender of our immortal Souls, hath revealed his Wrath from Heaven against all ungodliness and unrighteousness of Men, and kindly threatned Destruction on purpose to preserve us from it;
And for this reason it is, that God, who is infinitely tender of our immortal Souls, hath revealed his Wrath from Heaven against all ungodliness and unrighteousness of Men, and kindly threatened Destruction on purpose to preserve us from it;
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it being greatly to be feared, that the Promise of Heaven and everlasting Life would very hardly have made the best Men good, if they had not been also quickned with the Fears of everlasting Perdition. For 'tis certain, that in this guilty and degenerate State we are generally much more afraid of being miserable,
it being greatly to be feared, that the Promise of Heaven and everlasting Life would very hardly have made the best Men good, if they had not been also quickened with the Fears of everlasting Perdition. For it's certain, that in this guilty and degenerate State we Are generally much more afraid of being miserable,
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even when they are grown weary of this World, would be well contented to stay here in a tolerable condition to Eternity, or when they die to vanish into nothing, only to be eased of the danger of being everlastingly miserable. Nay, I doubt not but some good men of the lower Size in Religion, that have but a moderate share of the Sorrows and Calamities of this Life, would be (were it left to their choice) almost willing to resign their weak Hopes of Heaven,
even when they Are grown weary of this World, would be well contented to stay Here in a tolerable condition to Eternity, or when they die to vanish into nothing, only to be eased of the danger of being everlastingly miserable. Nay, I doubt not but Some good men of the lower Size in Religion, that have but a moderate share of the Sorrows and Calamities of this Life, would be (were it left to their choice) almost willing to resign their weak Hope's of Heaven,
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And since the fear of endless Misery has taken so deep a root in humane Nature, were our Minds duely Impregnated and kept awake with the Fear of God, who is both able to save and destroy, it is morally impossible,
And since the Fear of endless Misery has taken so deep a root in humane Nature, were our Minds duly Impregnated and kept awake with the fear of God, who is both able to save and destroy, it is morally impossible,
but that it must prevail over all Temptations to incurr his Displeasure, and effectually curb our wildest and most unruly Inclinations to any Lust or Vanity.
but that it must prevail over all Temptations to incur his Displeasure, and effectually curb our Wildest and most unruly Inclinations to any Lust or Vanity.
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And hence is that excellent saying of the Wife-man, Prov. 28.14. Happy is the Man that feareth elways, i.e. that hath the Fear of God continually before his Eyes, as a faithfull Watch or Sentinel to discover all Approaches of Danger, and call in the Powers of Reason and Religion to his Defence against them.
And hence is that excellent saying of the Housewife, Curae 28.14. Happy is the Man that fears elways, i.e. that hath the fear of God continually before his Eyes, as a faithful Watch or Sentinel to discover all Approaches of Danger, and call in the Powers of Reason and Religion to his Defence against them.
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for which Reason an actual Apprehension of the evil of the Crime to which we are tempted, is absolutely necessary to restrain us from it, by awakening the Fear of God in our Minds.
for which Reason an actual Apprehension of the evil of the Crime to which we Are tempted, is absolutely necessary to restrain us from it, by awakening the fear of God in our Minds.
and are not aware the mean while, that God has revealed his Wrath against it, 'tis evident that what ever we are at other times, we are not now afraid of offending him;
and Are not aware the mean while, that God has revealed his Wrath against it, it's evident that what ever we Are At other times, we Are not now afraid of offending him;
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But then there was this Disparity in his Case, the Fear of God was not before his Eyes when he bath'd them in the naked Beauty of unguarded Bathsheba; he did not,
But then there was this Disparity in his Case, the fear of God was not before his Eyes when he bathed them in the naked Beauty of unguarded Bathsheba; he did not,
How can I harbour so impure a Thought, and stain my Royal Purple with so foul and Action, a Sin of a far deeper Dye? Shall I thus offend? Thus requite the good and mighty God, who chang'd my homely Crook into a glorious Scepter, and advanced me (the youngest of Jesse 's House) over all the Sons of rejected Saul, to the highest step of Imperial Honour, next to himself in Power and Dignity,
How can I harbour so impure a Thought, and stain my Royal Purple with so foul and Actium, a since of a Far Deeper Die? Shall I thus offend? Thus requite the good and mighty God, who changed my homely Crook into a glorious Sceptre, and advanced me (the youngest of Jesse is House) over all the Sons of rejected Saul, to the highest step of Imperial Honour, next to himself in Power and Dignity,
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and from those few sheep I kept in the Wilderness, has made me Ruler over his beloved Israel? Shall I thus provoke the Lord to Anger? Am I stronger than he? Had David thus awaken'd himself into an holy Awe of God and his Goodness, he had surely beat off the Temptation that so easily foil'd him, been innocent of both his presumptuous Sins, and perfectly clear in the whole matter of Ʋriah.
and from those few sheep I kept in the Wilderness, has made me Ruler over his Beloved Israel? Shall I thus provoke the Lord to Anger? Am I Stronger than he? Had David thus awakened himself into an holy Awe of God and his goodness, he had surely beatrice off the Temptation that so Easily foiled him, been innocent of both his presumptuous Sins, and perfectly clear in the Whole matter of Ʋriah.
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And now, having given you the true Character of Adultery, and the Instructions left you by the young and pious Example in the Text, I shall close all with a brief Application to two sorts of Persons.
And now, having given you the true Character of Adultery, and the Instructions left you by the young and pious Exampl in the Text, I shall close all with a brief Application to two sorts of Persons.
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To Heaven it cries for Vengeance, and to you it calls aloud for the deepest Humiliation in Dust and Ashes, the greatest Contrition of Mind and Spirit, the utmost Satisfaction in your power to the injured Parties, the freest and most abasing Confessions to Almighty God, the sincerest Vows and Resolutions of a new and unspotted Life, the strictest Covenant with your Eyes, the strongest Guard upon all the Avenues of Lust and Wantonness,
To Heaven it cries for Vengeance, and to you it calls aloud for the Deepest Humiliation in Dust and Ashes, the greatest Contrition of Mind and Spirit, the utmost Satisfaction in your power to the injured Parties, the Freest and most abasing Confessions to Almighty God, the Sincerest Vows and Resolutions of a new and unspotted Life, the Strictest Covenant with your Eyes, the Strongest Guard upon all the Avenues of Lust and Wantonness,
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and the nicest Care to avoid the very least Pollutions of the Flesh or Spirit, together with a most passionate endeavour to rescue the poor Captives that are tied and bound with the Chain of your Sins, and were by you betrayed into the Snare of the Devil. What Rivers of Tears can wash away so deep a Stain? What Piercings of Heart and Soul? What Self-Condemnation and Abhorrence? What lively Applications to the Merits of your Redeemer ought to accompany your fervent and constant Prayers for the Forgiveness of so great a Wickedness? A Wickedness so great, that the greatest Purity of Life is little enough to take off the Blemish of one single Act of it, and restore the Joys of that blessed Hope of being meet at last for the glorious Inheritance of the Saints in Light.
and the nicest Care to avoid the very least Pollutions of the Flesh or Spirit, together with a most passionate endeavour to rescue the poor Captives that Are tied and bound with the Chain of your Sins, and were by you betrayed into the Snare of the devil. What rivers of Tears can wash away so deep a Stain? What Piercings of Heart and Soul? What Self-Condemnation and Abhorrence? What lively Applications to the Merits of your Redeemer ought to accompany your fervent and constant Prayers for the Forgiveness of so great a Wickedness? A Wickedness so great, that the greatest Purity of Life is little enough to take off the Blemish of one single Act of it, and restore the Joys of that blessed Hope of being meet At last for the glorious Inheritance of the Saints in Light.
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And surely there is nothing more becoming such as have been very bad themselves, than to attempt some generous and eminent thing towards the Reformation of a degenerate and adulterous Age;
And surely there is nothing more becoming such as have been very bad themselves, than to attempt Some generous and eminent thing towards the Reformation of a degenerate and adulterous Age;
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2. Such as have not defiled themselves with carnal Lusts, and particularly those that are young and tender of the Honour they owe their Bodies, or are curious in their Washes and Dresses, and love to appear orient and gay, without the least Spot of Soil or Impurity, ought to be extremely cautious of all Approaches to this notoriously shamefull and odious Vice.
2. Such as have not defiled themselves with carnal Lustiest, and particularly those that Are young and tender of the Honour they owe their Bodies, or Are curious in their Washes and Dresses, and love to appear orient and gay, without the least Spot of Soil or Impurity, ought to be extremely cautious of all Approaches to this notoriously shameful and odious Vice.
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Other Sins comparatively (as the Apostle speaks) are without the Body; but he that committeth Fornication, sinneth against his own Body, i.e. he deflowers the Purity of his excellent Nature, he commits a Rape upon himself, and so defiles his holy Profession, which is to preserve his Body (as a sacred Vessel ) in Sanctification and Honour, and to keep himself unspotted from the World.
