(1) imprimatur (DIV1) (2) title page (DIV1) (3) dedication (DIV1) (4) by the same author (DIV1) (5) sermon (DIV1) └── (6) part (DIV2) └── (7) part (DIV2) └── (8) part (DIV2)
And as for the particular directions he gives, they are reducible to this general, That in order to our being, in any degree, happy in this World, it is necessary we should change our mind,
And as for the particular directions he gives, they Are reducible to this general, That in order to our being, in any degree, happy in this World, it is necessary we should change our mind,
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and thoughts, and opinions of things, and embrace some such Propositions, for the truest and most indubitable Maxims, which we have hitherto lookt upon as the wildest Paradoxes,
and thoughts, and opinions of things, and embrace Some such Propositions, for the Truest and most indubitable Maxims, which we have hitherto looked upon as the Wildest Paradoxes,
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namely, That Mourning is, in many Cases, to be preferred before Feasting, v. 2, 3, 4. Rebukes before Commendations, v. 5, 6. The End, or final issue of things before the Beginning, v. 8. A patient and constant indurance of Injuries and Affronts before a peevish and haughty Mind, v. 9. Wisdom before Riches, v. 11, 12. and to name no more, That a good name is better than precious ointment:
namely, That Mourning is, in many Cases, to be preferred before Feasting, v. 2, 3, 4. Rebukes before Commendations, v. 5, 6. The End, or final issue of things before the Beginning, v. 8. A patient and constant endurance of Injuries and Affronts before a peevish and haughty Mind, v. 9. Wisdom before Riches, v. 11, 12. and to name no more, That a good name is better than precious ointment:
and act as if all the consequents of their death, were as indifferent to them as all the antecedents of their Birth) is yet a very apparent and momentous Truth:
and act as if all the consequents of their death, were as indifferent to them as all the antecedents of their Birth) is yet a very apparent and momentous Truth:
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nor is it the peculiar sentiment of our Preacher, for as Valerius Maximus tells us, The whole Nation of the Thracians, which justly challenged the Praise of Wisdom, was wont to celebrate the Birth of men with Mourning, and their Death with Joy; and this they did without being instructed by Teachers, purely upon their own Observation of the State and Circumstances of Humane Life.
nor is it the peculiar sentiment of our Preacher, for as Valerius Maximus tells us, The Whole nation of the Thracians, which justly challenged the Praise of Wisdom, was wont to celebrate the Birth of men with Mourning, and their Death with Joy; and this they did without being instructed by Teachers, purely upon their own Observation of the State and circumstances of Humane Life.
and as thus considered, Death is preferible upon three accounts. 1. Upon the account of the Evils from which it delivers us. 2. Upon account of the Goods in which it instates us. 3. Upon account of the hopes and fears arising from both.
and as thus considered, Death is preferible upon three accounts. 1. Upon the account of the Evils from which it delivers us. 2. Upon account of the Goods in which it instates us. 3. Upon account of the hope's and fears arising from both.
To those Creatures therefore that have sense with their Life, it is good or evil for them to live in proportion to the Goods and Evils which they are sensible of, and do feel and perceive.
To those Creatures Therefore that have sense with their Life, it is good or evil for them to live in proportion to the Goods and Evils which they Are sensible of, and do feel and perceive.
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If therefore it be made appear that Humane Life hath generally more Evils than Goods, more Pains than Pleasures in it, our Reason may justly pronounce what Jonas 's Passion did, That it is better for us to die than to live.
If Therefore it be made appear that Humane Life hath generally more Evils than Goods, more Pains than Pleasures in it, our Reason may justly pronounce what Jonah is Passion did, That it is better for us to die than to live.
For from those very seeds of mortality that are sown in our natures, there spring up an infinite number of Diseases, that frequently render our whole life a continued torment to us.
