Now these words, he went about doing good, especially signifie these three things: 1. That this was the chief business and employment of his life, to doe good.
Now these words, he went about doing good, especially signify these three things: 1. That this was the chief business and employment of his life, to do good.
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1. This was the chief business and employment of his life to doe good. To propound to you the several instances of it, were to give you an history and account of his whole life, the four Gospels being nothing else but the authentick records of those good works Jesus of Nazareth did, containing his excellent instructions, his free reproofs, the wise methods he used for the bettering and reforming men's minds, together with those various kindnesses he shewed to their bodies and outward estates with a generosity and charity not to be parallell'd by any thing but the divine goodness it self.
1. This was the chief business and employment of his life to do good. To propound to you the several instances of it, were to give you an history and account of his Whole life, the four Gospels being nothing Else but the authentic records of those good works jesus of Nazareth did, containing his excellent instructions, his free reproofs, the wise methods he used for the bettering and reforming men's minds, together with those various Kindnesses he showed to their bodies and outward estates with a generosity and charity not to be paralleled by any thing but the divine Goodness it self.
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I shall not therefore descend to particulars, but onely take notice, 1. That doing good was his ordinary daily employment. 2. That to the same end tended all his extraordinary miraculous works:
I shall not Therefore descend to particulars, but only take notice, 1. That doing good was his ordinary daily employment. 2. That to the same end tended all his extraordinary miraculous works:
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and can you tell of any one person whom he ever sent from his presence dissatisfied? It was but saying Lord have mercy upon me, and the poor humble beggar's wants (of what kind soever) were strait supplied.
and can you tell of any one person whom he ever sent from his presence dissatisfied? It was but saying Lord have mercy upon me, and the poor humble beggar's Wants (of what kind soever) were strait supplied.
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and obey his gratious commands, for he had a farther design in all this compassion which he shewed towards mens bodies and outward estates, viz. to heal their bodies and their minds both together;
and obey his gracious commands, for he had a farther Design in all this compassion which he showed towards men's bodies and outward estates, viz. to heal their bodies and their minds both together;
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to instill and insinuate good instruction, and to promote men's eternal welfare, by contributing so much to their ease and happiness in this present life.
to instill and insinuate good instruction, and to promote men's Eternal welfare, by contributing so much to their ease and happiness in this present life.
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He consulted the good of other men above his own reputation, and would cure the sick on that day even before those who thought it a great piece of prophaneness and wickedness so to doe.
He consulted the good of other men above his own reputation, and would cure the sick on that day even before those who Thought it a great piece of profaneness and wickedness so to do.
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All his Miracles were mercies to men, so that his wonderfull works proved him to be sent from God, not more by that infinite power that was seen in them,
All his Miracles were Mercies to men, so that his wonderful works proved him to be sent from God, not more by that infinite power that was seen in them,
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His miraculous works were not such as the Jews sometimes demanded and expected from him, such onely as would strike their senses and fancy with admiration and astonishment,
His miraculous works were not such as the jews sometime demanded and expected from him, such only as would strike their Senses and fancy with admiration and astonishment,
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but they were all expressions of a most immense benignity and charity to Mankind, such as healing the sick of all manner of diseases, making the lame to walk,
but they were all expressions of a most immense benignity and charity to Mankind, such as healing the sick of all manner of diseases, making the lame to walk,
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He neglected not indeed any duty of piety towards God, but then his love to God shone forth most resplendently in his incessant care of, and charity to his Creatures.
He neglected not indeed any duty of piety towards God, but then his love to God shone forth most resplendently in his incessant care of, and charity to his Creatures.
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it consisted not in notions or formalities, or external abstinences and strictnesses, by which the several Sects amongst the Jews were distinguished one from another;
it consisted not in notions or formalities, or external abstinences and Strictnesses, by which the several Sects among the jews were distinguished one from Another;
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but the principal thing he was most remarkable for in his way of living was a most sincere readiness to doe all manner of good to all that came to him.
but the principal thing he was most remarkable for in his Way of living was a most sincere readiness to do all manner of good to all that Come to him.
others might pray oftner and longer, fast more than He or his Disciples did, (as we know was objected against him by St. John 's disciples;) but no Saint, no Prophet, no Man ever before him so served God in his generation,
Others might pray oftener and longer, fast more than He or his Disciples did, (as we know was objected against him by Saint John is Disciples;) but no Saint, no Prophet, no Man ever before him so served God in his generation,
And in this chiefly did his holiness and godliness appear above the rate and pitch of other mens, in that he was so infinitely mercifull and charitable:
And in this chiefly did his holiness and godliness appear above the rate and pitch of other men's, in that he was so infinitely merciful and charitable:
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And whilst he was here upon earth, he was not onely easie of access, he did not onely courteously receive all that addressed themselves to him, he not onely freely invited and encouraged all men to repair to him for succour and relief;
And while he was Here upon earth, he was not only easy of access, he did not only courteously receive all that addressed themselves to him, he not only freely invited and encouraged all men to repair to him for succour and relief;
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but also did not disdain himself to travel up and down the Countrey on purpose to give opportunity to all that stood in need of him, to partake of his healing vertue and power.
but also did not disdain himself to travel up and down the Country on purpose to give opportunity to all that stood in need of him, to partake of his healing virtue and power.
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when all his acts of beneficence, all the good offices he had done amongst them were so far from obliging, that they rather tended to exasperate and provoke that untoward generation;
when all his acts of beneficence, all the good Offices he had done among them were so Far from obliging, that they rather tended to exasperate and provoke that untoward generation;
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They continually laid traps to ensnare him, loaded him with malitious slanders, greedily watched for an advantage to animate the multitude against him, took up stones to throw at him,
They continually laid traps to ensnare him, loaded him with malicious slanders, greedily watched for an advantage to animate the multitude against him, took up stones to throw At him,
and which is still most wonderfull, and is the very perfection of charity, he willingly laid down his life for them who so cruelly and treacherously took it from him.
and which is still most wonderful, and is the very perfection of charity, he willingly laid down his life for them who so cruelly and treacherously took it from him.
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which brings me to the second thing I was to consider in these words, viz. II. Our duty in imitation of his most glorious example, who went about doing good.
which brings me to the second thing I was to Consider in these words, viz. II Our duty in imitation of his most glorious Exampl, who went about doing good.
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But we, you'll say, are not in a capacity, we have not ability or opportunity of doing good in that ample manner, in that measure and degree our Lord did.
But we, You'll say, Are not in a capacity, we have not ability or opportunity of doing good in that ample manner, in that measure and degree our Lord did.
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could we instruct the ignorant, reprove the prop•ane, admonish the erring with so much ease, advantage and authority as our blessed Lord did, we should then perhaps be very free and liberal in imparting those great favours and blessings Heaven had so signally bestowed upon us,
could we instruct the ignorant, reprove the prop•ane, admonish the erring with so much ease, advantage and Authority as our blessed Lord did, we should then perhaps be very free and liberal in imparting those great favours and blessings Heaven had so signally bestowed upon us,
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yet there are very many things which we are able to doe for the good of others, which our blessed Saviour could not doe by reason of his poverty and low estate in this World, without the expence of a miracle.
yet there Are very many things which we Are able to do for the good of Others, which our blessed Saviour could not do by reason of his poverty and low estate in this World, without the expense of a miracle.
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Few of us but as to our outward circumstances in this life are in a far more plentifull condition than the Son of God himself was, whilst here on earth:
Few of us but as to our outward Circumstances in this life Are in a Far more plentiful condition than the Son of God himself was, while Here on earth:
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or after that same wonderfull manner, that this example obligeth us unto, but onely to a like willingness and readiness to doe good upon all fit occasions,
or After that same wonderful manner, that this Exampl obliges us unto, but only to a like willingness and readiness to do good upon all fit occasions,
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so that others may bless the divine goodness for us, the state of their bodies or minds being bettered by our imparting to them what God hath more abundantly bestowed upon us.
so that Others may bless the divine Goodness for us, the state of their bodies or minds being bettered by our imparting to them what God hath more abundantly bestowed upon us.
which of all other things is the most directly opposite to that benign and compassionate temper, which our Saviour came into the World by his doctrine and example to implant in men.
which of all other things is the most directly opposite to that benign and compassionate temper, which our Saviour Come into the World by his Doctrine and Exampl to implant in men.
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What he should reasonably expect or would take kindly from those he converseth with, or is any ways related unto, all that he is in like cases to be willing to doe for another;
What he should reasonably expect or would take kindly from those he Converseth with, or is any ways related unto, all that he is in like cases to be willing to do for Another;
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it reacheth to the souls and bodies of men, and takes in all those ways and means whereby we may promote the temporal, spiritual or eternal advantage of others.
it reaches to the Souls and bodies of men, and Takes in all those ways and means whereby we may promote the temporal, spiritual or Eternal advantage of Others.
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However I humbly beg your patience whilst I put you in mind of some of those arguments and considerations which seem most proper and effectual to engage men to the imitation of this blessed example, to doe all the good they can in the World.
However I humbly beg your patience while I put you in mind of Some of those Arguments and considerations which seem most proper and effectual to engage men to the imitation of this blessed Exampl, to do all the good they can in the World.
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The very same sense which informs us of our own wants, and doth powerfully move and instigate us to provide for their relief, doth also resent the distresses of another,
The very same sense which informs us of our own Wants, and does powerfully move and instigate us to provide for their relief, does also resent the Distresses of Another,
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This is true in all men, but most apparent in the best natures, that at beholding the miseries and calamities of other men, they find such yernings of their bowels,
This is true in all men, but most apparent in the best nature's, that At beholding the misery's and calamities of other men, they find such yearnings of their bowels,
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that since his providence, for great reasons, is pleased to permit such inequalities in mens fortunes and outward conditions, the state of some in this life being so extremely wretched and deplorable, if compared with others;
that since his providence, for great Reasons, is pleased to permit such inequalities in men's fortune's and outward conditions, the state of Some in this life being so extremely wretched and deplorable, if compared with Others;
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he hath therefore implanted in men a quick and tender sense of pity and compassion, which should always solicit and plead their cause, stand their friend,
he hath Therefore implanted in men a quick and tender sense of pity and compassion, which should always solicit and plead their cause, stand their friend,
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though with some inconvenience to our selves, to relieve and succour the afflicted and miserable, according to our several capacities and opportunities.
though with Some inconvenience to our selves, to relieve and succour the afflicted and miserable, according to our several capacities and opportunities.
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and he who, like the Priest and Levite in our Saviour's Parable of the wounded man, is void of all compassion, is degenerated not so much into the likeness of a brute beast,
and he who, like the Priest and Levite in our Saviour's Parable of the wounded man, is void of all compassion, is degenerated not so much into the likeness of a brutus beast,
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Since therefore the very constitution and temper of our nature sway and prompt us to the exercise of charity and beneficence, the satisfying such inclinations by doing good must be as truly gratefull to us,
Since Therefore the very constitution and temper of our nature sway and prompt us to the exercise of charity and beneficence, the satisfying such inclinations by doing good must be as truly grateful to us,
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as any other thing or action whatever that ministreth to our pleasure; and it cannot be more delightfull to receive kindnesses than it is to bestow them.
as any other thing or actium whatever that Ministereth to our pleasure; and it cannot be more delightful to receive Kindnesses than it is to bestow them.
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The very remembrance of such charitable deeds by which we have been really helpfull and serviceable to others, our after-reflexion upon the good we have done in the world doth wonderfully refresh our souls with a mighty joy and peace, quite contrary to all other worldly and corporeal pleasures.
The very remembrance of such charitable Deeds by which we have been really helpful and serviceable to Others, our after-reflexion upon the good we have done in the world does wonderfully refresh our Souls with a mighty joy and peace, quite contrary to all other worldly and corporeal pleasures.
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these sensual pleasures do not onely suddenly pass away, but also leave a sting behind them, they wound our consciences, the thoughts of them are uneasie to us;
these sensual pleasures do not only suddenly pass away, but also leave a sting behind them, they wound our Consciences, the thoughts of them Are uneasy to us;
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guilt and a bitter repentance are the attendants of such indulging our selves, sadness and melancholy comes in the place of all such exorbitant mirth and jollity.
guilt and a bitter Repentance Are the attendants of such indulging our selves, sadness and melancholy comes in the place of all such exorbitant mirth and jollity.
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(2.) This pleasure and joy that attends doing good doth herein exceed all fleshly delights, that it is then at the highest when we stand in most need of it:
(2.) This pleasure and joy that attends doing good does herein exceed all fleshly delights, that it is then At the highest when we stand in most need of it:
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In a time of affliction, old age, or at the approach of death, the remembrance of our good deeds will strangely cheer and support our spirits under all the calamities and troubles we may meet with in this state.
In a time of affliction, old age, or At the approach of death, the remembrance of our good Deeds will strangely cheer and support our spirits under all the calamities and Troubles we may meet with in this state.
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when all the flowers of worldly glory shall be withered, when all earthly beauty which now doth so tempt and bewitch us, shall be darkned and eclipsed,
when all the flowers of worldly glory shall be withered, when all earthly beauty which now does so tempt and bewitch us, shall be darkened and eclipsed,
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and we are ready to step into another world, what a seasonable and comfortable refreshment then will it be to look back upon a well-spent life? to consider with our selves how faithfully we have improved those talents God hath intrusted us with;
and we Are ready to step into Another world, what a seasonable and comfortable refreshment then will it be to look back upon a well-spent life? to Consider with our selves how faithfully we have improved those Talents God hath Entrusted us with;
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nor your eminent places and trusts, nor any external advantages you have purchased or acquired, that at such a time will yield you any true peace or comfortable hope.
nor your eminent places and trusts, nor any external advantages you have purchased or acquired, that At such a time will yield you any true peace or comfortable hope.
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What use you have made of them, and what good you have done with them, is that which your conscience will then enquire after, and accordingly pronounce its sentence.
What use you have made of them, and what good you have done with them, is that which your conscience will then inquire After, and accordingly pronounce its sentence.
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By contributing to the contentment of other men, and rendring them as happy as lieth in our power, we doe God's work, are in his place and room, perform his office in the world;
By contributing to the contentment of other men, and rendering them as happy as lies in our power, we do God's work, Are in his place and room, perform his office in the world;
4. This is the very end of all the blessings and several advantages God hath vouchsafed to Men in this life, that by them they might become capable of doing good in the World;
4. This is the very end of all the blessings and several advantages God hath vouchsafed to Men in this life, that by them they might become capable of doing good in the World;
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For the Almighty and Sovereign Lord and disposer of all things both in Heaven and Earth hath assigned to every man his particular place and station in this World, hath given him his part to act on this great theatre, hath furnished him with powers and abilities of mind and body fitted for several uses, in the due and regular improvement and management of which, every one may in some measure be helpfull and serviceable to others.
For the Almighty and Sovereign Lord and disposer of all things both in Heaven and Earth hath assigned to every man his particular place and station in this World, hath given him his part to act on this great theatre, hath furnished him with Powers and abilities of mind and body fitted for several uses, in the due and regular improvement and management of which, every one may in Some measure be helpful and serviceable to Others.
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This our Saviour illustrates by his excellent parable of the Talents, St. Matth. 25. There is no man but God hath put many excellent things into his possession, to be used, improved and managed by him for the common good and interest:
This our Saviour illustrates by his excellent parable of the Talents, Saint Matthew 25. There is no man but God hath put many excellent things into his possession, to be used, improved and managed by him for the Common good and Interest:
Thus hath God distributed several gifts amongst the sons of men, or they by God's blessing upon their industry acquire particular art, skill and experience, some in one thing, some in another, none in all;
Thus hath God distributed several Gifts among the Sons of men, or they by God's blessing upon their industry acquire particular art, skill and experience, Some in one thing, Some in Another, none in all;
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But besides this there are many special favours and advantages which some men enjoy above others, which also are designed for the common good and benefit.
But beside this there Are many special favours and advantages which Some men enjoy above Others, which also Are designed for the Common good and benefit.
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It is plain that there is a very great inequality amongst men both as to the internal endowments of their minds and their external conditions in this life.
It is plain that there is a very great inequality among men both as to the internal endowments of their minds and their external conditions in this life.
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and by their superiority above others, have vast authority over them, whose sphere is large and influence great, who have many dependents who court their favour and whose interest it is to observe and please them:
and by their superiority above Others, have vast Authority over them, whose sphere is large and influence great, who have many dependents who court their favour and whose Interest it is to observe and please them:
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and therefore do we so often find in Scripture all Religion summed up as it were in this one thing, it being the best expression of our duty towards God,
and Therefore do we so often find in Scripture all Religion summed up as it were in this one thing, it being the best expression of our duty towards God,
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for it is not for rapine or injury, for pillaging or cousening their neighbours, that men at the last day are formally impeached and finally condemned,
for it is not for rapine or injury, for pillaging or cosening their neighbours, that men At the last day Are formally impeached and finally condemned,
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if they be but temperate and just, and come frequently to Church, and constantly perform the duties of God's worship, this they hope will carry them to Heaven though they are notoriously covetous and uncharitable,
if they be but temperate and just, and come frequently to Church, and constantly perform the duties of God's worship, this they hope will carry them to Heaven though they Are notoriously covetous and uncharitable,
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and you cannot but confess what I have already shewn you, that the great thing he was most exemplary and illustrious for, was his unwearied readiness to help and oblige all men, he went about doing good:
and you cannot but confess what I have already shown you, that the great thing he was most exemplary and illustrious for, was his unwearied readiness to help and oblige all men, he went about doing good:
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By this means we provide against an evil day that which will mightily support us under all the troubles and afflictions that may happen to us in this life;
By this means we provide against an evil day that which will mightily support us under all the Troubles and afflictions that may happen to us in this life;
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for at the last and final reckoning, when all mens actions shall be scanned and judged, the great King shall pass his sentence according to the good men have done or neglected to doe in this life.
for At the last and final reckoning, when all men's actions shall be scanned and judged, the great King shall pass his sentence according to the good men have done or neglected to do in this life.
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Nay every way so great is the reward of doing good, that even wicked men, who yet have been of bountifull tempers and have had generous spirits, shall fare the better in the other world for those good acts of mercy and charity they have done here;
Nay every Way so great is the reward of doing good, that even wicked men, who yet have been of bountiful tempers and have had generous spirits, shall fare the better in the other world for those good acts of mercy and charity they have done Here;
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and in this sense it is said (with which I end all) that Charity doth cover a multitude of sins, and to cover sins in the Scripture phrase is to forgive them.
and in this sense it is said (with which I end all) that Charity does cover a multitude of Sins, and to cover Sins in the Scripture phrase is to forgive them.
(1.) If he that is thus truly charitable, and hath done a great deal of good in his generation be also endued with the other vertues and qualifications required in a Christian,
(1.) If he that is thus truly charitable, and hath done a great deal of good in his generation be also endued with the other Virtues and qualifications required in a Christian,
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(2.) Or else secondly, if you understand these words, Charity shall cover a multitude of sins, as spoken of a person, who though vitious in all other respects yet out of principles of common humanity or natural goodness of temper,
(2.) Or Else secondly, if you understand these words, Charity shall cover a multitude of Sins, as spoken of a person, who though vicious in all other respects yet out of principles of Common humanity or natural Goodness of temper,
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or greatness of Spirit, is very apt and inclined to doe generous and great things for the good of the world; (which is a case that may sometimes happen,) they mean this, that though Charity alone will not be sufficient to make such an one happy in the other world,
or greatness of Spirit, is very apt and inclined to do generous and great things for the good of the world; (which is a case that may sometime happen,) they mean this, that though Charity alone will not be sufficient to make such an one happy in the other world,
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THE Sacrament of the Lord's Supper, which we are now to receive, is undoubtedly the most solemn and venerable part of Christian worship, a most excellent instrument of Religion,
THE Sacrament of the Lord's Supper, which we Are now to receive, is undoubtedly the most solemn and venerable part of Christian worship, a most excellent Instrument of Religion,
Now amongst the many pleas or excuses with which men satisfy themselves in the neglect or disuse of this holy Communion, that which most generally prevails,
Now among the many pleasant or excuses with which men satisfy themselves in the neglect or disuse of this holy Communion, that which most generally prevails,
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and perhaps with some honest and well-meaning persons, is the consideration of the words of my Text, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself.
and perhaps with Some honest and well-meaning Persons, is the consideration of the words of my Text, He that Eateth and Drinketh unworthily, Eateth and Drinketh damnation to himself.
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So dreadfull is the threatning and punishment here denounced against those who receive this Sacrament unworthily, that men are apt to think it much the safer and wifer course, never to venture on a duty, the wrong performance of which is attended with so great mischief.
So dreadful is the threatening and punishment Here denounced against those who receive this Sacrament unworthily, that men Are apt to think it much the safer and wifer course, never to venture on a duty, the wrong performance of which is attended with so great mischief.
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Damnation is so terrible a word, and to be guilty of the body and bloud of Christ (as it is said v. 27. Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and bloud of the Lord ) is so heinous a crime, that it may seem the most prudent course for a man to keep himself at the greatest distance from all possibility of falling into it.
Damnation is so terrible a word, and to be guilty of the body and blood of christ (as it is said v. 27. Whosoever shall eat this bred and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord) is so heinous a crime, that it may seem the most prudent course for a man to keep himself At the greatest distance from all possibility of falling into it.
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I hope therefore it will not be thought altogether unprofitable to entertain you at this time with a discourse on these words, wherein I shall endeavour to give you the full meaning of them, with the true and just inferences and consequences that may be drawn from them.
I hope Therefore it will not be Thought altogether unprofitable to entertain you At this time with a discourse on these words, wherein I shall endeavour to give you the full meaning of them, with the true and just inferences and consequences that may be drawn from them.
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How far this Text may reasonably scare and fright people from this Sacrament. IV. What is the true consequence from what is here affirmed by the Apostle.
How Far this Text may reasonably scare and fright people from this Sacrament. IV. What is the true consequence from what is Here affirmed by the Apostle.
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He that eateth and drinketh unworthily, eateth and drinketh damnation to himself. I. What is meant here by eating and drinking damnation to a man's self.
He that Eateth and Drinketh unworthily, Eateth and Drinketh damnation to himself. I. What is meant Here by eating and drinking damnation to a Man's self.
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The original word which is here translated damnation truly signifies no more than judgment or punishment in general, of what kind soever it be, temporal or eternal.
The original word which is Here translated damnation truly signifies no more than judgement or punishment in general, of what kind soever it be, temporal or Eternal.
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So that there is no necessity of translating it here by the word damnation, nay there are two plain reasons why it ought to be understood onely of temporal evils and chastisements.
So that there is no necessity of translating it Here by the word damnation, nay there Are two plain Reasons why it ought to be understood only of temporal evils and chastisements.
1. Because the judgments that were inflicted on the Corinthians for their prophanation of this holy Sacrament were onely temporal; verse 30th. For this cause many are weak and sickly among you, and many sleep.
1. Because the Judgments that were inflicted on the Corinthians for their profanation of this holy Sacrament were only temporal; verse 30th. For this cause many Are weak and sickly among you, and many sleep.
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2. Because the reason assigned of these judgments is, that they might not be condemned in the other world, v. 32. But when we are judged (where the same Greek word is used which in my Text is translated damnation) we are chastened of the Lord, that we might not be condemned with the world.
2. Because the reason assigned of these Judgments is, that they might not be condemned in the other world, v. 32. But when we Are judged (where the same Greek word is used which in my Text is translated damnation) we Are chastened of the Lord, that we might not be condemned with the world.
That is, God inflicted these evils on the Corinthians, that being reformed by these stripes in this life, they might escape that vengeance which was reserved for the impenitent in another life;
That is, God inflicted these evils on the Corinthians, that being reformed by these stripes in this life, they might escape that vengeance which was reserved for the impenitent in Another life;
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for there is no such thing found amongst us at this day, namely, that God doth suddenly smite all unworthy Communicants with some grievous disease or sudden death.
for there is no such thing found among us At this day, namely, that God does suddenly smite all unworthy Communicants with Some grievous disease or sudden death.
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Nor indeed are men afraid of any such thing, though it is very plain that this is the true meaning of the words of my Text, that by such prophaneness they would bring down some remarkable temporal judgment upon themselves.
Nor indeed Are men afraid of any such thing, though it is very plain that this is the true meaning of the words of my Text, that by such profaneness they would bring down Some remarkable temporal judgement upon themselves.
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and in that sense, to eat and drink damnation to a man's self, doth imply, that by our unworthy participation of the Sacrament, we are so far from receiving any benefit or advantage by it, that we do incur God's heaviest displeasure,
and in that sense, to eat and drink damnation to a Man's self, does imply, that by our unworthy participation of the Sacrament, we Are so Far from receiving any benefit or advantage by it, that we do incur God's Heaviest displeasure,
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II. To enquire who those are that do run this great danger, they who eat and drink unworthily. Now this phrase of eating unworthily being onely found here in this Chapter,
II To inquire who those Are that do run this great danger, they who eat and drink unworthily. Now this phrase of eating unworthily being only found Here in this Chapter,
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for the understanding of it we are to consider what the faults were with which the Apostle chargeth the Corinthians, and we shall find them to be some very heinous disorders that had crept in amongst them, occasioned by their Love-feasts, at the end of which the Sacrament of the Lord's Supper was usually celebrated;
for the understanding of it we Are to Consider what the Faults were with which the Apostle charges the Corinthians, and we shall find them to be Some very heinous disorders that had crept in among them, occasioned by their Love-feasts, At the end of which the Sacrament of the Lord's Supper was usually celebrated;
that is, Whereas there was a custome when they came together to commemorate Christ's death, to furnish a common table, where no man was to pretend any propriety to what he himself brought,
that is, Whereas there was a custom when they Come together to commemorate Christ's death, to furnish a Common table, where no man was to pretend any propriety to what he himself brought,
there is nothing of Religion in this, nor is this to celebrate the Sacrament according to Christ's institution, whereby we ought to represent his death for the world,
there is nothing of Religion in this, nor is this to celebrate the Sacrament according to Christ's Institution, whereby we ought to represent his death for the world,
Now this was so notorious and foul a prophanation of the holy Mystery, to make it an instrument of debauchery, that we cannot at all wonder that God should so severely threaten and punish such an high affront and violation of his sacred ordinance.
Now this was so notorious and foul a profanation of the holy Mystery, to make it an Instrument of debauchery, that we cannot At all wonder that God should so severely threaten and Punish such an high affront and violation of his sacred Ordinance.
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Though this be the just meaning of the words, yet because this plea of unworthiness to receive is often insisted upon to excuse our neglect of this Sacrament, I shall farther and more largely consider it by proceeding to the third thing I propounded to discourse of. III.
Though this be the just meaning of the words, yet Because this plea of unworthiness to receive is often insisted upon to excuse our neglect of this Sacrament, I shall farther and more largely Consider it by proceeding to the third thing I propounded to discourse of. III.
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After all our care, after all our preparation to make our selves fit, yet still we must acknowledge our selves unworthy but to pick up the crums that fall from our master's table, much more to sit and feast at it.
After all our care, After all our preparation to make our selves fit, yet still we must acknowledge our selves unworthy but to pick up the crumbs that fallen from our Masters table, much more to fit and feast At it.
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If we are not to receive this Sacrament till we can account our selves really worthy, the best of men, the more holy and humble they are, the more averse would they be from this duty.
If we Are not to receive this Sacrament till we can account our selves really worthy, the best of men, the more holy and humble they Are, the more averse would they be from this duty.
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2. This unworthiness is no bar or hindrance to our receiving this Sacrament. We are not worthy of the least mercy either spiritual or temporal which we enjoy;
2. This unworthiness is no bar or hindrance to our receiving this Sacrament. We Are not worthy of the least mercy either spiritual or temporal which we enjoy;
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must we therefore starve our selves or go naked, because we deserve not our food or rayment? We are not worthy so much as to cast up our eyes towards heaven the habitation of God's holiness;
must we Therefore starve our selves or go naked, Because we deserve not our food or raiment? We Are not worthy so much as to cast up our eyes towards heaven the habitation of God's holiness;
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but he that eateth and drinketh unworthily: now there is a great deal of difference between these two things, between a man's being unworthy to receive this Sacrament,
but he that Eateth and Drinketh unworthily: now there is a great deal of difference between these two things, between a Man's being unworthy to receive this Sacrament,
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But now if, notwithstanding this unworthiness, I doe him some considerable kindness, and offer him some favour, his unworthiness is no let or hindrance to his receiving it;
But now if, notwithstanding this unworthiness, I do him Some considerable kindness, and offer him Some favour, his unworthiness is no let or hindrance to his receiving it;
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and heartily repents him of his former ill-will against me, and studies how to requite this courtesie, it is then plain that though he were unworthy of the favour,
and heartily repents him of his former ill-will against me, and studies how to requite this courtesy, it is then plain that though he were unworthy of the favour,
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So we are all unworthy to partake of this holy banquet, but being invited and admitted we may behave our selves as becometh us in such a presence, at such a solemnity.
So we Are all unworthy to partake of this holy banquet, but being invited and admitted we may behave our selves as Becometh us in such a presence, At such a solemnity.
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But if now unworthy of so great honour and favour, we also receive it unworthily after a prophane disorderly manner, not at an minding the end, use or design of it, without any repentance for sins past,
But if now unworthy of so great honour and favour, we also receive it unworthily After a profane disorderly manner, not At an minding the end, use or Design of it, without any Repentance for Sins past,
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or resolutions of amendment for the future, and without any gratefull affection of love towards our Saviour dying for us, we do by this means indeed highly provoke God Almighty,
or resolutions of amendment for the future, and without any grateful affection of love towards our Saviour dying for us, we do by this means indeed highly provoke God Almighty,
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If we are truly sensible of our unworthiness, and, as we ought to be, duly affected with it, this is a great argument and motive to engage us not any longer to delay the use of these means,
If we Are truly sensible of our unworthiness, and, as we ought to be, duly affected with it, this is a great argument and motive to engage us not any longer to Delay the use of these means,
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the more unworthy we find our selves, the more we stand in need of this holy Sacrament, whereby our good resolutions may be strengthened and confirmed,
the more unworthy we find our selves, the more we stand in need of this holy Sacrament, whereby our good resolutions may be strengthened and confirmed,
that this Sacrament is not food proper for babes and novices, for those who often fail in their duty, who are still onely wrestling with their lusts,
that this Sacrament is not food proper for babes and Novices, for those who often fail in their duty, who Are still only wrestling with their Lustiest,
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that we ought first to be fully assured of our salvation before we come to this holy table, that this ordinance serves onely to strengthen and confirm our faith and repentance and all other Christian graces and vertues,
that we ought First to be Fully assured of our salvation before we come to this holy table, that this Ordinance serves only to strengthen and confirm our faith and Repentance and all other Christian graces and Virtues,
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Now here thus much must be granted, that this Sacrament doth belong onely to those that are within the pale of the visible Church, onely to baptised Christians that do publickly own their faith and Christian profession;
Now Here thus much must be granted, that this Sacrament does belong only to those that Are within the pale of the visible Church, only to baptised Christians that do publicly own their faith and Christian profession;
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and that even Christians by notorious evil lives, whereby they become scandalous to their brethren and incur the censures of the Church, may justly forfeit all their right and title to this Sacrament;
and that even Christians by notorious evil lives, whereby they become scandalous to their brothers and incur the censures of the Church, may justly forfeit all their right and title to this Sacrament;
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and farther, that it is a bold prophanation of our Saviour's institution for any wicked person, resolved to continue such, to presume to bless God for that mercy and love of a Redeemer which he doth not in the least value.
and farther, that it is a bold profanation of our Saviour's Institution for any wicked person, resolved to continue such, to presume to bless God for that mercy and love of a Redeemer which he does not in the least valve.