Other Sins comparatively (as the Apostle speaks) Are without the Body; but he that Committeth Fornication, Sinneth against his own Body, i.e. he deflowers the Purity of his excellent Nature, he commits a Rape upon himself, and so defiles his holy Profession, which is to preserve his Body (as a sacred Vessel) in Sanctification and Honour, and to keep himself unspotted from the World.
And then what foolish and fulsome Hypocrisie were it, to pretend to the minutest Decencies, and profess the highest Degrees of Nuptial Sanctity, and after all contract the indelible Stain, and perfidiously embrace such a Dunghill Lust? Take heed therefore of every impure and guilty Thought, of all unchast Desires and Complacences, lascivious Glances and Dalliances, of all Immodesty in Word or Gesture, with all other Incentives to gratifie the Flesh with its Affections and Lusts. These, besides their proper Guilt and Defilement, are the common Anteludes by which the sly Tempter seeks to play you into the dreadfull Crime: and then by shunning the Occasions of them you keep out of the road (at least) of vulgar Danger, in the pure Aethereal way, whither the unclean Spirit never or rarely presumes to come.
And then what foolish and fulsome Hypocrisy were it, to pretend to the minutest Decencies, and profess the highest Degrees of Nuptial Sanctity, and After all contract the indelible Stain, and perfidiously embrace such a Dunghill Lust? Take heed Therefore of every impure and guilty Thought, of all unchaste Desires and Complacences, lascivious Glances and Dalliances, of all Immodesty in Word or Gesture, with all other Incentives to gratify the Flesh with its Affections and Lusts. These, beside their proper Gilded and Defilement, Are the Common Anteludes by which the sly Tempter seeks to play you into the dreadful Crime: and then by shunning the Occasions of them you keep out of the road (At least) of Vulgar Danger, in the pure Ethereal Way, whither the unclean Spirit never or rarely Presumest to come.
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But suppose you were surprized by a rude and violent Temptation (as Joseph or sad Lucretia was) Lusts fiery Darts will not enter into a chast and undefiled Breast, where there is nothing gross enough to catch or feed the Flame.
But suppose you were surprised by a rude and violent Temptation (as Joseph or sad Lucretia was) Lustiest fiery Darts will not enter into a chaste and undefiled Breast, where there is nothing gross enough to catch or feed the Flame.
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and if thine Eye chance to be struck with strange erratick Beauty, call in the mighty powers of Faith and Reason, arm your self with a Reverence of God's all-seeing eye, which pierceth into all your Paths, and is ever about your Bed; call to mind your infinite Obligations to him,
and if thine Eye chance to be struck with strange erratic Beauty, call in the mighty Powers of Faith and Reason, arm your self with a reverence of God's All-seeing eye, which pierces into all your Paths, and is ever about your Bed; call to mind your infinite Obligations to him,
and look on every Instigation of lustfull Appetite, as a dangerous Approach to the flaming borders of Hell and Ruin, where the Worm of Conscience dieth not, and the Fire of Divine Wrath is not quenched. Say now to thy self, How can I do so false, so foul an Action, that have plighted my Faith, and espoused my self by most solemn and religious Vows, as a chast Virgin unto Christ, as a Lover of the purest and holiest Jesus? How can I hope to appear before him amongst those bright and spotless Souls, that have escaped the Pollutions that are in the World through Lust? May he not justly set me with the Goats on his left hand, in the great discriminating Day,
and look on every Instigation of lustful Appetite, as a dangerous Approach to the flaming borders of Hell and Ruin, where the Worm of Conscience Dieth not, and the Fire of Divine Wrath is not quenched. Say now to thy self, How can I do so false, so foul an Actium, that have plighted my Faith, and espoused my self by most solemn and religious Vows, as a chaste Virgae unto christ, as a Lover of the Purest and Holiest jesus? How can I hope to appear before him among those bright and spotless Souls, that have escaped the Pollutions that Are in the World through Lust? May he not justly Set me with the Goats on his left hand, in the great discriminating Day,
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if here I should live like them in turpid and lawless Pleasures? Should I stoop to this lewd Desire, Whither, oh whither shall I cause my shame to go? How shall I behold the Face of God or Angels? Is this to purifie my self as they are pure? Shall I then for a moments Pleasure forfeit an immortal Crown,
if Here I should live like them in turpid and lawless Pleasures? Should I stoop to this lewd Desire, Whither, o whither shall I cause my shame to go? How shall I behold the Face of God or Angels? Is this to purify my self as they Are pure? Shall I then for a moments Pleasure forfeit an immortal Crown,
and incur the eternal Anger of him whom at last I must obey, when he bids me depart into everlasting Fire? Shall I shew less reason in my Conduct, be more brutish than any Man, and run directly upon the Rock by whose fatal side I have lately seen the Ruins of so many tall and gallant Vessels,
and incur the Eternal Anger of him whom At last I must obey, when he bids me depart into everlasting Fire? Shall I show less reason in my Conduct, be more brutish than any Man, and run directly upon the Rock by whose fatal side I have lately seen the Ruins of so many tall and gallant Vessels,
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so many brave and goodly Persons, fearless and undaunted Men, with desperate Numbers of the smaller Craft, miserably lost and cast away for ever? And for those few Adventurers that have hardly escapt with Life and Limb, how have I seen them stalking about the Streets like Ghosts, with Death and strange Remorse in their Faces? Only more chang'd from what they were,
so many brave and goodly Persons, fearless and undaunted Men, with desperate Numbers of the smaller Craft, miserably lost and cast away for ever? And for those few Adventurers that have hardly escaped with Life and Limb, how have I seen them stalking about the Streets like Ghosts, with Death and strange Remorse in their Faces? Only more changed from what they were,
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but if through the Spirit you mortifie the Deeds of the Body, you shall live, in ravishing and endless Joys, in eternal Acts of unspotted and Seraphick Love, in the Arms of him that loved you to the Death, in the Beatific Vision and Fruition of God,
but if through the Spirit you mortify the deeds of the Body, you shall live, in ravishing and endless Joys, in Eternal Acts of unspotted and Seraphic Love, in the Arms of him that loved you to the Death, in the Beatific Vision and Fruition of God,
or a Right (as he calls it) in every man, according to his power, to seize on every Mans Possessions, till he gives it away by Compact. The plain and naked Meaning of which Assertion is, That Power and Right are but one and the same thing in Nature; That all the difference between them arises from positive Laws and Covenants; That till such Laws and Covenants were made, no man was bound to his good Behaviour to his Neighbour;
or a Right (as he calls it) in every man, according to his power, to seize on every men Possessions, till he gives it away by Compact. The plain and naked Meaning of which Assertion is, That Power and Right Are but one and the same thing in Nature; That all the difference between them arises from positive Laws and Covenants; That till such Laws and Covenants were made, no man was bound to his good Behaviour to his Neighbour;
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that to oppress, ravish, and murther, were once fair and innocent Actions, the harmless Effects of Power, pursuant to that original Right, which fond Nature gave the stronger to all the Delights and Possessions of the weaker. But not to follow the Chace of this wild and impious Hypothesis, we need go no farther than the Text to discover the great Incendiary of War and Contention, and the first Cause and Author of all Disorder and Confusion in the World;
that to oppress, ravish, and murder, were once fair and innocent Actions, the harmless Effects of Power, pursuant to that original Right, which found Nature gave the Stronger to all the Delights and Possessions of the Weaker. But not to follow the Chase of this wild and impious Hypothesis, we need go no farther than the Text to discover the great Incendiary of War and Contention, and the First Cause and Author of all Disorder and Confusion in the World;
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that is, the Devil, the common and inveterate Enemy of God, and every Creature that bears his Image. Him therefore S. James exhorts us to resist; and least we should be daunted at the Fame of his mighty Conquests, and the vast Destructions he hath every where wrought in the Earth, to support us under this Discouragement, the Divine Herald assures us, that the Issue of our Conflicts with him will be safe and honourable; that Victory shall always attend our Arms, and the Flight of our Enemy adorn our Triumph.
that is, the devil, the Common and inveterate Enemy of God, and every Creature that bears his Image. Him Therefore S. James exhorts us to resist; and lest we should be daunted At the Fame of his mighty Conquests, and the vast Destructions he hath every where wrought in the Earth, to support us under this Discouragement, the Divine Herald assures us, that the Issue of our Conflicts with him will be safe and honourable; that Victory shall always attend our Arms, and the Flight of our Enemy adorn our Triumph.