For from those very seeds of mortality that Are sown in our nature's, there spring up an infinite number of Diseases, that frequently render our Whole life a continued torment to us.
yet it cannot be denied, but that Providence hath a great many Favourites in this World, who spend the greatest part of their Lives in Ease and Pleasure,
yet it cannot be denied, but that Providence hath a great many Favourites in this World, who spend the greatest part of their Lives in Ease and Pleasure,
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they are not in trouble, like other men, neither are they plagued like other men. Their eyes stand out with fatness, they have more than their heart could wish.
they Are not in trouble, like other men, neither Are they plagued like other men. Their eyes stand out with fatness, they have more than their heart could wish.
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for considering how many there are that consume their Lives in perpetual toil and drudgery, and have no other Reward for their many hours Labour, but a short hungry Meal,
for considering how many there Are that consume their Lives in perpetual toil and drudgery, and have no other Reward for their many hours Labour, but a short hungry Meal,
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How many that are oppressed with Slavery, harass'd with Cruelty, pined with Want and Poverty, overwhelmed with Shame and Infamy, that are wasted with long Sicknesses, outworn with lingering Pains, confumed with Vexation, Sorrow and Anxiety of Soul, that are stung with Remorse, rackt with Horrour and Despair, alarmed with perpetual Fears and dismal Expectations;
How many that Are oppressed with Slavery, harassed with Cruelty, pined with Want and Poverty, overwhelmed with Shame and Infamy, that Are wasted with long Sicknesses, outworn with lingering Pains, confumed with Vexation, Sorrow and Anxiety of Soul, that Are stung with Remorse, racked with Horror and Despair, alarmed with perpetual Fears and dismal Expectations;
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and when the Evils of Humane Life do thus surmount the Goods, and its Sense is oftener inpressed with Pain than with Pleasure, it's a plain case, That Death is a Release and Deliverance.
and when the Evils of Humane Life do thus surmount the Goods, and its Sense is oftener inpressed with Pain than with Pleasure, it's a plain case, That Death is a Release and Deliverance.
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2. If we consider our Birth simply as an entrance into this Life, without any respect to another, Death is preferible to it upon account of the good in which it instates us.
2. If we Consider our Birth simply as an Entrance into this Life, without any respect to Another, Death is preferible to it upon account of the good in which it instates us.
so that in almost all the rest of our Age, we do nothing else but only tread the same stage over and over, the same enjoyments always returning within the same compass of time.
so that in almost all the rest of our Age, we do nothing Else but only tread the same stage over and over, the same enjoyments always returning within the same compass of time.
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for when these are removed, the Pleasure is over, and in a little time we are weary again of our rest and ease, till pain and weariness return and sweeten 'em,
for when these Are removed, the Pleasure is over, and in a little time we Are weary again of our rest and ease, till pain and weariness return and sweeten they,
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So again the Pleasure of Health consists in not being pained or diseased. The Pleasure of Recreation in being diverted from the toil and hurry of Business.
So again the Pleasure of Health consists in not being pained or diseased. The Pleasure of Recreation in being diverted from the toil and hurry of Business.