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Thus far we are on all hands agreed, but not now to engage in any matter of controversie, I shall onely say that I can see no reason why to one that is really sensible of his sins and miscarriages contrary to his baptismal vow and profession,
Thus Far we Are on all hands agreed, but not now to engage in any matter of controversy, I shall only say that I can see no reason why to one that is really sensible of his Sins and miscarriages contrary to his baptismal Voelli and profession,
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why, I say, this Sacrament as well as prayer or any other duties of Religion may not be reckoned as a means of begetting true repentance in him, of turning him from sin to righteousness, from the power of Satan to God;
why, I say, this Sacrament as well as prayer or any other duties of Religion may not be reckoned as a means of begetting true Repentance in him, of turning him from since to righteousness, from the power of Satan to God;
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and for this I shall offer onely this one plain argument which is obvious to every man, that if the death of Christ it self, his bitter passion, his whole gratious undertaking for us, was amongst other reasons designed by God also to convince us of the evil and danger of sin, to bring us out of love with it,
and for this I shall offer only this one plain argument which is obvious to every man, that if the death of christ it self, his bitter passion, his Whole gracious undertaking for us, was among other Reasons designed by God also to convince us of the evil and danger of since, to bring us out of love with it,
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and to engage us to a new and better life, surely then the consideration of the same things represented to us in the Sacrament, the commemoration of his death and passion there made, may also serve for the same great ends and purposes.
and to engage us to a new and better life, surely then the consideration of the same things represented to us in the Sacrament, the commemoration of his death and passion there made, may also serve for the same great ends and Purposes.
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than the frequent consideration of what our blessed Lord hath done and suffered for us? and if so, it cannot be necessary that this change should be completely wrought in us,
than the frequent consideration of what our blessed Lord hath done and suffered for us? and if so, it cannot be necessary that this change should be completely wrought in us,
it is sufficient that we heartily and sincerely resolve against them, that we approach the Lord's table with honest and devout minds, that we be really willing and desirous to use all means to become better,
it is sufficient that we heartily and sincerely resolve against them, that we approach the Lord's table with honest and devout minds, that we be really willing and desirous to use all means to become better,
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and therefore dare not come to the Sacrament for fear you should farther provoke God almighty, I will suppose that in this you act prudently and warily,
and Therefore Dare not come to the Sacrament for Fear you should farther provoke God almighty, I will suppose that in this you act prudently and warily,
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nay for the same reason for which you forbear the Sacrament e'en lay aside your whole Christian profession, openly renounce your Baptism, deny your Saviour, disown his Religion,
nay for the same reason for which you forbear the Sacrament even lay aside your Whole Christian profession, openly renounce your Baptism, deny your Saviour, disown his Religion,
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for God's wrath shall be in the first place revealed against wicked Christians, and better will it be in the last day for Tyre and Sidon, for Sodom and Gomorra, than for those who were called by Christ's name,
for God's wrath shall be in the First place revealed against wicked Christians, and better will it be in the last day for Tyre and Sidon, for Sodom and Gomorra, than for those who were called by Christ's name,
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He that can swear and talk prophanely, and live intemperately and loosely, and without any fear or regret commit mortal sin, in vain pretends fear of damnation for not doing that which is indeed his duty;
He that can swear and talk profanely, and live intemperately and loosely, and without any Fear or regret commit Mortal since, in vain pretends Fear of damnation for not doing that which is indeed his duty;
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so long as you continue in your sins, plead, that you are afraid you should offend your Saviour if unworthily you eat his body and drink his bloud, and therefore dare not communicate;
so long as you continue in your Sins, plead, that you Are afraid you should offend your Saviour if unworthily you eat his body and drink his blood, and Therefore Dare not communicate;
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for your daily practice confutes this pretence, whilst you notoriously break his Laws, and violate his Authority and scandalize his Religion. You pretend fear of damnation;
for your daily practice confutes this pretence, while you notoriously break his Laws, and violate his authority and scandalise his Religion. You pretend Fear of damnation;
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You are rather afraid the Sacrament will engage you to leave those sins you have no mind as yet to part with, that it will put you upon the practice of those duties which are inconsistent with your profit, pleasure, or secular interest.
You Are rather afraid the Sacrament will engage you to leave those Sins you have no mind as yet to part with, that it will put you upon the practice of those duties which Are inconsistent with your profit, pleasure, or secular Interest.
Let not such therefore as neglect this duty, invent any such pitifull excuses, but confess plainly that they love sin and the world too much, that they prize them above the benefits purchased by Jesus Christ, that they resolve to go on in their wickedness for some longer time,
Let not such Therefore as neglect this duty, invent any such pitiful excuses, but confess plainly that they love since and the world too much, that they prize them above the benefits purchased by jesus christ, that they resolve to go on in their wickedness for Some longer time,
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it doth not so much oblige us to new duties, as enable us to make good those obligations which our profession of Christianity hath already laid upon us. 5. And Lastly.
it does not so much oblige us to new duties, as enable us to make good those obligations which our profession of Christianity hath already laid upon us. 5. And Lastly.
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as of receiving it unworthily? where then is our prudence or safety, when to avoid one danger, we run into another every whit as great? when for fear of displeasing God, we disobey a plain command,
as of receiving it unworthily? where then is our prudence or safety, when to avoid one danger, we run into Another every whit as great? when for Fear of displeasing God, we disobey a plain command,
In short, were there neither sin nor danger in omitting this Sacrament, and yet so great hazard in the receiving it unworthily, prudence and interest might engage us to chuse the safest side,
In short, were there neither since nor danger in omitting this Sacrament, and yet so great hazard in the receiving it unworthily, prudence and Interest might engage us to choose the Safest side,
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IV. To shew what is the onely true and just consequence which can be drawn from what is here affirmed by the Apostle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, which is this:
IV. To show what is the only true and just consequence which can be drawn from what is Here affirmed by the Apostle, He that Eateth and Drinketh unworthily, Eateth and Drinketh damnation to himself, which is this:
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and yet on the other side, there is so great danger in doing it unworthily, that we should neither omit the duty (for that would be a plain transgression of our Saviour's command) nor yet be careless in the performance of it.
and yet on the other side, there is so great danger in doing it unworthily, that we should neither omit the duty (for that would be a plain Transgression of our Saviour's command) nor yet be careless in the performance of it.
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And this is the inference which the Apostle himself makes, not that the Corinthians, whom he blames so much for their unworthy receiving this Sacrament, should therefore forbear coming to it any more at all,
And this is the Inference which the Apostle himself makes, not that the Corinthians, whom he blames so much for their unworthy receiving this Sacrament, should Therefore forbear coming to it any more At all,
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Let the danger of receiving unworthily be never so great, the consideration of this ought onely to make us so much the more carefull to receive it after a right and acceptable manner,
Let the danger of receiving unworthily be never so great, the consideration of this ought only to make us so much the more careful to receive it After a right and acceptable manner,
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This is the use we ought to make of these words of the Apostle, not rashly or precipitantly without due preparation or consideration to rush upon this holy Sacrament,
This is the use we ought to make of these words of the Apostle, not rashly or precipitantly without due preparation or consideration to rush upon this holy Sacrament,
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but seriously to mind the end and design of it, and so duely to affect our spirits with the things represented to us by it, that they may make lively and lasting impressions upon us,
but seriously to mind the end and Design of it, and so duly to affect our spirits with the things represented to us by it, that they may make lively and lasting impressions upon us,
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And this may afford us one Consideration of no little force to secure us against the solicitations of Sinners, that though they may pretend to great love and kindness,
And this may afford us one Consideration of no little force to secure us against the solicitations of Sinners, that though they may pretend to great love and kindness,
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They cannot endure to think that if the great Doctrines of Religion should at last prove true, any should be likely to fare better in the other state than themselves;
They cannot endure to think that if the great Doctrines of Religion should At last prove true, any should be likely to fare better in the other state than themselves;
But now would we count it reasonable for a Man to persuade us to be sick with him? or because he hath undone himself and is lost and ruin'd, that we should therefore bring our selves into the same circumstances and condition? In our temporal affairs we are not thus easie and flexible,
But now would we count it reasonable for a Man to persuade us to be sick with him? or Because he hath undone himself and is lost and ruined, that we should Therefore bring our selves into the same Circumstances and condition? In our temporal affairs we Are not thus easy and flexible,
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nor can Men in their wits by any means be prevailed upon to hazard their lives and fortunes for the gratifying the vain humour of any desperate person, who hath forfeited his own;
nor can Men in their wits by any means be prevailed upon to hazard their lives and fortune's for the gratifying the vain humour of any desperate person, who hath forfeited his own;
and venture our everlasting concernments and immortal Souls onely to bear those company who are resolved to be damned? Wherefore of old in all places where civility and good manners have obtained, such as have taken up that vile trade of debauching others,
and venture our everlasting concernments and immortal Souls only to bear those company who Are resolved to be damned? Wherefore of old in all places where civility and good manners have obtained, such as have taken up that vile trade of debauching Others,
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and every thing that was done before they were born, whilst they please themselves in nothing more than in continually lamenting and bemoaning the sins and misfortunes of their own days.
and every thing that was done before they were born, while they please themselves in nothing more than in continually lamenting and bemoaning the Sins and misfortunes of their own days.
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And whatever times such had lived in, 'tis like they would have pickt out matter of discontent, having no better way of shewing their own wisedom or goodness than by finding fault with others.
And whatever times such had lived in, it's like they would have picked out matter of discontent, having no better Way of showing their own Wisdom or Goodness than by finding fault with Others.
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But however thus much is certain, that since the World is always so throng'd and thickly beset with wicked men (and we have no reason to doubt but that we at this time have our share of them amongst us) since the best of us all are so apt to be misled, surprized or betrayed into sin, we have great need,
But however thus much is certain, that since the World is always so thronged and thickly beset with wicked men (and we have no reason to doubt but that we At this time have our share of them among us) since the best of us all Are so apt to be misled, surprised or betrayed into since, we have great need,
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if we would preserve our innocence, to fortifie our minds with all such considerations as may help us to withstand the restless allurements and subtile enticing of those, who not onely themselves doe things that are evil,
if we would preserve our innocence, to fortify our minds with all such considerations as may help us to withstand the restless allurements and subtle enticing of those, who not only themselves do things that Are evil,
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I shall at this time discourse onely of these two ways by which those that entice men to vitious practices ordinarily prevail with them, viz. either by their example,
I shall At this time discourse only of these two ways by which those that entice men to vicious practices ordinarily prevail with them, viz. either by their Exampl,
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He that is tempted onely by his own wicked self, and drawn away with his own lusts, doubts oftentimes and is afraid, and sometimes repents and forbears;
He that is tempted only by his own wicked self, and drawn away with his own Lustiest, doubts oftentimes and is afraid, and sometime repents and forbears;
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but when his own inward propensions and inclinations are seconded and back'd with bad examples, especially if they are numerous and given by men of authority, interest and name in the World;
but when his own inward propensions and inclinations Are seconded and backed with bad Examples, especially if they Are numerous and given by men of Authority, Interest and name in the World;
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then we are in great danger either of being hurried on in the Crowd or else of being by degrees inveigled to venture our selves with those to whom we cannot but think we do owe a great regard.
then we Are in great danger either of being hurried on in the Crowd or Else of being by Degrees inveigled to venture our selves with those to whom we cannot but think we do owe a great regard.
Vice then becomes popular and creditable, and he that startles at the commission of any Sin when he is alone, shall make no stop or scruple when he hath the invitation and approbation of so many;
Vice then becomes popular and creditable, and he that startles At the commission of any since when he is alone, shall make no stop or scruple when he hath the invitation and approbation of so many;
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and daringly to defie it, and it is hard to retain a just value for goodness when it is despised and contemned by those who are famed for their wit and prudence in other things.
and daringly to defy it, and it is hard to retain a just valve for Goodness when it is despised and contemned by those who Are famed for their wit and prudence in other things.
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and to go on onely for company sake, and leave all matters, though we are never so deeply concerned in them, to be judged of onely by others? What doth reason or understanding advantage him who lives wholly by precedent,
and to go on only for company sake, and leave all matters, though we Are never so deeply concerned in them, to be judged of only by Others? What does reason or understanding advantage him who lives wholly by precedent,
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'Tis true, to affect singularity in any indifferent or trivial matter is unbecoming and ridiculous; but Men were never afraid of being singular in any excellency:
It's true, to affect singularity in any indifferent or trivial matter is unbecoming and ridiculous; but Men were never afraid of being singular in any excellency:
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If this cast any disparagement upon piety and vertue, that there are but few in the World that heartily regard them, it does equally on all things that are extraordinary and really praise-worthy.
If this cast any disparagement upon piety and virtue, that there Are but few in the World that heartily regard them, it does equally on all things that Are extraordinary and really praiseworthy.
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Are men ashamed of being counted singular in any knowledge or wisedom, in any skill or trade? and why should it be otherwise in the instance of true goodness, the highest perfection our natures are capable of? are not great honours and estates as liable to this exception,
are men ashamed of being counted singular in any knowledge or Wisdom, in any skill or trade? and why should it be otherwise in the instance of true Goodness, the highest perfection our nature's Are capable of? Are not great honours and estates as liable to this exception,
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since there are but few that can deserve the one or acquire the other? and yet men rather vaunt and glory in such things as these, which distinguish them from the vulgar rout,
since there Are but few that can deserve the one or acquire the other? and yet men rather vaunt and glory in such things as these, which distinguish them from the Vulgar rout,
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But surely it is a sign of a mean, low and base spirit, and doth not suit with that braveness and gallantry of mind, which is or ought to be in all Gentlemen, to suffer themselves thus to be usurped upon,
But surely it is a Signen of a mean, low and base Spirit, and does not suit with that braveness and gallantry of mind, which is or ought to be in all Gentlemen, to suffer themselves thus to be usurped upon,
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and instead of all those good qualities and dispositions and vertuous actions to which their Forefathers owed their good names and great titles, to value themselves or others upon the account of such vices,
and instead of all those good qualities and dispositions and virtuous actions to which their Forefathers owed their good names and great titles, to valve themselves or Others upon the account of such vices,
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If meekness and patience, chastity and temperance, the fear of God and true Religion be uncivil and ungentile, we will yet be more uncivil and ungentile;
If meekness and patience, chastity and temperance, the Fear of God and true Religion be Uncivil and ungentile, we will yet be more Uncivil and ungentile;
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for what hurt can it be to us to have those speak ill of us, whose very commendation and good word would be our greatest scandal and reproach? and shall we to escape their irreligious scoffs and foolish jests, justly merit the reproof of all wise men,
for what hurt can it be to us to have those speak ill of us, whose very commendation and good word would be our greatest scandal and reproach? and shall we to escape their irreligious scoffs and foolish jests, justly merit the reproof of all wise men,
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how happy it would make us in this life, and what great things it assures us of in the future, no flouts nor railleries would any more be able to shake our purposes of good living,
how happy it would make us in this life, and what great things it assures us of in the future, no flouts nor Railings would any more be able to shake our Purposes of good living,
for let men say what they will, they have a secret respect and veneration for all those whose goodness is exemplary and conspicuous (which appears sufficiently by their envying and snarling at them) and they inwardly scorn none more than those whom they know to be guilty of those vices which yet they themselves tempted them to,
for let men say what they will, they have a secret respect and veneration for all those whose Goodness is exemplary and conspicuous (which appears sufficiently by their envying and snarling At them) and they inwardly scorn none more than those whom they know to be guilty of those vices which yet they themselves tempted them to,
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that we weigh and consider our actions, and use our reasons and understandings, and believe we were born into the World for some higher ends than pleasing our senses, and gratifying our appetites;
that we weigh and Consider our actions, and use our Reasons and understandings, and believe we were born into the World for Some higher ends than pleasing our Senses, and gratifying our appetites;
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that we are not indifferent to health and sickness, peace and disquiet, life and death; that we think there is somewhat in the World besides what we daily see;
that we Are not indifferent to health and sickness, peace and disquiet, life and death; that we think there is somewhat in the World beside what we daily see;
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that we provide for a State which we may very soon enter upon, and trouble our selves with thoughts of what will become of us after we are dead, and the like:
that we provide for a State which we may very soon enter upon, and trouble our selves with thoughts of what will become of us After we Are dead, and the like:
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To what I have already said on this subject, I shall onely add, that if bad examples even against our reason and interest do so far prevail with Men to their utter undoing, what mighty power and influence would good examples have, enforced with all the arguments for and advantages of Religion? what an age of vertue,
To what I have already said on this Subject, I shall only add, that if bad Examples even against our reason and Interest do so Far prevail with Men to their utter undoing, what mighty power and influence would good Examples have, Enforced with all the Arguments for and advantages of Religion? what an age of virtue,
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and quiet, and happiness should we enjoy, if Men of dignity and renown, of parts and understanding, of birth and fortune, would freely and conspicuously offer themselves to the World for patterns of life and conversation? thus they might entice others to be good,
and quiet, and happiness should we enjoy, if Men of dignity and renown, of parts and understanding, of birth and fortune, would freely and conspicuously offer themselves to the World for patterns of life and Conversation? thus they might entice Others to be good,
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and be ashamed to appear in the World, their party would be made inconsiderable, and they would have but little power to draw others over to their side:
and be ashamed to appear in the World, their party would be made inconsiderable, and they would have but little power to draw Others over to their side:
as that they are neither ashamed nor afraid of being honest and innocent, whatever the mad World may say or think of them for it (I say, were it not for such) we should soon lose not onely the power but even the form of Godliness too.
as that they Are neither ashamed nor afraid of being honest and innocent, whatever the mad World may say or think of them for it (I say, were it not for such) we should soon loose not only the power but even the from of Godliness too.
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And God onely knows how many daily make shipwrack of their Consciences, onely because they have not spirit enough to endure to be out of the mode and fashion.
And God only knows how many daily make shipwreck of their Consciences, only Because they have not Spirit enough to endure to be out of the mode and fashion.
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they like a wicked life well enough, could they be but furnished with some small reasons and arguments for it, by which they might justify their choice and stop the mouths of their Consciences.
they like a wicked life well enough, could they be but furnished with Some small Reasons and Arguments for it, by which they might justify their choice and stop the mouths of their Consciences.
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They tell them that the laws of Religion are fitted onely for the dull and Phlegmatick, unactive and Hypocondriack, who grudge at others enjoying those delights which themselves are not capable of;
They tell them that the laws of Religion Are fitted only for the dull and Phlegmatic, unactive and Hypochondriac, who grudge At Others enjoying those delights which themselves Are not capable of;
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but that the earth by his grant and permission is ours, and who shall interrupt or disturb us? that God hath left this lower World to us to take our pastime therein,
but that the earth by his grant and permission is ours, and who shall interrupt or disturb us? that God hath left this lower World to us to take our pastime therein,
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but what greater pleasure, say they, than to be ungovernable and uncontrollable, to satisfy every appetite with its proper object, to deny our selves nothing that our lusts or passions crave, in every thing to gratifie our own humour and fancy,
but what greater pleasure, say they, than to be ungovernable and uncontrollable, to satisfy every appetite with its proper Object, to deny our selves nothing that our Lustiest or passion crave, in every thing to gratify our own humour and fancy,
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But what are all these now other than the vain conceits of mad Men, who during their phrenzy do many times think themselves the wisest, greatest and richest Men in the World,
But what Are all these now other than the vain conceits of mad Men, who during their frenzy do many times think themselves the Wisest, greatest and Richest Men in the World,
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and take as much delight in such idle dreams as others do in real enjoyments? but this pleasure lasts no longer than till they recover the use of their understandings,
and take as much delight in such idle dreams as Others do in real enjoyments? but this pleasure lasts no longer than till they recover the use of their understandings,
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Even in laughter the heart is sorrowfull, saith Salomon; and it is very possible for one who seems to spend all his days in mirth and jollity yet really to be in a very uneasie condition all the while;
Even in laughter the heart is sorrowful, Says Solomon; and it is very possible for one who seems to spend all his days in mirth and jollity yet really to be in a very uneasy condition all the while;
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and be forced to converse with themselves, and that if they chance to fall into any affliction or calamity they are the most dejected and disconsolate persons in the World;
and be forced to converse with themselves, and that if they chance to fallen into any affliction or calamity they Are the most dejected and disconsolate Persons in the World;
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In short, if to be carried away with every vanity and whimsie, to be swayed by every unreasonable humour and lust, to be a slave to every Man's frolick and beck;
In short, if to be carried away with every vanity and whimsy, to be swayed by every unreasonable humour and lust, to be a slave to every Man's frolic and beck;
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to try the utmost strength of our bodies, to run a course of all diseases, to undergoe all reproach and infamy, to spend our estates and time in pursuit of short life, rotten bones, and wretched poverty;
to try the utmost strength of our bodies, to run a course of all diseases, to undergo all reproach and infamy, to spend our estates and time in pursuit of short life, rotten bones, and wretched poverty;
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2. With such as are not altogether so fool-hardy, and but a little better husbands of their health and estates, this kind of Philosophy will not take at all,
2. With such as Are not altogether so foolhardy, and but a little better Husbands of their health and estates, this kind of Philosophy will not take At all,
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if it may serve to maintain our selves or relations, if by it we may oblige and obtain the favour of any great men, who will be so condescending as to admit us into a society with them,
if it may serve to maintain our selves or relations, if by it we may oblige and obtain the favour of any great men, who will be so condescending as to admit us into a society with them,
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or what shall a man give in exchange for his soul? If we sell our integrity and hopes of future happiness onely to get a little of this world, we make a foolish bargain.
or what shall a man give in exchange for his soul? If we fell our integrity and hope's of future happiness only to get a little of this world, we make a foolish bargain.
that the nature of good and evil hath been always matter of dispute, and there is hardly any vice but what hath been not onely approved but rewarded by some whole Nation or other;
that the nature of good and evil hath been always matter of dispute, and there is hardly any vice but what hath been not only approved but rewarded by Some Whole nation or other;
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that at the best Religion is onely the politick contrivance of some wise Governours who knew how to manage and make advantage of the simplicity and credulity of ignorant people:
that At the best Religion is only the politic contrivance of Some wise Governors who knew how to manage and make advantage of the simplicity and credulity of ignorant people:
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Now is it not strange that men should ever be persuaded, that it is as good to kill as to obey ones Parents? that we deserve as much commendation when we repay kindnesses with ill-will and injuries,
Now is it not strange that men should ever be persuaded, that it is as good to kill as to obey ones Parents? that we deserve as much commendation when we repay Kindnesses with ill-will and injuries,
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and as innocent dispositions, as mercifulness, fidelity and good nature? and why may we not as well believe that wisedom is to be found onely in Bedlam, and that all that hath been ever spoken or done by men, hitherto counted in their wits, hath been indeed onely the effect of madness and distemper'd brains? though some politick men,
and as innocent dispositions, as mercifulness, Fidis and good nature? and why may we not as well believe that Wisdom is to be found only in Bedlam, and that all that hath been ever spoken or done by men, hitherto counted in their wits, hath been indeed only the Effect of madness and distempered brains? though Some politic men,
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And therefore do they who would fain sin without controll, especially labour that they may free themselves and others from all suspicions of a future state;
And Therefore do they who would fain sin without control, especially labour that they may free themselves and Others from all suspicions of a future state;
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But will nothing convince men of the certainty of future punishments but their feeling of them? or do they think that God hath as little regard for those Laws which he hath made,
But will nothing convince men of the certainty of future punishments but their feeling of them? or do they think that God hath as little regard for those Laws which he hath made,
and suppose it very doubtfull whether our souls are immortal, (and surely no man will pretend to prove it impossible that they should be so) nay should we suppose it great odds that there is not a future state;
and suppose it very doubtful whither our Souls Are immortal, (and surely no man will pretend to prove it impossible that they should be so) nay should we suppose it great odds that there is not a future state;
and deny himself some short pleasures, and chuse that course of life which our reason no less than our Religion doth recommend to us, rather than run the least hazard (though it were of an hundred to one) of being for ever miserable.
and deny himself Some short pleasures, and choose that course of life which our reason no less than our Religion does recommend to us, rather than run the least hazard (though it were of an hundred to one) of being for ever miserable.
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and of such as go about to inveigle and corrupt our judgments, and debauch our understandings by seducing us to the belief of opinions no less wicked than false;
and of such as go about to inveigle and corrupt our Judgments, and debauch our understandings by seducing us to the belief of opinions no less wicked than false;
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but most especially from the doctrines themselves which they would learn us, and instill into us, which are such as are most pleasing and gratefull to one who delights in his sins;
but most especially from the doctrines themselves which they would Learn us, and instill into us, which Are such as Are most pleasing and grateful to one who delights in his Sins;
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and there needs no great store of proof or arguments to recommend those opinions to the sensual and prophane, which give them leave to fulfill their lusts without any regret of conscience or dread of punishment.
and there needs no great store of proof or Arguments to recommend those opinions to the sensual and profane, which give them leave to fulfil their Lustiest without any regret of conscience or dread of punishment.
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Is it not a comfortable doctrine, and will it not be readily embraced by every resolved sinner, that after a long wicked life, at the last gasp a bare sorrow for sin out of fear of hell, with the Priest's absolution, shall at least free him from eternal pains,
Is it not a comfortable Doctrine, and will it not be readily embraced by every resolved sinner, that After a long wicked life, At the last gasp a bore sorrow for since out of Fear of hell, with the Priest's absolution, shall At least free him from Eternal pains,
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and take away the guilt of his sins, so that he need not be afraid of any thing besides a sudden death, which happens but seldom? When he is at any time disturbed with the sense of his dangerous condition,
and take away the guilt of his Sins, so that he need not be afraid of any thing beside a sudden death, which happens but seldom? When he is At any time disturbed with the sense of his dangerous condition,
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when the forced remembrance of his sins doth gall and fret his mind, and fill him with fears and melancholy thoughts, what a relief must it needs be to him, to be assured that it is but going to a Priest,
when the forced remembrance of his Sins does Gall and fret his mind, and fill him with fears and melancholy thoughts, what a relief must it needs be to him, to be assured that it is but going to a Priest,
and confessing his sins, and undergoing some small penances, and he is safe? for then he may go on in his full carriere with the greatest security imaginable,
and confessing his Sins, and undergoing Some small penances, and he is safe? for then he may go on in his full carriere with the greatest security imaginable,
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nor is it very difficult to make him, who is loth to take any pains or be at any trouble for keeping of Christ's commands, to believe that they are impossible to be kept,
nor is it very difficult to make him, who is loath to take any pains or be At any trouble for keeping of Christ's commands, to believe that they Are impossible to be kept,
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as to give them hopes of everlasting bliss on any other condition but that of living godlily, righteously and soberly in this present world; from all which follows,
as to give them hope's of everlasting bliss on any other condition but that of living godlily, righteously and soberly in this present world; from all which follows,
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or cunning in managing a dispute, or ability of discerning between good argument and sophistry, so much as in an honest mind and humble heart, an unfeigned desire of knowing,
or cunning in managing a dispute, or ability of discerning between good argument and sophistry, so much as in an honest mind and humble heart, an unfeigned desire of knowing,
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and as for other mistakes wherein a good life is not concerned, God is ready to overlook and pardon what is the result onely of the imperfection of our present state, besides which, honesty of mind,
and as for other mistakes wherein a good life is not concerned, God is ready to overlook and pardon what is the result only of the imperfection of our present state, beside which, honesty of mind,
and have lived well under any forms of Religion different from what is established amongst us (for it is very possible for men to hold opinions very wicked,
and have lived well under any forms of Religion different from what is established among us (for it is very possible for men to hold opinions very wicked,
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and yet not perceiving nor acknowledging the just consequences of them to live very good lives) yet this is true, that one that designs nothing so much as pleasing God and saving his soul,
and yet not perceiving nor acknowledging the just consequences of them to live very good lives) yet this is true, that one that designs nothing so much as pleasing God and Saving his soul,
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and is willing to take any pains for it, and hath no by-ends to serve, will not desire to be excused from the mortification of his lusts, subduing his appetites, crucifying his flesh,
and is willing to take any pains for it, and hath no by-ends to serve, will not desire to be excused from the mortification of his Lustiest, subduing his appetites, crucifying his Flesh,
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Those principles which most advance the honour of God by laying the strictest obligations on men to all manner of goodness he will hearken to and readily believe;
Those principles which most advance the honour of God by laying the Strictest obligations on men to all manner of Goodness he will harken to and readily believe;
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I shall conclude all with this, that did I know any constituted Church in the world, that did teach a Religion more holy and usefull, that delivered doctrines in themselves more reasonable,
I shall conclude all with this, that did I know any constituted Church in the world, that did teach a Religion more holy and useful, that Delivered doctrines in themselves more reasonable,
or in their consequences tending more directly to the peace of Societies and the good of every particular person, to the promoting of piety and true morality,
or in their consequences tending more directly to the peace of Societies and the good of every particular person, to the promoting of piety and true morality,
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that did lay greater stress upon a pure mind and a blameless life, and less upon voluntary strictnesses and indifferent rites and ceremonies than we do, I would very soon be of that Church,
that did lay greater stress upon a pure mind and a blameless life, and less upon voluntary Strictnesses and indifferent Rites and ceremonies than we do, I would very soon be of that Church,
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but till such an one can be found, nay so long as it is manifest that all the zealous opposers of the Church of England do hold opinions either destructive of or in their plain tendencies weakening the force of all the precepts, promises and threatnings contained in the Gospel,
but till such an one can be found, nay so long as it is manifest that all the zealous opposers of the Church of England do hold opinions either destructive of or in their plain tendencies weakening the force of all the Precepts, promises and threatenings contained in the Gospel,
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and yet it is to be feared, most of us, who call this intolerable pride in another, are so deeply in love with our selves and our own ways, that we cannot forbear to censure and despise, to charge with folly and ignorance, all that do not believe and practise just as we our selves do:
and yet it is to be feared, most of us, who call this intolerable pride in Another, Are so deeply in love with our selves and our own ways, that we cannot forbear to censure and despise, to charge with folly and ignorance, all that do not believe and practise just as we our selves do:
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It is the observation of the great French Philosopher, That the most equal distribution God hath made of any thing in this world is of judgment and understanding,
It is the observation of the great French Philosopher, That the most equal distribution God hath made of any thing in this world is of judgement and understanding,
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yet he doubts not but he himself is as far removed from a fool, hath as large a share of reason and discretion, is as able to manage himself and his own business as any other whatever.
yet he doubts not but he himself is as Far removed from a fool, hath as large a share of reason and discretion, is as able to manage himself and his own business as any other whatever.
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so peremptorily to trust to and follow their own judgments, so resolutely and inflexibly to adhere to their first choices and determinations, scorning and taking it in great snuff and dudgeon, to be taught, advised, check'd or controlled by any.
so peremptorily to trust to and follow their own Judgments, so resolutely and inflexibly to adhere to their First choices and determinations, scorning and taking it in great snuff and dudgeon, to be taught, advised, checked or controlled by any.
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when any man hath a vast and undue opinion of his own powers and faculties, and thinks of himself above what is meet, when he will hearken to none other,
when any man hath a vast and undue opinion of his own Powers and faculties, and thinks of himself above what is meet, when he will harken to none other,
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when he knows all things, does all things, is all things to himself, and within himself alone, not needing (at least in his own big thoughts) any ones help, counsel or assistence;
when he knows all things, does all things, is all things to himself, and within himself alone, not needing (At least in his own big thoughts) any ones help, counsel or assistance;
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Which self-conceit undoubtedly lies at the bottom, and is the original cause of all Atheism and sceptical disputes against Providence and Religion, of all undutifull carriage towards governours and superiours,
Which self-conceit undoubtedly lies At the bottom, and is the original cause of all Atheism and sceptical disputes against Providence and Religion, of all undutiful carriage towards Governors and superiors,
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and of all those uncharitable separations and unchristian divisions that are so rife amongst us, and do so sadly threaten the ruine both of our Church and State.
and of all those uncharitable separations and unchristian divisions that Are so rife among us, and do so sadly threaten the ruin both of our Church and State.
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Whereas on the other side, the great foundation of all true Religion and civil order, the onely effectual means of procuring and advancing peace, real wisedom and truth amongst men, is an humble and lowly esteem of our selves, a modest diffidence of our own apprehensions,
Whereas on the other side, the great Foundation of all true Religion and civil order, the only effectual means of procuring and advancing peace, real Wisdom and truth among men, is an humble and lowly esteem of our selves, a modest diffidence of our own apprehensions,
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an hearty and serious acknowledgment of our own defects, and a willingness to be instructed, directed, ruled and governed by others who are better and wiser than our selves.
an hearty and serious acknowledgment of our own defects, and a willingness to be instructed, directed, ruled and governed by Others who Are better and Wiser than our selves.