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or are likely to be engag'd in any sharp encounter with our Spiritual Adversary. No wise Man begins a War without considering who, and how powerfull his Enemy is;
or Are likely to be engaged in any sharp encounter with our Spiritual Adversary. No wise Man begins a War without considering who, and how powerful his Enemy is;
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For what King going to make war against another King, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? where we see, the necessary points to be resolved before we enter into the Field of Action are, What Forces our Enemy is provided with,
For what King going to make war against Another King, Sitteth not down First, and consulteth whither he be able with ten thousand to meet him that comes against him with twenty thousand? where we see, the necessary points to be resolved before we enter into the Field of Actium Are, What Forces our Enemy is provided with,
And since it is evident by our Saviour 's Argument, that the success of our Spiritual Warfare depends upon the right and timely Resolution of these weighty Questions,
And since it is evident by our Saviour is Argument, that the success of our Spiritual Warfare depends upon the right and timely Resolution of these weighty Questions,
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and a competent Understanding of them is apparently necessary to such a Resolution, to make this Discourse the more clear and practical, I shall distinctly consider these three Particulars.
and a competent Understanding of them is apparently necessary to such a Resolution, to make this Discourse the more clear and practical, I shall distinctly Consider these three Particulars.
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The Fall of the Apostate Angels from Heaven, has (by Divine Permission) fill'd this lower World with innumerable envious and malicious Spirits, under one Sovereign Prince or Leader, whom the Scripture commonly calls the Devil or Satan. This is that malignant Spirit, who first (of his own wicked Motion) raised Rebellion in the calm and peacefull Regions of Heaven and Paradice, and has ever since made it his business to seduce and destroy the Worshippers of God, to draw the World to his own Altars and Oracles, and to put all the Foundations of the Earth out of Course.
The Fallen of the Apostate Angels from Heaven, has (by Divine Permission) filled this lower World with innumerable envious and malicious Spirits, under one Sovereign Prince or Leader, whom the Scripture commonly calls the devil or Satan. This is that malignant Spirit, who First (of his own wicked Motion) raised Rebellion in the Cam and peaceful Regions of Heaven and Paradise, and has ever since made it his business to seduce and destroy the Worshippers of God, to draw the World to his own Altars and Oracles, and to put all the Foundations of the Earth out of Course.
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It is not at all improbable, that he beguiled our First Parents by appearing in the shape of a Seraph or flaming Serpent, in which they had seen the Heavenly Seraphim attending the Divine Majesty, when God was pleas'd to shade himself with visible Glory, and condescended to converse with Man. And tho' we know not the Devil's particular Station before his Fall, yet an Angel of some superiour Order in the celestial Hierachy we may certainly conclude he had been, from his ancient Supremacy over the Spirits of his own Kingdom, and the great and eminent Titles by which he is frequently distinguistt in Scripture from them;
It is not At all improbable, that he beguiled our First Parents by appearing in the shape of a Seraph or flaming Serpent, in which they had seen the Heavenly Seraphim attending the Divine Majesty, when God was pleased to shade himself with visible Glory, and condescended to converse with Man. And though we know not the Devil's particular Station before his Fallen, yet an Angel of Some superior Order in the celestial Hierarchy we may Certainly conclude he had been, from his ancient Supremacy over the Spirits of his own Kingdom, and the great and eminent Titles by which he is frequently distinguistt in Scripture from them;
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and receive his Orders to deceive the Nations, and enlarge his Kingdom over this inferiour Orb. But whatever his place, or whatever his Crime in Heaven was, no sooner was he driven thence into the Regions of the Air,
and receive his Order to deceive the nations, and enlarge his Kingdom over this inferior Orb. But whatever his place, or whatever his Crime in Heaven was, no sooner was he driven thence into the Regions of the Air,
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but like the First-born of the Children of Pride and Malice, he prepares to revenge his Fall upon the Favourite of the new Creation. And observing Man, the Off-spring of Dust and Clay, curiously wrought into a Creature of surprizing Form, dignified with the Image of God,
but like the Firstborn of the Children of Pride and Malice, he prepares to revenge his Fallen upon the Favourite of the new Creation. And observing Man, the Offspring of Dust and Clay, curiously wrought into a Creature of surprising From, dignified with the Image of God,
and by the weak Contexture of its unequal Principles, and the affinity of our Bodies to the Elements of this World, is liable to the Fallacies and Distractions of sensual Objects,
and by the weak Contexture of its unequal Principles, and the affinity of our Bodies to the Elements of this World, is liable to the Fallacies and Distractions of sensual Objects,
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and so the easier to be imposed upon by the greater Craft and Sagacity of our ghostly Adversaries. For we must yield them the Pre-eminece in all the powers of Understanding and acting suitably to their Dispositions and Purposes.
and so the Easier to be imposed upon by the greater Craft and Sagacity of our ghostly Adversaries. For we must yield them the Preeminence in all the Powers of Understanding and acting suitably to their Dispositions and Purposes.
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so the Spirits they are acted by, have doubtless a sharper Insight into the Nature of things than either of them, a stronger Judgment in the fitness and choice of Means, greater Quickness and Dexterity in their Applications to them, together with unwearied Vigour and Diligence, animated by a perfect and incurable Hatred of God and Goodness:
so the Spirits they Are acted by, have doubtless a sharper Insight into the Nature of things than either of them, a Stronger Judgement in the fitness and choice of Means, greater Quickness and Dexterity in their Applications to them, together with unwearied Vigour and Diligence, animated by a perfect and incurable Hatred of God and goodness:
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But besides this veterane Army (in which not one of all the Tribes is missing since the War began) this mighty Warriour has innumerable other Forces and Auxiliaries to assault us with.
But beside this veteran Army (in which not one of all the Tribes is missing since the War began) this mighty Warrior has innumerable other Forces and Auxiliaries to assault us with.
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Yea, all that is called the Wealth and Glory of this World, the blazing Honours and Riches of it, its stately Pomp and Pageantry, attended with all the Charms of Wit, Beauty, Parentage,
Yea, all that is called the Wealth and Glory of this World, the blazing Honours and Riches of it, its stately Pomp and Pageantry, attended with all the Charms of Wit, Beauty, Parentage,
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with those to entangle the careless and effeminate, and with these to lead the Worldling Captive at his Will. He also attempts to beat us off from the Paths of Piety and Vertue, with the Frowns of this angry and supercilious World:
with those to entangle the careless and effeminate, and with these to led the Worldling Captive At his Will. He also attempts to beatrice us off from the Paths of Piety and Virtue, with the Frowns of this angry and supercilious World:
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and when he finds us stiff and resolute in our Course, he commonly sends whole Vollies of Curses and Reproaches after us, belcht from the Mouths of his impious Children, on purpose to lame and obstruct our Progress. Nay, what is sadder than all this, he opposes our Salvation with the choicest Blessings and Assistances we receive from Heaven, its immediate Inspirations and divinest Gifts;
and when he finds us stiff and resolute in our Course, he commonly sends Whole Volleys of Curses and Reproaches After us, belched from the Mouths of his impious Children, on purpose to lame and obstruct our Progress. Nay, what is sadder than all this, he opposes our Salvation with the Choicest Blessings and Assistances we receive from Heaven, its immediate Inspirations and Divinest Gifts;
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And when with all his Powers of Darkness he cannot extinguish this glorious Light, he sets up new Lights and apish Revelations against it, to dazle the minds of ignorant and unstable Persons,
And when with all his Powers of Darkness he cannot extinguish this glorious Light, he sets up new Lights and apish Revelations against it, to dazzle the minds of ignorant and unstable Persons,
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while he winds them into his Interests, and through a Mist of obscure, and a Maze of wild and intricate Doctrines, leads them into damnable Errors, by which (as St. Peter speaks) they bring upon themselves swift Destruction.
while he winds them into his Interests, and through a Missed of Obscure, and a Maze of wild and intricate Doctrines, leads them into damnable Errors, by which (as Saint Peter speaks) they bring upon themselves swift Destruction.
our vain Imaginations and foolish Fancies, our high Conceits of our own Gifts, and Attainments, our Ambitious and towring Hopes of earthly Grandeur and Felicity, with all the inchanting Delights and Gayeties of an Ʋtopian Paradice; our vexatious Fears of merely contingent or improbable Accidents, our groundless Confidence and Security in all the Flatteries of a sinfull course,
our vain Imaginations and foolish Fancies, our high Conceits of our own Gifts, and Attainments, our Ambitious and towering Hope's of earthly Grandeur and Felicity, with all the enchanting Delights and Gaieties of an Ʋtopian Paradise; our vexatious Fears of merely contingent or improbable Accidents, our groundless Confidence and Security in all the Flatteries of a sinful course,
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and the Lusts which war in our Members, against the Dictates of our Reason and Conscience, are a strong Party on the Enemies side, ready on every Instigation of his to challenge their lawless Liberties,
and the Lustiest which war in our Members, against the Dictates of our Reason and Conscience, Are a strong Party on the Enemies side, ready on every Instigation of his to challenge their lawless Liberties,
he has gain'd all the ground that we lost by our fall, and has so many Confederate Lusts in all the weak parts of our Nature, that where-ever almost he chuses to assault us, he is sure to find a well-affected Party within our selves, to promote his banefull and malicious Designs upon us.
he has gained all the ground that we lost by our fallen, and has so many Confederate Lustiest in all the weak parts of our Nature, that wherever almost he chooses to assault us, he is sure to find a Well-affected Party within our selves, to promote his baneful and malicious Designs upon us.