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and Displeasures of it, so many intermissions of its Pains and Diseases. And the main of all our Happiness here, consists in not being sensible of misery;
and Displeasures of it, so many intermissions of its Pains and Diseases. And the main of all our Happiness Here, consists in not being sensible of misery;
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of which, if we had never lived, we had never been sensible, and when we die shall never be sensible more, that is, supposing Death to be an utter extinction of all Life, both here and hereafter, which is the notion under which I am now considering it:
of which, if we had never lived, we had never been sensible, and when we die shall never be sensible more, that is, supposing Death to be an utter extinction of all Life, both Here and hereafter, which is the notion under which I am now considering it:
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and then, whereas our present Indolence, or Insensibleness of misery, is at best but partial and imperfect, (for to our profoundest ease there always clings some uneasie circumstance, our highest Pleasures have always their appendent stings,
and then, whereas our present Indolence, or Insensibleness of misery, is At best but partial and imperfect, (for to our profoundest ease there always clings Some uneasy circumstance, our highest Pleasures have always their Appendent stings,
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there are no midnight qualms, no convulsive starts, or melancholy dreams to discompose our rest, but all is hush and still, soft and quiet round about us;
there Are no midnight qualms, no convulsive starts, or melancholy dreams to discompose our rest, but all is hush and still, soft and quiet round about us;
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there the wicked cease from trouble, as Job expresses it, there the wearied are at rest, there the prisoners rest together, they hear not the voice of the Oppressors, the small and great are there,
there the wicked cease from trouble, as Job Expresses it, there the wearied Are At rest, there the Prisoners rest together, they hear not the voice of the Oppressors's, the small and great Are there,
and entertain your Voluptuousness a little longer? The meaning of which is no more than this, That you may appease the rage of your own desire with a short enjoyment that will but the more inflame them,
and entertain your Voluptuousness a little longer? The meaning of which is no more than this, That you may appease the rage of your own desire with a short enjoyment that will but the more inflame them,
For which is the greater good, I beseech ye, never to hunger at all, or to endure the pain of Hunger, only for the pleasure of Eating? Doth not the impatience of your desire, which is a Pain, generally abide a great deal longer on your Appetite,
For which is the greater good, I beseech you, never to hunger At all, or to endure the pain of Hunger, only for the pleasure of Eating? Does not the impatience of your desire, which is a Pain, generally abide a great deal longer on your Appetite,
than the Pleasure of satisfaction? and do ye not find upon an equal comparison of both, that the length of the pain of your desire, doth more than countervail the pleasure of your enjoyment? But now in Death all desire ceases,
than the Pleasure of satisfaction? and do you not find upon an equal comparison of both, that the length of the pain of your desire, does more than countervail the pleasure of your enjoyment? But now in Death all desire ceases,
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Or would you live that you may get more plentiful Estates? the meaning of which is no more than this, that you would fain be farther removed from want of the necessaries,
Or would you live that you may get more plentiful Estates? the meaning of which is no more than this, that you would fain be farther removed from want of the necessaries,
and conveniences of Life, and translate your selves to such a distance from wretched indigence, as that it never may be able to reach you: but this, alas!
and conveniences of Life, and translate your selves to such a distance from wretched indigence, as that it never may be able to reach you: but this, alas!
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but in the Grave, all is perfectly still and quiet, there are no cares nor fears, no hurryings nor scramblings, no justling or countermining of one another;
but in the Grave, all is perfectly still and quiet, there Are no Cares nor fears, no hurryings nor scramblings, not justling or countermining of one Another;
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and never enjoy their Conversation more? And what then, Are you not many times fain to part with your Friends here upon far worse terms than Death? How many Friends have you been forced to part with upon their treachery and falshood, upon their disingenuous usage, barbarous affronts,
and never enjoy their Conversation more? And what then, are you not many times fain to part with your Friends Here upon Far Worse terms than Death? How many Friends have you been forced to part with upon their treachery and falsehood, upon their disingenuous usage, barbarous affronts,
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and unjust provocations? And how do you know but ere long you may be forced to part from the Friends you are now so loth to part with, upon the same terms? When you go to the Grave, indeed you will have no Friends to advise, or comfort, or assist ye.
and unjust provocations? And how do you know but ere long you may be forced to part from the Friends you Are now so loath to part with, upon the same terms? When you go to the Grave, indeed you will have no Friends to Advice, or Comfort, or assist you.
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and to be delivered from these is, I doubt, generally speaking, at least a sufficient recompence for the loss of those. But O when you die, you must leave the Company of Men, converse and talk no more, laugh and rejoice no more,
and to be Delivered from these is, I doubt, generally speaking, At least a sufficient recompense for the loss of those. But O when you die, you must leave the Company of Men, converse and talk no more, laugh and rejoice no more,
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you will no more be grieved with the falshood and treachery of it, no more be harrassed with the follies and impertinencies of it, no more be teezed with the peevishness and insolencies, the discords and wranglings of it;
you will no more be grieved with the falsehood and treachery of it, no more be Harassed with the follies and Impertinencies of it, no more be teezed with the peevishness and insolences, the discords and wranglings of it;
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But alas, when you come to die, you must be sick and in pain, and undergo many a mortal pang and convulsion before your tough Heart-strings and Eye-strings will crack.