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I shall at this time propound to you some plain instances, wherein this sort of pride or self-conceit doth shew it self, particularly in matters of Religion, together with the folly and mischiefs of it. I.
I shall At this time propound to you Some plain instances, wherein this sort of pride or self-conceit does show it self, particularly in matters of Religion, together with the folly and mischiefs of it. I.
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II. In being obstinate and pertinacious in some singular fancies and opinions, though upon never so slight grounds at first believed and entertained. III. In affecting to impose our own humours and conceits upon others, and in despising and condemning all that are not in every thing just of our own mind and persuasion. I.
II In being obstinate and pertinacious in Some singular fancies and opinions, though upon never so slight grounds At First believed and entertained. III. In affecting to impose our own humours and conceits upon Others, and in despising and condemning all that Are not in every thing just of our own mind and persuasion. I.
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This self-conceit appears in being confident and positive about things which we do not understand, and in intermedling with affairs which do not belong to us.
This self-conceit appears in being confident and positive about things which we do not understand, and in intermeddling with affairs which do not belong to us.
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when we measure and judge of the nature of God, the counsels of heaven, the methods of Providence, the constitutions of our governours, the doctrines of our approved teachers, the reasonableness of publick laws, the designs and undertakings of other men, truth and falshood, good and evil onely according to the agreement or disagreement of things with our private fancies, childish prejudices and rash judgments. But more particularly.
when we measure and judge of the nature of God, the Counsels of heaven, the methods of Providence, the constitutions of our Governors, the doctrines of our approved Teachers, the reasonableness of public laws, the designs and undertakings of other men, truth and falsehood, good and evil only according to the agreement or disagreement of things with our private fancies, childish prejudices and rash Judgments. But more particularly.
Into this one principle, I think, may be resolved the most considerable, (if any such there be) nay almost all the objections that ever were framed against the existence of a God,
Into this one principle, I think, may be resolved the most considerable, (if any such there be) nay almost all the objections that ever were framed against the existence of a God,
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and the truth and certainty of Religion, viz. that there are many things commonly taught and believed, which some pert young sinners cannot by any means understand,
and the truth and certainty of Religion, viz. that there Are many things commonly taught and believed, which Some pert young Sinners cannot by any means understand,
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Every thing they think of is clothed with corporeal accidents; they cannot conceive an infinite Being, nor solve all the difficulties about eternity, omnipresence, omniscience, and the like;
Every thing they think of is clothed with corporeal accidents; they cannot conceive an infinite Being, nor solve all the difficulties about eternity, omnipresence, omniscience, and the like;
These now are the persons that conceit themselves the onely men of parts and deep reach, who will not be born down by a popular faith, who search and dive into the very bottom of things,
These now Are the Persons that conceit themselves the only men of parts and deep reach, who will not be born down by a popular faith, who search and dive into the very bottom of things,
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if any thing happens in the world that seems to them confused and disordered, if their wisedoms cannot discern the end, benefit and design of every thing that falls out, presently they either charge God with folly and ill contrivance,
if any thing happens in the world that seems to them confused and disordered, if their wisdoms cannot discern the end, benefit and Design of every thing that falls out, presently they either charge God with folly and ill contrivance,
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Thus you may observe with my Lord Bacon that no great proficients in Philosophy who have really improved their minds and reasons, have ever been Atheists;
Thus you may observe with my Lord Bacon that no great proficients in Philosophy who have really improved their minds and Reasons, have ever been Atheists;
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but such onely as have had a little smattering of it, and being puft up with a small pittance of knowledge, became presently ready to conclude they understood all things;
but such only as have had a little smattering of it, and being puffed up with a small pittance of knowledge, became presently ready to conclude they understood all things;
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And if you consult the experience of these days you will find those onely to swagger and hector against Religion who have a lofty opinion of their own learning and parts, begot and maintained by a slight and superficial skill in Philosophy, by a little dabling in the Mathematicks and Mechanicks,
And if you consult the experience of these days you will find those only to swagger and hector against Religion who have a lofty opinion of their own learning and parts, begotten and maintained by a slight and superficial skill in Philosophy, by a little dabbling in the Mathematics and Mechanics,
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but who art thou, O vain man, that thus exaltest thy self against God, and settest up thy puisne wit and understanding in competition with his eternal reason?
but who art thou, Oh vain man, that thus Exaltest thy self against God, and settest up thy puisne wit and understanding in competition with his Eternal reason?
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'Tis strange that when men find themselves at a loss, and utterly to seek about the nature of things visible and sensible, about the ordinary appearances of this world;
It's strange that when men find themselves At a loss, and utterly to seek about the nature of things visible and sensible, about the ordinary appearances of this world;
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that yet, I say, when they come to discourse of such things as are plainly above their reach and capacity, being invisible and infinite, they will believe nothing but what they can fully comprehend,
that yet, I say, when they come to discourse of such things as Are plainly above their reach and capacity, being invisible and infinite, they will believe nothing but what they can Fully comprehend,
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when without controll we pass our rash verdicts upon God's Actions, and sit in judgment upon the various occurrences of this world, accusing and arraigning God of arbitrary tyrannical government,
when without control we pass our rash verdicts upon God's Actions, and fit in judgement upon the various occurrences of this world, accusing and arraigning God of arbitrary tyrannical government,
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that if the Government of mankind were but committed to our care, (as the Chariot of the Sun is said once to have been to Phaethon ) we could order and determine things more wisely and equally, and to better advantage.
that if the Government of mankind were but committed to our care, (as the Chariot of the Sun is said once to have been to Phaethon) we could order and determine things more wisely and equally, and to better advantage.
to bring arguments for any way or sect from temporal successes, or to condemn any who differ from us by reason of some calamities or unfortunate accidents that may have befallen them.
to bring Arguments for any Way or sect from temporal Successes, or to condemn any who differ from us by reason of Some calamities or unfortunate accidents that may have befallen them.
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This shews us mightily conceited of our selves and our own judgments, when we think God so fond of our private and singular sentiments as that all his Providences must needs serve onely to vindicate and countenance our side,
This shows us mightily conceited of our selves and our own Judgments, when we think God so found of our private and singular sentiments as that all his Providences must needs serve only to vindicate and countenance our side,
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thus unwarrantably to pronounce concerning his Actions, as if we were of his Cabinet-council, and had particular revelations of all the designs he carrieth on in the world.
thus unwarrantably to pronounce Concerning his Actions, as if we were of his Cabinet council, and had particular revelations of all the designs he Carrieth on in the world.
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3. Another instance of this sort of self-conceit may be in private and illiterate persons pretending to expound the most difficult and obscure places of Scripture,
3. another instance of this sort of self-conceit may be in private and illiterate Persons pretending to expound the most difficult and Obscure places of Scripture,
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and yet it is too true that these parts of it, though they alone contain our necessary duty, are quite overlooked, at least not near so much studied or regarded,
and yet it is too true that these parts of it, though they alone contain our necessary duty, Are quite overlooked, At least not near so much studied or regarded,
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and thus even amongst common people you will find not a few that are more positive and dogmatical in their interpretations of Prophecies, mystical Speeches,
and thus even among Common people you will find not a few that Are more positive and dogmatical in their interpretations of Prophecies, mystical Speeches,
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and having learnt a great deal of Scripture by rote and a few terms of art, shall dictate as magisterially concerning the difficultest points in Divinity,
and having learned a great deal of Scripture by rote and a few terms of art, shall dictate as magisterially Concerning the difficultest points in Divinity,
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for I find it amongst the observations made by an Italian in Queen Elizabeth 's days, of glorious memory, that the common people of England were wiser,
for I find it among the observations made by an Italian in Queen Elizabeth is days, of glorious memory, that the Common people of England were Wiser,
Hence they spend most of their time and discourse in canvassing and descanting upon the actions of their superiours, of which they are yet most incompetent judges;
Hence they spend most of their time and discourse in Canvassing and descanting upon the actions of their superiors, of which they Are yet most incompetent judges;
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What an happy world would there soon be, thinks such a grave politician, if all things were settled according to that model, which he hath framed in his own conceit? how well would the State be secured,
What an happy world would there soon be, thinks such a grave politician, if all things were settled according to that model, which he hath framed in his own conceit? how well would the State be secured,
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or his counsel might be heard? how soon would there be a thorow reformation of all that is amiss, would the King but please to think him worthy of such a place of power and authority? In short, let things be well or ill administred, still,
or his counsel might be herd? how soon would there be a thorough Reformation of all that is amiss, would the King but please to think him worthy of such a place of power and Authority? In short, let things be well or ill administered, still,
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what an unhappy thing is it that such a prodigious wise man should be so little taken notice of or regarded? Thus every one almost conceited of his own politicks invades the office of a Counsellour of State,
what an unhappy thing is it that such a prodigious wise man should be so little taken notice of or regarded? Thus every one almost conceited of his own politics invades the office of a Counselor of State,
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for if no laws or constitutions of our governours were to take place but onely such as every one should approve of, the authority of the Magistrate would signifie nothing,
for if no laws or constitutions of our Governors were to take place but only such as every one should approve of, the Authority of the Magistrate would signify nothing,
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or any others they have the least knowledge of, putting their sickle into every man's corn, peeping into every man's house, listening at every ones window, to furnish themselves with matter for censure and observation,
or any Others they have the least knowledge of, putting their fickle into every Man's corn, peeping into every Man's house, listening At every ones window, to furnish themselves with matter for censure and observation,
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and by thus thrusting themselves into every man's business, they usurp undue authority, they assume without just title superiority and jurisdiction over others, infringe their liberty,
and by thus thrusting themselves into every Man's business, they usurp undue Authority, they assume without just title superiority and jurisdiction over Others, infringe their liberty,
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Such an one is in at all things, is of all trades and professions, understands all arts and sciences, is fit to regulate all disorders, make up all differences, carry on all intricate designs, able to conquer all difficulties and remove mountains;
Such an one is in At all things, is of all trades and professions, understands all arts and sciences, is fit to regulate all disorders, make up all differences, carry on all intricate designs, able to conquer all difficulties and remove Mountains;
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for he hath not patience enough to consider and examine any thing justly and throughly, he counts it a disparagement in any case to suspend and enquire, he understands all things at first sight, and by instinct;
for he hath not patience enough to Consider and examine any thing justly and thoroughly, he counts it a disparagement in any case to suspend and inquire, he understands all things At First sighed, and by instinct;
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It is as safe to give a man of honour the lie, as to dispute what such a dictatour affirms, you must receive all his grave and wise aphorisms with a deep silence and profound reverence,
It is as safe to give a man of honour the lie, as to dispute what such a dictator affirms, you must receive all his grave and wise aphorisms with a deep silence and profound Reverence,
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what hopes then of doing him any good, who swelled with an overweening esteem of his own abilities, never so much as once dreams that it is possible he may be deceived? It is the saying of Solomon, Prov. 26.12. Seest thou a man wise in his own conceit, there is more hope of a fool than of him.
what hope's then of doing him any good, who swelled with an overweening esteem of his own abilities, never so much as once dreams that it is possible he may be deceived? It is the saying of Solomon, Curae 26.12. See thou a man wise in his own conceit, there is more hope of a fool than of him.
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All I advise is, that we should all of us throughly consider our own ignorance, and the scantiness of our faculties, and how easie it is for us to mistake,
All I Advice is, that we should all of us thoroughly Consider our own ignorance, and the scantiness of our faculties, and how easy it is for us to mistake,
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that we should be willing to be taught (and untaught too what for a long time we have held as certain) by those who are better and have more understanding than our selves, especially by those whom God hath set over us, for that very end:
that we should be willing to be taught (and untaught too what for a long time we have held as certain) by those who Are better and have more understanding than our selves, especially by those whom God hath Set over us, for that very end:
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that we should weigh things without partiality or passion, and enquire out truth with the same indifference a Traveller doth his road, being concerned onely to find out the right way;
that we should weigh things without partiality or passion, and inquire out truth with the same indifference a Traveller does his road, being concerned only to find out the right Way;
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And in disputable things, which are capable of opposition and reason on both sides, for a man to confess his doubt, is a great testimony of a good judgment,
And in disputable things, which Are capable of opposition and reason on both sides, for a man to confess his doubt, is a great testimony of a good judgement,
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whereas to talk confidently and positively about such things, hath been always given as the sign of a fool and illiterate person, of a fiery and clamorous bigot, of an ill-manner'd and conceited zealot.
whereas to talk confidently and positively about such things, hath been always given as the Signen of a fool and illiterate person, of a fiery and clamorous bigot, of an ill-mannered and conceited zealot.
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but who, notwithstanding his dislike of the present constitution (and there never was nor ever will be one that all men shall like) I soon found would be well pleased if his own way were setled instead of it,
but who, notwithstanding his dislike of the present constitution (and there never was nor ever will be one that all men shall like) I soon found would be well pleased if his own Way were settled instead of it,
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And though he doth not approve of what the Magistrate hath appointed or commanded, yet he would have the Magistrate and every one else approve of that,
And though he does not approve of what the Magistrate hath appointed or commanded, yet he would have the Magistrate and every one Else approve of that,
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Nor hath our Christianity provided any infallible way or means of silencing or putting an end to such differences about less matters and speculative points.
Nor hath our Christianity provided any infallible Way or means of silencing or putting an end to such differences about less matters and speculative points.
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As for other things which are not of so great moment, and are more obscure, it is sufficient that in all cases we be modest and humble, teachable and governable, that we preserve peace, order and charity,
As for other things which Are not of so great moment, and Are more Obscure, it is sufficient that in all cases we be modest and humble, teachable and governable, that we preserve peace, order and charity,
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What horrible presumption therefore is it in us to judge, despise, condemn our brethren, for those mistakes (if they be so) which God will overlook and pass by? What devilish pride is this (I cannot speak too earnestly in the case) to endeavour like the old Tyrant, to stretch or cramp up every man to the proportion of my bed? to presume that God will judge and count with men just by the rate and measure of my understanding,
What horrible presumption Therefore is it in us to judge, despise, condemn our brothers, for those mistakes (if they be so) which God will overlook and pass by? What devilish pride is this (I cannot speak too earnestly in the case) to endeavour like the old Tyrant, to stretch or cramp up every man to the proportion of my Bed? to presume that God will judge and count with men just by the rate and measure of my understanding,
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and this is the uncharitable spirit that so eminently discovers it self in the Roman Church, which pretending to infallibility and an unerring authority over Christians, condemns and persecutes all who will not submit to her determinations, and believe as she doth.
and this is the uncharitable Spirit that so eminently discovers it self in the Roman Church, which pretending to infallibility and an unerring Authority over Christians, condemns and persecutes all who will not submit to her determinations, and believe as she does.
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And if ever unity and Christian concord, and peace, and brotherly love be again recovered, and prevail again amongst us, it must be by these means and principles.
And if ever unity and Christian concord, and peace, and brotherly love be again recovered, and prevail again among us, it must be by these means and principles.
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It is a vain thing to think to bring all men to one mind, but yet one would hope it not impossible to persuade Christians to a mean opinion of themselves, that in lowliness of mind each should esteem others before himself, to a dutifull subjection to their betters in things under their charge and ordering,
It is a vain thing to think to bring all men to one mind, but yet one would hope it not impossible to persuade Christians to a mean opinion of themselves, that in lowliness of mind each should esteem Others before himself, to a dutiful subjection to their betters in things under their charge and ordering,
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Several expedients have been propounded for the uniting us, and reconciling our differences; some are for toleration, others for comprehension, others for the strict execution of penal laws, but alas!
Several expedients have been propounded for the uniting us, and reconciling our differences; Some Are for toleration, Others for comprehension, Others for the strict execution of penal laws, but alas!
Meddle not with what is beyond your capacity, or out of your sphere; small abilities and great confidence ordinarily make the most inconsiderable and ridiculous creature in nature.
Meddle not with what is beyond your capacity, or out of your sphere; small abilities and great confidence ordinarily make the most inconsiderable and ridiculous creature in nature.
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Do not pertinaciously pursue any thing wherein you are singular, examine all things, even those things you may have long believed to be true, with diffidence of your selves,
Do not pertinaciously pursue any thing wherein you Are singular, examine all things, even those things you may have long believed to be true, with diffidence of your selves,
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hear calmly, debate soberly and rationally, and allow other men their turn to speak, and attend to what is said against you with as eager a desire of learning,
hear calmly, debate soberly and rationally, and allow other men their turn to speak, and attend to what is said against you with as eager a desire of learning,
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nor yet any greater sport and diversion to his company than his grave looks, his formal stiff carriage, his starched set discourse, his lofty pretences, his cunning conjectures, his Ʋtopian projects, his sly and crafty commendations of himself, his wise remarks upon all things and persons;
nor yet any greater sport and diversion to his company than his grave looks, his formal stiff carriage, his starched Set discourse, his lofty pretences, his cunning Conjectures, his Ʋtopian projects, his sly and crafty commendations of himself, his wise remarks upon all things and Persons;
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When every one thus minds and contents himself with his own business and the offices of his particular calling, contains himself in that rank God Almighty hath placed him in, studies to act his own part well and to the life,
When every one thus minds and contents himself with his own business and the Offices of his particular calling, contains himself in that rank God Almighty hath placed him in, studies to act his own part well and to the life,
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Thoughts indeed are free from the dominion or power of men, we may conceal or disguise them from all the world, we may deceive the most cunning and subtile, by speaking and acting contrary to our minds;
Thoughts indeed Are free from the dominion or power of men, we may conceal or disguise them from all the world, we may deceive the most cunning and subtle, by speaking and acting contrary to our minds;
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for the righteous God trieth the hearts and reins, discerneth the most hidden workings and inward motions of our souls, is conscious to all the wandrings of our fancies and imaginations, is acquainted with all our private designs and contrivances,
for the righteous God trieth the hearts and reins, discerneth the most hidden workings and inward motions of our Souls, is conscious to all the wanderings of our fancies and Imaginations, is acquainted with all our private designs and contrivances,
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and knoweth our secret ends and intentions, so that in respect of the divine laws and judgment, our very thoughts are as capable of being really good or really evil as our actions.
and Knoweth our secret ends and intentions, so that in respect of the divine laws and judgement, our very thoughts Are as capable of being really good or really evil as our actions.
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Now thoughts here I understand in the largest sense, as comprehending all the internal acts of the mind of man, viz. not onely simple conceits, apprehensions, fancies, bare pondring or musing of any thing in our minds,
Now thoughts Here I understand in the Largest sense, as comprehending all the internal acts of the mind of man, viz. not only simple conceits, apprehensions, fancies, bore pondering or musing of any thing in our minds,
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but also all the reasonings, consultations, purposes, resolutions, designs, contrivances, desires and cares of our minds as opposed to our external words and actions.
but also all the reasonings, Consultations, Purposes, resolutions, designs, contrivances, Desires and Cares of our minds as opposed to our external words and actions.
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The Prophet indeed tells us that God is of purer eyes than to behold evil, and that he cannot look on iniquity, that is, not with the least degree of complacence or approbation;
The Prophet indeed tells us that God is of Purer eyes than to behold evil, and that he cannot look on iniquity, that is, not with the least degree of complacence or approbation;
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for he beholdeth mischief and spite to requite it with his hand, as David tells us Psal. 20.14. and it is necessary when he forbids it, punisheth it, or pardons it, that sin must then be the object of the divine understanding in all those acts that are conversant about it.
for he beholdeth mischief and spite to requite it with his hand, as David tells us Psalm 20.14. and it is necessary when he forbids it, Punisheth it, or Pardons it, that since must then be the Object of the divine understanding in all those acts that Are conversant about it.
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Thus our blessed Saviour, though he was free from all sin, yet when he was tempted by the Devil, no doubt had in his mind the apprehension of that evil he was instigated to by that wicked spirit;
Thus our blessed Saviour, though he was free from all since, yet when he was tempted by the devil, no doubt had in his mind the apprehension of that evil he was instigated to by that wicked Spirit;
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A bad man may often think of what is good, may entertain his mind with speculations about God, his immortal soul, a future life, the benefits purchased for us by Jesus Christ;
A bad man may often think of what is good, may entertain his mind with speculations about God, his immortal soul, a future life, the benefits purchased for us by jesus christ;
may employ himself much in the study and meditation of the Scriptures, divine and spiritual things, onely to exercise his wit, to satisfie his curiosity or inquisitive humour, to furnish himself for talk or dispute, to appear learned, or the like;
may employ himself much in the study and meditation of the Scriptures, divine and spiritual things, only to exercise his wit, to satisfy his curiosity or inquisitive humour, to furnish himself for talk or dispute, to appear learned, or the like;
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If he be not pleased with, if he doth not entertain such thoughts upon some other accounts, there is no more Religion or vertue in fixing his mind upon God,
If he be not pleased with, if he does not entertain such thoughts upon Some other accounts, there is no more Religion or virtue in fixing his mind upon God,
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how else should they ever repent of them, beg God's pardon for, or resolve against them? there is no reading in the holy Scriptures or any other histories, wherein the evil actions and speeches of wicked men are recorded, there is no living or conversing in the world, where so much evil is every day committed, without thinking of that which is sinfull;
how Else should they ever Repent of them, beg God's pardon for, or resolve against them? there is no reading in the holy Scriptures or any other histories, wherein the evil actions and Speeches of wicked men Are recorded, there is no living or conversing in the world, where so much evil is every day committed, without thinking of that which is sinful;
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but then in good men the thought of any such thing is always with grief and detestation, they think of it as of a thing that is most hatefull and pernicious to them;
but then in good men the Thought of any such thing is always with grief and detestation, they think of it as of a thing that is most hateful and pernicious to them;
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Nor yet farther by evil thoughts do I understand any sudden thoughts, starting up in our minds before we are aware, which will not I believe be imputed to us as sins,
Nor yet farther by evil thoughts do I understand any sudden thoughts, starting up in our minds before we Are aware, which will not I believe be imputed to us as Sins,
Now such first motions of sin (as we commonly call them) which come upon us, nobis non scientibus nec volentibus, without our knowledge and against our wills, are onely the exercise of our vertues when presently checked and contradicted;
Now such First motions of since (as we commonly call them) which come upon us, nobis non scientibus nec volentibus, without our knowledge and against our wills, Are only the exercise of our Virtues when presently checked and contradicted;
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So far forth therefore as our company, discourse, employments, entertainments, books, recreations, wine, nay I may add diet too do contribute to the stirring up in our minds, wanton and lustfull, covetous or ambitious, angry or revengefull thoughts,
So Far forth Therefore as our company, discourse, employments, entertainments, books, recreations, wine, nay I may add diet too do contribute to the stirring up in our minds, wanton and lustful, covetous or ambitious, angry or revengeful thoughts,
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By sensuality, and looseness, and intemperance, and indulging themselves in bodily pleasures, men may so debase their minds, that hardly any thoughts shall offer themselves,
By sensuality, and looseness, and intemperance, and indulging themselves in bodily pleasures, men may so debase their minds, that hardly any thoughts shall offer themselves,
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yet sometimes by surprize, through casual non-attendance and inadvertency, or the cunning and activity of our spiritual enemies, a base wicked thought may suddenly possess our minds,
yet sometime by surprise, through casual non-attendance and inadvertency, or the cunning and activity of our spiritual enemies, a base wicked Thought may suddenly possess our minds,
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Now if we do not take care to furnish our minds continually with good and usefull matter for our thoughts, they will soon find out something else to exercise themselves upon;
Now if we do not take care to furnish our minds continually with good and useful matter for our thoughts, they will soon find out something Else to exercise themselves upon;
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and when we let them run loosely and at random, and think at all adventures as it happens, we then tempt the Devil to chuse a subject for us, we expose our selves to the wildness and extravagance of our own vain imaginations;
and when we let them run loosely and At random, and think At all adventures as it happens, we then tempt the devil to choose a Subject for us, we expose our selves to the wildness and extravagance of our own vain Imaginations;
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and bid them welcome, and provide lodging for them, that they may continue with us, this comes wellnigh to the same as if we had at first invited them in.
and bid them welcome, and provide lodging for them, that they may continue with us, this comes Wellnigh to the same as if we had At First invited them in.
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Nay when such enemies have invaded our minds, if we do not presently raise all the forces we can against them, put a sudden check and stop to them, labour with all our power to quell and root them out;
Nay when such enemies have invaded our minds, if we do not presently raise all the forces we can against them, put a sudden check and stop to them, labour with all our power to quell and root them out;
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II. Having thus briefly shewn you when we are in fault and to be blamed if our thoughts be evil, I proceed now secondly to give some account of the nature and kinds of evil thoughts.
II Having thus briefly shown you when we Are in fault and to be blamed if our thoughts be evil, I proceed now secondly to give Some account of the nature and Kinds of evil thoughts.
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Who can tell how oft he offendeth? who can declare all the several thoughts that come into a man's mind but in one day or one hour, which yet he would blush to have made known to those he converses with? Our thoughts are very quick and sudden, nimble and volatile, can wander in a moment to the utmost ends of the earth, can leap streight from one pole to the other, are as various as the several objects of our senses,
Who can tell how oft he offends? who can declare all the several thoughts that come into a Man's mind but in one day or one hour, which yet he would blush to have made known to those he converses with? Our thoughts Are very quick and sudden, nimble and volatile, can wander in a moment to the utmost ends of the earth, can leap straight from one pole to the other, Are as various as the several objects of our Senses,
when we erect a stage in our fancies, and on it with strange complacence imagine those satisfactions and filthinesses which yet we dare not, which we have not opportunity to bring into outward act.
when we erect a stage in our fancies, and on it with strange complacence imagine those satisfactions and filthinesses which yet we Dare not, which we have not opportunity to bring into outward act.
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When we gratify our covetous impure desires and lusts with the pictures and feigned representation of those enjoyments and pleasures and sensual contentments we have a mind to.
When we gratify our covetous impure Desires and Lustiest with the pictures and feigned representation of those enjoyments and pleasures and sensual contentment's we have a mind to.
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(1.) If we consider these lewd imaginations as to the present time, there is no sin or wickedness so vile and heinous but a man may become truly guilty of it in the sight of God onely by imagining it done in his mind,
(1.) If we Consider these lewd Imaginations as to the present time, there is no since or wickedness so vile and heinous but a man may become truly guilty of it in the sighed of God only by imagining it done in his mind,
if the devil of lust be stirred up in him, and he enjoys the cloud, the creature of his own brain, this is the adultery of the heart, our mind then becomes a stews, and is polluted and defiled;
if the Devil of lust be stirred up in him, and he enjoys the cloud, the creature of his own brain, this is the adultery of the heart, our mind then becomes a Stews, and is polluted and defiled;
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as he can desire it in his mind, do you believe he would spare any of his adversaries? could the greedy wretch as secretly get the possession of his neighbour's goods,
as he can desire it in his mind, do you believe he would spare any of his Adversaries? could the greedy wretch as secretly get the possession of his neighbour's goods,
than it is for men to know his thoughts, I doubt not but every such person would soon actually invade and usurp all those things he now swallows in his imagination or greedy appetite onely. But farther;
than it is for men to know his thoughts, I doubt not but every such person would soon actually invade and usurp all those things he now Swallows in his imagination or greedy appetite only. But farther;
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When we revive our stollen unlawfull pleasures in our memories, and run over in our minds all the passages and circumstances of our sins long since committed, with a new and fresh delight;
When we revive our stolen unlawful pleasures in our memories, and run over in our minds all the passages and Circumstances of our Sins long since committed, with a new and fresh delight;
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or as good men with mighty satisfaction reflect upon the actions of a well-spent life, recalling to their minds with great joy and transport, what at any time they have well done,
or as good men with mighty satisfaction reflect upon the actions of a well-spent life, recalling to their minds with great joy and transport, what At any time they have well done,
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after the same manner do wicked men as it were raise again by the witchcraft of their filthy imaginations, their past sins, renew their acquaintance with them, and approbation of them.
After the same manner do wicked men as it were raise again by the witchcraft of their filthy Imaginations, their past Sins, renew their acquaintance with them, and approbation of them.
When weak and impotent, disabled by poverty, age, want of convenience or opportunity for the repeated commission of them, they possess the sins of their youth,
When weak and impotent, disabled by poverty, age, want of convenience or opportunity for the repeated commission of them, they possess the Sins of their youth,
and place them ever before them, chewing upon the cud, recounting over to themselves their merry bouts, their mad pranks, their wanton dalliances, their lewd excesses, their wicked company, with the same contentment almost as they first acted or enjoyed them:
and place them ever before them, chewing upon the cud, recounting over to themselves their merry bouts, their mad pranks, their wanton dalliances, their lewd Excesses, their wicked company, with the same contentment almost as they First acted or enjoyed them:
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and thus their souls sin still as much as ever, although yet as to the outward act they may be through age, poverty, want of ability or opportunity, chast, temperate and sober.
and thus their Souls sin still as much as ever, although yet as to the outward act they may be through age, poverty, want of ability or opportunity, chaste, temperate and Sobrium.
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but to relish them in our thoughts is still to approve of them, it is a sure sign that we have not really disowned or renounced the sin in our judgments,
but to relish them in our thoughts is still to approve of them, it is a sure Signen that we have not really disowned or renounced the since in our Judgments,
the speculative wickedness of mens fancies and imaginations shews it self in the wild and extravagant suppositions they make to themselves, feigning themselves to be what they would fain be,
the speculative wickedness of men's fancies and Imaginations shows it self in the wild and extravagant suppositions they make to themselves, feigning themselves to be what they would fain be,
Now this is the work of a mean idle fancy, when we thus frame to our selves imaginary models of happiness, creating fools paradises to our selves, building castles in the air,
Now this is the work of a mean idle fancy, when we thus frame to our selves imaginary models of happiness, creating Fools paradises to our selves, building Castles in the air,
What preferments and advancements, what success and prosperous fortune do some men, especially young men that know but little in the world, promise to themselves? what jolly thoughts do such false Romantick hopes often fill them with,
What preferments and advancements, what success and prosperous fortune do Some men, especially young men that know but little in the world, promise to themselves? what jolly thoughts do such false Romantic hope's often fill them with,
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how do they make their spirits leap and caper within them, as if the messenger were just now at the door to bring them tidings of it? how do their thoughts go out to meet that pleasure and happiness they so much desire? how do they please themselves with the fancies of those mountains of gold, with those strange chimerical Idea's of bliss which yet they are never like to be possessed of? like those Good-fellows the Prophet Isaiah speaks of, Isa. 56.12.
how do they make their spirits leap and caper within them, as if the Messenger were just now At the door to bring them tidings of it? how do their thoughts go out to meet that pleasure and happiness they so much desire? how do they please themselves with the fancies of those Mountains of gold, with those strange chimerical Idea's of bliss which yet they Are never like to be possessed of? like those Good-fellows the Prophet Isaiah speaks of, Isaiah 56.12.
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they feed and live upon the promises of their own hearts and thoughts before-hand, and as one hath well expressed this vanity, they take up beforehand in their thoughts upon trust the pleasures they hope to enjoy,
they feed and live upon the promises of their own hearts and thoughts beforehand, and as one hath well expressed this vanity, they take up beforehand in their thoughts upon trust the pleasures they hope to enjoy,
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and please and gratify themselves with these silly impostures of their teeming fancies. Well, says the impatient youth, when my Parents are once dead and gone to heaven,
and please and gratify themselves with these silly Impostors of their teeming fancies. Well, Says the impatient youth, when my Parents Are once dead and gone to heaven,
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how short the nights, when I shall sin without fear of an angry look, or a severe check, please onely my self, give no account to any? Thus his heart and mind is debauched long before his body is entred:
how short the nights, when I shall sin without Fear of an angry look, or a severe check, please only my self, give no account to any? Thus his heart and mind is debauched long before his body is entered:
or that office which he affects most, and then settles himself in all the magnificence and pomp imaginable, fansying himself highly raised and exalted above other men;
or that office which he affects most, and then settles himself in all the magnificence and pomp imaginable, fancying himself highly raised and exalted above other men;
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all his neighbours and former acquaintance crowding to attend and wait on his pleasure, and all their sheaves bowing down to his sheaf, as Joseph dreamt, and the sun, moon and stars making their humble obeysance to him.
all his neighbours and former acquaintance crowding to attend and wait on his pleasure, and all their sheaves bowing down to his sheaf, as Joseph dreamed, and the sun, moon and Stars making their humble obeisance to him.