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and then applies his Temptations to our particular Likings and Aversions; and so follows Nature in the way she is most dispos'd to wander and prevaricate in.
and then Applies his Temptations to our particular Likings and Aversions; and so follows Nature in the Way she is most disposed to wander and prevaricate in.
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This is a signal Instance of the fatal Craft and Sagacity of our Enemy, to which I will only add two or three remarkable Advantages the Devil has to ripen his dark Designs,
This is a signal Instance of the fatal Craft and Sagacity of our Enemy, to which I will only add two or three remarkable Advantages the devil has to ripen his dark Designs,
1. The silence of his Attacks, which he usually begins and carries on without the least Noise or Signal of War, when he is minded to do us the greatest Mischief.
1. The silence of his Attacks, which he usually begins and carries on without the least Noise or Signal of War, when he is minded to do us the greatest Mischief.
yet generally speaking, they are so very soft and insensible, that without a strict and mighty Care, 'tis hardly possible to discern them from the Motions of our own, or (in all cases) from the placid and gentle Breathings of the Divine Spirit. So that commonly the War is begun before ever we are aware of our Enemy;
yet generally speaking, they Are so very soft and insensible, that without a strict and mighty Care, it's hardly possible to discern them from the Motions of our own, or (in all cases) from the placid and gentle Breathings of the Divine Spirit. So that commonly the War is begun before ever we Are aware of our Enemy;
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And thus he at once conceals his Enmity to us, flatters our Infirmities, and pleases our Fancies, prevents our Vigilance, animates his own Party within us, sets the Battle in array, and many times steals the Victory, before we have any Mistrust or Intimation of his tampering with us,
And thus he At once conceals his Enmity to us, flatters our Infirmities, and Pleases our Fancies, prevents our Vigilance, animates his own Party within us, sets the Battle in array, and many times steals the Victory, before we have any Mistrust or Intimation of his tampering with us,
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2. His restless and indefatigable Diligence in laying his Snares, contriving new Plots and Devices, and improving all Accidents and Advantages to compass his pernicious Purposes.
2. His restless and indefatigable Diligence in laying his Snares, contriving new Plots and Devices, and improving all Accidents and Advantages to compass his pernicious Purposes.
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the miraculous Gift of the Holy Ghost, which cast the Devil out of his miserable Vassals, could not secure the Enjoyer from his Assaults and Treacheries.
the miraculous Gift of the Holy Ghost, which cast the devil out of his miserable Vassals, could not secure the Enjoyer from his Assaults and Treacheries.
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nor does the special Presence of God in the place where his Honour dwelleth, always protect us, from this insolent Intruder into his holy Assemblies. In short he is so impudent as to accuse the Children of God before him, and renew his Encounters after the most shamefull Baffles;
nor does the special Presence of God in the place where his Honour dwells, always Pact us, from this insolent Intruder into his holy Assemblies. In short he is so impudent as to accuse the Children of God before him, and renew his Encounters After the most shameful Baffles;
a thousand Snares he lays about our Tables and our Beds; neither allowing himself nor us any rest, till he either despairs of Success, or glories in our ruin.
a thousand Snares he lays about our Tables and our Beds; neither allowing himself nor us any rest, till he either despairs of Success, or Glories in our ruin.
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3. His great Artifice in deceiving us with false Appearances, and raising our Expectations of delicious Pleasures and Profits from extremely bitter and losing Practices.
3. His great Artifice in deceiving us with false Appearances, and raising our Expectations of delicious Pleasures and Profits from extremely bitter and losing Practices.
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This is indeed his sovereign and most successfull Policy, to amuse our Minds with Images of things which are not, and entertain our Fancies with gay and winning Objects all the way he is leading us to ruin. By this Decoy he draws off our Attention from the Truth and Reality of things,
This is indeed his sovereign and most successful Policy, to amuse our Minds with Images of things which Are not, and entertain our Fancies with gay and winning Objects all the Way he is leading us to ruin. By this Decoy he draws off our Attention from the Truth and Reality of things,
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but this I doubt not may be truly said, That whenever we are strongly tempted to any Action which in cool thoughts we know to be vile and hatefull, and (perhaps) would not do to purchase the greatest Temporal Good, the Devil by mysterious Craft, and sly Impressions on our Animal Spirits, raises such fair and charming Ideas of it,
but this I doubt not may be truly said, That whenever we Are strongly tempted to any Actium which in cool thoughts we know to be vile and hateful, and (perhaps) would not do to purchase the greatest Temporal Good, the devil by mysterious Craft, and sly Impressions on our Animal Spirits, raises such fair and charming Ideas of it,
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Thus you have seen your Ememy at the head of his mighty Armies, with his wonderfull Train of Artillery about him, posted on the higher ground, superiour to you both in power and policy, tall and terrible as the Anakims, flusht with Victory, and possessed of many strong Holds and enchanted Castles: full of Treachery and Malice, close and secret in his Motions, while he pushes on his Designs with a restless and fatal Diligence,
Thus you have seen your Ememy At the head of his mighty Armies, with his wonderful Train of artillery about him, posted on the higher ground, superior to you both in power and policy, tall and terrible as the Anakims, flushed with Victory, and possessed of many strong Holds and enchanted Castles: full of Treachery and Malice, close and secret in his Motions, while he pushes on his Designs with a restless and fatal Diligence,
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and in a most perfidious and cruel manner seeks to play you into ruin, to make you the Instruments, and to please you in the methods of your own Destruction.
and in a most perfidious and cruel manner seeks to play you into ruin, to make you the Instruments, and to please you in the methods of your own Destruction.
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And now having view'd the strength, and detected the Dispositions and Motions of this potent and terrible Enemy, let us turn the Perspective, and consider,
And now having viewed the strength, and detected the Dispositions and Motions of this potent and terrible Enemy, let us turn the Perspective, and Consider,
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For to what purpose were it to encounter with invincible Power? Or what hope of an Enemy's flying from us, that hath Victory it self at his Command and Pleasure? If we must sink under his Power, serve only to glorifie his Triumphs, to furnish him with malicious Joy, and be dragg'd at his Chariot Wheels, as the wretched Captives of his Wiles and Fallacies,
For to what purpose were it to encounter with invincible Power? Or what hope of an Enemy's flying from us, that hath Victory it self At his Command and Pleasure? If we must sink under his Power, serve only to Glorify his Triumphos, to furnish him with malicious Joy, and be dragged At his Chariot Wheels, as the wretched Captives of his Wiles and Fallacies,
why should we struggle any longer, or think to break the Adamantine Chains of our Fate and Misery? In vain are all good and pious Endeavours towards the recovery of our degenerate Nature into a state of Virtue and Perfection,
why should we struggle any longer, or think to break the Adamantine Chains of our Fate and Misery? In vain Are all good and pious Endeavours towards the recovery of our degenerate Nature into a state of Virtue and Perfection,
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And so all the Motives of the Gospel would be mere Flam and Mockery without the Promise of an Assistance equal to the Difficulties of our Spiritual Combats;
And so all the Motives of the Gospel would be mere Flame and Mockery without the Promise of an Assistance equal to the Difficulties of our Spiritual Combats;
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And had God denied us that Assistance, and for ever abandon'd us to the Malice and Tyranny of evil Spirits, there could have been no room for a Covenant of Grace;
And had God denied us that Assistance, and for ever abandoned us to the Malice and Tyranny of evil Spirits, there could have been no room for a Covenant of Grace;
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Again, why are we baptized in the Name of Jesus, if there be none to save us? No escape from the everlasting Chains prepared for the Devil and his Angels? And how is it possible to love that Being with all my Heart, and adore him with all my Soul (be his Power and Majesty never so immense) that should let Hell and Destruction loose upon me,
Again, why Are we baptised in the Name of jesus, if there be none to save us? No escape from the everlasting Chains prepared for the devil and his Angels? And how is it possible to love that Being with all my Heart, and adore him with all my Soul (be his Power and Majesty never so immense) that should let Hell and Destruction lose upon me,
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when I have no more power to resist them, than when I lay in my Swadling-Bands, helpless and innocent of all actual Crimes? To bring both Extremes of a Contradiction together,
when I have no more power to resist them, than when I lay in my Swadling-Bands, helpless and innocent of all actual Crimes? To bring both Extremes of a Contradiction together,
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and therefore Infinite Wisdom and Goodness cannot require it of frail and finite Creatures, especially under an Infinite Penalty. And since it is plainly impossible to withstand irresistible Power, it can be no less than an Infinite Absurdity to suppose the Enemy of our Salvation to be irresistible.
and Therefore Infinite Wisdom and goodness cannot require it of frail and finite Creatures, especially under an Infinite Penalty. And since it is plainly impossible to withstand irresistible Power, it can be no less than an Infinite Absurdity to suppose the Enemy of our Salvation to be irresistible.