But alas, when you come to die, you must be sick and in pain, and undergo many a Mortal pang and convulsion before your tough Heartstrings and Eyestrings will Crac.
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and I am apt to think, that upon a just computation, one years pains of the most easy Life you can hope to lead, will be found equivalent to a few days pain of the most uneasy Death.
and I am apt to think, that upon a just computation, one Years pains of the most easy Life you can hope to led, will be found equivalent to a few days pain of the most uneasy Death.
then certainly, if we consider our Birth and Death, meerly as our Entrance into, and Exit out of Life, it is, generally speaking, better to die than to be born.
then Certainly, if we Consider our Birth and Death, merely as our Entrance into, and Exit out of Life, it is, generally speaking, better to die than to be born.
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II. And so I pass on to the second Notion, or respect under which we are to consider our Birth and Death, viz. as an Entrance into a wicked and impenitent Life here,
II And so I pass on to the second Notion, or respect under which we Are to Consider our Birth and Death, viz. as an Entrance into a wicked and impenitent Life Here,
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The truth of it is, our Life and Death considered meerly in themselves, are things so very near indifferent, that they are Goods or Evils, Blessings or Curses to us,
The truth of it is, our Life and Death considered merely in themselves, Are things so very near indifferent, that they Are Goods or Evils, Blessings or Curses to us,
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for besides, that by living Soberly, Righteously and Godly, and thereby intitling our selves to live happily for ever, we render our present being far more easy and comfortable:
for beside, that by living Soberly, Righteously and Godly, and thereby entitling our selves to live happily for ever, we render our present being Far more easy and comfortable:
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But if on the contrary, we so live here as to intail upon our selves a Life of Eternal wretchedness and misery hereafter, we render our Life the greatest Plague and Curse to us:
But if on the contrary, we so live Here as to intail upon our selves a Life of Eternal wretchedness and misery hereafter, we render our Life the greatest Plague and Curse to us:
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the next good we have to wish for is, that we may never die, seeing how undesirable soever our present being is, it is certainly far more desireable than Hell,
the next good we have to wish for is, that we may never die, seeing how undesirable soever our present being is, it is Certainly Far more desirable than Hell,
the next reasonable object of our wishes (that is, supposing we sin on, and never repent) is, that we may die quickly, seeing all the while we live, we shall but treasure up more wrath against the day of wrath,
the next reasonable Object of our wishes (that is, supposing we sin on, and never Repent) is, that we may die quickly, seeing all the while we live, we shall but treasure up more wrath against the day of wrath,
which will make such a dreadful addition to our punishment, that all the possible pleasures we can reap from our twenty years Sin, will be infinitely short of making us amends for it.
which will make such a dreadful addition to our punishment, that all the possible pleasures we can reap from our twenty Years since, will be infinitely short of making us amends for it.
1. Because it puts us into a far better state of health and vigour. 2. Because it instates us in far better injoyments. 3. Because it translates us to far better Company. 4. Because it fixes us in a far more certain and permanent possession of all.
1. Because it puts us into a Far better state of health and vigour. 2. Because it instates us in Far better enjoyments. 3. Because it translates us to Far better Company. 4. Because it fixes us in a Far more certain and permanent possession of all.
For though there is no doubt but an exact Vertue and regularity of Life is a very great preservative from many of the Diseases and Infirmities that are incident to Mortality,
For though there is no doubt but an exact Virtue and regularity of Life is a very great preservative from many of the Diseases and Infirmities that Are incident to Mortality,
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and even in their most healthy and vigorous state, they have their sickly intervals, their wearisom days and sleepless Nights, their Gripes and Qualms,
and even in their most healthy and vigorous state, they have their sickly intervals, their wearisome days and sleepless Nights, their Gripes and Qualms,
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by reason of which, when ever their Body is indisposed, it is a clog and burthen to their Souls, that instead of assisting, hampers and intangles it in all its best and noblest operations,
by reason of which, when ever their Body is indisposed, it is a clog and burden to their Souls, that instead of assisting, hampers and intangles it in all its best and Noblest operations,
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and even in the exercise of her Religion, (which when she is free and vigorous, is incomparably the most delightful sphere of action,) renders her dull, supine, and liftless.
and even in the exercise of her Religion, (which when she is free and vigorous, is incomparably the most delightful sphere of actium,) renders her dull, supine, and listless.