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How should God know? or is there knowledge in the most high? can he judge through the dark cloud? bidding him depart from us, for we desire not the knowledge of his ways.
How should God know? or is there knowledge in the most high? can he judge through the dark cloud? bidding him depart from us, for we desire not the knowledge of his ways.
if I be cleansed from my sin? Here is a deal of doe and bustle made about Conscience and Religion, I will e'en venture my self as I see a thousand others do;
if I be cleansed from my since? Here is a deal of doe and bustle made about Conscience and Religion, I will even venture my self as I see a thousand Others do;
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3. I might instance in our thinking and musing upon things innocent and harmless enough in themselves, which yet become evil because of the seasons of them, that is,
3. I might instance in our thinking and musing upon things innocent and harmless enough in themselves, which yet become evil Because of the seasons of them, that is,
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but which he hath voluntarily for a considerable time dwelt upon and entertained his mind with during this short exercise, should be here openly exposed to the whole Congregation? How many of us have been telling our money,
but which he hath voluntarily for a considerable time dwelled upon and entertained his mind with during this short exercise, should be Here openly exposed to the Whole Congregation? How many of us have been telling our money,
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or ordering our houshold affairs, or conversing with distant friends? into how many Countries have some of us travelled? how many persons have we visited? how many several affairs have we dispatched, to say no worse,
or ordering our household affairs, or conversing with distant Friends? into how many Countries have Some of us traveled? how many Persons have we visited? how many several affairs have we dispatched, to say no Worse,
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4 I might farther mention envious, malitious, fretting thoughts, when our spirits are disquieted and vexed at the prosperity and happiness of other men, who get the start of us,
4 I might farther mention envious, malicious, fretting thoughts, when our spirits Are disquieted and vexed At the Prosperity and happiness of other men, who get the start of us,
5. Troublesome anxious thoughts of future events, multiplying to our selves endless fears and solicitudes, distracting our minds with useless unnecessary cares for the things of this life, perplexing our selves about things that do not at all concern us, nor belong to us.
5. Troublesome anxious thoughts of future events, multiplying to our selves endless fears and solicitudes, distracting our minds with useless unnecessary Cares for the things of this life, perplexing our selves about things that do not At all concern us, nor belong to us.
How many who want nothing they can reasonably desire, render their lives strangely wretched and miserable, onely by discontented and melancholy thoughts,
How many who want nothing they can reasonably desire, render their lives strangely wretched and miserable, only by discontented and melancholy thoughts,
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and ill-boding apprehensions? their souls continually shaking with the pannick dread of improbable crosses and misfortunes, creating to themselves great pain and confusion by tragical and idle jealousies of evils to come,
and ill-boding apprehensions? their Souls continually shaking with the panic dread of improbable Crosses and misfortunes, creating to themselves great pain and confusion by tragical and idle jealousies of evils to come,
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How much time do many men spend in studying and considering their own worth and excellencies? how do they please themselves with viewing their own endowments and accomplishments,
How much time do many men spend in studying and considering their own worth and excellencies? how do they please themselves with viewing their own endowments and accomplishments,
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I have not time now to speak of vain, unprofitable, insignificant thoughts, when, as we ordinarily say, we think of nothing, that is, not any thing we can give an account of;
I have not time now to speak of vain, unprofitable, insignificant thoughts, when, as we ordinarily say, we think of nothing, that is, not any thing we can give an account of;
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when our thoughts have no dependence nor coherence one upon the other, which I may call the nonsense of our thoughts, they being like the conceits of madmen,
when our thoughts have no dependence nor coherence one upon the other, which I may call the nonsense of our thoughts, they being like the conceits of madmen,
or like little boys in a School, who, as long as the Master is with them, all regularly keep in their several places, every one minding his proper work,
or like little boys in a School, who, as long as the Master is with them, all regularly keep in their several places, every one minding his proper work,
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such are our thoughts when we forget to watch over them, or command them: but this is an endless subject. III. The onely thing remaining is to name to you some plain practical rules for the right government of our thoughts.
such Are our thoughts when we forget to watch over them, or command them: but this is an endless Subject. III. The only thing remaining is to name to you Some plain practical rules for the right government of our thoughts.
If they proceed from our hearts, then we must look especially after them. In the words therefore of Solomon, Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. Thus the Prophet Jeremiah 4.14. Wash thy heart from wickedness, how long shall vain thoughts lodge within thee? and here our Saviour, out of the heart proceed evil thoughts.
If they proceed from our hearts, then we must look especially After them. In the words Therefore of Solomon, Curae 4.23. Keep thy heart with all diligence, for out of it Are the issues of life. Thus the Prophet Jeremiah 4.14. Wash thy heart from wickedness, how long shall vain thoughts lodge within thee? and Here our Saviour, out of the heart proceed evil thoughts.
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Do we not find it thus in all other instances? and were our affections but duely set upon divine and heavenly objects, we should as constantly and as pleasantly think of them,
Do we not find it thus in all other instances? and were our affections but duly Set upon divine and heavenly objects, we should as constantly and as pleasantly think of them,
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Were our hearts but once throughly affected with a sense of God and goodness, and the things of the other world, we should hardly find any room in our thoughts for meaner and inferiour objects;
Were our hearts but once thoroughly affected with a sense of God and Goodness, and the things of the other world, we should hardly find any room in our thoughts for meaner and inferior objects;
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If we once really loved God above any present enjoyment or temporal contentment, it would be impossible that things sensible should exclude the thoughts of him out of our minds,
If we once really loved God above any present enjoyment or temporal contentment, it would be impossible that things sensible should exclude the thoughts of him out of our minds,
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Have we a business of such infinite moment depending upon those few hours that yet remain of our lives (how few God onely knows) and have we time and leisure to spend whole days and weeks in unprofitable useless fancies and dreams, in the mean time forgetting the danger we are in,
Have we a business of such infinite moment depending upon those few hours that yet remain of our lives (how few God only knows) and have we time and leisure to spend Whole days and weeks in unprofitable useless fancies and dreams, in the mean time forgetting the danger we Are in,
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Here then must the foundation be laid, in setting our affections upon things above, in frequent considering the importance, the necessity, the absolute necessity of our duty in order to our happiness, till by degrees we come to a love and liking of goodness and Religion,
Here then must the Foundation be laid, in setting our affections upon things above, in frequent considering the importance, the necessity, the absolute necessity of our duty in order to our happiness, till by Degrees we come to a love and liking of Goodness and Religion,
and his mind is furnished with the knowledge of the best and worthiest things, to please himself with those silly fancies and childish imaginations, which were the entertainment and diversion of his younger, rawer years;
and his mind is furnished with the knowledge of the best and Worthiest things, to please himself with those silly fancies and childish Imaginations, which were the entertainment and diversion of his younger, rawer Years;
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Consider what care and art wicked men use to prevent good thoughts, and let us use the same diligence and endeavours to hinder evil and wicked thoughts and motions.
Consider what care and art wicked men use to prevent good thoughts, and let us use the same diligence and endeavours to hinder evil and wicked thoughts and motions.
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There is no man, especially that lives in any place where Religion is professed, and in any tolerable credit, that can go on in a course of sin without some regret and remorse;
There is no man, especially that lives in any place where Religion is professed, and in any tolerable credit, that can go on in a course of since without Some regret and remorse;
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and therefore doth he strive all that he can to stifle such chilling thoughts in their very first rise, to silence or drown the whispers of his conscience, he would fain even run away from himself, he chuses any diversion, entertainment or company, rather than attend to the dictates of his own mind and reason, is afraid of nothing so much as being alone and unemployed,
and Therefore does he strive all that he can to stifle such chilling thoughts in their very First rise, to silence or drown the whispers of his conscience, he would fain even run away from himself, he chooses any diversion, entertainment or company, rather than attend to the dictates of his own mind and reason, is afraid of nothing so much as being alone and unemployed,
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he keeps himself therefore always in a hurry and heat, and by many other artifices endeavours to shut all such cool and sober thoughts out of his mind, till by often quenching the motions of God's good spirit,
he keeps himself Therefore always in a hurry and heat, and by many other artifices endeavours to shut all such cool and Sobrium thoughts out of his mind, till by often quenching the motions of God's good Spirit,
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and resisting the light and voice of his own conscience, he by degrees loses all sense of good and evil, all good principles are laid asleep within him,
and resisting the Light and voice of his own conscience, he by Degrees loses all sense of good and evil, all good principles Are laid asleep within him,
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Now if we would but use equal diligence and watchfulness to prevent or expell evil thoughts, we should find just the same effect, that in time our minds would become in a great measure free from their solicitations and importunity;
Now if we would but use equal diligence and watchfulness to prevent or expel evil thoughts, we should find just the same Effect, that in time our minds would become in a great measure free from their solicitations and importunity;
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would we but presently reject them with the greatest disdain and indignation, use all manner of means to fix our minds on more innocent and usefull subjects, avoid all occasions,
would we but presently reject them with the greatest disdain and Indignation, use all manner of means to fix our minds on more innocent and useful subject's, avoid all occasions,
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or provocations, or incentives to evil thoughts, as carefully as wicked men do reading a good book or keeping of good company, we certainly should find in a short time our minds no longer pestered or troubled with them, we should begin to lose all savour and relish of those sins we formerly delighted in;
or provocations, or incentives to evil thoughts, as carefully as wicked men do reading a good book or keeping of good company, we Certainly should find in a short time our minds no longer pestered or troubled with them, we should begin to loose all savour and relish of those Sins we formerly delighted in;
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the spirits of men are busie and restless, something they must be doing, and what a number of monstrous, giddy, frothy, improbable conceits do daily fill our brains, merely for want of better employment? no better way therefore to prevent evil thoughts,
the spirits of men Are busy and restless, something they must be doing, and what a number of monstrous, giddy, frothy, improbable conceits do daily fill our brains, merely for want of better employment? no better Way Therefore to prevent evil thoughts,
than never to be at leisure for them, I went by the field of the slothfull, saith Salomon, and loe it was all grown over with thorns and nettles, and therefore indeed those are most of all concerned in this discourse about thoughts, whom providence hath placed in such a station,
than never to be At leisure for them, I went by the field of the slothful, Says Solomon, and lo it was all grown over with thorns and nettles, and Therefore indeed those Are most of all concerned in this discourse about thoughts, whom providence hath placed in such a station,
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and subjects to exercise our thoughts upon, such as are worthy of a reasonable creature, that is endued with an immortal soul, that is to live for ever.
and subject's to exercise our thoughts upon, such as Are worthy of a reasonable creature, that is endued with an immortal soul, that is to live for ever.
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now all such should constantly have in their minds a treasure of innocent or usefull subjects to think upon, that so they may never be at a loss how to employ their minds;
now all such should constantly have in their minds a treasure of innocent or useful subject's to think upon, that so they may never be At a loss how to employ their minds;
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Let us therefore every one resolve thus with our selves, the first opportunity of leisure I have, the first vacant hour, I will set my self to consider of such or such a good subject,
Let us Therefore every one resolve thus with our selves, the First opportunity of leisure I have, the First vacant hour, I will Set my self to Consider of such or such a good Subject,
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if his parents, his friends, his neighbours, or enemies could have certain cognizance of them, he should be infinitely more carefull about them than he is, should not allow himself that liberty and freedom which he now takes;
if his Parents, his Friends, his neighbours, or enemies could have certain cognizance of them, he should be infinitely more careful about them than he is, should not allow himself that liberty and freedom which he now Takes;
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should be as watchfull that his thoughts should appear to other men orderly, rational and vertuous as he is now that his words and actions may be such? and while we profess to believe that the transcendent Majesty of Heaven and earth is acquainted with all our private conceits, is privy to all our wishes, desires and purposes, observes and takes notice of all the motions of our minds,
should be as watchful that his thoughts should appear to other men orderly, rational and virtuous as he is now that his words and actions may be such? and while we profess to believe that the transcendent Majesty of Heaven and earth is acquainted with all our private conceits, is privy to all our wishes, Desires and Purposes, observes and Takes notice of all the motions of our minds,
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are we not ashamed of shewing in his sight such folly, of committing such wickedness in his presence? should we blush and be confounded to have but a mortal man certainly know all the childish, vain, wanton, lustfull thoughts that possess our minds,
Are we not ashamed of showing in his sighed such folly, of committing such wickedness in his presence? should we blush and be confounded to have but a Mortal man Certainly know all the childish, vain, wanton, lustful thoughts that possess our minds,
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and is it nothing to us that the great God of Heaven and earth beholds and sees them all? Consider this then, O vain man, who pleasest thy self in thy own foolish conceits, with thinking how finely thou dost cheat the world, by a mask of Religion and godliness!
and is it nothing to us that the great God of Heaven and earth beholds and sees them all? Consider this then, Oh vain man, who pleasest thy self in thy own foolish conceits, with thinking how finely thou dost cheat the world, by a mask of Religion and godliness!
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5. For the right government of your thoughts, let me recommend to you above all things serious devotion, especially humble and hearty prayer to God Almighty.
5. For the right government of your thoughts, let me recommend to you above all things serious devotion, especially humble and hearty prayer to God Almighty.
and apply our selves to the Father of spirits, and make our humble addresses to him, we then more especially converse with him as far as this state will admit of;
and apply our selves to the Father of spirits, and make our humble Addresses to him, we then more especially converse with him as Far as this state will admit of;
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and the more frequently and constantly we doe this, the more we shall abstract our minds from these inferiour objects which are so apt to entangle our hearts,
and the more frequently and constantly we do this, the more we shall abstract our minds from these inferior objects which Are so apt to entangle our hearts,
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and therefore consequently the oftner we doe this, and the more hearty and serious we are in it, the more our minds will be used and accustomed to divine thoughts and pious meditations,
and Therefore consequently the oftener we do this, and the more hearty and serious we Are in it, the more our minds will be used and accustomed to divine thoughts and pious meditations,
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and dispose us for worthy and excellent thoughts, it is like keeping of good company, a man is by degrees moulded and fashioned into some likeness unto them,
and dispose us for worthy and excellent thoughts, it is like keeping of good company, a man is by Degrees moulded and fashioned into Some likeness unto them,
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and on the other side, the intermission, neglect or formal and perfunctory performance of our devotion, will soon breed in us a forgetfulness of God and heavenly things,
and on the other side, the intermission, neglect or formal and perfunctory performance of our devotion, will soon breed in us a forgetfulness of God and heavenly things,
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so that you see a due sense of God upon our minds, and of those things that belong to our greatest interests, is by nothing so well maintained as by our constant devotion;
so that you see a due sense of God upon our minds, and of those things that belong to our greatest interests, is by nothing so well maintained as by our constant devotion;
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this is like seeing our friends often, or conversing with them every day, it preserves acquaintance with them, it cherishes our love and kindness towards them.
this is like seeing our Friends often, or conversing with them every day, it preserves acquaintance with them, it Cherishes our love and kindness towards them.
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charity vaunteth not it self, is not puffed up, &c. THE chief and most laudable design of this and other the like Anniversary Meetings being to promote love, kindness and friendship amongst men, from the consideration of some particular relations, by which (over and above what doth belong to us in common with all men and Christians) we are more nearly united and linked one to the other.
charity vaunteth not it self, is not puffed up, etc. THE chief and most laudable Design of this and other the like Anniversary Meetings being to promote love, kindness and friendship among men, from the consideration of Some particular relations, by which (over and above what does belong to us in Common with all men and Christians) we Are more nearly united and linked one to the other.
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To shew you wherein true and undissembled love doth consist, which I shall do onely by paraphrasing or commenting as briefly as I can upon this most excellent description of Charity given us by St. Paul.
To show you wherein true and undissembled love does consist, which I shall do only by paraphrasing or commenting as briefly as I can upon this most excellent description of Charity given us by Saint Paul.
and seem for a great while as if he did not at all observe or take notice of those affronts and tre••asses, which the furious and wrathfull would be sure streight to revenge.
and seem for a great while as if he did not At all observe or take notice of those affronts and tre••asses, which the furious and wrathful would be sure straight to revenge.
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and require strict reparation for every petty damage he may unjustly sustain: he doth not take all forfeitures that the rigour of the law would give him,
and require strict reparation for every Petty damage he may unjustly sustain: he does not take all forfeitures that the rigour of the law would give him,
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Thus David in that great fit of impatience, 1 Sam. 25. when displeased at Nabal 's surly answer, resolved streight to murther him and all his houshold;
Thus David in that great fit of impatience, 1 Sam. 25. when displeased At Nabal is surly answer, resolved straight to murder him and all his household;
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yet after this, when he met with one of his Fellow-servants who owed him but an hundred pence, laid violent hands on him, took him by the throat, would not tarry one hour for his money, notwithstanding the poor man humbly besought him to have patience with him but for a-while,
yet After this, when he met with one of his Fellow servants who owed him but an hundred pence, laid violent hands on him, took him by the throat, would not tarry one hour for his money, notwithstanding the poor man humbly besought him to have patience with him but for awhile,
and indeed there is no greater pleasure in the world than what is to be found in the conversation of those in whom the true Christian temper and spirit rules and prevails.
and indeed there is no greater pleasure in the world than what is to be found in the Conversation of those in whom the true Christian temper and Spirit rules and prevails.
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3. Charity envieth not; the charitable man grudgeth not at another's good, doth not mutter and repine because his neighbour thrives better, hath a greater trade, is of better repute, hath got a larger estate,
3. Charity Envieth not; the charitable man grudgeth not At another's good, does not mutter and repine Because his neighbour thrives better, hath a greater trade, is of better repute, hath god a larger estate,
for all the content and joy that his prosperity ministers to him, I have pure and unmixt, without bearing part in those cares and troubles with which it is usually attended.
for all the content and joy that his Prosperity Ministers to him, I have pure and unmix, without bearing part in those Cares and Troubles with which it is usually attended.
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the good things his neighbour enjoys eat up his flesh, dry up his marrow, and prey upon his spirits, make his eyes hollow, his cheeks lean, his face pale, and his bones rotten.
the good things his neighbour enjoys eat up his Flesh, dry up his marrow, and prey upon his spirits, make his eyes hollow, his cheeks lean, his face pale, and his bones rotten.
when men malapertly take upon themselves to prescribe to others, and fondly expect that their singular humour onely should be observed, that their private will and fancy should stand for a rule and law to all others,
when men malapertly take upon themselves to prescribe to Others, and fondly expect that their singular humour only should be observed, that their private will and fancy should stand for a Rule and law to all Others,
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Haughtiness and imperiousness of mind, proceeding from a too great love and opinion of our selves, doth especially shew it self in despising all others.
Haughtiness and imperiousness of mind, proceeding from a too great love and opinion of our selves, does especially show it self in despising all Others.
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they look upon it as a disparagement to learn from any, they cannot bear the least contradiction or opposition, they take upon themselves to judge and condemn all others,
they look upon it as a disparagement to Learn from any, they cannot bear the least contradiction or opposition, they take upon themselves to judge and condemn all Others,
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But now love makes us humble and lowly minded, teacheth us to value those accomplishments, to set a due price and estimate upon those abilities others are endued with,
But now love makes us humble and lowly minded, Teaches us to valve those accomplishments, to Set a due price and estimate upon those abilities Others Are endued with,
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and were our minds once throughly possessed with charity towards others, we could not easily entertain any despicable and contemptible thoughts of them,
and were our minds once thoroughly possessed with charity towards Others, we could not Easily entertain any despicable and contemptible thoughts of them,
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and if this one effect of charity did but get ground in the world, if men were humble and modest, diffident and distrustfull of themselves, willing to learn,
and if this one Effect of charity did but get ground in the world, if men were humble and modest, diffident and distrustful of themselves, willing to Learn,
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and receive instructions from others more learned and wiser than themselves, we might hope soon to see an end of those unchristian feuds and schisms which our Church is so miserably infested with.
and receive instructions from Others more learned and Wiser than themselves, we might hope soon to see an end of those unchristian feuds and schisms which our Church is so miserably infested with.
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But so long as men lean so much to their own understandings, and are swelled with such lofty conceits of their own abilities that they think they need no instruction;
But so long as men lean so much to their own understandings, and Are swelled with such lofty conceits of their own abilities that they think they need no instruction;
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and taunting speeches, and unhandsome bespattering and exposing our adversaries, which one thing, if it were conscientiously observed, would go a great way towards the maintaining peace amongst us, notwithstanding our different sentiments and apprehensions.
and taunting Speeches, and unhandsome bespattering and exposing our Adversaries, which one thing, if it were conscientiously observed, would go a great Way towards the maintaining peace among us, notwithstanding our different sentiments and apprehensions.
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but now love is not rude or clamorous, but patiently and calmly hears both sides, and soberly and cooly debates the matter, and reasons meekly about things;
but now love is not rude or clamorous, but patiently and calmly hears both sides, and soberly and cooly debates the matter, and Reasons meekly about things;
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and regard not how it fares with other men, so we do but live in ease and plenty our selves, is of all other things most contrary to that charity which our Saviour both by his doctrine and example hath taught and so earnestly recommended to us;
and regard not how it fares with other men, so we do but live in ease and plenty our selves, is of all other things most contrary to that charity which our Saviour both by his Doctrine and Exampl hath taught and so earnestly recommended to us;
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love is not mercenary or self-seeking, it inclineth us to doe good to others, though we thereby receive not the least advantage to our selves, besides the pleasure of doing it;
love is not mercenary or self-seeking, it Inclineth us to do good to Others, though we thereby receive not the least advantage to our selves, beside the pleasure of doing it;
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it will spend it self in laying out for others, so far is love from projecting gain or profit to it self by that kindness it doeth to others, that it is beneficent to the evil and unthankfull, to the indigent and those who are unable to make any requital;
it will spend it self in laying out for Others, so Far is love from projecting gain or profit to it self by that kindness it doth to Others, that it is beneficent to the evil and unthankful, to the indigent and those who Are unable to make any requital;
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We are not to please our selves, but rather to please our neighbour for his good, Rom. 15.1, 2. for this is the mind which was in Christ Jesus, who denied himself,
We Are not to please our selves, but rather to please our neighbour for his good, Rom. 15.1, 2. for this is the mind which was in christ jesus, who denied himself,
Christians are or ought to be so closely linked together by this bond of charity that every one should be as solicitous and concerned for the good of other men as he is for his own.
Christians Are or ought to be so closely linked together by this bound of charity that every one should be as solicitous and concerned for the good of other men as he is for his own.
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I am sure the love of the primitive Christians was so remarkable, and raised such an admiration even amongst their very enemies and persecutours, that it was a proverbial speech amongst the Gentiles, see how the Christians love one another, what care do they take one of another? had they been all brethren according to the flesh, they could not more heartily have contrived nor more industriously advanced one anothers interest and welfare than they did:
I am sure the love of the primitive Christians was so remarkable, and raised such an admiration even among their very enemies and persecutors, that it was a proverbial speech among the Gentiles, see how the Christians love one Another, what care do they take one of Another? had they been all brothers according to the Flesh, they could not more heartily have contrived nor more industriously advanced one another's Interest and welfare than they did:
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Was any one amongst them cast into prison, all the Christians of that place presently flocked to him to visit and relieve him? was any one visited with sickness, all the best and greatest personages did streight condescend to minister unto him in his weak estate? were any poor and in want, their straits and necessities were no sooner known than they were relieved? But what is now become of this brave and generous spirit? when instead of doing good unto, we devour and bite one another? charity seeketh not her own.
Was any one among them cast into prison, all the Christians of that place presently flocked to him to visit and relieve him? was any one visited with sickness, all the best and greatest Personages did straight condescend to minister unto him in his weak estate? were any poor and in want, their straits and necessities were no sooner known than they were relieved? But what is now become of this brave and generous Spirit? when instead of doing good unto, we devour and bite one Another? charity seeks not her own.
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7. Charity is not easily provoked, NONLATINALPHABET, which differs from what we had before, it suffereth long, in this that the former especially respects revenge,
7. Charity is not Easily provoked,, which differs from what we had before, it suffers long, in this that the former especially respects revenge,
A charitable man is not nice and delicate, apt to pick quarrels, to take fire and fall out into rage and passion upon every cross accident or miscarriage;
A charitable man is not Nicaenae and delicate, apt to pick quarrels, to take fire and fallen out into rage and passion upon every cross accident or miscarriage;
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how weak and impotent are most of us in this case? how doth every little forgetfulness or negligence of a servant, inferiour or neighbour, the breaking of a glass, the loss of a trifle, discompose and ruffle our minds,
how weak and impotent Are most of us in this case? how does every little forgetfulness or negligence of a servant, inferior or neighbour, the breaking of a glass, the loss of a trifle, discompose and ruffle our minds,
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and raise such storms and tumults in our breasts as require a great deal of time and trouble to lay and appease? we have but little kindness for those whom we cannot at all bear with;
and raise such storms and tumults in our breasts as require a great deal of time and trouble to lay and appease? we have but little kindness for those whom we cannot At all bear with;
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not onely charity but even common humanity requires this at our hands, that we should mutually pass by and overlook such little indiscretions, oversights, mistakes and inadvertencies, which we are all more or less subject unto, and cannot live without.
not only charity but even Common humanity requires this At our hands, that we should mutually pass by and overlook such little indiscretions, oversights, mistakes and Inadvertencies, which we Are all more or less Subject unto, and cannot live without.
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Our anger, how just soever, should never make us hurt or injure the person offending. It should never break out into fury, which is the short madness of a man;
Our anger, how just soever, should never make us hurt or injure the person offending. It should never break out into fury, which is the short madness of a man;
and whilst in the exercise thereof it is directed to that end, and kept within its due bounds and limits, subject unto and regulated by reason, the principal and imperial faculty of our souls,
and while in the exercise thereof it is directed to that end, and kept within its due bounds and Limits, Subject unto and regulated by reason, the principal and imperial faculty of our Souls,
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but when they are fitly circumstantiated and ordered, they then become morally good, and are highly beneficial to us, and serve many excellent purposes:
but when they Are fitly circumstantiated and ordered, they then become morally good, and Are highly beneficial to us, and serve many excellent Purposes:
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when our bloud boils, and our spirits are in a great fermentation, and we are so blinded with fury and rage that we know no difference between friend or foe, right or wrong,
when our blood boils, and our spirits Are in a great fermentation, and we Are so blinded with fury and rage that we know no difference between friend or foe, right or wrong,
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It will be so far from aggravating those injuries which our neighbours may at any time have offer'd us, that it will set it self to find out some charitable construction or other,
It will be so Far from aggravating those injuries which our neighbours may At any time have offered us, that it will Set it self to find out Some charitable construction or other,
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Love will be sure to alledge something or other in their favour, sometimes their age, sometimes their ignorance, sometimes the sickness of their body, sometimes that of their mind:
Love will be sure to allege something or other in their favour, sometime their age, sometime their ignorance, sometime the sickness of their body, sometime that of their mind:
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Whatever mischief or damage we have received, yet perhaps it was never intended or designed, and it was done rather by chance, than out of any ill will:
Whatever mischief or damage we have received, yet perhaps it was never intended or designed, and it was done rather by chance, than out of any ill will:
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Love is not jealous or suspicious, doth not endeavour to blast mens good actions and reputations by imagining and surmising some secret evil or bad design in them,
Love is not jealous or suspicious, does not endeavour to blast men's good actions and reputations by imagining and surmising Some secret evil or bad Design in them,
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when men rashly censure and condemn their neighbours without any just or probable grounds, and by vain surmises and ill-favoured constructions lessen the good they doe, and aggravate the evil;
when men rashly censure and condemn their neighbours without any just or probable grounds, and by vain surmises and ill-favoured constructions lessen the good they do, and aggravate the evil;
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Thus do many men, who it may be are conscious to themselves that they have no true solid worth on which to bottom a reputation, seek to raise it on the ruine of other mens.
Thus do many men, who it may be Are conscious to themselves that they have no true solid worth on which to bottom a reputation, seek to raise it on the ruin of other men's.
Such as are bad themselves are apt to think all others so too, and to suspect that every one is an hypocrite and dissembler, who pretends to more honesty or religion than themselves.
Such as Are bad themselves Are apt to think all Others so too, and to suspect that every one is an hypocrite and dissembler, who pretends to more honesty or Religion than themselves.
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They cannot imagine that others, whatever outward shew they may make, can really abstain from those pleasures and gratifications which they are so strongly inclined unto,
They cannot imagine that Others, whatever outward show they may make, can really abstain from those pleasures and gratifications which they Are so strongly inclined unto,
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But love takes every thing by the best handle, and never judgeth nor suspecteth any man to be worse than his visible actions do declare him. Love thinketh no evil.
But love Takes every thing by the best handle, and never Judgeth nor suspects any man to be Worse than his visible actions do declare him. Love Thinketh no evil.
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How far then are they from charity to whom it is meat and drink to hear a bad story of their neighbour? who watch for mens halting, make sport with their sins,
How Far then Are they from charity to whom it is meat and drink to hear a bad story of their neighbour? who watch for men's halting, make sport with their Sins,
who gad from house to house, and run into all companies on no other errand but to proclaim and divulge such failings and imperfections as they know their neighbours are guilty of;
who gad from house to house, and run into all companies on no other errand but to proclaim and divulge such failings and imperfections as they know their neighbours Are guilty of;
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when it is for his own or other mens advantage that it should be discovered; but charity obligeth us to give a favourable character of others, and to represent them,
when it is for his own or other men's advantage that it should be discovered; but charity obliges us to give a favourable character of Others, and to represent them,
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and thus when they have vented a most cursed malitious lye, with the woman in the Proverbs, they wipe their mouths and say they have done no wickedness,
and thus when they have vented a most cursed malicious lie, with the woman in the Proverbs, they wipe their mouths and say they have done no wickedness,
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[ There are, saith he, who shall endeavour to shadow and disguise the malice and ill-will they have conceived against any sort of persons or company of men with the false colour of zeal for the glory of God,
[ There Are, Says he, who shall endeavour to shadow and disguise the malice and ill-will they have conceived against any sort of Persons or company of men with the false colour of zeal for the glory of God,
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and hath many things very laudable in him, but — and then he aggravates this particular sin (whether truly or falsly imputed to him it matters not) to the highest degree:
and hath many things very laudable in him, but — and then he aggravates this particular since (whither truly or falsely imputed to him it matters not) to the highest degree:
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but now seeing the matter is out (though perhaps he was the first broacher of it) he shakes his head and lifts up his eyes and tells you it is indeed too true;
but now seeing the matter is out (though perhaps he was the First broacher of it) he shakes his head and lifts up his eyes and tells you it is indeed too true;
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There is, saith Solomon, Prov. 12.18. that speaketh like the piercings of a sword, and Prov. 18.8. the words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly:
There is, Says Solomon, Curae 12.18. that speaks like the piercings of a sword, and Curae 18.8. the words of a talebearer Are as wounds, and they go down into the innermost parts of the belly:
Curse the whisperer and double tongued, for such have destroyed many that were at peace, saith the son of Syrach: This if any thing is point blank contrary to charity,
Curse the whisperer and double tongued, for such have destroyed many that were At peace, Says the son of Sirach: This if any thing is point blank contrary to charity,
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We very easily believe those things to be, which we before-hand wish were true, and therefore charity being a wishing well to all men, must needs incline us to believe well also of them:
We very Easily believe those things to be, which we beforehand wish were true, and Therefore charity being a wishing well to all men, must needs incline us to believe well also of them:
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The judgment of charity is very large and comprehensive, it takes in all, and believes well of every one who continues within the pale of the Christian Church, doth never presume to judge mens hearts,
The judgement of charity is very large and comprehensive, it Takes in all, and believes well of every one who continues within the pale of the Christian Church, does never presume to judge Mens hearts,
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It despairs of no man's repentance and salvation, but entertains some hopes that even the worst of men, the most refractory and disobedient will at length amend and grow wiser.