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but this only proves, that we are no equal Match to our Adversary in single Combat, and that we stand in need of better Powers than our own to fight our way through the many Dangers and Difficulties of our Christian Warfare; and this I easily grant.
but this only Proves, that we Are no equal Match to our Adversary in single Combat, and that we stand in need of better Powers than our own to fight our Way through the many Dangers and Difficulties of our Christian Warfare; and this I Easily grant.
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II. That we are not destitute of sufficient Powers and Assistances (if we are not wanting to our selves) to withstand the Assaults and Temptations of the Devil. III. By what means we may effectually resist them. I.
II That we Are not destitute of sufficient Powers and Assistances (if we Are not wanting to our selves) to withstand the Assaults and Temptations of the devil. III. By what means we may effectually resist them. I.
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For the First, To resist the Devil is only to withstand his Temptations, and oppose his crafty and malicious Endeavours to betray us into Sin and Misery.
For the First, To resist the devil is only to withstand his Temptations, and oppose his crafty and malicious Endeavours to betray us into since and Misery.
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And therefore our only way to resist him, is to foil his Temptations, and take effectual Care that he does not fasten any of his Fallacies or Delusions upon us.
And Therefore our only Way to resist him, is to foil his Temptations, and take effectual Care that he does not fasten any of his Fallacies or Delusions upon us.
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For 'tis evident, while we are under the Influence and Conduct of Divine Grace, that the Devil neither does nor can act immediately upon our Wills, or force us to do his pleasure by any physical determining Power, whatever he may do with those miserable Wretches whom God hath forsaken, and turn'd over to this dire Executioner of his Wrath and Vengeance.
For it's evident, while we Are under the Influence and Conduct of Divine Grace, that the devil neither does nor can act immediately upon our Wills, or force us to do his pleasure by any physical determining Power, whatever he may do with those miserable Wretches whom God hath forsaken, and turned over to this dire Executioner of his Wrath and Vengeance.
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He has leave indeed to bring us to our Tryal, and the Decision of the grand Controversie, whether we will chuse to be subject to God or him; but then our very Tryal supposes, that we are not liable to any compulsive or determining Power, during the whole Process of it,
He has leave indeed to bring us to our Trial, and the Decision of the grand Controversy, whither we will choose to be Subject to God or him; but then our very Trial supposes, that we Are not liable to any compulsive or determining Power, during the Whole Process of it,
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and when I throw up a Stone into the Air, I might as well and wisely charge it to lodge it self in the Clouds, and not obey the Laws of Gravity, or return (as Nature bids it) to the Bosom of its beloved Center, as suppose God hath obliged me to encounter an Enemy, whose Power I am forc't to obey, who drags and determines my Will which way soever he pleases,
and when I throw up a Stone into the Air, I might as well and wisely charge it to lodge it self in the Clouds, and not obey the Laws of Gravity, or return (as Nature bids it) to the Bosom of its Beloved Centre, as suppose God hath obliged me to encounter an Enemy, whose Power I am forced to obey, who drags and determines my Will which Way soever he Pleases,
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But more than this, the Temptations of the Devil are as great a Demonstration as we can desire, that he himself is conscious of his Impotency to force and constrain our Wills, and that he has no direct and infallible way to deceive and ruin us.
But more than this, the Temptations of the devil Are as great a Demonstration as we can desire, that he himself is conscious of his Impotency to force and constrain our Wills, and that he has no Direct and infallible Way to deceive and ruin us.
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For if he has, why does he use so much Art and Insinuation with us, which often fail of the end they are used for? Would so malignant an Adversary go about, as he does, to charm us with tempting Objects,
For if he has, why does he use so much Art and Insinuation with us, which often fail of the end they Are used for? Would so malignant an Adversary go about, as he does, to charm us with tempting Objects,
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and knows a much surer and shorter way to execute his pernicious Designs upon us? If his power was not inferiour to his Malice, an Enemy so utterly devested of all Goodness, would certainly make us feel the dismal Effects of it without Mercy or Delay,
and knows a much Surer and shorter Way to execute his pernicious Designs upon us? If his power was not inferior to his Malice, an Enemy so utterly devested of all goodness, would Certainly make us feel the dismal Effects of it without Mercy or delay,
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Could he twine and bend our Wills as he pleases, and elicit what kind of Acts he is most delighted and gratified with, he would surely never suffer us to refuse the evil, or to chuse the good. However, 'tis in vain for us to resist the power that can determine our Wills:
Could he twine and bend our Wills as he Pleases, and elicit what kind of Acts he is most delighted and gratified with, he would surely never suffer us to refuse the evil, or to choose the good. However, it's in vain for us to resist the power that can determine our Wills:
whether by way of external Representation, vocal Suggestion, or Argument (with all which he at once accosted our Saviour) or by secret Strokes and internal Impressions upon our Imaginations and Fancies, whereby he assists the natural Rhetorick of outward Objects,
whither by Way of external Representation, vocal Suggestion, or Argument (with all which he At once accosted our Saviour) or by secret Strokes and internal Impressions upon our Imaginations and Fancies, whereby he assists the natural Rhetoric of outward Objects,
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and supplies their Absence by their Idea's and Pictures. And here he commonly shews the fineness of his Art, by retaining the Likeness, while he improves the Graces and Deformities of Things, according to his Design to inflame our Affections, or to raise our Aversions to them.
and supplies their Absence by their Idea's and Pictures. And Here he commonly shows the fineness of his Art, by retaining the Likeness, while he improves the Graces and Deformities of Things, according to his Design to inflame our Affections, or to raise our Aversions to them.
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and particularly what Advantage he makes of our Animal Spirits for the framing of those little Cupids and Images, which seem to play without Design in our Fancies,
and particularly what Advantage he makes of our Animal Spirits for the framing of those little Cupids and Images, which seem to play without Design in our Fancies,
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but are often managed and prepared by him on purpose to entertain our Minds with vain and idle Speculations, to solicit our corrupt Affections, to distract our purer Thoughts,
but Are often managed and prepared by him on purpose to entertain our Minds with vain and idle Speculations, to solicit our corrupt Affections, to distract our Purer Thoughts,
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yet a carefull Observer of the Impressions they make upon his Thoughts and Passions, may plainly discern the Artist by certain inimitable Strokes and Lineaments, which distinguish almost all his Pieces, and which no other Genius than himself can reach:
yet a careful Observer of the Impressions they make upon his Thoughts and Passion, may plainly discern the Artist by certain inimitable Strokes and Lineaments, which distinguish almost all his Pieces, and which not other Genius than himself can reach:
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when we feel something within us prompting us to break a Divine Commandment, in view of the glittering Vengeance that hangs directly over the Transgressors of it:
when we feel something within us prompting us to break a Divine Commandment, in view of the glittering Vengeance that hangs directly over the Transgressors of it:
and are angry with the Light for detecting our Follies; in these and many other Instances we may certainly know that we are tempted of the Devil; that now the evil Spirit is busie with us, and he that betrayeth us is at hand.
and Are angry with the Light for detecting our Follies; in these and many other Instances we may Certainly know that we Are tempted of the devil; that now the evil Spirit is busy with us, and he that betrayeth us is At hand.
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Of this, I say, we may be very certain, because such Impulses and Disorders in our Spirits do apparently promote the Designs of Satan, and can serve no other Interests than his; because they are every way like him, and carry his very Mark and Image in their Foreheads, exactly answering the Mein and Character by which the holy Oracles of God have describ'd him to us.
Of this, I say, we may be very certain, Because such Impulses and Disorders in our Spirits do apparently promote the Designs of Satan, and can serve no other Interests than his; Because they Are every Way like him, and carry his very Mark and Image in their Foreheads, exactly answering the Mein and Character by which the holy Oracles of God have described him to us.
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And now is our time and duty to resist him, to break his Measures, and defeat his Temptations and Charms: to stand upon the Freedom and Dignity of our Nature,
And now is our time and duty to resist him, to break his Measures, and defeat his Temptations and Charms: to stand upon the Freedom and Dignity of our Nature,
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II. We are not destitute of sufficient Powers and Assistances (if we are not wanting to our selves) to withstand the Assaults and Temptations of the Devil. For
II We Are not destitute of sufficient Powers and Assistances (if we Are not wanting to our selves) to withstand the Assaults and Temptations of the devil. For
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We neither want a Power of discerning between good and evil, or of knowing what we ought to avoid, and what to chuse and practise; neither can we pretend that we have no power to make a right Choice or Refusal; for that were to say we are no reasonable Creatures, the proper use of Reason being only to direct our Choice, and to govern our Actions aright in relation to it.