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and whilst this nimble and active spirit within us is confined to operate by these unwieldy Organs of Flesh, they will be more or less a constant check upon its natural vigour and activity.
and while this nimble and active Spirit within us is confined to operate by these unwieldy Organs of Flesh, they will be more or less a constant check upon its natural vigour and activity.
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But when Death shall part this ill-matched pair, and separate the living from the dead, the weary and heavy-laden Soul will presently find her self strangely at ease:
But when Death shall part this ill-matched pair, and separate the living from the dead, the weary and heavy-laden Soul will presently find her self strangely At ease:
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and being at once released from all the incumbrances of this mortal state, and from all the annoyances of flesh and blood, she will immediately feel the natural strength and vigour of her own Legs and Wings, which before were hampered and benumm'd,
and being At once released from all the encumbrances of this Mortal state, and from all the annoyances of Flesh and blood, she will immediately feel the natural strength and vigour of her own Legs and Wings, which before were hampered and benumbed,
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and with unspeakable nimbleness and alacrity mount up to the Immortal Regions, where being far removed out of the noise and participation of all these bodily passions and grievances, she shall complain no more of a Cloudy Brain,
and with unspeakable nimbleness and alacrity mount up to the Immortal Regions, where being Far removed out of the noise and participation of all these bodily passion and grievances, she shall complain no more of a Cloudy Brain,
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And now methinks after we have made so many Tryals of the truth of all this, we should at length grow impatient of being still imposed upon by the same repeated imposture,
And now methinks After we have made so many Trials of the truth of all this, we should At length grow impatient of being still imposed upon by the same repeated imposture,
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thus distracted by the uncertain motions of a Ravenous Appetite, and thus endlesly bewilder'd by following the roving dictates of a blind Imagination, that would fain be happy, but knows not how.
thus distracted by the uncertain motions of a Ravenous Appetite, and thus endlessly bewildered by following the roving dictates of a blind Imagination, that would fain be happy, but knows not how.
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But if you cast your Eyes beyond the Grave into that state of Life whereinto Death admits ye, there you will find a far more satisfactory account of things;
But if you cast your Eyes beyond the Grave into that state of Life whereinto Death admits you, there you will find a Far more satisfactory account of things;
there you will find pleasures that will abide upon your Palate, and will indure an Everlasting fruition, that will not wither while you are smelling to 'em,
there you will find pleasures that will abide upon your Palate, and will endure an Everlasting fruition, that will not wither while you Are smelling to they,
Sometimes we must be entertained with an empty tedious din of impertinencies, and either be content to bore our Ears to the slavery of attending to it,
Sometime we must be entertained with an empty tedious din of Impertinencies, and either be content to boar our Ears to the slavery of attending to it,
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'twould even provoke a wise and good Man, to cry out of it with the Prophet, O that I had in the Wilderness a lodging place of wayfaring men, that I might leave my people and go from 'em;
'twould even provoke a wise and good Man, to cry out of it with the Prophet, Oh that I had in the Wilderness a lodging place of wayfaring men, that I might leave my people and go from they;
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that is, into the Company of the most refined Spirits, the most wise and knowing, the most kind and benign, the most courteous and communicative, the most faithful and just, the most humble and meek;
that is, into the Company of the most refined Spirits, the most wise and knowing, the most kind and benign, the most courteous and communicative, the most faithful and just, the most humble and meek;
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so that with them our conversation will be a p•••tual intercourse of wisdom and love, fidelity and t••••, without jealousy or design, caution or reserve,