It despairs of no Man's Repentance and salvation, but entertains Some hope's that even the worst of men, the most refractory and disobedient will At length amend and grow Wiser.
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And in this particular is the charity of our Church much to be commended, who contents her self with propounding an undoubted safe way to Heaven without passing any reprobating sentences and anathema's on all other Churches and societies of professours,
And in this particular is the charity of our Church much to be commended, who contents her self with propounding an undoubted safe Way to Heaven without passing any reprobating sentences and anathema's on all other Churches and societies of professors,
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as Jacob after his disappointment grudged not to serve the other seven years for the sake of Rachel. Love is strong as death, many waters cannot quench it, nor the flouds drown it;
as Jacob After his disappointment grudged not to serve the other seven Years for the sake of Rachel. Love is strong as death, many waters cannot quench it, nor the floods drown it;
it makes us willing for some time to leave our own business, though of near concernment to us, to expose our selves to heat and cold, to wearisome and painfull journies, to deny our selves our own ease,
it makes us willing for Some time to leave our own business, though of near concernment to us, to expose our selves to heat and cold, to wearisome and painful journeys, to deny our selves our own ease,
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and to partake of his nature, and to be like unto him who is good and doth good, which shews us to be the followers of our Saviour in deed and in truth, who went about doing good, and which alone can fit us for that Kingdom wherein true love, undisturbed peace and universal charity dwells and reigns for evermore.
and to partake of his nature, and to be like unto him who is good and does good, which shows us to be the followers of our Saviour in deed and in truth, who went about doing good, and which alone can fit us for that Kingdom wherein true love, undisturbed peace and universal charity dwells and reigns for evermore.
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To convince you of the necessity of this frame and temper of spirit, let me onely put you in mind of what St. Paul saith in the beginning of this Chap. that though a man should be able to speak with the tongues of men and angels, had the gift of all languages,
To convince you of the necessity of this frame and temper of Spirit, let me only put you in mind of what Saint Paul Says in the beginning of this Chap. that though a man should be able to speak with the tongues of men and Angels, had the gift of all languages,
nay though a man should part with his whole estate, and bestow all his goods to feed the poor, though he should exercise the highest acts of bounty and liberality;
nay though a man should part with his Whole estate, and bestow all his goods to feed the poor, though he should exercise the highest acts of bounty and liberality;
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II. I onely beg your patience whilst in a very few words I recommend this more excellent way, as St. Paul calls it, this spirit of love to you especially who have enjoyed the advantages of a liberal and ingenuous education.
II I only beg your patience while in a very few words I recommend this more excellent Way, as Saint Paul calls it, this Spirit of love to you especially who have enjoyed the advantages of a liberal and ingenuous education.
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And if ever I could hope to prevail and persuade, I should certainly expect no little success in such an assembly as this, consisting of persons well taught and bred, whose natures have been refined and polished,
And if ever I could hope to prevail and persuade, I should Certainly expect no little success in such an assembly as this, consisting of Persons well taught and bred, whose nature's have been refined and polished,
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I think it ought not over-slightly to be taken notice of, that in such an age as this, there are yet so many persons of fashion and quality who are not ashamed to own their education,
I think it ought not over-slightly to be taken notice of, that in such an age as this, there Are yet so many Persons of fashion and quality who Are not ashamed to own their education,
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and to erase out of their minds all the sober counsels and usefull rules they had before received, huffing at all instruction as a piece of pedantry, fit onely for children in coats,
and to erase out of their minds all the Sobrium Counsels and useful rules they had before received, huffing At all instruction as a piece of pedantry, fit only for children in coats,
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But notwithstanding this, I must say, that by our thus meeting together we do but little credit either to our selves or the School where we were brought up,
But notwithstanding this, I must say, that by our thus meeting together we do but little credit either to our selves or the School where we were brought up,
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or the persons under whose feet we sate, unless we also clearly discover to the world in our temper and conversation something excellent and singular that may distinguish us from the rude untutoured vulgar, the ignorant and illiterate rout.
or the Persons under whose feet we sat, unless we also clearly discover to the world in our temper and Conversation something excellent and singular that may distinguish us from the rude untutored Vulgar, the ignorant and illiterate rout.
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Were that onely good breeding which is now most fashionable, and doth in ordinary account pass amongst us for such, I should very freely acknowledge it a blessing not much to be valued or regarded.
Were that only good breeding which is now most fashionable, and does in ordinary account pass among us for such, I should very freely acknowledge it a blessing not much to be valued or regarded.
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but especially whose natural rudeness and stubbornness is broken, and wild and unruly passions tamed; whose affections and desires are made governable and orderly;
but especially whose natural rudeness and stubbornness is broken, and wild and unruly passion tamed; whose affections and Desires Are made governable and orderly;
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and by prudent discipline, good example and wise counsel our manners are so formed, that by the benefit of an happy education we come almost as much to excell other men,
and by prudent discipline, good Exampl and wise counsel our manners Are so formed, that by the benefit of an happy education we come almost as much to excel other men,
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How much therefore we are obliged to our School, we can no better way shew than by our civil and comely demeanour, by our compliant and inoffensive conversation, by our courteous and affable, sweet and benign disposition, by our kind, usefull and sociable behaviour in the world.
How much Therefore we Are obliged to our School, we can no better Way show than by our civil and comely demeanour, by our compliant and inoffensive Conversation, by our courteous and affable, sweet and benign disposition, by our kind, useful and sociable behaviour in the world.
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If we consult the sober judgments of all men, we shall soon find that there is nothing renders a man more respected, his company more pleasant and delightfull and desirable, nothing procures greater credit and reputation,
If we consult the Sobrium Judgments of all men, we shall soon find that there is nothing renders a man more respected, his company more pleasant and delightful and desirable, nothing procures greater credit and reputation,
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and sooner obtains the good word of every one, than a free, ingenuous, candid and condescending temper, that studies to oblige, and rejoices to doe good;
and sooner obtains the good word of every one, than a free, ingenuous, candid and condescending temper, that studies to oblige, and rejoices to do good;
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Vulgar and undisciplined minds are not capable of such noble principles, and worthy inclinations. If we indulge our furious and intemperate appetites, and blind and impotent passions;
vulgar and undisciplined minds Are not capable of such noble principles, and worthy inclinations. If we indulge our furious and intemperate appetites, and blind and impotent passion;
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for where are such qualities as these to be found but amongst clowns and beggars, amongst the savage and unbred? Such accomplishments as these befit onely hostlers and porters:
for where Are such qualities as these to be found but among clowns and beggars, among the savage and unbred? Such accomplishments as these befit only ostler's and porters:
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In a word, if you would excell others in point of true worth and excellency, endeavour to get your souls possessed with this divine grace of charity, which is the onely thing that doth truly ennoble a man, that doth exalt and dignify his nature,
In a word, if you would excel Others in point of true worth and excellency, endeavour to get your Souls possessed with this divine grace of charity, which is the only thing that does truly ennoble a man, that does exalt and dignify his nature,
as uttered by the Prophet Balaam; but I shall consider them onely as they are commonly understood, viz. as containing in them the secret wish and desire of most wicked and ungodly men;
as uttered by the Prophet balaam; but I shall Consider them only as they Are commonly understood, viz. as containing in them the secret wish and desire of most wicked and ungodly men;
who, though they are loth to be at the pains of living the life, yet would fain die the death of the righteous, and would gladly that their latter end should be like his. As well as men love their sins,
who, though they Are loath to be At the pains of living the life, yet would fain die the death of the righteous, and would gladly that their latter end should be like his. As well as men love their Sins,
The fears of another World will ever and anon be stirring and erowding themselves in, and will fret and gall the Sinner sorely, and make his thoughts troublesome to him.
The fears of Another World will ever and anon be stirring and erowding themselves in, and will fret and Gall the Sinner sorely, and make his thoughts troublesome to him.
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when time shall serve, to doe something or other, he doth not well know what or when, whereby he may obtain pardon for all the follies and miscarriages of his life past.
when time shall serve, to do something or other, he does not well know what or when, whereby he may obtain pardon for all the follies and miscarriages of his life past.
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I am very confident I now represent to you the secret mind of most wicked Christians who at any time think seriously, viz. that that which makes them so hardy and stupidly neglectfull of their immortal concerns,
I am very confident I now represent to you the secret mind of most wicked Christians who At any time think seriously, viz. that that which makes them so hardy and stupidly neglectful of their immortal concerns,
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one, (and that is counted a very dull, tedious and difficult passage,) by the constant doing of good, by living righteously and godlily and soberly in this present world.
one, (and that is counted a very dull, tedious and difficult passage,) by the constant doing of good, by living righteously and godlily and soberly in this present world.
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We might spend all our days as we list, gratify every vain humour and appetite, enjoy this world as much as we can, deny our selves nothing that our lusts and passions crave, live all our life long without God in the world,
We might spend all our days as we list, gratify every vain humour and appetite, enjoy this world as much as we can, deny our selves nothing that our Lustiest and passion crave, live all our life long without God in the world,
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For if it may be done as well at the last, in good truth what need we trouble our selves about it sooner? what need we disquiet our selves in vain about the exercises of vertue and piety,
For if it may be done as well At the last, in good truth what need we trouble our selves about it sooner? what need we disquiet our selves in vain about the exercises of virtue and piety,
or forego the sweet pleasures of this life, or constantly maintain a painfull and ungratefull conflict with the inclinations and inordinate cravings of our flesh,
or forego the sweet pleasures of this life, or constantly maintain a painful and ungrateful conflict with the inclinations and inordinate cravings of our Flesh,
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or provision for it, but one day (after that we are become capable of thinking and acting like men) is certainly a very great and unaccountable indiscretion;
or provision for it, but one day (After that we Are become capable of thinking and acting like men) is Certainly a very great and unaccountable indiscretion;
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What small hopes or encouragement God hath any where given men to believe that he will at all abate or remit of those conditions he hath propounded in the Gospel,
What small hope's or encouragement God hath any where given men to believe that he will At all abate or remit of those conditions he hath propounded in the Gospel,
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but ordinarily the whole of a death-bed repentance is no more than a few good words and wishes, a superficial confession of sin and wickedness in general, some broken prayers and pious expressions to the Minister, (who then shall be sure to be sent for in all haste, however despised by the sinner all his life-time before) and perhaps receiving the Sacrament of the Lord's Supper, (which he never thought of,
but ordinarily the Whole of a deathbed Repentance is no more than a few good words and wishes, a superficial Confessi of since and wickedness in general, Some broken Prayers and pious expressions to the Minister, (who then shall be sure to be sent for in all haste, however despised by the sinner all his lifetime before) and perhaps receiving the Sacrament of the Lord's Supper, (which he never Thought of,
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and to consider his repentance in the best circumstances, and therefore I shall not instance in such as are violently snatch'd and suddenly hurried out of the world in the midst of their wickedness,
and to Consider his Repentance in the best Circumstances, and Therefore I shall not instance in such as Are violently snatched and suddenly hurried out of the world in the midst of their wickedness,
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and to be extremely sorrowfull for them, and at last it proves that his sickness is of that sort as utterly to take away all his memory and understanding:
and to be extremely sorrowful for them, and At last it Proves that his sickness is of that sort as utterly to take away all his memory and understanding:
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he remembers not one thing good or bad that he ever said or did. He has pitched upon and fixed a time wherein to fit himself for another world, and for his long home;
he remembers not one thing good or bad that he ever said or did. He has pitched upon and fixed a time wherein to fit himself for Another world, and for his long home;
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But I shall omit these and the like considerations, (though indeed all those who are so daring and intolerably venturesome as absolutely to resolve to continue in all ungodliness till they come to die, ought reasonably to expect that God should in his justice cut them off without allowing them either the opportunity or means of repentance:) and instead thereof shall rather put the case of one who dies leisurely and by degrees, who retains his memory and understanding to the last,
But I shall omit these and the like considerations, (though indeed all those who Are so daring and intolerably venturesome as absolutely to resolve to continue in all ungodliness till they come to die, ought reasonably to expect that God should in his Justice Cut them off without allowing them either the opportunity or means of Repentance:) and instead thereof shall rather put the case of one who die leisurely and by Degrees, who retains his memory and understanding to the last,
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1. He may be most passionately sorrowfull for what he hath done amiss, so that the remembrance of his evil ways may become very bitter and grievous to him,
1. He may be most passionately sorrowful for what he hath done amiss, so that the remembrance of his evil ways may become very bitter and grievous to him,
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for I speak now of such as have all along pleased and delighted themselves in sin and vanity, who have fortified themselves with all the arguments for vice and irreligion, who have cherished the most contemptible thoughts of,
for I speak now of such as have all along pleased and delighted themselves in since and vanity, who have fortified themselves with all the Arguments for vice and irreligion, who have cherished the most contemptible thoughts of,
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now is it likely that of a sudden such mens judgments and opinions concerning the worth, value and goodness of things should be so wonderfully changed, that they should be able so immediately to lay aside all their former prejudices against the rules of goodness and righteousness,
now is it likely that of a sudden such men's Judgments and opinions Concerning the worth, valve and Goodness of things should be so wonderfully changed, that they should be able so immediately to lay aside all their former prejudices against the rules of Goodness and righteousness,
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and to be reconciled in a moment to what they have so long declared open enmity against? that just a little before they die they should become as absolutely of another mind,
and to be reconciled in a moment to what they have so long declared open enmity against? that just a little before they die they should become as absolutely of Another mind,
and as clearly of another persuasion as if they were in truth other men? It argues greater command over our selves than we should now find, should we try the same thing,
and as clearly of Another persuasion as if they were in truth other men? It argues greater command over our selves than we should now find, should we try the same thing,
so that in truth this grief and sorrow that now possesses the dying penitent, is no other than that of every common malefactour who when he is ready to receive that punishment which he hath deserved, is then very angry and displeased with himself for what he hath done,
so that in truth this grief and sorrow that now Possesses the dying penitent, is no other than that of every Common Malefactor who when he is ready to receive that punishment which he hath deserved, is then very angry and displeased with himself for what he hath done,
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2. If the dying penitent proceeds still farther, most earnestly and affectionately to beg God's pardon for the sake of Christ Jesus, pleading his merits and satisfaction;
2. If the dying penitent proceeds still farther, most earnestly and affectionately to beg God's pardon for the sake of christ jesus, pleading his merits and satisfaction;
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what doe they but mock God, (to use the words of a great Scholar and Courtier) who think it enough to ask him forgiveness with the remainder and last drawing of a malitious breath? for what doe they otherwise, that die this kind of well dying,
what do they but mock God, (to use the words of a great Scholar and Courtier) who think it enough to ask him forgiveness with the remainder and last drawing of a malicious breath? for what do they otherwise, that die this kind of well dying,
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but what vertue or praise can there be in restoring that which we cannot possibly detain any longer? in giving away that which we must necessarily part with? and as for pardoning injuries received, alas!
but what virtue or praise can there be in restoring that which we cannot possibly detain any longer? in giving away that which we must necessarily part with? and as for pardoning injuries received, alas!
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what is all this when we speak of wicked and unreasonable men, who in their life time take present pay, immediate revenge? such people talk of forgiving injuries,
what is all this when we speak of wicked and unreasonable men, who in their life time take present pay, immediate revenge? such people talk of forgiving injuries,
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whenas there is not one injury done to them that they have not a great while agoe fully returned, there is nothing behind hand or due to them, in that kind;
whenas there is not one injury done to them that they have not a great while ago Fully returned, there is nothing behind hand or due to them, in that kind;
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and as to his present meaning, most sincere resolutions against his former evil courses, and for walking in all vertue and godliness, should God continue his life;
and as to his present meaning, most sincere resolutions against his former evil courses, and for walking in all virtue and godliness, should God continue his life;
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Now here I would desire you seriously to consider, that there is nothing in the world more easie than to resolve well, especially when we are under any fear or fright, that there is not any thing, however difficult or ungratefull,
Now Here I would desire you seriously to Consider, that there is nothing in the world more easy than to resolve well, especially when we Are under any Fear or fright, that there is not any thing, however difficult or ungrateful,
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for our minds being then wholly prepossest with the great sense of the danger we are in, we weigh not at all the difficulties or inconveniences of what at such a time we undertake or engage our selves to doe;
for our minds being then wholly prepossessed with the great sense of the danger we Are in, we weigh not At all the difficulties or inconveniences of what At such a time we undertake or engage our selves to do;
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but yet how hard do we by daily experience find it to keep close and constant to those religious resolutions which we make even in the time of our health and vigour,
but yet how hard do we by daily experience find it to keep close and constant to those religious resolutions which we make even in the time of our health and vigour,
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but all the purposes of sick men are most commonly like the vows of a mariner in a great tempest, which vanish away and are forgotten upon the clearing of the Skie and altering of the weather;
but all the Purposes of sick men Are most commonly like the vows of a mariner in a great tempest, which vanish away and Are forgotten upon the clearing of the Sky and altering of the weather;
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but as death comes nigher and nigher, his resolutions increase and get strength, and when at last he sees it is very unlikely he should live any longer,
but as death comes nigher and nigher, his resolutions increase and get strength, and when At last he sees it is very unlikely he should live any longer,
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and can we think that God will accept of a purpose, (let it be never so sincere) of living well, which is founded upon no other consideration or motive but onely this, that I verily believe my life is now all done? a resolution that is so far from being likely to hold, that it is most reasonable it should not;
and can we think that God will accept of a purpose, (let it be never so sincere) of living well, which is founded upon no other consideration or motive but only this, that I verily believe my life is now all done? a resolution that is so Far from being likely to hold, that it is most reasonable it should not;
and in calling together all the arguments imaginable, and using their utmost strength of mind to conquer and subdue but some one unreasonable passion or desire;
and in calling together all the Arguments imaginable, and using their utmost strength of mind to conquer and subdue but Some one unreasonable passion or desire;
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or the charms of beauty, or the temptations of gain and honour? nay, do they not often try to excuse themselves in many sins, by pleading that they are so used to them that they cannot possibly leave them? as for instance, that they swear before ever they think of it, that they can't keep down their passion when provoked, that they have tried to break off some lewd customes,
or the charms of beauty, or the temptations of gain and honour? nay, do they not often try to excuse themselves in many Sins, by pleading that they Are so used to them that they cannot possibly leave them? as for instance, that they swear before ever they think of it, that they can't keep down their passion when provoked, that they have tried to break off Some lewd customs,
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When therefore men make such resolutions of amendment, they resolve they know not what, for it is a work of great time and patience, it requires long consideration, assiduous watchfulness and unwearied diligence, to extirpate those inveterate habits which by a long wicked life we have contracted,
When Therefore men make such resolutions of amendment, they resolve they know not what, for it is a work of great time and patience, it requires long consideration, assiduous watchfulness and unwearied diligence, to extirpate those inveterate habits which by a long wicked life we have contracted,
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and onely resolving in our minds to doe it, and why should that be thought sufficient to save us at the last gasp, which all grant is not sufficient to put us into a state of salvation whilst we continue well and in health? But wishes and purposes made in the time of our life and strength do not alone make a bad man good,
and only resolving in our minds to do it, and why should that be Thought sufficient to save us At the last gasp, which all grant is not sufficient to put us into a state of salvation while we continue well and in health? But wishes and Purposes made in the time of our life and strength do not alone make a bad man good,
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and onely at last just before he dies resolves to amend his life, can ever on that account be thought to have passed out of this world a good Christian.
and only At last just before he die resolves to amend his life, can ever on that account be Thought to have passed out of this world a good Christian.
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for should all this that I have now rehearsed, and whatever else can be added to it which a wicked man may doe upon his death-bed, should it all amount to repentance,
for should all this that I have now rehearsed, and whatever Else can be added to it which a wicked man may do upon his deathbed, should it all amount to Repentance,
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but then by our Christian profession, which we take upon us in Baptism, we are obliged to more, viz. to a new life and all manner of purity and righteousness;
but then by our Christian profession, which we take upon us in Baptism, we Are obliged to more, viz. to a new life and all manner of purity and righteousness;
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and finding that road very smooth, broad, and full of company and diversion, is by any little temptations drill'd on still farther in it, wholly forgetting his bargain;
and finding that road very smooth, broad, and full of company and diversion, is by any little temptations drilled on still farther in it, wholly forgetting his bargain;
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so a wicked man upon his death-bed is not onely to unravel all his former works, to break off all his lewd customs, to mortify all his foolish passions and unruly lusts, to forsake all his deadly sins,
so a wicked man upon his deathbed is not only to unravel all his former works, to break off all his lewd customs, to mortify all his foolish passion and unruly Lustiest, to forsake all his deadly Sins,
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To manage our selves well and decently and as becomes Christians in such a condition, patiently to bear our affliction, chearfully to submit to God's will, to beg pardon of our manifold failings and miscarriages, readily to leave this world,
To manage our selves well and decently and as becomes Christians in such a condition, patiently to bear our affliction, cheerfully to submit to God's will, to beg pardon of our manifold failings and miscarriages, readily to leave this world,
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And how few are there in those agonies that are able to bear up with any tolerable manhood or courage? and therefore we do not ordinarily account him a wise man that will leave so much as his worldly affairs then to be setled.
And how few Are there in those agonies that Are able to bear up with any tolerable manhood or courage? and Therefore we do not ordinarily account him a wise man that will leave so much as his worldly affairs then to be settled.
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for which our whole life is little enough, and for which alone we were born into this world? and this the Devil subtilly foresees, that if he can but prevail with men to put off the care of Religion till a sick bed, he shall find othergess employment for them then.
for which our Whole life is little enough, and for which alone we were born into this world? and this the devil subtly foresees, that if he can but prevail with men to put off the care of Religion till a sick Bed, he shall find othergess employment for them then.
Is this a time, say then, to prepare for eternity, to vanquish all sin, and to obtain all grace? is this the fittest opportunity we can chuse, to make our peace with God in, to sue out our pardon,
Is this a time, say then, to prepare for eternity, to vanquish all since, and to obtain all grace? is this the Fittest opportunity we can choose, to make our peace with God in, to sue out our pardon,
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or rather are not they then happy, who at such a time have nothing else to doe but to die? would you but take the opinion of those who are themselves in this condition,
or rather Are not they then happy, who At such a time have nothing Else to do but to die? would you but take the opinion of those who Are themselves in this condition,
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for some longer time, for a little truce and respite? what are they not willing to give, on condition that God would spare them yet a little while before they go hence,
for Some longer time, for a little truce and respite? what Are they not willing to give, on condition that God would spare them yet a little while before they go hence,
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and be no more seen? Did you ever hear of any dying penitent that did not a thousand times wish he had begun sooner? and how earnestly do such warn every one by their example to take heed of trusting to a death-bed repentance? If therefore he that hath served the lusts of the flesh,
and be no more seen? Did you ever hear of any dying penitent that did not a thousand times wish he had begun sooner? and how earnestly do such warn every one by their Exampl to take heed of trusting to a deathbed Repentance? If Therefore he that hath served the Lustiest of the Flesh,
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and done his own will during a long malitious life can, for any thing a dying person can doe, be in any sense said to have lived soberly, righteously and godly,
and done his own will during a long malicious life can, for any thing a dying person can do, be in any sense said to have lived soberly, righteously and godly,
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and reap to the spirit? serve the Devil all his life long, and be crowned by God at his death? but III. The last thing to be considered was, what hopes or encouragement God hath given us to believe that he will remit or abate of those conditions of a good life which are propounded to us in the Gospel.
and reap to the Spirit? serve the devil all his life long, and be crowned by God At his death? but III. The last thing to be considered was, what hope's or encouragement God hath given us to believe that he will remit or abate of those conditions of a good life which Are propounded to us in the Gospel.
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And indeed there is very little to be found either of promise or example in Scripture to be a sufficient ground of belief that he will ordinarily accept of a death-bed repentance;
And indeed there is very little to be found either of promise or Exampl in Scripture to be a sufficient ground of belief that he will ordinarily accept of a deathbed Repentance;
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for are not the conditions of salvation the same to persons sick and dying, as they are to men alive and in health? Are they not both under the same covenant,
for Are not the conditions of salvation the same to Persons sick and dying, as they Are to men alive and in health? are they not both under the same Covenant,
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or that God will deal more mildly and gently with him, and accept of less from him onely because he hath been so hardy and bold as to continue in sin,
or that God will deal more mildly and gently with him, and accept of less from him only Because he hath been so hardy and bold as to continue in since,
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or his Servants, and offered work, and all the day refused, and onely then at last, just in the close of the evening, been willing to have taken upon themselves the service when it was over, this had been something like the case I have been now speaking of, of Christians all their lives long rejecting Christ 's yoke,
or his Servants, and offered work, and all the day refused, and only then At last, just in the close of the evening, been willing to have taken upon themselves the service when it was over, this had been something like the case I have been now speaking of, of Christians all their lives long rejecting christ is yoke,
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and after they have most notoriously failed of what they promised, do then onely return to their service when the night is come, in which no man can work.
and After they have most notoriously failed of what they promised, do then only return to their service when the night is come, in which no man can work.
The other instance often named in favour of a death-bed repentance, is that of one of the Thieves on the Cross, a passage in the Gospel, remembred better,
The other instance often nam in favour of a deathbed Repentance, is that of one of the Thieves on the Cross, a passage in the Gospel, remembered better,
and studied more by wicked men, than any other story whatever, though the whole of it was so very miraculous and extraordinary, that the like never can be expected again,
and studied more by wicked men, than any other story whatever, though the Whole of it was so very miraculous and extraordinary, that the like never can be expected again,
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But this example affords but little comfort to those who have for many years professed the Religion of Jesus, and yet deferred the practice of it till the day of their death.
But this Exampl affords but little Comfort to those who have for many Years professed the Religion of jesus, and yet deferred the practice of it till the day of their death.
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when he happens to be thus surprised by death? I am far from taking upon me to limit and confine the mercies of God Almighty, they are over all his works, and are as infinite as himself, such persons therefore as have spent their days in luxury and profaneness,
when he happens to be thus surprised by death? I am Far from taking upon me to limit and confine the Mercies of God Almighty, they Are over all his works, and Are as infinite as himself, such Persons Therefore as have spent their days in luxury and profaneness,
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and who may doe more for us than he hath any where promised, and therefore persons in such circumstances ought to be encouraged and quios••ed to doe all that they can,
and who may do more for us than he hath any where promised, and Therefore Persons in such Circumstances ought to be encouraged and quios••ed to do all that they can,
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and at last to submit themselves to God's good pleasure, and all that we can tell such men is, that the greater and more remarkable their repentance is, the more hopes of their forgiveness;
and At last to submit themselves to God's good pleasure, and all that we can tell such men is, that the greater and more remarkable their Repentance is, the more hope's of their forgiveness;
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that sometimes there have appeared now and then some illustrious instances of the power of God's grace and spirit, men who have been as famous for their signal repentance as they were before for their profaneness and debauchery,
that sometime there have appeared now and then Some illustrious instances of the power of God's grace and Spirit, men who have been as famous for their signal Repentance as they were before for their profaneness and debauchery,
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yet he hath plainly enough told us what we are to doe, and that it is the greatest madness in the world to run so great an hazard as that we cannot be saved without a dispensation from the ordinary rule;
yet he hath plainly enough told us what we Are to do, and that it is the greatest madness in the world to run so great an hazard as that we cannot be saved without a Dispensation from the ordinary Rule;
There is indeed another Church in the world that can teach men how to be saved on a death-bed even without repentance, which hath found out ways to make it not onely possible,
There is indeed Another Church in the world that can teach men how to be saved on a deathbed even without Repentance, which hath found out ways to make it not only possible,
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or to the souls of men, as to give them certain assurance of everlasting life, on any other terms than a constant, habitual obedience to the laws of the Gospel.
or to the Souls of men, as to give them certain assurance of everlasting life, on any other terms than a constant, habitual Obedience to the laws of the Gospel.
Nor shall I go about to determine how much of our life must be spent in the practice of righteousness and goodness before we can be said to have lived well;
Nor shall I go about to determine how much of our life must be spent in the practice of righteousness and Goodness before we can be said to have lived well;
as that we may from the temper of our minds and the course of our actions be truly denominated, holy, humble, pure, meek, patient, just, temperate, lovers of God and men;
as that we may from the temper of our minds and the course of our actions be truly denominated, holy, humble, pure, meek, patient, just, temperate, lovers of God and men;
but that we should all now resolve not to defer the doing of the least thing that we could wish done in order to the salvation of our souls, to a sick or death-bed,
but that we should all now resolve not to defer the doing of the least thing that we could wish done in order to the salvation of our Souls, to a sick or deathbed,
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or as we shall then resolve to live, in case God should continue our life to us, let us pursue those things now, which we shall be able to think of and reflect upon with pleasure when we come to die,
or as we shall then resolve to live, in case God should continue our life to us, let us pursue those things now, which we shall be able to think of and reflect upon with pleasure when we come to die,
for this is the great commendation of the righteous man that every one desires to die his death, that at last all men are of his mind and persuasion, and would chuse his condition;
for this is the great commendation of the righteous man that every one Desires to die his death, that At last all men Are of his mind and persuasion, and would choose his condition;
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FOR our more clearly understanding the sense and extent of this prohibition of our blessed Saviour's, Swear not at all, these two things must be observed. I.
FOR our more clearly understanding the sense and extent of this prohibition of our blessed Saviour's, Swear not At all, these two things must be observed. I.
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That it was a common practice amongst the Jews to swear by some of God's creatures, which custome prevailed amongst them from a pretended reverence of God's holy name:
That it was a Common practice among the jews to swear by Some of God's creatures, which custom prevailed among them from a pretended Reverence of God's holy name:
whenever they would affirm any thing with more than ordinary vehemence and earnestness, or beget an assurance of what they said in another, they thought it not fit or decent presently to invoke the sovereign God of Heaven and earth,
whenever they would affirm any thing with more than ordinary vehemence and earnestness, or beget an assurance of what they said in Another, they Thought it not fit or decent presently to invoke the sovereign God of Heaven and earth,
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but in smaller matters and in ordinary talk they would swear by their Parents, by the Heavens, by the Earth, by Jerusalem, the Altar, Temple, their Head, or the like;
but in smaller matters and in ordinary talk they would swear by their Parents, by the Heavens, by the Earth, by Jerusalem, the Altar, Temple, their Head, or the like;
to this our Saviour in probability refers in the verse foregoing my Text, Ye have heard that it hath been said by them of old time, thou shalt not forswear thy self,
to this our Saviour in probability refers in the verse foregoing my Text, You have herd that it hath been said by them of old time, thou shalt not forswear thy self,
they thought such onely incurr'd the guilt and penalty of perjury who stood not to those promises they had confirmed by explicit calling the Lord himself to witness,
they Thought such only incurred the guilt and penalty of perjury who stood not to those promises they had confirmed by explicit calling the Lord himself to witness,
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but also by any of his creatures, Swear not at all, no not so much as by the Heavens, by the Earth, or by Jerusalem; and the reason he gives is because in all such forms of swearing by creatures,
but also by any of his creatures, Swear not At all, no not so much as by the Heavens, by the Earth, or by Jerusalem; and the reason he gives is Because in all such forms of swearing by creatures,
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when by the earth you appeal to him whose footstool it is, when by Jerusalem you implicitly and by just interpretation swear by him that is the great King thereof.
when by the earth you appeal to him whose footstool it is, when by Jerusalem you implicitly and by just Interpretation swear by him that is the great King thereof.
So that in this case, the truth is, if in such kind of oaths, when men swear by the Heavens, the Earth or the like, they mean onely the material sensible Heavens and Earth, besides the irreligion of vain swearing, they are guilty of plain idolatry, in giving to the creatures that worship that is due onely to God;
So that in this case, the truth is, if in such kind of Oaths, when men swear by the Heavens, the Earth or the like, they mean only the material sensible Heavens and Earth, beside the irreligion of vain swearing, they Are guilty of plain idolatry, in giving to the creatures that worship that is due only to God;
and so the forms and outward modes of swearing are different in several Nations, though the reason and sense of them be the same in all places, whatever words or signs are used.
and so the forms and outward modes of swearing Are different in several nations, though the reason and sense of them be the same in all places, whatever words or Signs Are used.