We neither want a Power of discerning between good and evil, or of knowing what we ought to avoid, and what to choose and practise; neither can we pretend that we have no power to make a right Choice or Refusal; for that were to say we Are no reasonable Creatures, the proper use of Reason being only to Direct our Choice, and to govern our Actions aright in Relation to it.
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And therefore a wise and good Creator could never make us reasonable, without making us free Agents; and if we were not so, there would be no occasion for resisting Temptations,
And Therefore a wise and good Creator could never make us reasonable, without making us free Agents; and if we were not so, there would be no occasion for resisting Temptations,
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which shews that he cannot fasten any guilt upon us against our Wills, and that the utmost he can do, is to solicit, excite, and cheat us (if we will be cheated by tinsel and faithless Promises) into a fatal Compliance with his Methods of Ruin and Destruction.
which shows that he cannot fasten any guilt upon us against our Wills, and that the utmost he can do, is to solicit, excite, and cheat us (if we will be cheated by tinsel and faithless Promises) into a fatal Compliance with his Methods of Ruin and Destruction.
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All the Fear is of our selves, lest we should unhappily use our Freedom, and by an awkard and unnatural Abuse of it enslave our imperial Faculties to sensual and Diabolical Lusts,
All the fear is of our selves, lest we should unhappily use our Freedom, and by an awkard and unnatural Abuse of it enslave our imperial Faculties to sensual and Diabolical Lustiest,
We are safe in the hottest Battles and Encounters of our Spiritual Adversaries, so long as we are true and faithfull to the Rights and Interests of our rational Nature, i.e. so long as we judge nothing but what is right, and choose nothing but what is virtuous and good.
We Are safe in the hottest Battles and Encounters of our Spiritual Adversaries, so long as we Are true and faithful to the Rights and Interests of our rational Nature, i.e. so long as we judge nothing but what is right, and choose nothing but what is virtuous and good.
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or to order and regulate our outward Actions. There is nothing so free as Thought, or more evident than that the Mind of Man has power within it self to shift the Scene of its Contemplations, and divert from one Imagination to another, as often as it pleases.
or to order and regulate our outward Actions. There is nothing so free as Thought, or more evident than that the Mind of Man has power within it self to shift the Scene of its Contemplations, and divert from one Imagination to Another, as often as it Pleases.
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A man may think of Hell when he is tempted, and of the all-seeing Eye before he ventures upon unchast Embraces. And so the Organs of Sense and Motion, the immediate Causes of outward Actions, are very much in our Power:
A man may think of Hell when he is tempted, and of the All-seeing Eye before he ventures upon unchaste Embraces. And so the Organs of Sense and Motion, the immediate Causes of outward Actions, Are very much in our Power:
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and by guarding these Inlets of Lust and Vanity, we certainly avoid the strongest and most dangerous Temptations to Sin and Folly, help to starve our inbred Coruptions,
and by guarding these Inlets of Lust and Vanity, we Certainly avoid the Strongest and most dangerous Temptations to since and Folly, help to starve our inbred Corruptions,
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2. We may be sure of all the supernatural Aids and Assistances, which are necessary to enable us to make a vigorous and effectual Resistance. For since we are so much weakned by our Fall,
2. We may be sure of all the supernatural Aids and Assistances, which Are necessary to enable us to make a vigorous and effectual Resistance. For since we Are so much weakened by our Fallen,
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and by indulging our carnal and corrupt Affections have extremely spoil'd the natural Tone and Rectitude of our Faculties, 'tis apparent that we are never likely of our selves ( i.e. merely by our own Strength and Constancy) to stand the mighty Shock of Temptations, which at every turn of our Lives and Fortunes are ready to assault us:
and by indulging our carnal and corrupt Affections have extremely spoiled the natural Tone and Rectitude of our Faculties, it's apparent that we Are never likely of our selves (i.e. merely by our own Strength and Constancy) to stand the mighty Shock of Temptations, which At every turn of our Lives and Fortune's Are ready to assault us:
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and that the Grace of God is as necessary to animate and enforce our Endeavours, as our Resistance is to baffle and overcome the Temptations we are assaulted with.
and that the Grace of God is as necessary to animate and enforce our Endeavours, as our Resistance is to baffle and overcome the Temptations we Are assaulted with.
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Now, as in Reason we may hope, that God will not refuse to assist us against the impious Power and Tyranny of Satan, in Vindication of his undoubted Right and Title to our Service:
Now, as in Reason we may hope, that God will not refuse to assist us against the impious Power and Tyranny of Satan, in Vindication of his undoubted Right and Title to our Service:
so to raise our Confidence in him he has expresly declared, that his Grace is sufficient for us, yea, to make us more than Conquerors: that he will give his holy Spirit to them that ask it, and hath sent his own Son from Heaven on purpose to destroy the Works of the Devil.
so to raise our Confidence in him he has expressly declared, that his Grace is sufficient for us, yea, to make us more than Conquerors: that he will give his holy Spirit to them that ask it, and hath sent his own Son from Heaven on purpose to destroy the Works of the devil.
To this end the Captain of our Salvation sent forth his Heraulds into the World, set up his Standard, and displayed his Banners to the Nations, appointing all that came to him, or that should believe in his Name, to be listed into one Army, or Church Militant on Earth, under the Conduct of such Generals and Officers as should receive a Commission from him, Ʋnder the Broad Seal of Heaven [ As my Father hath sent me,
To this end the Captain of our Salvation sent forth his Heralds into the World, Set up his Standard, and displayed his Banners to the nations, appointing all that Come to him, or that should believe in his Name, to be listed into one Army, or Church Militant on Earth, under the Conduct of such Generals and Officers as should receive a Commission from him, Ʋnder the Broad Seal of Heaven [ As my Father hath sent me,
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so send I you, John 20.21. ] Then, to animate his Followers, he enter'd the Lists with the Prince of Darkness, by dying vanquisht all-conquering Death, and having spoiled Principalities and Powers, he made a shew of them openly, triumphing over them by his glorious Resurrection.
so send I you, John 20.21. ] Then, to animate his Followers, he entered the Lists with the Prince of Darkness, by dying vanquished all-conquering Death, and having spoiled Principalities and Powers, he made a show of them openly, triumphing over them by his glorious Resurrection.
Now these are the highest Assurances we can have, that God hath taken us into his holy Protection, and that he will not suffer us to be tempted above our ability:
Now these Are the highest Assurances we can have, that God hath taken us into his holy Protection, and that he will not suffer us to be tempted above our ability:
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'Tis true, that all the Promises of victorious Grace depend upon our earnest Prayers and Endeavours to acquit our selves like Good Souldiers of Jesus Christ:
It's true, that all the Promises of victorious Grace depend upon our earnest Prayers and Endeavours to acquit our selves like Good Soldiers of jesus christ:
And while we keep him on our side we may Justly Glory in this Happy Confederacy, by virtue of which we can do all things, that Omnipotency it self, guided by Infinite Wisdom, can do for us. I come now to shew,
And while we keep him on our side we may Justly Glory in this Happy Confederacy, by virtue of which we can do all things, that Omnipotency it self, guided by Infinite Wisdom, can do for us. I come now to show,
There are those that inveigh heartily against him (whose Ill Word he does not much value) and with Armed Zeal and Orthodoxy lay about them at a wonderful rate,
There Are those that inveigh heartily against him (whose Ill Word he does not much valve) and with Armed Zeal and Orthodoxy lay about them At a wondered rate,
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as if they would drive all the Powers of Darkness before them, and carry their Conquests to the very Gates of Destruction: Like that foolish People in Caria, of whom the Historian reports, that to drive away their strange Gods, they Arm•d themselves,
as if they would drive all the Powers of Darkness before them, and carry their Conquests to the very Gates of Destruction: Like that foolish People in Caria, of whom the Historian reports, that to drive away their strange God's, they Arm•d themselves,
They laugh (like the Leviathan in Job ) at the shaking of the Spear, and are never better pleased than to see Men Tilting with Luciferian Pride and Fierceness at one onothers •ollies and Opinions, quarrelling with every thing they Dislike in Others, and mistaking the true seat of War, which certainly is in every man's Breast, and will find him work enough while there is a Devil to tempt him,
They laugh (like the Leviathan in Job) At the shaking of the Spear, and Are never better pleased than to see Men Tilting with Luciferian Pride and Fierceness At one onothers •ollies and Opinions, quarreling with every thing they Dislike in Others, and mistaking the true seat of War, which Certainly is in every Man's Breast, and will find him work enough while there is a devil to tempt him,
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Or to Accost him with such Wooden Artillery as the Romish Exorcists use, and ascribe a Divine Efficacy to, I mean their Reliques. Incense, Consecrated Salt, Holy Water, Breathings and Crossings, and what they call the Chrism of Salvation. The true Weapons and Methods of our Spiritual Conflicts are extremely different from these, and all Modern Inventions of Superstitious and Fanciful Men:
Or to Accost him with such Wooden artillery as the Romish Exorcists use, and ascribe a Divine Efficacy to, I mean their Relics. Incense, Consecrated Salt, Holy Water, Breathings and Crossings, and what they call the Chrism of Salvation. The true Weapons and Methods of our Spiritual Conflicts Are extremely different from these, and all Modern Inventions of Superstitious and Fanciful Men:
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and indeed deserve a much larger Discourse than the remaining Minutes will allow, which will therefore oblige me to speak the more briefly of them. The first is
and indeed deserve a much larger Discourse than the remaining Minutes will allow, which will Therefore oblige me to speak the more briefly of them. The First is
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and gives the Preeminence to this Grace above all the Weapons of our Spiritual Warfare, Ephes. 6.16. Above all take the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the Wicked.
and gives the Preeminence to this Grace above all the Weapons of our Spiritual Warfare, Ephesians 6.16. Above all take the shield of Faith, wherewith you shall be able to quench all the fiery darts of the Wicked.