so that with them our Conversation will be a p•••tual intercourse of Wisdom and love, Fidis and t••••, without jealousy or Design, caution or reserve,
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and what then? we certainly know we must indure it at last, but yet we would fain live a little longer, that is, we would fain indure the pain of living,
and what then? we Certainly know we must endure it At last, but yet we would fain live a little longer, that is, we would fain endure the pain of living,
Death translates us into an Eternal Possession of all desireable good, and sets us beyond the reach both of Time and Chance, in a state of Being and Happiness that admits no change or interruption;
Death translates us into an Eternal Possession of all desirable good, and sets us beyond the reach both of Time and Chance, in a state of Being and Happiness that admits no change or interruption;
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and together with every Pleasure that we taste this moment, enjoy the fore-taste of an Eternity of Pleasure, which will superadd an inconceivable Sweetness and Relish to it,
and together with every Pleasure that we taste this moment, enjoy the foretaste of an Eternity of Pleasure, which will superadd an inconceivable Sweetness and Relish to it,
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Were we not forc'd to it, by too many woful Experiments, it would be a hard thing for us to imagine, that any reasonable Creature, who believes himself compounded of a mortal Body,
Were we not forced to it, by too many woeful Experiments, it would be a hard thing for us to imagine, that any reasonable Creature, who believes himself compounded of a Mortal Body,
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and an immortal Soul, should be so ridiculous, as to value himself by the little trifling advantages of a well-coloured Skin, a Sute of fine Clothes, a Puff of popular Applause,
and an immortal Soul, should be so ridiculous, as to valve himself by the little trifling advantages of a well-coloured Skin, a Suit of fine Clothes, a Puff of popular Applause,
You, forsooth, are a much better Man than your Neighbour, who is a poor contemptible Wretch, a little creeping despicable Animal, not worthy the notice or cognizance of such a Man as you.
You, forsooth, Are a much better Man than your Neighbour, who is a poor contemptible Wretch, a little creeping despicable Animal, not worthy the notice or cognizance of such a Man as you.
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Why, in the name of God, Sir, what is the matter? Where is this mighty difference between you and him? Hath he not a Soul as well as you? A Soul that is capable to live as long,
Why, in the name of God, Sir, what is the matter? Where is this mighty difference between you and him? Hath he not a Soul as well as you? A Soul that is capable to live as long,
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and when once your rich Attires are reduc'd to a Winding-sheet, and all your vast Possessions to six foot of Earth, What will become of all these little Trifles, by which you value your selves? Where then will be the Beauty, the Wealth, the Port,
and when once your rich Attires Are reduced to a Winding-sheet, and all your vast Possessions to six foot of Earth, What will become of all these little Trifles, by which you valve your selves? Where then will be the Beauty, the Wealth, the Port,
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now that your Beauty is wither'd, your Welath vanished, and all your outward Pomp and Splendour shrouded in the horrours of a silent Grave? Now you will have nothing to distinguish you from the most contemptible,
now that your Beauty is withered, your Welath vanished, and all your outward Pomp and Splendour shrouded in the horrors of a silent Grave? Now you will have nothing to distinguish you from the most contemptible,
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for if Death it self be, upon a just computation, preferible to this Life, why should that Man be afraid of exchanging this Life for Death, who hath any just ground to hope for Eternal Life into the bargain.
for if Death it self be, upon a just computation, preferible to this Life, why should that Man be afraid of exchanging this Life for Death, who hath any just ground to hope for Eternal Life into the bargain.
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how much more unreasonable is it, for a good Man to be afraid of dying, which, to him, is but a momentany passage from Sickness to Eternal Health, from Labour to Eternal Rest, from Confinement to Eternal Liberty.
how much more unreasonable is it, for a good Man to be afraid of dying, which, to him, is but a momentany passage from Sickness to Eternal Health, from Labour to Eternal Rest, from Confinement to Eternal Liberty.