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If therefore such phrases as these, faith, troth, and many others which I might name, are in ordinary esteem and practice thought to contain something more than an affirmation,
If Therefore such phrases as these, faith, troth, and many Others which I might name, Are in ordinary esteem and practice Thought to contain something more than an affirmation,
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II. It is farther here to be observed, that though all manner of swearing whether by the name of God or any of his creatures be thus prohibited, Swear not at all, yet this must be understood onely of arbitrary voluntary swearing in ordinary talk and discourse,
II It is farther Here to be observed, that though all manner of swearing whither by the name of God or any of his creatures be thus prohibited, Swear not At all, yet this must be understood only of arbitrary voluntary swearing in ordinary talk and discourse,
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3. Their great argument against taking of oaths was drawn from the invincible faith and truth of Christians, who upon no consideration whatever could either be forc'd or won to affirm what they knew to be false,
3. Their great argument against taking of Oaths was drawn from the invincible faith and truth of Christians, who upon no consideration whatever could either be forced or wone to affirm what they knew to be false,
they always had such a regard to their words, and it was so sacred a thing at all times to speak truth, that they would not be so much distrusted or disparaged as to have the security of an oath required of them;
they always had such a regard to their words, and it was so sacred a thing At all times to speak truth, that they would not be so much distrusted or disparaged as to have the security of an oath required of them;
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But now because in latter days some Sectaries both here and elsewhere have from these words, Swear not at all, pleaded against the lawfulness of taking of any oaths though thereto required by the Magistrate,
But now Because in latter days Some Sectaries both Here and elsewhere have from these words, Swear not At all, pleaded against the lawfulness of taking of any Oaths though thereto required by the Magistrate,
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Thus though our Saviour hath said a little before these words in this Sermon on the Mount, v. 21. Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment, yet we all grant that this must be confined to private persons, that this forbids not the Magistrate's inflicting capital punishments;
Thus though our Saviour hath said a little before these words in this Sermon on the Mount, v. 21. Thou shalt not kill, and whosoever shall kill shall be in danger of the judgement, yet we all grant that this must be confined to private Persons, that this forbids not the Magistrate's inflicting capital punishments;
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whatsoever is more than bare affirming or denying any thing, (that is still in our communication, in our ordinary talk and discourse) is from evil; from mens so commonly breaking of promises, and speaking of falsities;
whatsoever is more than bore affirming or denying any thing, (that is still in our communication, in our ordinary talk and discourse) is from evil; from men's so commonly breaking of promises, and speaking of falsities;
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Now therefore since our Saviour is here directing us how to govern our common discourse and conversation together, the prohibition also in the beginning must be restrained to the same matter,
Now Therefore since our Saviour is Here directing us how to govern our Common discourse and Conversation together, the prohibition also in the beginning must be restrained to the same matter,
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I shall propound two or three eminent instances to shew, that in serious and great matters of mighty concernment he made no scruple of adding the confirmation of an oath; Gal. 1.20. Now the things which I write unto you, behold, before God I lie not.
I shall propound two or three eminent instances to show, that in serious and great matters of mighty concernment he made no scruple of adding the confirmation of an oath; Gal. 1.20. Now the things which I write unto you, behold, before God I lie not.
He bears witness to the truth of his writings by an express oath; Rom. 1.9. For God is my witness whom I serve, that without ceasing I make mention of you always in my prayers.
He bears witness to the truth of his writings by an express oath; Rom. 1.9. For God is my witness whom I serve, that without ceasing I make mention of you always in my Prayers.
Thus our blessed Saviour himself when he stood before the High-priest of the Jews, did not refuse to answer upon oath; Matth. 26.63. The High-priest said unto him, I adjure thee by the living God that thou tell us whether thou be the Christ, the Son of God, which amongst the Jews was the form of giving an oath;
Thus our blessed Saviour himself when he stood before the High priest of the jews, did not refuse to answer upon oath; Matthew 26.63. The High priest said unto him, I adjure thee by the living God that thou tell us whither thou be the christ, the Son of God, which among the jews was the from of giving an oath;
Though it were impossible for him to lye, yet that we might have strong consolation and full assurance, to shew the heirs of the promise the immutability of his counsel, he confirmed it by an oath;
Though it were impossible for him to lie, yet that we might have strong consolation and full assurance, to show the Heirs of the promise the immutability of his counsel, he confirmed it by an oath;
though upon never so great reason, which St. Paul so often did, nay which God Almighty, who is truth it self, did yet vouchsafe out of condescension to our weakness, to doe more than once.
though upon never so great reason, which Saint Paul so often did, nay which God Almighty, who is truth it self, did yet vouchsafe out of condescension to our weakness, to do more than once.
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that it is indeed a most eminent part of religious worship and divine adoration, by which we do most signally own and recognize God Almighty to be the great Sovereign Lord and Governour of the world, the highest and supremest Power, to which the last and final appeal is in all cases to be made.
that it is indeed a most eminent part of religious worship and divine adoration, by which we do most signally own and recognise God Almighty to be the great Sovereign Lord and Governor of the world, the highest and Supremest Power, to which the last and final appeal is in all cases to be made.
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and the maintaining of good order and peace in Societies. And therefore the Apostle tells us, Heb. 6.16. That an oath for confirmation to men is the end of all strife;
and the maintaining of good order and peace in Societies. And Therefore the Apostle tells us, Hebrew 6.16. That an oath for confirmation to men is the end of all strife;
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and that not by particular customs and laws prevailing in some places onely, but from the appointment of God, the reasonableness and fitness of the thing it self,
and that not by particular customs and laws prevailing in Some places only, but from the appointment of God, the reasonableness and fitness of the thing it self,
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For nothing can be imagined sufficient or effectual to engage men to speak truth, or to be faithfull and constant to their promises, if an oath doth not.
For nothing can be imagined sufficient or effectual to engage men to speak truth, or to be faithful and constant to their promises, if an oath does not.
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He must surely renounce all sense and fear of God, all conscience of duty or regard to the Almighty's love and favour, who can with open face call him to testify to a lye,
He must surely renounce all sense and Fear of God, all conscience of duty or regard to the Almighty's love and favour, who can with open face call him to testify to a lie,
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it thence also becomes necessary that oaths should sometimes be required, especially when men cannot by other means well assure the sincerity of their intentions,
it thence also becomes necessary that Oaths should sometime be required, especially when men cannot by other means well assure the sincerity of their intentions,
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but perfidiousness and dissembling, and equivocating and fraud encreasing, have made the use of oaths more ordinary than otherwise would have been necessary.
but perfidiousness and dissembling, and equivocating and fraud increasing, have made the use of Oaths more ordinary than otherwise would have been necessary.
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For if Christians did generally observe the laws of their Religion in all other instances, men would fly to this greatest security onely in extreme and highest cases,
For if Christians did generally observe the laws of their Religion in all other instances, men would fly to this greatest security only in extreme and highest cases,
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(6.) Lastly, I onely observe farther, that what seems thus to be the doctrine of our Saviour concerning swearing, was delivered by the Philosophers of old amongst the Heathens as agreeable to the light of nature and right reason:
(6.) Lastly, I only observe farther, that what seems thus to be the Doctrine of our Saviour Concerning swearing, was Delivered by the Philosophers of old among the heathens as agreeable to the Light of nature and right reason:
never to swear but when it was necessary, to reverence an oath (as Pythagoras express'd it in his golden Verses) not easily or lightly or want only to take God's name into their mouths.
never to swear but when it was necessary, to Reverence an oath (as Pythagoras expressed it in his golden Verses) not Easily or lightly or want only to take God's name into their mouths.
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and I propound this onely to shew that the wise men of this world did agree with our blessed Saviour in this rule which he hath prescribed to us concerning swearing;
and I propound this only to show that the wise men of this world did agree with our blessed Saviour in this Rule which he hath prescribed to us Concerning swearing;
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and I have been the larger in it that you might see what little reason any Enthusiasts amongst us have to stand out so stubbornly against the wholsome laws of our Countrey,
and I have been the larger in it that you might see what little reason any Enthusiasts among us have to stand out so stubbornly against the wholesome laws of our Country,
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All sin reflects dishonourably upon God, but other sins do this by consequence onely: this directly flies in his face, and immediately impugneth his justice and power.
All since reflects dishonourably upon God, but other Sins do this by consequence only: this directly flies in his face, and immediately impugns his Justice and power.
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and is the strength and hope of all the ends of the earth, our onely refuge in the day of trouble, the very thought whereof should fill all sober persons with a reverential awe and horrour,
and is the strength and hope of all the ends of the earth, our only refuge in the day of trouble, the very Thought whereof should fill all Sobrium Persons with a reverential awe and horror,
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or observing what they say, as if God Almighty, the Maker and Judge of us all, were the meanest and most despicable Being in the universe? What unaccountable boldness and intolerable sauciness is this, to dare to invoke the dreadfull Majesty of heaven and earth to witness to every impertinent saying, silly story, vain fancy, almost every five words we utter? thus at our pleasure to summon our Omnipotent Creatour,
or observing what they say, as if God Almighty, the Maker and Judge of us all, were the Meanest and most despicable Being in the universe? What unaccountable boldness and intolerable sauciness is this, to Dare to invoke the dreadful Majesty of heaven and earth to witness to every impertinent saying, silly story, vain fancy, almost every five words we utter? thus At our pleasure to summon our Omnipotent Creator,
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and can in the twinkling of an eye make us all as miserable as we have been sinfull? How shall we ever be able in the day of our fears to address our selves to the throne of his grace, whom every time we speak, we thus madly defy? with what shame and regret and confusion must we needs appear before his Judgment seat, whose honourable name we have thus foully prophaned and used so ignominiously? Can they ever think to plead that bloud of our dearest Lord,
and can in the twinkling of an eye make us all as miserable as we have been sinful? How shall we ever be able in the day of our fears to address our selves to the throne of his grace, whom every time we speak, we thus madly defy? with what shame and regret and confusion must we needs appear before his Judgement seat, whose honourable name we have thus foully Profaned and used so ignominiously? Can they ever think to plead that blood of our dearest Lord,
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and those wounds made by the spear and nails in his most pretious body for the pardon and expiation of their most grievous sins, who thus daily have made a mock of them? Can they ever with the least hope of success pray God,
and those wounds made by the spear and nails in his most precious body for the pardon and expiation of their most grievous Sins, who thus daily have made a mock of them? Can they ever with the least hope of success pray God,
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and draws so many dire consequences after it, is now adays (pardon me if I say it) one of the fashionable accomplishments of too many of those that should be precedents of civility or good manners to others;
and draws so many dire consequences After it, is now adais (pardon me if I say it) one of the fashionable accomplishments of too many of those that should be precedents of civility or good manners to Others;
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for those whom the awe of God and sense of his power and infinite greatness will not keep and restrain from such desperate profanations of his holy name, it is not to be imagined that any less arguments should.
for those whom the awe of God and sense of his power and infinite greatness will not keep and restrain from such desperate profanations of his holy name, it is not to be imagined that any less Arguments should.
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how many inconveniencies will his rashness continually expose him unto? You all know how Herod was loth for his honours sake before all his Court to violate his hasty oath,
how many inconveniences will his rashness continually expose him unto? You all know how Herod was loath for his honours sake before all his Court to violate his hasty oath,
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nay indeed it is onely chance or luck in such as every time in the hurry of their discourse call upon God's name that they do not, not onely vainly swear, but also impiously forswear themselves;
nay indeed it is only chance or luck in such as every time in the hurry of their discourse call upon God's name that they do not, not only vainly swear, but also impiously forswear themselves;
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for what reason can there be to believe, that he who makes no conscience of those many oaths that he daily belches forth upon the slightest provocations, should be of another opinion,
for what reason can there be to believe, that he who makes no conscience of those many Oaths that he daily belches forth upon the slightest provocations, should be of Another opinion,
or gives his testimony in a Court of Judicature? why should he be more afraid or concerned for calling God to witness in a cause wherein his neighbour's estate, good name or life is engaged,
or gives his testimony in a Court of Judicature? why should he be more afraid or concerned for calling God to witness in a cause wherein his neighbour's estate, good name or life is engaged,
than he is in his private conversation of invoking the Majesty of Heaven an hundred times in a day? The fear of the penalty which the laws have appointed for perjury may indeed move him in such cases wherein there is danger of his being discovered,
than he is in his private Conversation of invoking the Majesty of Heaven an hundred times in a day? The Fear of the penalty which the laws have appointed for perjury may indeed move him in such cases wherein there is danger of his being discovered,
and every hour dares openly reproach and despise him? So that the publick laws ought to provide against this piece of debauchery as the bane of all society;
and every hour dares openly reproach and despise him? So that the public laws ought to provide against this piece of debauchery as the bane of all society;
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4. This practice of swearing in our ordinary discourse doth highly detract from the credit of the person that useth it, it renders justly suspicious every word he says and confirms with an unnecessary oath;
4. This practice of swearing in our ordinary discourse does highly detract from the credit of the person that uses it, it renders justly suspicious every word he Says and confirms with an unnecessary oath;
since in the most indifferent matters he chuses still to warrant it with an oath, and by thus doing most deservedly forfeits all credit and repute among considering persons.
since in the most indifferent matters he chooses still to warrant it with an oath, and by thus doing most deservedly forfeits all credit and repute among considering Persons.
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A truly honest man is so well assured of his own veracity that he counts it wholly needless and useless to offer an oath as a pledge or pawn of the truth of what he affirms;
A truly honest man is so well assured of his own veracity that he counts it wholly needless and useless to offer an oath as a pledge or pawn of the truth of what he affirms;
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yet this methinks ought to prevail something with those that pretend to honour and gentile carriage, viz. that this is the most uncivil and the rudest thing that can be offered to other men;
yet this methinks ought to prevail something with those that pretend to honour and gentile carriage, viz. that this is the most Uncivil and the rudest thing that can be offered to other men;
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Should one of our hectoring swearers come into a company, the greatest part of which he knew highly valued and prized an absent friend, never mentioned him but with all the kindness and respect imaginable, called him their patron, professed mighty obligations to him and believed him one of the best of men;
Should one of our hectoring swearers come into a company, the greatest part of which he knew highly valued and prized an absent friend, never mentioned him but with all the kindness and respect imaginable, called him their patron, professed mighty obligations to him and believed him one of the best of men;
would it pass for a thing tolerably becoming or decent for him every word, when no occasion was offered, to fall abespattering and vilifying this person,
would it pass for a thing tolerably becoming or decent for him every word, when no occasion was offered, to fallen abespattering and vilifying this person,
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so dear to the company, and to speak of him with the greatest contempt and despight? now such is God to the greatest part of the world, they own all that they have or are to be from him alone, that he is their great benefactour and Saviour, that they are infinitely engaged to him, that they desire his love and favour above all this world:
so dear to the company, and to speak of him with the greatest contempt and despite? now such is God to the greatest part of the world, they own all that they have or Are to be from him alone, that he is their great benefactor and Saviour, that they Are infinitely engaged to him, that they desire his love and favour above all this world:
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how is it sufferable then, in men of fashion and repute especially, (as is the common practice of too many) when they meet with persons that are more than others concerned for the honour of God, to be ever and anon with their profane talk pelting this holy being, polluting his name with their filthy speech, outbraving his Majesty, chusing to doe that which they know grates most harshly upon other men,
how is it sufferable then, in men of fashion and repute especially, (as is the Common practice of too many) when they meet with Persons that Are more than Others concerned for the honour of God, to be ever and anon with their profane talk pelting this holy being, polluting his name with their filthy speech, outbraving his Majesty, choosing to do that which they know grates most harshly upon other men,
6. That which mightily aggravates this madness and folly is, that it is such a sin as we have no temptation to commit, nothing to move or sway us towards it, it gratifies no natural inclination, it produceth no pleasure, no gain or worldly profit accrues to us by it;
6. That which mightily aggravates this madness and folly is, that it is such a since as we have no temptation to commit, nothing to move or sway us towards it, it gratifies no natural inclination, it Produceth no pleasure, no gain or worldly profit accrues to us by it;
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and the ambitious man hath the contentment he takes in his honours and advancements to answer for the loss of the peace of his mind and a good conscience;
and the ambitious man hath the contentment he Takes in his honours and advancements to answer for the loss of the peace of his mind and a good conscience;
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This almost necessitates him to thunder from Heaven after some extraordinary manner, to vindicate his power and justice and authority, all which are so notoriously abused, blasphemed and challenged by such hideous oaths and dire imprecations.
This almost necessitates him to thunder from Heaven After Some extraordinary manner, to vindicate his power and Justice and Authority, all which Are so notoriously abused, blasphemed and challenged by such hideous Oaths and dire imprecations.
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He is e'en forced by such horrid defiances and outrageous darings of him to shew his strength and might to the children of men, by sending some grievous plagues and sore calamities amongst them, by which they may perceive he will not always bear such bold prophanations of his truth and honour and majesty;
He is even forced by such horrid defiances and outrageous darings of him to show his strength and might to the children of men, by sending Some grievous plagues and soar calamities among them, by which they may perceive he will not always bear such bold profanations of his truth and honour and majesty;
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The whole Nation of the Jews; that forlorn and forsaken people, the scorn of all the earth, are to this day a standing monument of God's implacable anger and wrath upon a like occasion,
The Whole nation of the jews; that forlorn and forsaken people, the scorn of all the earth, Are to this day a standing monument of God's implacable anger and wrath upon a like occasion,
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And really, what can we answer to this charge? can we absolutely deny it? Must we not rather confess, amongst friends at least, that it is in some measure true, that the Separatists and Dissenters do more generally restrain themselves from this lewd practice,
And really, what can we answer to this charge? can we absolutely deny it? Must we not rather confess, among Friends At least, that it is in Some measure true, that the Separatists and Dissenters do more generally restrain themselves from this lewd practice,
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and do not so ordinarily allow themselves in this vice, as too many amongst us doe? Now it is not a sufficient answer to this to recriminate and tell them of as great sins that they are guilty of;
and do not so ordinarily allow themselves in this vice, as too many among us do? Now it is not a sufficient answer to this to recriminate and tell them of as great Sins that they Are guilty of;
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and countenanced by the Government, all those who are of no Religion will be sure to be of that side which is uppermost, which the King and Court is of, which is freest from danger.
and countenanced by the Government, all those who Are of no Religion will be sure to be of that side which is uppermost, which the King and Court is of, which is Freest from danger.
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So that all the prophane, wicked, dissolute livers will be of our Church, as long as the doctrine of it is the established owned Religion of the Nation;
So that all the profane, wicked, dissolute livers will be of our Church, as long as the Doctrine of it is the established owned Religion of the nation;
unless some worldly interest did interfere and hinder them. Such men of such loose principles and seared consciences matter not what Religion they profess, or whether any at all.
unless Some worldly Interest did interfere and hinder them. Such men of such lose principles and seared Consciences matter not what Religion they profess, or whither any At all.
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But do these receive any encouragement or countenance amongst us? do we boast of their godliness? do we account these to live answerably to their profession? do not we complain of them as well as our Adversaries? and would to God all such as hate to be reformed, would even leave our Church.
But do these receive any encouragement or countenance among us? do we boast of their godliness? do we account these to live answerably to their profession? do not we complain of them as well as our Adversaries? and would to God all such as hate to be reformed, would even leave our Church.
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'Twould be an happy day if all such ungodly wicked wretches, who will not be won over by the excellent means and arguments of our Religion, would also forsake that profession which in practice they disown, nay, blemish and discredit;
'twould be an happy day if all such ungodly wicked wretches, who will not be wone over by the excellent means and Arguments of our Religion, would also forsake that profession which in practice they disown, nay, blemish and discredit;
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Ye now who, by your presence at these her solemn devotions, seem concerned for the glory, preservation and security of our Church, it is much in your power to wipe off such blots and aspersions, to answer such reflexions,
the now who, by your presence At these her solemn devotions, seem concerned for the glory, preservation and security of our Church, it is much in your power to wipe off such blots and Aspersions, to answer such reflexions,
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especially be persuaded to join all your endeavours against this vice by keeping a strict guard against it, in your selves by keeping from all appearance of it;
especially be persuaded to join all your endeavours against this vice by keeping a strict guard against it, in your selves by keeping from all appearance of it;
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In a word, let us all observe such exact truth in all our chat and discourse, be so constant to our promises, that at any time our word may pass without any farther engagement, that we may never think it necessary to assure our credit or faith by an oath.
In a word, let us all observe such exact truth in all our chat and discourse, be so constant to our promises, that At any time our word may pass without any farther engagement, that we may never think it necessary to assure our credit or faith by an oath.
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Amongst the Romans the Priest of Jupiter was in no case permitted to swear, because it was not handsome that he who was so nearly related to their great God,
among the Romans the Priest of Jupiter was in no case permitted to swear, Because it was not handsome that he who was so nearly related to their great God,
Now such would our blessed Saviour have all his disciples to be, so true and faithfull, that there should be no need of oaths to confirm their speeches,
Now such would our blessed Saviour have all his Disciples to be, so true and faithful, that there should be no need of Oaths to confirm their Speeches,
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I conclude all with those sayings of the wise Son of Sirach, Ecclus. 23.9, 10, 11, 12, 13. Accustome not thy mouth to swearing, neither use thy self to the naming of the Holy one.
I conclude all with those sayings of the wise Son of Sirach, Ecclus 23.9, 10, 11, 12, 13. Accustom not thy Mouth to swearing, neither use thy self to the naming of the Holy one.
It could not be any indifferent trivial errand or business that a person of such infinite honour and dignity was employed about, which brought down God himself from the regions or glory and light inaccessible to dwell in an earthly tabernacle,
It could not be any indifferent trivial errand or business that a person of such infinite honour and dignity was employed about, which brought down God himself from the regions or glory and Light inaccessible to dwell in an earthly tabernacle,
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This was such a surprizing condescension of him that had lived from all eternity in the bosome of his Almighty Father, this signified such wonderfull love and regard to that humane nature he assumed, that all men cannot but reasonably promise themselves the greatest advantages imaginable from such a gratious undertaking.
This was such a surprising condescension of him that had lived from all eternity in the bosom of his Almighty Father, this signified such wonderful love and regard to that humane nature he assumed, that all men cannot but reasonably promise themselves the greatest advantages imaginable from such a gracious undertaking.
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That our forlorn nature should be thus highly honoured and exalted, as to be after such an unspeakable manner united to the divine, doth evidently assure us of God's good-will towards sinfull men, that he yet entertained thoughts of mercy towards us,
That our forlorn nature should be thus highly honoured and exalted, as to be After such an unspeakable manner united to the divine, does evidently assure us of God's goodwill towards sinful men, that he yet entertained thoughts of mercy towards us,
and loudly to have proclaim'd God's willingness to have been reconciled to men, should we not all with mighty joy and wonder have regarded and adored such stupendous grace and goodness, crying out, Lord, what is man, that thou art thus mindfull of him? or the son of man, that thou thus visitest him?
and loudly to have proclaimed God's willingness to have been reconciled to men, should we not all with mighty joy and wonder have regarded and adored such stupendous grace and Goodness, crying out, Lord, what is man, that thou art thus mindful of him? or the son of man, that thou thus visitest him?
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perfected our redemption, procured our liberty, and purchased eternal life and happiness for all men on the easie and pleasant conditions of the Gospel.
perfected our redemption, procured our liberty, and purchased Eternal life and happiness for all men on the easy and pleasant conditions of the Gospel.
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2. It was farther necessary that sinners themselves should be reform'd, and turned from their sins to the love and practice of true righteousness and goodness;
2. It was farther necessary that Sinners themselves should be reformed, and turned from their Sins to the love and practice of true righteousness and Goodness;
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It is true indeed, that God Almighty by the unlimited goodness and compassionateness of his own nature is infinitely inclin'd to all acts of favour and pity;
It is true indeed, that God Almighty by the unlimited Goodness and compassionateness of his own nature is infinitely inclined to all acts of favour and pity;
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and he might without wrong to any one (if he had seen it fit) absolutely have pardoned the sins of mankind, without any other consideration than their repentance:
and he might without wrong to any one (if he had seen it fit) absolutely have pardoned the Sins of mankind, without any other consideration than their Repentance:
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but out of his infinite wisedom he rather chose to dispense his pardoning grace after such a manner as should not at all seem to reflect upon his exact justice, immaculate holiness,
but out of his infinite Wisdom he rather chosen to dispense his pardoning grace After such a manner as should not At all seem to reflect upon his exact Justice, immaculate holiness,
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It was most highly congruous, that whilst he pardoned the offenders, yet his Government should be acknowledged, the righteousness of his Laws vindicated, his Honour and Authority secured.
It was most highly congruous, that while he pardoned the offenders, yet his Government should be acknowledged, the righteousness of his Laws vindicated, his Honour and authority secured.
All which was most effectually done by our blessed Saviour, the Son of God's negotiating our peace in our nature, putting himself into the place of sinners,
All which was most effectually done by our blessed Saviour, the Son of God's negotiating our peace in our nature, putting himself into the place of Sinners,
(2.) By this appearance of the Son of God was God's hatred and grievous displeasure against sin most abundantly manifested, in that he would not hear of,
(2.) By this appearance of the Son of God was God's hatred and grievous displeasure against since most abundantly manifested, in that he would not hear of,
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Can we now possibly think that there is but little evil in, or that God is not much offended with that which could no other ways be expiated but by such pretious bloud? Can any man imagine that it is a cheap thing to sin,
Can we now possibly think that there is but little evil in, or that God is not much offended with that which could no other ways be expiated but by such precious blood? Can any man imagine that it is a cheap thing to since,
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when God himself in our flesh was bruised and buffeted, crowned with thorns, and nailed to the cross for it? That surely was no trifle or indifferent matter that caused the Son of God to bleed and die.
when God himself in our Flesh was Bruised and buffeted, crowned with thorns, and nailed to the cross for it? That surely was not trifle or indifferent matter that caused the Son of God to bleed and die.
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So that by our Saviour's incarnation, obedient life and patient death, the divine honour was more illustriously repaired, his authority more clearly vindicated, his justice and severity against sin more openly declared, disobedience more highly disgraced and condemned,
So that by our Saviour's incarnation, obedient life and patient death, the divine honour was more illustriously repaired, his Authority more clearly vindicated, his Justice and severity against since more openly declared, disobedience more highly disgraced and condemned,
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But this being once done by the Son of God's appearing in our behalf, this great propitiatory Sacrifice being offer'd for the sins of the world, God now thought it fit and consistent with the glory of all his Attributes,
But this being once done by the Son of God's appearing in our behalf, this great propitiatory Sacrifice being offered for the Sins of the world, God now Thought it fit and consistent with the glory of all his Attributes,
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This is the admirable temperament and expedient found out by the wisedom of God, by which God glorifies his mercy in the pardon of sin without any violation of his justice or truth,
This is the admirable temperament and expedient found out by the Wisdom of God, by which God Glorifies his mercy in the pardon of since without any violation of his Justice or truth,
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To him alone do we and all men owe, that God will now deal with mankind upon such favourable conditions, by a new law suited and accommodated to our circumstances and infirmities in this lapsed state;
To him alone do we and all men owe, that God will now deal with mankind upon such favourable conditions, by a new law suited and accommodated to our Circumstances and infirmities in this lapsed state;
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And if we do but thoroughly consider how great and sublime a person he was, we cannot in the least doubt the prevalency and success of his appearing for us.
And if we do but thoroughly Consider how great and sublime a person he was, we cannot in the least doubt the prevalency and success of his appearing for us.
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Thus this Jesus hath saved us from our sins in the first sense; that is, obtained and purchased the pardon of them, and made God placable to us. But this is not all.
Thus this jesus hath saved us from our Sins in the First sense; that is, obtained and purchased the pardon of them, and made God placable to us. But this is not all.
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The reformation of the world, the reparation of our natures, the purifying our minds, the implanting the divine nature in men, were as much the design of his incarnation,
The Reformation of the world, the reparation of our nature's, the purifying our minds, the implanting the divine nature in men, were as much the Design of his incarnation,
Our blessed Lord had not been so kind and gratious to us, had he obtained Heaven for us (could such a thing possibly have been) whilst we continued impenitent, and utterly unlike to God.
Our blessed Lord had not been so kind and gracious to us, had he obtained Heaven for us (could such a thing possibly have been) while we continued impenitent, and utterly unlike to God.
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(1.) As for repentance for sins past, what in the world can be imagined more effectual for the working in men an ingenuous shame and sorrow for what they have done amiss,
(1.) As for Repentance for Sins past, what in the world can be imagined more effectual for the working in men an ingenuous shame and sorrow for what they have done amiss,
than these tender offers of God's pardon and acceptance upon our submission and returning to a better mind? We have now all possible assurance given us that mercy is to be had for the most grievous offenders.
than these tender offers of God's pardon and acceptance upon our submission and returning to a better mind? We have now all possible assurance given us that mercy is to be had for the most grievous offenders.
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All men are in the condition of the prodigal Son in the Parable of our Saviour, Luke 15. They have gone astray from their Father's house after their own inventions;
All men Are in the condition of the prodigal Son in the Parable of our Saviour, Lycia 15. They have gone astray from their Father's house After their own Inventions;
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but soon wearied with such painfull drudgeries, and many woefull disappointments, at last they begin to recollect themselves, to remember that plenty they had enjoy'd of all good things in their Father's house,
but soon wearied with such painful Drudgeries, and many woeful disappointments, At last they begin to recollect themselves, to Remember that plenty they had enjoyed of all good things in their Father's house,
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that the Father, who was so highly provoked, had nevertheless sent his other Son, who had never offended him, into a far Countrey, exposed to many difficulties and hazards, to seek and find out his lost Brother, to beseech him to be reconciled, to promise him that he should be dealt with as if he had never displeased him.
that the Father, who was so highly provoked, had nevertheless sent his other Son, who had never offended him, into a Far Country, exposed to many difficulties and hazards, to seek and find out his lost Brother, to beseech him to be reconciled, to promise him that he should be dealt with as if he had never displeased him.
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Would not such condescension and unparallel'd goodness have melted and dissolved the poor Prodigal's heart? what joy would soon have o'erspread his face? with what gladness would he have hearken'd to such an overture? what haste would he have made home? Could he after this have doubted of his Father's love and kindness to him?
Would not such condescension and unparalleled Goodness have melted and dissolved the poor Prodigal's heart? what joy would soon have overspread his face? with what gladness would he have harkened to such an overture? what haste would he have made home? Could he After this have doubted of his Father's love and kindness to him?
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This therefore is the greatest encouragement that can be given to our repentance, that God hath now by his Son declared himself exorable and placable, more willing to forgive,
This Therefore is the greatest encouragement that can be given to our Repentance, that God hath now by his Son declared himself exorable and placable, more willing to forgive,
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than that before our sins be forgiven, we should humbly acknowledge our faults, and with full purpose of heart resolve to doe so no more? and if such love and kindness of Heaven towards us will not beget some relenting and remorse in us,
than that before our Sins be forgiven, we should humbly acknowledge our Faults, and with full purpose of heart resolve to do so no more? and if such love and kindness of Heaven towards us will not beget Some relenting and remorse in us,
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by his doctrine clearly revealing God's mind and will to us, setting before us his own most excellent example, promising us all needfull help and assistence,
by his Doctrine clearly revealing God's mind and will to us, setting before us his own most excellent Exampl, promising us all needful help and assistance,
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They are most agreeable to our best understandings, perfective of our natures, fitted to our necessities and capacities, the best provision that can be made for the peace of our minds, quiet of our lives,
They Are most agreeable to our best understandings, perfective of our nature's, fitted to our necessities and capacities, the best provision that can be made for the peace of our minds, quiet of our lives,
they are easie and benign, humane and mercifull institutions, and all his laws such as we should chuse to govern our selves by, were we but true to our selves,
they Are easy and benign, humane and merciful institutions, and all his laws such as we should choose to govern our selves by, were we but true to our selves,
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3. He hath promised, and doth continually afford the mighty assistences of his holy Spirit to all those who humbly beg it of him, to strengthen them in every good work,
3. He hath promised, and does continually afford the mighty assistances of his holy Spirit to all those who humbly beg it of him, to strengthen them in every good work,
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He hath appointed many excellent means of grace, and even to this day hath continued his Ministers and Ambassadors in the world to beseech men in his name to be reconciled to God.