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For the World is the Great Magazine of Temptations, out of which the Devil has all along furnisht himself with the choicest Materials for his Wicked War. Besides, to Overcome the World, is to Subdue and Mortifie our Inordinate Affections to it;
For the World is the Great Magazine of Temptations, out of which the devil has all along furnished himself with the Choicest Materials for his Wicked War. Beside, to Overcome the World, is to Subdue and Mortify our Inordinate Affections to it;
and when they are Dead, the Glories and Vanities of this World will affect us no more than the Flowers that are strewed upon our Graves, or the sad Pomp and Solemnities that attend us thither.
and when they Are Dead, the Glories and Vanities of this World will affect us no more than the Flowers that Are strewed upon our Graves, or the sad Pomp and Solemnities that attend us thither.
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We shall then have no Lusts to gratify, being Dead to this World, and living upon the Faith and expectation of a Better: and then it will be no longer in the Tempter's Power to Gull us with his Gilded Toys and next-to-nothings: with his Fairie Money,
We shall then have no Lustiest to gratify, being Dead to this World, and living upon the Faith and expectation of a Better: and then it will be no longer in the Tempter's Power to Gull us with his Gilded Toys and next-to-nothings: with his Fairy Money,
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and Phantastick Braveries, with his Crackling and Blazing Honours, or the Guilty and Griping Pleasures with which he liberally Rewards his Fools and Properties. The Evidence of things not seen, which is the Life and Essence of our Faith, will give us such a Prospect of Celestial Glory and Happiness,
and Fantastic Braveries, with his Crackling and Blazing Honours, or the Guilty and Gripping Pleasures with which he liberally Rewards his Fools and Properties. The Evidence of things not seen, which is the Life and Essence of our Faith, will give us such a Prospect of Celestial Glory and Happiness,
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It will also inspire us with Invincible Fortitude in the sharpest Fight of Afflictions, while we look unto Jesus the Author and Finisher of our Faith, and learn of him, for the Joy that is set before us, to endure the Crosses,
It will also inspire us with Invincible Fortitude in the Sharpest Fight of Afflictions, while we look unto jesus the Author and Finisher of our Faith, and Learn of him, for the Joy that is Set before us, to endure the Crosses,
So that by Overcoming the World, i.e. Mortifying our Affections to it by a lively Faith in God and our Redeemer, we spoil the Tempter's Designs, drive the Enemy out of his Head Quarters, nail up his Murdering Cannon, and render all his Great Engines of War utterly useless and unserviceable against us.
So that by Overcoming the World, i.e. Mortifying our Affections to it by a lively Faith in God and our Redeemer, we spoil the Tempter's Designs, drive the Enemy out of his Head Quarters, nail up his Murdering Cannon, and render all his Great Engines of War utterly useless and unserviceable against us.
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To this Relief we are directed by our Saviour, who taught his Disciples to Pray, that they might not be led, and that they might not enter into Temptation: The meaning of which could not be, that we should beg the Favour of God to be wholly exempted from all Spiritual Trials, or desire a clear and absolute Discharge from the Christian War: For that were to Pray against some of the best Means for Implanting, Exercising and Improving Grace,
To this Relief we Are directed by our Saviour, who taught his Disciples to Pray, that they might not be led, and that they might not enter into Temptation: The meaning of which could not be, that we should beg the Favour of God to be wholly exempted from all Spiritual Trials, or desire a clear and absolute Discharge from the Christian War: For that were to Pray against Some of the best Means for Implanting, Exercising and Improving Grace,
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and against all Occasions of Victory and Triumph, and to prescribe a new Method and Dispensation to God for the Training us up to Eternal Life and Glory, contrary to that which his other Children have been alwaies accustom'd to.
and against all Occasions of Victory and Triumph, and to prescribe a new Method and Dispensation to God for the Training us up to Eternal Life and Glory, contrary to that which his other Children have been always accustomed to.
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Our Saviour's meaning therefore must be, that whereas in our present Circumstances we are surrounded with innumerable and sore Temptations, we should pray to our Heavenly Father to Relieve us,
Our Saviour's meaning Therefore must be, that whereas in our present circumstances we Are surrounded with innumerable and soar Temptations, we should pray to our Heavenly Father to Relieve us,
And this is so much our Interest, that were there no shadow of Duty or Piety in it, one would think a Sensible Man should not need any other Incentive to it.
And this is so much our Interest, that were there no shadow of Duty or Piety in it, one would think a Sensible Man should not need any other Incentive to it.
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and since my Prayer can reach him every moment, shall I wave his Defence, vainly rely on my own Strenth (at which my Enemy laughs) and venture alone into the Battel amidst all the mighty Darts and Fire of Hell,
and since my Prayer can reach him every moment, shall I wave his Defence, vainly rely on my own Strength (At which my Enemy laughs) and venture alone into the Battle amid all the mighty Darts and Fire of Hell,
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and thereby lose an Immortal Soul, and with it a Victory so easie to be gain'd, over which there hangs an Eternal Crown? Such Presumption as this is the highest Provocation to Almighty God to forsake us in our greatest Extremities,
and thereby loose an Immortal Soul, and with it a Victory so easy to be gained, over which there hangs an Eternal Crown? Such Presumption as this is the highest Provocation to Almighty God to forsake us in our greatest Extremities,
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Thus, we see, in all the Whirlings and Revolutions of State, as well as those of a private Fortune, 'tis the Man of Principles still, NONLATINALPHABET (as Aristotle calls him) the solid square Man, who has a basis of Integrity on every side, that bravely Out-rides the Storm, and smiles at the Dangers which loudly Threaten him.
Thus, we see, in all the Whirlings and Revolutions of State, as well as those of a private Fortune, it's the Man of Principles still, (as Aristotle calls him) the solid square Man, who has a basis of Integrity on every side, that bravely Outrides the Storm, and smiles At the Dangers which loudly Threaten him.
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And for those becalming Temptations which lie in Pleasure and Sensuality, a Man that has settled his course of Life the contrary way, that steers by Wise and Vertuous Principles, is in very little danger of coming within the reach of their Allurements and charms.
And for those becalming Temptations which lie in Pleasure and Sensuality, a Man that has settled his course of Life the contrary Way, that steers by Wise and Virtuous Principles, is in very little danger of coming within the reach of their Allurements and charms.
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Having found the Pleasantness of Religion, and tasted the Delights of the World to come, he is prepared against the Temptations of this: He knows better things than to act against his Best Judgment, Experience and Interest, than to forego his Innocence, to Ruffle his peacefull Mind,
Having found the Pleasantness of Religion, and tasted the Delights of the World to come, he is prepared against the Temptations of this: He knows better things than to act against his Best Judgement, Experience and Interest, than to forego his Innocence, to Ruffle his peaceful Mind,
and forfeit the Love and Favour of God, only to enjoy the short Pleasures of Sense, which the Meanest Soul in the World could never find any competent Satisfaction in.
and forfeit the Love and Favour of God, only to enjoy the short Pleasures of Sense, which the Meanest Soul in the World could never find any competent Satisfaction in.