what Evils in the other that you have any cause to be afraid of? Suppose that your departed Soul were this moment on the wing, mounting upwards towards the Celestial Abodes,
what Evils in the other that you have any cause to be afraid of? Suppose that your departed Soul were this moment on the wing, mounting upward towards the Celestial Abodes,
and that, at some convenient stand, between Heaven and Earth, from whence you might take a full prospect of both, you were now making a pause to surveigh and compare 'em with one another:
and that, At Some convenient stand, between Heaven and Earth, from whence you might take a full prospect of both, you were now making a pause to survey and compare they with one Another:
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or mad with oppression, or desperate by too quick a sense of a continued infelicity. Suppose, I say, you had seen at two distinct views, all those glorious things above, and these dismal things below;
or mad with oppression, or desperate by too quick a sense of a continued infelicity. Suppose, I say, you had seen At two distinct views, all those glorious things above, and these dismal things below;
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would you not be glad at your hearts that you were gone from hence, that you were out of the noise and participation of so many Evils and Calamities? Would you not be a thousand times more afraid of returning from thence,
would you not be glad At your hearts that you were gone from hence, that you were out of the noise and participation of so many Evils and Calamities? Would you not be a thousand times more afraid of returning from thence,
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And indeed it seems very strange, that any reasonable beings should ever entertain such mean and sordid thoughts of themselves, such narrow scantlings of their own Capacities,
And indeed it seems very strange, that any reasonable beings should ever entertain such mean and sordid thoughts of themselves, such narrow scantlings of their own Capacities,
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like Tennis Balls, upon the Rackets of every cross turn and revolution of things: From pain to pleasure, and from pleasure to pain; from fullness to want;
like tennis Balls, upon the Rackets of every cross turn and revolution of things: From pain to pleasure, and from pleasure to pain; from fullness to want;
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I profess, in my most serious thoughts, I cannot but wonder, that one who thinks so abjectly of himself, should ever have the Patience to outlive such a thought, to avoid the temptation of dispatching himself out of this croud and hurry of Impertinencies, into the dark retirement of a quiet Grave.
I profess, in my most serious thoughts, I cannot but wonder, that one who thinks so abjectly of himself, should ever have the Patience to outlive such a Thought, to avoid the temptation of dispatching himself out of this crowd and hurry of Impertinencies, into the dark retirement of a quiet Grave.
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For upon what other account can this vain wretched Life be desireable, than as it is a state of trial and probation for Immortality and Happiness? And if upon this account alone it is desirable, O good God! How do those Men cheat and abuse themselves, who build their Tabernacles here,
For upon what other account can this vain wretched Life be desirable, than as it is a state of trial and probation for Immortality and Happiness? And if upon this account alone it is desirable, Oh good God! How do those Men cheat and abuse themselves, who built their Tabernacles Here,
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and considering this, for shame let us rouze up our selves, and shake off this fordid and degenerate temper, that makes us act so infinitely unbecoming the dignity of our rational and immortal Natures.
and considering this, for shame let us rouse up our selves, and shake off this fordid and degenerate temper, that makes us act so infinitely unbecoming the dignity of our rational and immortal Nature's.
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And since we are not only fitted for a higher Happiness, but also assured of injoying it, upon condition we qualify our selves for it, by acquiring these Heavenly dispositions of Souls, without which it is impossible for us to relish it:
And since we Are not only fitted for a higher Happiness, but also assured of enjoying it, upon condition we qualify our selves for it, by acquiring these Heavenly dispositions of Souls, without which it is impossible for us to relish it:
And so I have done with the Text, and shall only add a few Words upon the sorrowful Occasion, viz. the Funeral of Sir John Chapman, late Lord Mayor of this famous City;
And so I have done with the Text, and shall only add a few Words upon the sorrowful Occasion, viz. the Funeral of Sir John Chapman, late Lord Mayor of this famous city;
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As for his Religion, I speak it upon certain knowledge, he was a firm and hearty Protestant, of the Communion of the Church of England, that Church, which however it may be now reproach'd and vilify'd by an ungrateful Generation, was, not long ago, the Fence of the English Laws and Liberties,