He hath appointed many excellent means of grace, and even to this day hath continued his Ministers and ambassadors in the world to beseech men in his name to be reconciled to God.
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4. He hath engaged us to the doing of God's will by most glorious rewards, even everlasting pleasures and immortal happiness, such as eye hath not seen, nor ear heard,
4. He hath engaged us to the doing of God's will by most glorious rewards, even everlasting pleasures and immortal happiness, such as eye hath not seen, nor ear herd,
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and still farther, that no means might be omitted likely to work upon reasonable creatures, he hath denounced most severe threatnings against all those who refuse to comply with his gratious offers,
and still farther, that no means might be omitted likely to work upon reasonable creatures, he hath denounced most severe threatenings against all those who refuse to comply with his gracious offers,
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And to give us the greatest assurance of all this that we can possibly desire, he hath confirmed and established his doctrine, not onely by those undoubted miracles which he wrought,
And to give us the greatest assurance of all this that we can possibly desire, he hath confirmed and established his Doctrine, not only by those undoubted Miracles which he wrought,
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and sufferings he underwent in attestation to its truth and divinity, but also by his own resurrection from the dead, and visible ascension into Heaven;
and sufferings he underwent in attestation to its truth and divinity, but also by his own resurrection from the dead, and visible Ascension into Heaven;
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and liveth for ever at God's right hand to intercede for us, to protect and rule his Church, to distribute his gifts and graces, to subdue all our enemies,
and lives for ever At God's right hand to intercede for us, to Pact and Rule his Church, to distribute his Gifts and graces, to subdue all our enemies,
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And I believe all the world may be challenged to name any one help, motive or encouragement to the love and service of God, that is suited to the nature of God, of Man,
And I believe all the world may be challenged to name any one help, motive or encouragement to the love and service of God, that is suited to the nature of God, of Man,
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And all that our Saviour did and suffered for us towards the procuring of our pardon and peace will signify nothing to us, will not be in the least available for our benefit,
And all that our Saviour did and suffered for us towards the procuring of our pardon and peace will signify nothing to us, will not be in the least available for our benefit,
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Now in all this our Saviour deals with men according to their natures, as rational governable creatures, moves them by hopes and fears, draws them with the cords of a man,
Now in all this our Saviour deals with men according to their nature's, as rational governable creatures, moves them by hope's and fears, draws them with the cords of a man,
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In the Gospel of Jesus Christ (which as at this time he came down from Heaven to reveal to men) God Almighty, out of his infinite compassion to his degenerate creatures, hath prescribed such methods, appointed such means, given such examples, encouragements, assistences, that nothing can be thought fit and likely to promote the salvation of all men,
In the Gospel of jesus christ (which as At this time he Come down from Heaven to reveal to men) God Almighty, out of his infinite compassion to his degenerate creatures, hath prescribed such methods, appointed such means, given such Examples, encouragements, assistances, that nothing can be Thought fit and likely to promote the salvation of all men,
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if they will chuse, court and embrace sin and ruine; if the strongest arguments will not prevail, if the most forcible engagements will not persuade;
if they will choose, court and embrace since and ruin; if the Strongest Arguments will not prevail, if the most forcible engagements will not persuade;
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if neither the most glorious promises, nor the severest threatnings, nor interest, nor self-love, nor any of those considerations by which men are swayed in other affairs, will at all move them in matters of greatest moment, they must perish,
if neither the most glorious promises, nor the Severest threatenings, nor Interest, nor Self-love, nor any of those considerations by which men Are swayed in other affairs, will At all move them in matters of greatest moment, they must perish,
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If after all this sinners will die, and be damned even as it were in spite of Heaven, maugre all that God or Christ hath done for them, they must e'en thank themselves for it,
If After all this Sinners will die, and be damned even as it were in spite of Heaven, maugre all that God or christ hath done for them, they must even thank themselves for it,
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that we ought not to shift off all duty and work from our selves upon him alone, leaving it wholly to him to save us if he pleaseth, without any care or trouble of ours,
that we ought not to shift off all duty and work from our selves upon him alone, leaving it wholly to him to save us if he Pleases, without any care or trouble of ours,
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He alone purchased those great benefits for us, made atonement, paid our ransome, and procured this covenant of grace from God, wherein eternal life is promised to penitent sinners.
He alone purchased those great benefits for us, made atonement, paid our ransom, and procured this Covenant of grace from God, wherein Eternal life is promised to penitent Sinners.
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But then these great advantages are not immediately and absolutely conferr'd upon us, but under certain qualifications and conditions of repentance, faith, and sincere obedience;
But then these great advantages Are not immediately and absolutely conferred upon us, but under certain qualifications and conditions of Repentance, faith, and sincere Obedience;
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How then shall we escape, if we neglect so great salvation? Hath God so abundantly provided for our happiness, hath his onely begotten Son done and suffer'd so much for it,
How then shall we escape, if we neglect so great salvation? Hath God so abundantly provided for our happiness, hath his only begotten Son done and suffered so much for it,
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and shall we be so sottish and stupid as foolishly to despise it, when it hath been so signally the unwearied care of Heaven to procure it for us? It is onely our own advantage that is design'd, God projects no private profit,
and shall we be so sottish and stupid as foolishly to despise it, when it hath been so signally the unwearied care of Heaven to procure it for us? It is only our own advantage that is designed, God projects no private profit,
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Shall we our selves therefore madly defeat all these designs of grace and goodness towards us by our invincible resolution to ruine and undoe our selves? Did the onely begotten Son of God as at this time descend from the regions of bliss and happiness, was he born into this miserable world,
Shall we our selves Therefore madly defeat all these designs of grace and Goodness towards us by our invincible resolution to ruin and undo our selves? Did the only begotten Son of God as At this time descend from the regions of bliss and happiness, was he born into this miserable world,
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What vexation and anxiety will it one day create in our minds, with what horrour and despair will it fill our guilty souls? Had God predestinated us from all eternity to everlasting misery,
What vexation and anxiety will it one day create in our minds, with what horror and despair will it fill our guilty Souls? Had God predestinated us from all eternity to everlasting misery,
had he never provided a Mediatour and Redeemer for us, it would have been a great ease in another world to consider that we could no ways have escaped this doom.
had he never provided a Mediator and Redeemer for us, it would have been a great ease in Another world to Consider that we could no ways have escaped this doom.
and how that nothing was wanting on God's part, but that we might now have been praising, blessing and adoring his goodness and wisedom amongst the glorified Spirits in the happy regions of undisturbed peace and joy;
and how that nothing was wanting on God's part, but that we might now have been praising, blessing and adoring his Goodness and Wisdom among the glorified Spirits in the happy regions of undisturbed peace and joy;
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and yet that we through our own most shamefull neglect (though often warned to the contrary) are now forced in vain to seek but for a drop of water to cool the tip of our tongues.
and yet that we through our own most shameful neglect (though often warned to the contrary) Are now forced in vain to seek but for a drop of water to cool the tip of our tongues.
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The fiercest vengeance, the severest punishments are reserved for wicked Christians, and what can we imagine shall be the just portion of those whom neither the condescension and kindness,
The Fiercest vengeance, the Severest punishments Are reserved for wicked Christians, and what can we imagine shall be the just portion of those whom neither the condescension and kindness,
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nor the threatnings of eternal punishment engage to live and be happy? In vain therefore do such come hither to celebrate the memory of Christ 's birth.
nor the threatenings of Eternal punishment engage to live and be happy? In vain Therefore do such come hither to celebrate the memory of christ is birth.
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nay, happy had it been for them (who still persist in their sins, notwithstanding all that Christ hath done to save them from them) if this holy Jesus had never been born.
nay, happy had it been for them (who still persist in their Sins, notwithstanding all that christ hath done to save them from them) if this holy jesus had never been born.
and to join our voices, as well as we are able, with those bright Seraphims and that heavenly Host that attended and celebrated Christ 's nativity; (when the Heavens proclaimed his birth with their loud shouts of joy) saying, Glory be to God in the highest, on earth peace, good-will towards men.
and to join our voices, as well as we Are able, with those bright Seraphims and that heavenly Host that attended and celebrated christ is Nativity; (when the Heavens proclaimed his birth with their loud shouts of joy) saying, Glory be to God in the highest, on earth peace, goodwill towards men.
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that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.
that we being Delivered out of the hands of our enemies, might serve him without Fear, in holiness and righteousness before him all the days of our life.
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and this he will take as a better expression of our gratitude, than if we spent never so many days in verbal praises and acknowledgments of his love and bounty.
and this he will take as a better expression of our gratitude, than if we spent never so many days in verbal praises and acknowledgments of his love and bounty.
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yet there are some particular times, wherein we are more especially called upon, to review our actions, to humble our souls in God's presence, to bewail our manifold transgressions,
yet there Are Some particular times, wherein we Are more especially called upon, to review our actions, to humble our Souls in God's presence, to bewail our manifold transgressions,
such were the fasting-days before the feast of the resurrection or Easter; and accordingly our Church, as you have heard in the exhortation this day read to you, doth at this time especially move us to earnest and true repentance;
such were the Fasting days before the feast of the resurrection or Easter; and accordingly our Church, as you have herd in the exhortation this day read to you, does At this time especially move us to earnest and true Repentance;
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that we should return unto our Lord God with all contrition and meekness of heart, bewailing and lamenting our sinfull lives, acknowledging and confessing our offences,
that we should return unto our Lord God with all contrition and meekness of heart, bewailing and lamenting our sinful lives, acknowledging and confessing our offences,
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And such as now seriously set themselves to repent of all the sins they have committed, using such abstinence as is necessary for the subduing the flesh to the spirit, do certainly keep Lent far better than they who for so long time onely scrupulously abstain from all flesh,
And such as now seriously Set themselves to Repent of all the Sins they have committed, using such abstinence as is necessary for the subduing the Flesh to the Spirit, do Certainly keep Lent Far better than they who for so long time only scrupulously abstain from all Flesh,
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I shall at this time suppose you sufficiently instructed in the nature of repentance, (it being one of the first principles of the doctrine of Christ, as the Apostle to the Hebrews calls it, Heb. 6.1.) and also that you will readily acknowledge the indispensible necessity of it, in order to the obtaining the pardon of your sins, and eternal life:
I shall At this time suppose you sufficiently instructed in the nature of Repentance, (it being one of the First principles of the Doctrine of christ, as the Apostle to the Hebrews calls it, Hebrew 6.1.) and also that you will readily acknowledge the indispensible necessity of it, in order to the obtaining the pardon of your Sins, and Eternal life:
when men have resolved and begun to reform, but have soon found all their good purposes and endeavours blasted and defeated, this discourageth them from making any farther trials. III. The hopes of long life, and some better opportunity of repenting hereafter.
when men have resolved and begun to reform, but have soon found all their good Purposes and endeavours blasted and defeated, this Discourageth them from making any farther trials. III. The hope's of long life, and Some better opportunity of repenting hereafter.
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One of these is commonly the ground and cause of those mens remaining in an impenitent state, who yet are convinced of the absolute necessity of repentance in order to their peace and happiness. I. Want of consideration.
One of these is commonly the ground and cause of those men's remaining in an impenitent state, who yet Are convinced of the absolute necessity of Repentance in order to their peace and happiness. I. Want of consideration.
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For could men but once be persuaded seriously and in good earnest, as becometh reasonable creatures, to consider their ways and actions, patiently to attend to the dictates of their own minds,
For could men but once be persuaded seriously and in good earnest, as Becometh reasonable creatures, to Consider their ways and actions, patiently to attend to the dictates of their own minds,
so clear and convincing are the evidences it gives us of its truth and certainty; so agreeable to our minds are all its principles, so amiable and excellent its precepts,
so clear and convincing Are the evidences it gives us of its truth and certainty; so agreeable to our minds Are all its principles, so amiable and excellent its Precepts,
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and use their understandings about these matters as they do about other affairs, and it is impossible they should enjoy any tolerable peace or ease without a carefull and strict provision for another world.
and use their understandings about these matters as they do about other affairs, and it is impossible they should enjoy any tolerable peace or ease without a careful and strict provision for Another world.
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it reigns undisturbedly onely in ignorant, secure, unthinking spirits, but streight loseth all its force and power when once men begin to look about them,
it reigns undisturbedly only in ignorant, secure, unthinking spirits, but straight loses all its force and power when once men begin to look about them,
could we, I say, but obtain thus much, we might spare most of our pains spent in persuading them to repent, their own thoughts would never suffer them to be in quiet till they had done it.
could we, I say, but obtain thus much, we might spare most of our pains spent in persuading them to Repent, their own thoughts would never suffer them to be in quiet till they had done it.
and however he may plead for sin before others, yet he can never answer the objections his own conscience would bring against it, would he but once dare impartially to consider them.
and however he may plead for since before Others, yet he can never answer the objections his own conscience would bring against it, would he but once Dare impartially to Consider them.
But the misery of wicked men is, that they industriously banish all such troublesome guests out of their minds, instead of debating with themselves, the reasonableness and fitness of any of their actions, they will not endure so much as to hold any parly or discourse with themselves;
But the misery of wicked men is, that they industriously banish all such troublesome guests out of their minds, instead of debating with themselves, the reasonableness and fitness of any of their actions, they will not endure so much as to hold any parley or discourse with themselves;
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Now till wicked men enter into such deep and earnest consideration of themselves and their own estates, it is as impossible that the means of grace, the calls of the Gospel,
Now till wicked men enter into such deep and earnest consideration of themselves and their own estates, it is as impossible that the means of grace, the calls of the Gospel,
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or that a medicine put into a man's pocket should preserve his health. The most invincible arguments cannot gain assent till they first obtain attention;
or that a medicine put into a Man's pocket should preserve his health. The most invincible Arguments cannot gain assent till they First obtain attention;
and therefore the ordinary way by which God brings such men to repentance, is first by some sudden affliction or affrighting providence to awaken and rouse them up to a serious consideration of their evil ways,
and Therefore the ordinary Way by which God brings such men to Repentance, is First by Some sudden affliction or affrighting providence to awaken and rouse them up to a serious consideration of their evil ways,
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And oh that I could now prevail with any one that hath hitherto lived in ease, in a course of disobedience to God's laws, to go home and diligently consider with himself,
And o that I could now prevail with any one that hath hitherto lived in ease, in a course of disobedience to God's laws, to go home and diligently Consider with himself,
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Here indeed in this life the thoughts of God and a future state often present and offer themselves to us, they often spring up in our minds, and when expelled, recur again;
Here indeed in this life the thoughts of God and a future state often present and offer themselves to us, they often spring up in our minds, and when expelled, recur again;
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This is the first most general hindrance of repentance, want of consideration. II. Another hindrance of repentance is the unsuccesfulness of some former attempts;
This is the First most general hindrance of Repentance, want of consideration. II another hindrance of Repentance is the unsuccessfulness of Some former attempts;
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for when men have resolved, and perhaps begun to reform, but have soon found all their good purposes and endeavours blasted and defeated, they are apt to be thereby discouraged from making any farther trials.
for when men have resolved, and perhaps begun to reform, but have soon found all their good Purposes and endeavours blasted and defeated, they Are apt to be thereby discouraged from making any farther trials.
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They have long had it in the purpose of their hearts to leave their sins, nay sometimes they have prevailed against them for some time, and withstood some fair temptations,
They have long had it in the purpose of their hearts to leave their Sins, nay sometime they have prevailed against them for Some time, and withstood Some fair temptations,
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but yet at last nature did, they know not how, return, and they have been persuaded to renew their old acquaintance with those sins which they had once forsaken:
but yet At last nature did, they know not how, return, and they have been persuaded to renew their old acquaintance with those Sins which they had once forsaken:
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should they once again resolve to enter upon a new course of life, they fear they should onely add to the number of their offences, the breach of this vow,
should they once again resolve to enter upon a new course of life, they Fear they should only add to the number of their offences, the breach of this Voelli,
and when their spirits are at any time disturbed with the sense of their guilt, they then bethink themselves seriously of returning to a better mind, resolve upon a new life,
and when their spirits Are At any time disturbed with the sense of their guilt, they then bethink themselves seriously of returning to a better mind, resolve upon a new life,
but they are soon disheartened, their goodness is but like a morning cloud, and as the early dew it passeth away, they are soon again easily frighted or tempted from their duty;
but they Are soon disheartened, their Goodness is but like a morning cloud, and as the early due it passes away, they Are soon again Easily frighted or tempted from their duty;
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upon any little discouragement that they meet with, they repent themselves of their good choice, and forget their vertuous resolutions, and, which is worst of all, this they often doe;
upon any little discouragement that they meet with, they Repent themselves of their good choice, and forget their virtuous resolutions, and, which is worst of all, this they often do;
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I shall therefore briefly mention to you the chief conditions or qualifications of such a resolution as is like to hold out against all temptations and opposition, by which we may also see how it comes to pass that mens good purposes do so often prove abortive.
I shall Therefore briefly mention to you the chief conditions or qualifications of such a resolution as is like to hold out against all temptations and opposition, by which we may also see how it comes to pass that men's good Purposes do so often prove abortive.
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but afterwards it happens that this man meets with such a temptation to that sin, as that he may be confident of committing it with privacy and safety;
but afterwards it happens that this man meets with such a temptation to that since, as that he may be confident of committing it with privacy and safety;
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for some particular convenience, or to avoid some present evil, such as loss of credit, trade or gain, to preserve their health, to oblige their relations, to please their superiours,
for Some particular convenience, or to avoid Some present evil, such as loss of credit, trade or gain, to preserve their health, to oblige their relations, to please their superiors,
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and is grown weary and sick, and feels those qualmes and disturbances that usually attend such excesses, resolves then, that he will hereafter contain himself within the bounds of sobriety;
and is grown weary and sick, and feels those qualms and disturbances that usually attend such Excesses, resolves then, that he will hereafter contain himself within the bounds of sobriety;
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as long as men are in their wits, they are sufficient to answer every temptation, and oblige equally against all sin, in all places, and upon all occasions.
as long as men Are in their wits, they Are sufficient to answer every temptation, and oblige equally against all since, in all places, and upon all occasions.
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namely, that when they are serious and devout, or scared, they then in the general, and in gross resolve for the future to live well and religiously, when yet, alas!
namely, that when they Are serious and devout, or scared, they then in the general, and in gross resolve for the future to live well and religiously, when yet, alas!
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what thou must part with, what companies thou must forsake, what friendship and acquaintance thou must renounce, what pleasures and profits thou must deny thy self, what strict duty and service will be required of thee;
what thou must part with, what companies thou must forsake, what friendship and acquaintance thou must renounce, what pleasures and profits thou must deny thy self, what strict duty and service will be required of thee;
and then most seriously examine thy self, can I march through all these inconveniences, and overcome all the difficulties and temptations that may or can befall me in this new enterprise? consult thy judgment, affections and inclinations,
and then most seriously examine thy self, can I march through all these inconveniences, and overcome all the difficulties and temptations that may or can befall me in this new enterprise? consult thy judgement, affections and inclinations,
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and make thy determination upon every particular, and be always as jealous and suspicious of thy self as possibly thou canst, always remembring that vast difference that there is between things as they are onely represented to us by our fancies,
and make thy determination upon every particular, and be always as jealous and suspicious of thy self as possibly thou Canst, always remembering that vast difference that there is between things as they Are only represented to us by our fancies,
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but constantly throughout the whole course of my life, shall I not soon grow weary of such strictness? All my worldly affairs, all my fleshly pleasures must give place to this resolution;
but constantly throughout the Whole course of my life, shall I not soon grow weary of such strictness? All my worldly affairs, all my fleshly pleasures must give place to this resolution;
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and can my heart fully, without any reserve, consent to such an universal alteration? How many will this change offend? how many flouts and jeers must I expose my self to by this repentance? how shall I answer such an old acquaintance when he invites me to an intemperate cup? can I now wholly abstain from what I have so long allowed my self in?
and can my heart Fully, without any reserve, consent to such an universal alteration? How many will this change offend? how many flouts and jeers must I expose my self to by this Repentance? how shall I answer such an old acquaintance when he invites me to an intemperate cup? can I now wholly abstain from what I have so long allowed my self in?
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Thus consider all things well and thoroughly in thy mind before thou dost resolve, that it may be the deliberate act of the whole man, that thy understanding may perfectly approve of it, being fully convinced of its reasonableness;
Thus Consider all things well and thoroughly in thy mind before thou dost resolve, that it may be the deliberate act of the Whole man, that thy understanding may perfectly approve of it, being Fully convinced of its reasonableness;
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frequently propound the same things to thy thoughts and judgment, that thou mayst see it is not any particular heat or fancy that forms thy resolution.
frequently propound the same things to thy thoughts and judgement, that thou Mayest see it is not any particular heat or fancy that forms thy resolution.
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namely, because they are the accidental effect of some passionate commotion within them, of some fright or disturbance, rather than their deliberate judgment;
namely, Because they Are the accidental Effect of Some passionate commotion within them, of Some fright or disturbance, rather than their deliberate judgement;
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and thy thoughts employed in other affairs, so that the warmth of thy first imagination is now over, try then whether thou approvest of the same things:
and thy thoughts employed in other affairs, so that the warmth of thy First imagination is now over, try then whither thou approvest of the same things:
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Doth not thy heart begin to stumble, and draw back, and shrink from the undertaking? dost thou not begin to think of some instance of thy duty wherein thou desirest to be excused,
Does not thy heart begin to Stumble, and draw back, and shrink from the undertaking? dost thou not begin to think of Some instance of thy duty wherein thou Desirest to be excused,
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or some sin which thou wouldst fain have excepted? dost thou not hanker after a greater liberty in some things? if not, I know no better sign in the world of a good resolution,
or Some since which thou Wouldst fain have excepted? dost thou not hanker After a greater liberty in Some things? if not, I know no better Signen in the world of a good resolution,
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And think not all this care too much, or too troublesome, since it is necessary onely for a-while, till we are well setled and confirmed in this change, or new life.
And think not all this care too much, or too troublesome, since it is necessary only for awhile, till we Are well settled and confirmed in this change, or new life.
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and if thou still find'st reason to persist in the same resolution, thou mayst doe well, the more to fix thy self, to back it with a solemn vow and protestation to Almighty God, that by his grace thou wilt keep firm and steadfast to it to the end of thy life.
and if thou still Findest reason to persist in the same resolution, thou Mayest do well, the more to fix thy self, to back it with a solemn Voelli and protestation to Almighty God, that by his grace thou wilt keep firm and steadfast to it to the end of thy life.
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And it hath been farther advised, that we should commit this to writing, keep it safe by us as our act and deed, by which we have devoted and given up our selves to God,
And it hath been farther advised, that we should commit this to writing, keep it safe by us as our act and deed, by which we have devoted and given up our selves to God,
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Let us also take the first occasion to renew and confirm these vows and resolutions at the Sacrament of the Lord's Supper, there again bind thy self to perform all that thou hast promised;
Let us also take the First occasion to renew and confirm these vows and resolutions At the Sacrament of the Lord's Supper, there again bind thy self to perform all that thou hast promised;
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there by that sacred body and bloud thou commemoratest, oblige thy self never to start wilfully from God's service, whatever difficulties thou mayst encounter with, what temptations soever thou mayst have to forsake it;
there by that sacred body and blood thou commemoratest, oblige thy self never to start wilfully from God's service, whatever difficulties thou Mayest encounter with, what temptations soever thou Mayest have to forsake it;
let them know that thy mind is now altered, that thou art not the same person thou wert before, that they are much mistaken if they expect the same discourse, the same compliances, the same practices from thee as before;
let them know that thy mind is now altered, that thou art not the same person thou Wertenberg before, that they Are much mistaken if they expect the same discourse, the same compliances, the same practices from thee as before;
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nay, and it will be a mighty confirmation and security to thee, for then thou wilt have this great argument to continue true to this promise and engagement,
nay, and it will be a mighty confirmation and security to thee, for then thou wilt have this great argument to continue true to this promise and engagement,
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5. Having fixed so good a purpose of mind, fail not to apply your self to the diligent conscientious use of all those means of grace which God hath prescribed and appointed,
5. Having fixed so good a purpose of mind, fail not to apply your self to the diligent conscientious use of all those means of grace which God hath prescribed and appointed,
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they look upon a good resolution as a kind of holy charm, and if they do but intend to mend their lives, they reckon their lives will mend alone, without any farther pain or trouble.
they look upon a good resolution as a kind of holy charm, and if they do but intend to mend their lives, they reckon their lives will mend alone, without any farther pain or trouble.
or given greater occasion to that prevailing Religion without vertue amongst us, than this one principle, that we are converted (as 'tis usually called) by those operations of God's Spirit, wherein we are wholly passive;
or given greater occasion to that prevailing Religion without virtue among us, than this one principle, that we Are converted (as it's usually called) by those operations of God's Spirit, wherein we Are wholly passive;
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so that the way to recover our selves to a Christian temper of mind after a vitious course of life, is in truth the very same by which a man recovers his health after a long disease, viz. by God's blessing upon the diligent use of fit means;
so that the Way to recover our selves to a Christian temper of mind After a vicious course of life, is in truth the very same by which a man recovers his health After a long disease, viz. by God's blessing upon the diligent use of fit means;
and we must be forced to destine particular times, and to use particular proper means for the gaining of the several graces required in a Christians we must first encounter one vice or lust, then another;
and we must be forced to destine particular times, and to use particular proper means for the gaining of the several graces required in a Christians we must First encounter one vice or lust, then Another;
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for if we can but bear undauntedly the first shock, and stand out the first assaults, the force of our enemies will sensibly decline, we shall every day gain ground, the work will grow much easier upon our hands;
for if we can but bear undauntedly the First shock, and stand out the First assaults, the force of our enemies will sensibly decline, we shall every day gain ground, the work will grow much Easier upon our hands;
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and charged upon our selves as our own fault. III. Another great hindrance of mens repentance is the hope of long life, and better opportunity of repenting hereafter.
and charged upon our selves as our own fault. III. another great hindrance of men's Repentance is the hope of long life, and better opportunity of repenting hereafter.
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but their full purpose is to doe something, some time or other, they cannot well tell what nor when, by which they hope to make some amends for all their former follies and miscarriages.
but their full purpose is to do something, Some time or other, they cannot well tell what nor when, by which they hope to make Some amends for all their former follies and miscarriages.
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we are thought a little too hot and hasty, when we press wicked men to leave their sins to day; even whilst it is called to day, as long as they have so much time before them to doe it in.
we Are Thought a little too hight and hasty, when we press wicked men to leave their Sins to day; even while it is called to day, as long as they have so much time before them to do it in.
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This is the most fatal cheat men put upon themselves, so that I doubt not to say, that the infernal regions of darkness and despair are not crowded by any sort of persons so much as by those who fully designed and intended to have repented before they died.
This is the most fatal cheat men put upon themselves, so that I doubt not to say, that the infernal regions of darkness and despair Are not crowded by any sort of Persons so much as by those who Fully designed and intended to have repented before they died.
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Since the man hath found no great inconvenience from the sins of the last week or month, he sees not why he may not as well venture on them for another,
Since the man hath found no great inconvenience from the Sins of the last Week or Monn, he sees not why he may not as well venture on them for Another,
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and therefore when to morrow is as this day, and comes to be present too, we shall for the same reason for which we defer it till then, put it off still to another day,
and Therefore when to morrow is as this day, and comes to be present too, we shall for the same reason for which we defer it till then, put it off still to Another day,
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and if we doe thus often, if it be our common course to put off our repentance thus from time to time, this is a most shrewd sign, that indeed we never intend to repent at all:
and if we do thus often, if it be our Common course to put off our Repentance thus from time to time, this is a most shrewd Signen, that indeed we never intend to Repent At all:
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It is with wicked men in this case, as it is with a bankrupt, when his Creditours are loud and clamorous, speak big and threaten high, he giveth them many good words and fair promises, appoints them to come another day, entreats their patience but a little longer,
It is with wicked men in this case, as it is with a bankrupt, when his Creditors Are loud and clamorous, speak big and threaten high, he gives them many good words and fair promises, appoints them to come Another day, entreats their patience but a little longer,
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but this is onely to delude and cheat their consciences with good words, and specious pretences, making them believe, they will certainly doe, what yet they cannot endure to think of,
but this is only to delude and cheat their Consciences with good words, and specious pretences, making them believe, they will Certainly do, what yet they cannot endure to think of,
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That which makes men so loth to be brought to reflect upon their lives past, is (as I before observed) the uneasiness and trouble they think they shall find in such a work;
That which makes men so loath to be brought to reflect upon their lives past, is (as I before observed) the uneasiness and trouble they think they shall find in such a work;
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so a great Trader, that hath good reason to think he is run much behind-hand in the world, of all things hates to look into his Books, cannot endure to hear of stating his accounts,
so a great Trader, that hath good reason to think he is run much behindhand in the world, of all things hates to look into his Books, cannot endure to hear of stating his accounts,
and yet the longer he defers this, his accounts will become more intricate, he'll still run more in debt, his condition will every day grow worse and worse, till at last 'tis past all recovery:
and yet the longer he defers this, his accounts will become more intricate, he'll still run more in debt, his condition will every day grow Worse and Worse, till At last it's past all recovery:
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and thus it is with wicked men, they would fain defer their repentance as long as ever they can, they would not yet be interrupted with such grave and serious thoughts;
and thus it is with wicked men, they would fain defer their Repentance as long as ever they can, they would not yet be interrupted with such grave and serious thoughts;
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And for this reason, the sooner we begin a religious course of life, the more easie it will prove to us, not onely because in the time of youth we are most capable of any impressions, our natures being then most soft and tender,
And for this reason, the sooner we begin a religious course of life, the more easy it will prove to us, not only Because in the time of youth we Are most capable of any impressions, our nature's being then most soft and tender,
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but also because if we begin betimes, there is so much the less change to be made in our lives and tempers, our repentance then is like a man's returning into the right road as soon as ever he was out of his way, he hath but a few paces to go back.
but also Because if we begin betimes, there is so much the less change to be made in our lives and tempers, our Repentance then is like a Man's returning into the right road as soon as ever he was out of his Way, he hath but a few paces to go back.
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You therefore who have not yet lost all your natural modesty, who yet blush at your vices, whose hearts are not yet hardned in sin, would you but presently without any delay, apply your selves to the service of God,
You Therefore who have not yet lost all your natural modesty, who yet blush At your vices, whose hearts Are not yet hardened in since, would you but presently without any Delay, apply your selves to the service of God,
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and practice of Religion, what abundance of care and trouble might you save your selves? how many sad days and sorrowfull nights might you prevent? it is in your power now upon easie terms to become good and vertuous,
and practice of Religion, what abundance of care and trouble might you save your selves? how many sad days and sorrowful nights might you prevent? it is in your power now upon easy terms to become good and virtuous,
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let not any worldly business, or the cares of this life, or even our necessary employments, much less sinfull and vain pleasures, stifle or choak any good thoughts or resolutions, that, during this exercise, may be raised in our minds:
let not any worldly business, or the Cares of this life, or even our necessary employments, much less sinful and vain pleasures, stifle or choke any good thoughts or resolutions, that, during this exercise, may be raised in our minds:
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If we begin this very moment, God knows, we begin late enough, and who knows but to morrow may be too late? had we been wise we should have begun sooner.
If we begin this very moment, God knows, we begin late enough, and who knows but to morrow may be too late? had we been wise we should have begun sooner.
A long and eternal adieu therefore (let us every one say) to all the unlawfull bewitching pleasures of this world, I will no longer be fooled or imposed upon by them,
A long and Eternal adieu Therefore (let us every one say) to all the unlawful bewitching pleasures of this world, I will no longer be fooled or imposed upon by them,
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I will as soon defer eating, drinking or sleeping, as delay to secure my everlasting salvation, to become sound and healthfull, to be at ease and in peace, to be safe and happy.
I will as soon defer eating, drinking or sleeping, as Delay to secure my everlasting salvation, to become found and healthful, to be At ease and in peace, to be safe and happy.