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since Life and Immortality are brought to Light by the Gospel, to transform himself into an Angel of Li ht, and play the Devil under the Prophet's Mantle; to delude poor Ignorant Souls with Counterfeit Miracles and Prophecies, Corrupt Glosses and Interpretations of Scripture, and wondrous shews of Sanctity and Self-denial, beyond the line of Mortality,
since Life and Immortality Are brought to Light by the Gospel, to transform himself into an Angel of Li ht, and play the devil under the Prophet's Mantle; to delude poor Ignorant Souls with Counterfeit Miracles and Prophecies, Corrupt Glosses and Interpretations of Scripture, and wondrous shows of Sanctity and Self-denial, beyond the line of Mortality,
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Too often he betrays Men of Rare and Lively Phancies into Novel and Fond Conceits, to the apparent and mighty Prejudice of Truth and Piety, and the ensnaring of some of the most Passionate Lovers of the Beauties of Holiness. By varnishing Old exploded Errours with New Phrases and Fallacies, he recommends them for New and Choice Discoveries of Gospel Truths: And when he is most intent on disturbing the Peace and Harmony of the Church, he commonly adds some Immunities and Favours of his Own to the Royal Charter of Christian Liberty;
Too often he betrays Men of Rare and Lively Fancies into Novel and Found Conceits, to the apparent and mighty Prejudice of Truth and Piety, and the ensnaring of Some of the most Passionate Lovers of the Beauty's of Holiness. By varnishing Old exploded Errors with New Phrases and Fallacies, he recommends them for New and Choice Discoveries of Gospel Truths: And when he is most intent on disturbing the Peace and Harmony of the Church, he commonly adds Some Immunities and Favours of his Own to the Royal Charter of Christian Liberty;
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and under colour of Resisting him and his Doctrines engage them against the Life and Power of Godliness. It concerns us therefore to be acquainted with his Methods, and to Match his Policies, by furnishing our selves with the Wisdom which is from above, of which the Holy Scriptures are a most Rich and Invaluable Treasury. By the Light of this Sacred Lamp we may both discover the Tremendous Depths of Satan, and the certain way to Countermine and Defeat them.
and under colour of Resisting him and his Doctrines engage them against the Life and Power of Godliness. It concerns us Therefore to be acquainted with his Methods, and to Match his Policies, by furnishing our selves with the Wisdom which is from above, of which the Holy Scriptures Are a most Rich and Invaluable Treasury. By the Light of this Sacred Lamp we may both discover the Tremendous Depths of Satan, and the certain Way to Countermine and Defeat them.
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Here we have a safe and ample Prospect of all the chief Battels that were fought for several thousand years, between the Greatest Worthies and Champions of former Ages,
Here we have a safe and ample Prospect of all the chief Battles that were fought for several thousand Years, between the Greatest Worthies and Champions of former Ages,
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Here we read of the famous Tryal of Skill in the Land of Ʋz; of the Prodigious Slaughter of a False-hearted Army in the Wilderness, without a visible Enemy;
Here we read of the famous Trial of Skill in the Land of Ʋz; of the Prodigious Slaughter of a False-hearted Army in the Wilderness, without a visible Enemy;
of many Noble and Heroic Actions of Patriarchs, Prophets and Apostles, and other Excellent Men, not without some deplorable Mixtures of sinfull Failings, purposely written for our Admonition. Interwoven with these Relations we every where meet with the Wiles and Stratagems, the Windings and Fallacies of the old Serpent: the diligent Observation of which, added to the skill we have purchas'd by dear Experience,
of many Noble and Heroic Actions of Patriarchs, prophets and Apostles, and other Excellent Men, not without Some deplorable Mixtures of sinful Failings, purposely written for our Admonition. Interwoven with these Relations we every where meet with the Wiles and Stratagems, the Windings and Fallacies of the old Serpent: the diligent Observation of which, added to the skill we have purchased by dear Experience,
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or at easie Rates may be gain'd by the Follies and Misadventures of others, will be so much Spiritual Armour, and ward off many deadly and surprizing Strokes from our ever-waking and intriguing Enemy.
or At easy Rates may be gained by the Follies and Misadventures of Others, will be so much Spiritual Armour, and ward off many deadly and surprising Strokes from our ever-waking and intriguing Enemy.
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If we have not a Presence of Mind to discern an approaching Danger, if we sleep over our opportunities of resisting, like King Saul and his careless General, in useless Armour while their Bolsters were deckt and guarded with glittering Weapons, 'tis no wonder if our watchfull Adversary invade us when we least expect him;
If we have not a Presence of Mind to discern an approaching Danger, if we sleep over our opportunities of resisting, like King Saul and his careless General, in useless Armour while their Bolsters were decked and guarded with glittering Weapons, it's no wonder if our watchful Adversary invade us when we least expect him;
and waiting so long (as becomes us) for Relief against him, he would surely never trouble us with so many frivolous and forlorn Temptations, as he frequently does.
and waiting so long (as becomes us) for Relief against him, he would surely never trouble us with so many frivolous and forlorn Temptations, as he frequently does.
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It concerns us therefore (as we are often warn'd) to be very cautious of our wakefull Enemy, to watch lest we enter into Temptation, and to be sober that we may be vigilant; to take heed lest our Hearts be over-charg'd with surfeiting,
It concerns us Therefore (as we Are often warned) to be very cautious of our wakeful Enemy, to watch lest we enter into Temptation, and to be Sobrium that we may be vigilant; to take heed lest our Hearts be overcharged with surfeiting,
what Resistance are we like to make, while we stagger with Wine? While our our Spirits are dissolved in Luxury and Pleasure, our Hands bound with Multiplicity of Business,
what Resistance Are we like to make, while we stagger with Wine? While our our Spirits Are dissolved in Luxury and Pleasure, our Hands bound with multiplicity of Business,
The wise and good Providence of God hath so happily ordered our Affairs in this World, that there is really more satisfaction and pleasantness in an active and virtuous course than was ever found in all the envied State of the most splendidly idle and unprofitable Life.
The wise and good Providence of God hath so happily ordered our Affairs in this World, that there is really more satisfaction and pleasantness in an active and virtuous course than was ever found in all the envied State of the most splendidly idle and unprofitable Life.
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since he cannot but perceive that the least honourable and most toilsome Employments (which are most necessary to the welfare of Mankind) are delicious Sport and Recreation to the patient Labourer, in comparison of the Fatigue of having nothing to do, and the tiresome Vanity of wasting time for want of skil or business to employ it.
since he cannot but perceive that the least honourable and most toilsome Employments (which Are most necessary to the welfare of Mankind) Are delicious Sport and Recreation to the patient Labourer, in comparison of the Fatigue of having nothing to do, and the tiresome Vanity of wasting time for want of skill or business to employ it.
And hence it is, that Men that are diligent and faithfull in their Callings do generally meet with fewer Temptations, and find more Strength and Spirit to resist them,
And hence it is, that Men that Are diligent and faithful in their Callings do generally meet with fewer Temptations, and find more Strength and Spirit to resist them,
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than those that are foften'd with Ease and Idleness, and have so much time upon their hands that they are willing to afford it at the cheapest rate, and take even the Wages of Sin, rather than work out their own Salvation.
than those that Are foftened with Ease and Idleness, and have so much time upon their hands that they Are willing to afford it At the cheapest rate, and take even the Wages of since, rather than work out their own Salvation.
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and therefore when the Devil comes to tempt him to these and the like sharping and extravagant Courses, he easily detects his Fallacies and resists his Charms.
and Therefore when the devil comes to tempt him to these and the like sharping and extravagant Courses, he Easily detects his Fallacies and resists his Charms.
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He finds his Diligence brings him Riches and Honours, and that his faithfull Dealing keeps his Mind always serene and chearfull; he feels himself satisfied in his virtuous and conscientious way,
He finds his Diligence brings him Riches and Honours, and that his faithful Dealing keeps his Mind always serene and cheerful; he feels himself satisfied in his virtuous and conscientious Way,
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It remains, in the third and last place, to shew III. What Assurance we have that the Devil will yield to our Resistance, and flee from us. By his flying is surely meant his withdrawing his great Temptations, and leaving us to enjoy the Victories we have fairly won by our vigorous and undaunted Resistance of him.
It remains, in the third and last place, to show III. What Assurance we have that the devil will yield to our Resistance, and flee from us. By his flying is surely meant his withdrawing his great Temptations, and leaving us to enjoy the Victories we have fairly wone by our vigorous and undaunted Resistance of him.
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Every Repulse we give him drives him to a greater distance from us, and makes him more wary for the future how he repeats his Errour, and meddles any more with those that are clad in Armour of Light, and to his peril he has found too strong and well-appointed for him.
Every Repulse we give him drives him to a greater distance from us, and makes him more wary for the future how he repeats his Error, and meddles any more with those that Are clad in Armour of Light, and to his peril he has found too strong and well-appointed for him.
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and by degrees advance to that secure and impregnable State St. John speaks of, as the peculiar Privilege and Happiness of eminent and victorious Christians (whom he describes by their high and divine Extraction) 1 Joh. 5.18. Whosoever is begotten of God keepeth himself, and that wicked one toucheth him not. And, 〈 … 〉
and by Degrees advance to that secure and impregnable State Saint John speaks of, as the peculiar Privilege and Happiness of eminent and victorious Christians (whom he describes by their high and divine Extraction) 1 John 5.18. Whosoever is begotten of God Keepeth himself, and that wicked one touches him not. And, 〈 … 〉
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