As for his Religion, I speak it upon certain knowledge, he was a firm and hearty Protestant, of the Communion of the Church of England, that Church, which however it may be now reproached and vilified by an ungrateful Generation, was, not long ago, the Fence of the English Laws and Liberties,
and could his honest Zeal to it, have permitted him to trincle with Popery, (as some others did who made the loudest noise against it when there was no danger in View) and given it but a helping hand to destroy those legal Securities that stood in its way,
and could his honest Zeal to it, have permitted him to trincle with Popery, (as Some Others did who made the Loudest noise against it when there was no danger in View) and given it but a helping hand to destroy those Legal Securities that stood in its Way,
and (under God's Providence) were the only insuperable Fence against it, he might have been, to my knowledge, Lord Mayor soon enough to have out-lived his Mayoralty;
and (under God's Providence) were the only insuperable Fence against it, he might have been, to my knowledge, Lord Mayor soon enough to have outlived his Mayoralty;
for how was it possible for a Person of my Lord Mayor's Figure, to convey himself invisibly (as this Story pretends Sir John Chapman did) from one end of the Town to the other, without the privity of his own numerous Family, who knew nothing of the matter,
for how was it possible for a Person of my Lord Mayor's Figure, to convey himself invisibly (as this Story pretends Sir John Chapman did) from one end of the Town to the other, without the privity of his own numerous Family, who knew nothing of the matter,
or the cognizance of all that populous City between? But this I certainly know, that so far as the Laws of Civility and Duty would admit, he always industriously avoided all secret Conversation,
or the cognizance of all that populous city between? But this I Certainly know, that so Far as the Laws of Civility and Duty would admit, he always industriously avoided all secret Conversation,
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He having, many years agoe, had great Dealings with a certain Person, well known in this City, there remain'd a large Account between 'em, which, at length, was evened, adjusted, and discharged on both sides;
He having, many Years ago, had great Dealings with a certain Person, well known in this city, there remained a large Account between they, which, At length, was evened, adjusted, and discharged on both sides;
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for, in his Life time, he was so severe an Observer of our Saviour's Caution, Take heed that ye do not your Alms before men, so utterly abhorrent of that Pharisaical Humour, of performing his good Works in a clear Echoe that might be sure to resound 'em after him in Praises and Commendations, that perhaps he too much affected Privacy and Concealment;
for, in his Life time, he was so severe an Observer of our Saviour's Caution, Take heed that you do not your Alms before men, so utterly abhorrent of that Pharisaical Humour, of performing his good Works in a clear Echoe that might be sure to resound they After him in Praises and Commendations, that perhaps he too much affected Privacy and Concealment;
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and was so far from desiring that his Light should glare out in Vanity and Ostentation, that he would not suffer it to shine out enough before men, to provoke 'em by the sight of it to glorifie our common Father in Heaven:
and was so Far from desiring that his Light should glare out in Vanity and Ostentation, that he would not suffer it to shine out enough before men, to provoke they by the sighed of it to Glorify our Common Father in Heaven:
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It appears by several hundreds of Pounds which he gave in his Life upon several charitable Occasions, besides the charitable Legacies he hath bequeathed at his Death, that he was, not only in Word but in Deed, a true Benefactour to Mankind.
It appears by several hundreds of Pounds which he gave in his Life upon several charitable Occasions, beside the charitable Legacies he hath bequeathed At his Death, that he was, not only in Word but in Deed, a true Benefactor to Mankind.
And then as for his Relative Duties, he was, that which every good Man is (and without which it is fulsome Hypocrisy for any Man to pretend to Religion) viz. A kind and obliging Husband, a tender and provident Father, a courteous and benevolent Master,
And then as for his Relative Duties, he was, that which every good Man is (and without which it is fulsome Hypocrisy for any Man to pretend to Religion) viz. A kind and obliging Husband, a tender and provident Father, a courteous and benevolent Master,
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where God grant that with him, together with all those that are departed this Life, in the true Faith of Christ's holy Name, we may all have our perfect Consummation and Bliss both in Body and Soul, in Everlasting Glory, through Jesus Christ our Lord;
where God grant that with him, together with all those that Are departed this Life, in the true Faith of Christ's holy Name, we may all have our perfect Consummation and Bliss both in Body and Soul, in Everlasting Glory, through jesus christ our Lord;
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