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therefore that we might not have the least suspicion remaining in us of his unwillingness to forgive such high provocations and offences as we may have been guilty of, he hath been pleased to send his onely begotten Son into the world, to lay down his life a ransome for us, to stand between us and God's justice,
Therefore that we might not have the least suspicion remaining in us of his unwillingness to forgive such high provocations and offences as we may have been guilty of, he hath been pleased to send his only begotten Son into the world, to lay down his life a ransom for us, to stand between us and God's Justice,
and not onely barely intercedes for us, but with authority demands the release of his captives, redeemed by his bloud, by virtue of God's promise and covenant.
and not only barely intercedes for us, but with Authority demands the release of his captives, redeemed by his blood, by virtue of God's promise and Covenant.
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And in order to the sufficient promulgation of this his gratious willingness to forgive us upon our repentance, God hath provided and appointed an order of men, to last as long as the world doth, to propound to men this blessed overture,
And in order to the sufficient Promulgation of this his gracious willingness to forgive us upon our Repentance, God hath provided and appointed an order of men, to last as long as the world does, to propound to men this blessed overture,
Nay God condescends to prevent the worst of men, by manifold blessings and favours daily obliging them, by his grace and spirit and several providences towards them, moving, affecting and awakening the most grievous offenders to a timely consideration of their ways.
Nay God condescends to prevent the worst of men, by manifold blessings and favours daily obliging them, by his grace and Spirit and several providences towards them, moving, affecting and awakening the most grievous offenders to a timely consideration of their ways.
he doth not lie at the catch, nor take present advantage against us, but with infinite patience waits to be gratious to us, hoping at last we shall be of a better mind:
he does not lie At the catch, nor take present advantage against us, but with infinite patience waits to be gracious to us, hoping At last we shall be of a better mind:
but he hath promised to reward our future obedience with eternal life, so that we shall not onely upon our repentance be freed from those dismal punishments which we had rendred our selves liable to,
but he hath promised to reward our future Obedience with Eternal life, so that we shall not only upon our Repentance be freed from those dismal punishments which we had rendered our selves liable to,
we cannot longer withstand or oppose such unspeakable goodness, we are overcome by such wonderfull kindness and condescention, we resign up our selves wholly to the conduct of his good spirit,
we cannot longer withstand or oppose such unspeakable Goodness, we Are overcome by such wonderful kindness and condescension, we resign up our selves wholly to the conduct of his good Spirit,
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What punishment can be too sore, what state black and dismal enough for those who contemn all these offers and kindnesses of Heaven? who will not by any means be won, to look after,
What punishment can be too soar, what state black and dismal enough for those who contemn all these offers and Kindnesses of Heaven? who will not by any means be wone, to look After,
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and have mercy upon themselves, to consult their own interest and welfare? what pity can they expect, who obstinately chuse to be miserable, in despite of all the goodness of God,
and have mercy upon themselves, to consult their own Interest and welfare? what pity can they expect, who obstinately choose to be miserable, in despite of all the Goodness of God,
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THE Apostle having in the beginning of this Chapter most firmly established the truth and reality of our Saviour's resurrection from the dead, proceeds to infer from thence the certainty of our own resurrection, v. 12, 13. Now if Christ be preached that he rose from the dead,
THE Apostle having in the beginning of this Chapter most firmly established the truth and reality of our Saviour's resurrection from the dead, proceeds to infer from thence the certainty of our own resurrection, v. 12, 13. Now if christ be preached that he rose from the dead,
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And to shew of what general concernment his resurrection was, the graves were opened, as St. Matthew tells us, and many bodies of Saints which slept, arose,
And to show of what general concernment his resurrection was, the graves were opened, as Saint Matthew tells us, and many bodies of Saints which slept, arose,
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how are the dead raised up? and with what body do they come? Two questions that every one almost is ready to start, especially those who love to cavil at Religion;
how Are the dead raised up? and with what body do they come? Two questions that every one almost is ready to start, especially those who love to cavil At Religion;
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and those the food again of other men, and so have been adopted into several other bodies? How is it possible that all those little particles which made up, suppose, the body of Abraham, should at the end of the world be again ranged and marshalled together,
and those the food again of other men, and so have been adopted into several other bodies? How is it possible that all those little particles which made up, suppose, the body of Abraham, should At the end of the world be again ranged and marshaled together,
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so as to make the very self-same flesh and bloud which his soul at his dissolution forsook? This seems a Camel too big for any considering person to swallow:
so as to make the very selfsame Flesh and blood which his soul At his dissolution forsook? This seems a Camel too big for any considering person to swallow:
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Ezekiel indeed, when the hand of the Lord was upon him, and he was carried out in the spirit of the Lord, thought he was set down in the midst of a valley full of dry bones;
Ezekielem indeed, when the hand of the Lord was upon him, and he was carried out in the Spirit of the Lord, Thought he was Set down in the midst of a valley full of dry bones;
that all the little atoms whereof our bodies consisted, howsoever scattered, or wheresoever lodged, should immediately at a general summons rally and meet again,
that all the little atoms whereof our bodies consisted, howsoever scattered, or wheresoever lodged, should immediately At a general summons rally and meet again,
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that this, I say, should ever really be effected, is such an incredible thing, that it seems to be above the power of reason so much as to frame a conception of it.
that this, I say, should ever really be effected, is such an incredible thing, that it seems to be above the power of reason so much as to frame a conception of it.
And therefore we may observe that the Gentiles did most especially boggle at this Article of our Christian faith, as we reade in the 17th of the Acts: when St. Paul preached unto the Athenians concerning the resurrection of the dead, the Philosophers mocked at him,
And Therefore we may observe that the Gentiles did most especially boggle At this Article of our Christian faith, as we read in the 17th of the Acts: when Saint Paul preached unto the Athenians Concerning the resurrection of the dead, the Philosophers mocked At him,
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and it is to this day the chiefest objection against Christianity. How are the dead raised up? and with what body do they come? In my discourse of these words I shall doe these three things. I.
and it is to this day the chiefest objection against Christianity. How Are the dead raised up? and with what body do they come? In my discourse of these words I shall do these three things. I.
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I shall shew that the resurrection of the dead, even in the strictest sense, as it is commonly understood and explained of the very self-same body that died and was buried, contains nothing in it impossible or incredible.
I shall show that the resurrection of the dead, even in the Strictest sense, as it is commonly understood and explained of the very selfsame body that died and was buried, contains nothing in it impossible or incredible.
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I shall give you a short account of the difference the Scripture makes between a glorified body and this mortal flesh. And III. Lastly, I shall draw some practical inferences from the whole. I.
I shall give you a short account of the difference the Scripture makes between a glorified body and this Mortal Flesh. And III. Lastly, I shall draw Some practical inferences from the Whole. I.
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I shall shew that the resurrection of the dead, even in the strictest sense, as it is commonly understood and explained of the very self-same body that died and was buried, contains nothing in it impossible or incredible.
I shall show that the resurrection of the dead, even in the Strictest sense, as it is commonly understood and explained of the very selfsame body that died and was buried, contains nothing in it impossible or incredible.
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1. I think it must be acknowledged that this hath been all along the most common received opinion amongst Christians, that at the last day we shall rise again with the very same flesh with which we are clothed in this state,
1. I think it must be acknowledged that this hath been all along the most Common received opinion among Christians, that At the last day we shall rise again with the very same Flesh with which we Are clothed in this state,
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as Origen and some others) did believe and teach, that at the general resurrection men should he restored to the very same bodies which they dwelt in here,
as Origen and Some Others) did believe and teach, that At the general resurrection men should he restored to the very same bodies which they dwelled in Here,
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And that this was the common belief and expectation of all Christians in the primitive times, that they should appear again at the general resurrection with the very same bodies they lived in here on earth, will appear from that spite and malice which the Heathens sometimes shewed to the dead bodies of Christians, reducing them to ashes,
And that this was the Common belief and expectation of all Christians in the primitive times, that they should appear again At the general resurrection with the very same bodies they lived in Here on earth, will appear from that spite and malice which the heathens sometime showed to the dead bodies of Christians, reducing them to Ashes,
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of this Eusebius gives us an eminent instance out of the Epistle of the Churches of Vienna, and Lyons in France, to those in Asia and Phrygia, under the Persecution of Antoninus Verus; which gives an account,
of this Eusebius gives us an eminent instance out of the Epistle of the Churches of Vienna, and Lyons in France, to those in Asia and Phrygia, under the Persecution of Antoninus Verus; which gives an account,
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how that the Heathens, after many vain and fruitless attempts to suppress the Christian Religion, by inflicting the cruelest torments on the Professours of it, which they bravely endured, looking for a joyfull resurrection;
how that the heathens, After many vain and fruitless attempts to suppress the Christian Religion, by inflicting the Cruellest torments on the Professors of it, which they bravely endured, looking for a joyful resurrection;
at last thought of a way to deprive them, as they fondly imagined, of that great hope which ministred so much joy and courage to them under the severest trials;
At last Thought of a Way to deprive them, as they fondly imagined, of that great hope which ministered so much joy and courage to them under the Severest trials;
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which was by reducing the wrackt and mangled bodies of the several Martyrs into the minutest Atoms, and then scattering them in the great River Rhodanus. Let us now, say they, see whether they can rise again,
which was by reducing the wracked and mangled bodies of the several Martyrs into the minutest Atoms, and then scattering them in the great River Rhodanus. Let us now, say they, see whither they can rise again,
Now this is a sufficient intimation to us, that it was then the known common opinion of Christians, that the very same body and flesh which suffered and was martyred here on earth, should be raised again at the last day.
Now this is a sufficient intimation to us, that it was then the known Common opinion of Christians, that the very same body and Flesh which suffered and was martyred Here on earth, should be raised again At the last day.
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And indeed those amongst the Ancient Christians who have undertaken to defend or explain this Article of the resurrection of the dead, do it mostly by such principles, arguments and illustrations,
And indeed those among the Ancient Christians who have undertaken to defend or explain this Article of the resurrection of the dead, do it mostly by such principles, Arguments and illustrations,
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because here is no reproduction of the same thing that was before, which seems to be plainly implied in the word resurrection. Indeed the word is sometimes used otherwise,
Because Here is no reproduction of the same thing that was before, which seems to be plainly implied in the word resurrection. Indeed the word is sometime used otherwise,
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though improperly and figuratively called the resurrection of it, and after the same manner do the Latines use the word resurgere; but yet the most proper and literal signification of the word resurrection, is, that the same flesh which was separated from the soul at the day of death should be again vitally united to it.
though improperly and figuratively called the resurrection of it, and After the same manner do the Latins use the word resurgere; but yet the most proper and literal signification of the word resurrection, is, that the same Flesh which was separated from the soul At the day of death should be again vitally united to it.
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3. There are many places of Scripture which in their strict and literal meaning do seem plainly to favour this sense of the Article, that the very same flesh shall be raised again;
3. There Are many places of Scripture which in their strict and literal meaning do seem plainly to favour this sense of the Article, that the very same Flesh shall be raised again;
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So that the words are a plain prophecy of his own deliverance, and an high expression of his confident hope in God, that in time he would vindicate his innocence,
So that the words Are a plain prophecy of his own deliverance, and an high expression of his confident hope in God, that in time he would vindicate his innocence,
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St. Paul in the 53d verse of this Chapter, speaking of our body, and the glorious change it shall undergo at the resurrection, tells us, that this corruptible shall put on incorruption,
Saint Paul in the 53d verse of this Chapter, speaking of our body, and the glorious change it shall undergo At the resurrection, tells us, that this corruptible shall put on incorruption,
and shall one day lay down in the dust. Thus also the same Apostle tells us, Rom. 8.11. He that raised up Christ from the dead, shall also quicken our mortal bodies.
and shall one day lay down in the dust. Thus also the same Apostle tells us, Rom. 8.11. He that raised up christ from the dead, shall also quicken our Mortal bodies.
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though there is some question to be made, whether the quickning our mortal bodies by the spirit of Christ dwelling in us, should not rather be understood in a metaphorical or moral sense, of the first resurrection from the death of sin to the life of righteousness,
though there is Some question to be made, whither the quickening our Mortal bodies by the Spirit of christ Dwelling in us, should not rather be understood in a metaphorical or moral sense, of the First resurrection from the death of since to the life of righteousness,
But farther, the mention and description the Scripture makes of the places from whence the dead shall rise, doth seem plainly to intimate, that the same bodies which were dead, shall revive again.
But farther, the mention and description the Scripture makes of the places from whence the dead shall rise, does seem plainly to intimate, that the same bodies which were dead, shall revive again.
Where we may yet farther observe, that the Metaphor of sleeping and awaking, by which our death and resurrection is here expressed, doth seem to imply, that when we rise again, our bodies will be as much the same with those we lived in,
Where we may yet farther observe, that the Metaphor of sleeping and awaking, by which our death and resurrection is Here expressed, does seem to imply, that when we rise again, our bodies will be as much the same with those we lived in,
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Thus again it is said in St. John 's Gospel, Chap. 5. verses 28, and 29. The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth;
Thus again it is said in Saint John is Gospel, Chap. 5. Verses 28, and 29. The hour is coming, in the which all that Are in the graves shall hear his voice, and shall come forth;
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Now if the same flesh shall not be raised again, what need is there of ransacking the graves at the end of the word? the Sea can give up no other bodies but the same which it received in;
Now if the same Flesh shall not be raised again, what need is there of ransacking the graves At the end of the word? the Sea can give up no other bodies but the same which it received in;
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To this may be added, that St. Paul tells us in the 3d Chapter of the Epistle to the Philippians, verse 21. that our Saviour shall change our vile body, that it may be fashioned like unto his glorious body.
To this may be added, that Saint Paul tells us in the 3d Chapter of the Epistle to the Philippians, verse 21. that our Saviour shall change our vile body, that it may be fashioned like unto his glorious body.
or of those who after death were restored to life again, they all seem plainly to confirm this opinion, that at the last day we shall rise again with the very same flesh and bloud which we had here.
or of those who After death were restored to life again, they all seem plainly to confirm this opinion, that At the last day we shall rise again with the very same Flesh and blood which we had Here.
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5. And Lastly, It is farther urged by some of the Ancients for a proof of the resurrection of the same body, that the exact justice and righteousness of God doth require it;
5. And Lastly, It is farther urged by Some of the Ancients for a proof of the resurrection of the same body, that the exact Justice and righteousness of God does require it;
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that God's justice, I mean that which consists in the equal dispensation of rewards and punishments, will seem to be much obscured, at least will not be so illustriously manifested and displayed to the world,
that God's Justice, I mean that which consists in the equal Dispensation of rewards and punishments, will seem to be much obscured, At least will not be so illustriously manifested and displayed to the world,
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1. That it is possible for God to observe and distinguish and preserve unmixt from all other bodies the particular dust and atoms into which the several bodies of men are dissolved,
1. That it is possible for God to observe and distinguish and preserve unmix from all other bodies the particular dust and atoms into which the several bodies of men Are dissolved,
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3. That when he hath made this body, he can enliven it, and make it the same living man, by uniting it to the same soul and spirit that used formerly to inhabit there.
3. That when he hath made this body, he can enliven it, and make it the same living man, by uniting it to the same soul and Spirit that used formerly to inhabit there.
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1. God can observe and distinguish and preserve unmixt from all other bodies the particular dust and atoms into which the several bodies of men are dissolved,
1. God can observe and distinguish and preserve unmix from all other bodies the particular dust and atoms into which the several bodies of men Are dissolved,
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and recollect and unite them together, how far soever dispersed asunder. God is infinite in wisedom, power and knowledge, he knoweth the number of the stars,
and recollect and unite them together, how Far soever dispersed asunder. God is infinite in Wisdom, power and knowledge, he Knoweth the number of the Stars,
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and is it at all incredible that such an infinite understanding should distinctly know the several particles of dust into which the bodies of men are mouldred,
and is it At all incredible that such an infinite understanding should distinctly know the several particles of dust into which the bodies of men Are mouldered,
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and plainly discern to whom they belong, and observe the various changes they undergo in their passage through several bodies? Why should it be thought strange, that he who at first formed us, whose eyes did see our substance yet being imperfect,
and plainly discern to whom they belong, and observe the various changes they undergo in their passage through several bodies? Why should it be Thought strange, that he who At First formed us, whose eyes did see our substance yet being imperfect,
from whom our substance was not hid, when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies,
from whom our substance was not hid, when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies,
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he knows the use of every part, can readily assign to each its proper place, and exactly dispose them into the same figure and order they were in before:
he knows the use of every part, can readily assign to each its proper place, and exactly dispose them into the same figure and order they were in before:
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or is not acquainted with the several parts and materials of which this earthly tabernacle of ours is framed and composed? The several corporeal beings that now constitute this Universe, at the first creation of the world lay all confused in a vast heap of rude and indigested Chaos; till by the voice of the Omnipotent they were separated one from the other,
or is not acquainted with the several parts and materials of which this earthly tabernacle of ours is framed and composed? The several corporeal beings that now constitute this Universe, At the First creation of the world lay all confused in a vast heap of rude and indigested Chaos; till by the voice of the Omnipotent they were separated one from the other,
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and why may not the same power at the consummation of all things, out of the ruines and rubbish of the world, collect the several reliques of our corrupted bodies, reduce them each to their proper places,
and why may not the same power At the consummation of all things, out of the ruins and rubbish of the world, collect the several Relics of our corrupted bodies, reduce them each to their proper places,
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and restore them to their primitive shapes and figures, and frame them into the same individual bodies they were parts of before? All the atoms and particles into which mens bodies are at last dissolved, however they may seem to us to lie carelesly scattered over the face of the earth,
and restore them to their primitive shapes and figures, and frame them into the same Individu bodies they were parts of before? All the atoms and particles into which men's bodies Are At last dissolved, however they may seem to us to lie carelessly scattered over the face of the earth,
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in aquis, in ignibus, in alitibus, in bestiis, saith Tertullian, they are preserved in the waters, in birds and beasts, till the sound of the last trumpet shall summon them,
in aquis, in ignibus, in alitibus, in bestiis, Says Tertullian, they Are preserved in the waters, in Birds and beasts, till the found of the last trumpet shall summon them,
But the chiefest and most usual objection against what I am now pleading for is this, That it may sometimes happen that several mens bodies may consist of the very self-same matter:
But the chiefest and most usual objection against what I am now pleading for is this, That it may sometime happen that several men's bodies may consist of the very selfsame matter:
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and the flesh of these is afterwards eaten by other men, and becomes part of their nourishment, till at last the same particles of matter come to belong to several bodies;
and the Flesh of these is afterwards eaten by other men, and becomes part of their nourishment, till At last the same particles of matter come to belong to several bodies;
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how can both rise at the last day with the very self-same bodies they had here? But to this it may be easily replied, that but a very small and inconsiderable part of that which is eaten,
how can both rise At the last day with the very selfsame bodies they had Here? But to this it may be Easily replied, that but a very small and inconsiderable part of that which is eaten,
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and sometime before his death be divided and separated from it, that so it may remain in a condition to be restored to him who first laid it down in the dust.
and sometime before his death be divided and separated from it, that so it may remain in a condition to be restored to him who First laid it down in the dust.
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And the like may be said of Men-eaters, if any such there be, that God by his wise providence may take care, either that they shall not be at all nourished by other mens flesh which they so inhumanely devour,
And the like may be said of Man-eaters, if any such there be, that God by his wise providence may take care, either that they shall not be At all nourished by other men's Flesh which they so inhumanely devour,
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It is very unreasonable, because we are of such weak and frail natures, as that a little business and employment presently tires us, to think the same of God Almighty,
It is very unreasonable, Because we Are of such weak and frail nature's, as that a little business and employment presently tires us, to think the same of God Almighty,
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And that this is possible must be acknowledged by all that believe the history of the creation of the world, that God formed the first man Adam of the dust of the ground:
And that this is possible must be acknowledged by all that believe the history of the creation of the world, that God formed the First man Adam of the dust of the ground:
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Nay this is no more wonderfull than the formation of an humane body in the womb, which is a thing that we have daily experience of, which without doubt is as great a miracle,
Nay this is no more wonderful than the formation of an humane body in the womb, which is a thing that we have daily experience of, which without doubt is as great a miracle,
and were it not so common and usual a thing, we should as hardly be brought to believe it possible, that such a beautifull fabrick as the body of a man is, with nerves and bones and flesh and veins and bloud,
and were it not so Common and usual a thing, we should as hardly be brought to believe it possible, that such a beautiful fabric as the body of a man is, with nerves and bones and Flesh and Veins and blood,
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Had we onely heard or read of the wonderfull formation of the body of man, we should have been as ready to ask, how are men made? and with what bodies are they born? as now we are,
Had we only herd or read of the wonderful formation of the body of man, we should have been as ready to ask, how Are men made? and with what bodies Are they born? as now we Are,
and that not presently, but after long doubting and hesitation, upon undeniable conviction and proof, that he was the very same person they had seen expiring upon the Cross.
and that not presently, but After long doubting and hesitation, upon undeniable conviction and proof, that he was the very same person they had seen expiring upon the Cross.
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The onely thing I know of that can with any pretence of reason be objected against what I have discoursed upon this head, is this, that this way of arguing from God's omnipotency is very fallacious,
The only thing I know of that can with any pretence of reason be objected against what I have discoursed upon this head, is this, that this Way of arguing from God's omnipotency is very fallacious,
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or, which are as incredible, all the Popish Legends may be obtruded on us for Anthentick Histories; since there is nothing contained in them that is absolutely above or beyond God's power to effect,
or, which Are as incredible, all the Popish Legends may be obtruded on us for Anthentick Histories; since there is nothing contained in them that is absolutely above or beyond God's power to Effect,
Whence some of the Fathers have observed, that the Omnipotency of God was the great sanctuary of Hereticks, to which they always betook themselves when they were baffled by reason.
Whence Some of the Father's have observed, that the Omnipotency of God was the great sanctuary of Heretics, to which they always betook themselves when they were baffled by reason.
for without doubt there are an infinite number of things which are possible to be done or made, which yet God in his infinite wisedom never thought fit to exercise his power about, nor perhaps ever will:
for without doubt there Are an infinite number of things which Are possible to be done or made, which yet God in his infinite Wisdom never Thought fit to exercise his power about, nor perhaps ever will:
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But supposing that God hath expresly revealed and declared that he will doe it, from the consideration of his infinite power, we are bound (however impossible it may seem to us,
But supposing that God hath expressly revealed and declared that he will do it, from the consideration of his infinite power, we Are bound (however impossible it may seem to us,
I conclude this head therefore with that question of St. Paul 's, Acts 26.8. Why should it be thought a thing incredible with you that God should raise the dead? The change from death to life is not so great as that from nothing into being;
I conclude this head Therefore with that question of Saint Paul is, Acts 26.8. Why should it be Thought a thing incredible with you that God should raise the dead? The change from death to life is not so great as that from nothing into being;
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and if we believe that God Almighty by the word of his power at first made the heavens and the earth of no pre-existent matter, what reason have we to doubt,
and if we believe that God Almighty by the word of his power At First made the heavens and the earth of no preexistent matter, what reason have we to doubt,
but that the same God by that mighty power whereby he is able to subdue all things to himself, can also raise to life again those who were formerly alive,
but that the same God by that mighty power whereby he is able to subdue all things to himself, can also raise to life again those who were formerly alive,
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And though we cannot answer all the difficulties and objections which the wit of men (whose interest it is that their souls should die with their bodies,
And though we cannot answer all the difficulties and objections which the wit of men (whose Interest it is that their Souls should die with their bodies,
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or the nature of those bodies we shall rise with, yet this ought not in the least to shake or weaken our belief of this most important Article of our Christian faith. Is it not sufficient that an Almighty Being, with whom nothing is impossible, hath solemnly promised and past his word, that he will re-animate and re-enliven our mortal bodies,
or the nature of those bodies we shall rise with, yet this ought not in the least to shake or weaken our belief of this most important Article of our Christian faith. Is it not sufficient that an Almighty Being, with whom nothing is impossible, hath solemnly promised and passed his word, that he will reanimate and re-enliven our Mortal bodies,
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and are continually exposing this doctrine, and raising objections against it, first try their skill upon the ordinary and daily appearances of nature, which they have every day before their eyes;
and Are continually exposing this Doctrine, and raising objections against it, First try their skill upon the ordinary and daily appearances of nature, which they have every day before their eyes;
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Can they tell me how their own bodies were framed and fashioned, and curiously wrought? Can they give me a plain and satisfactory account by what orderly steps and degrets this glorious and stately structure, consisting of so many several parts and members, which discovers so much delicate workmanship and rare contrivance, was at first erected? How was the first drop of bloud made,
Can they tell me how their own bodies were framed and fashioned, and curiously wrought? Can they give me a plain and satisfactory account by what orderly steps and degrets this glorious and stately structure, consisting of so many several parts and members, which discovers so much delicate workmanship and rare contrivance, was At First erected? How was the First drop of blood made,
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what fixt those little strings in their due places and situations, and fitted and adapted them for those several uses for which they serve? what distinguisht and separated the brain from the other parts of the body,
what fixed those little strings in their due places and situations, and fitted and adapted them for those several uses for which they serve? what distinguished and separated the brain from the other parts of the body,
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and placed it in the head, and filled it with animal spirits to move and animate the whole body? How came the body to be fenced with bones and sinews, to be cloathed with skin and flesh, distinguisht into various muscles? let them but answer me these and all the other questions I could put to them about the formation of their own body,
and placed it in the head, and filled it with animal spirits to move and animate the Whole body? How Come the body to be fenced with bones and sinews, to be clothed with skin and Flesh, distinguished into various muscles? let them but answer me these and all the other questions I could put to them about the formation of their own body,
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we must believe very few things, if this be a sufficient reason for our doubting of any thing, that there are some things belonging to it which we cannot perfectly comprehend,
we must believe very few things, if this be a sufficient reason for our doubting of any thing, that there Are Some things belonging to it which we cannot perfectly comprehend,
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but rather let us hold fast to what is plainly revealed concerning it, namely, that all those who love and fear God shall be raised again after death the fame men they were before,
but rather let us hold fast to what is plainly revealed Concerning it, namely, that all those who love and Fear God shall be raised again After death the fame men they were before,
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and live for ever with God in unspeakable happiness both of body and soul. Thus I have endeavoured to shew the possbility of a resurrection in the strictest sense;
and live for ever with God in unspeakable happiness both of body and soul. Thus I have endeavoured to show the possbility of a resurrection in the Strictest sense;
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yet will be so altered and changed in its modes and qualities, that it will be quite another kind of body from what it was before.) To give you a short account of the difference the Scripture makes between a glorified body and this mortal flesh.
yet will be so altered and changed in its modes and qualities, that it will be quite Another kind of body from what it was before.) To give you a short account of the difference the Scripture makes between a glorified body and this Mortal Flesh.
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this we know, that it vastly surpasses all our imaginations, and that we are not able in this imperfect state to fansie or conceive the greatness of it;
this we know, that it vastly Surpasses all our Imaginations, and that we Are not able in this imperfect state to fancy or conceive the greatness of it;
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And therefore the Scriptures, from which alone we have all we know of a future state, describe it either first negatively, by propounding to us the several evils and inconveniences we shall then be totally freed from;
And Therefore the Scriptures, from which alone we have all we know of a future state, describe it either First negatively, by propounding to us the several evils and inconveniences we shall then be totally freed from;
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whence it is called an inheritance, a kingdom, a throne, a crown, a sceptre, a rich treasure, a river of pleasures, a splendid robe, and an exceeding and eternal weight of glory.
whence it is called an inheritance, a Kingdom, a throne, a crown, a sceptre, a rich treasure, a river of pleasures, a splendid robe, and an exceeding and Eternal weight of glory.
All which do not signify to us the strict nature of that happiness which is promised us in another world, which doth not consist in any outward sensible joys or pleasures:
All which do not signify to us the strict nature of that happiness which is promised us in Another world, which does not consist in any outward sensible Joys or pleasures:
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However, so much of our future happiness is revealed to us, as may be sufficient to raise our thoughts and affections above the empty shadows and fading beauties,
However, so much of our future happiness is revealed to us, as may be sufficient to raise our thoughts and affections above the empty shadows and fading beauty's,
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to make us sensible how mean and trifling our present joys and fatisfactions are, and to excite and engage our best and most hearty endeavours towards the attainment of it, whatever difficulties and discouragements we may meet with in this life;
to make us sensible how mean and trifling our present Joys and fatisfactions Are, and to excite and engage our best and most hearty endeavours towards the attainment of it, whatever difficulties and discouragements we may meet with in this life;
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though all that can be said, or we can possibly know of it, comes infinitely short of what one day we shall feel and perceive, and be really possessed of.
though all that can be said, or we can possibly know of it, comes infinitely short of what one day we shall feel and perceive, and be really possessed of.
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Having premised this, I come to consider what change shall be wrought in our bodies at the resurrection, which is no small part of our future happiness:
Having premised this, I come to Consider what change shall be wrought in our bodies At the resurrection, which is no small part of our future happiness:
now this change, according to the account the Scriptures give of it, will consist chiefly in these four things. 1. That our bodies shall be raised immortal and incorruptible; 2. that they shall be raised in glory; 3. that they shall be raised in power; 4. that they shall be raised spiritual bodies. All which properties of our glorified bodies are mentioned by St. Paul in this Chapter, verses 42, 43, 44. So also is the resurrection of the dead.
now this change, according to the account the Scriptures give of it, will consist chiefly in these four things. 1. That our bodies shall be raised immortal and incorruptible; 2. that they shall be raised in glory; 3. that they shall be raised in power; 4. that they shall be raised spiritual bodies. All which properties of our glorified bodies Are mentioned by Saint Paul in this Chapter, Verses 42, 43, 44. So also is the resurrection of the dead.
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and that mortal flesh and vile earth which we are now burthened with. 1. The bodies which we shall have at the resurrection will be immortal and incorruptible;
and that Mortal Flesh and vile earth which we Are now burdened with. 1. The bodies which we shall have At the resurrection will be immortal and incorruptible;
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Were we at the general resurrection to receive the same bodies again, subject to those frailties and miseries which in this state we are forced to wrestle with, I much doubt whether a wise considering person, were it left to his choice, would willingly take it again;
Were we At the general resurrection to receive the same bodies again, Subject to those frailties and misery's which in this state we Are forced to wrestle with, I much doubt whither a wise considering person, were it left to his choice, would willingly take it again;
whether he would not chuse to let it lie still rotting in the grave, rather than consent to be again fettered down and bound fast to all eternity to such a cumbersome clod of earth:
whither he would not choose to let it lie still rotting in the grave, rather than consent to be again fettered down and bound fast to all eternity to such a cumbersome clod of earth:
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and other infirmities are they continually liable? And how doth the least distemper or weakness disturb and annoy our minds, interrupt our ease and rest,
and other infirmities Are they continually liable? And how does the least distemper or weakness disturb and annoy our minds, interrupt our ease and rest,
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and make life it self a burthen to us? of how many several parts and members do our bodies consist? and if any one of these be disordered, the whole man suffers with it:
and make life it self a burden to us? of how many several parts and members do our bodies consist? and if any one of these be disordered, the Whole man suffers with it:
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If but one of those slender veins or tender membranes, or little nerves and fibres, whereof our flesh is made up, be either contracted or extended beyond its due proportion,
If but one of those slender Veins or tender membranes, or little nerves and fibres, whereof our Flesh is made up, be either contracted or extended beyond its due proportion,
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what torment and anguish doth it create? How doth it pierce our souls with grief and pain? Nay when our bodies are at their best, what pains do we take, to what drudgeries are we forced to submit, to serve their necessities, to provide for their sustenance, and supply their wants;
what torment and anguish does it create? How does it pierce our Souls with grief and pain? Nay when our bodies Are At their best, what pains do we take, to what Drudgeries Are we forced to submit, to serve their necessities, to provide for their sustenance, and supply their Wants;
to repair their decays, to preserve them in health, and to keep them tenantable, in some tolerable plight and fitness for the soul's use? We pass away our days with labour and sorrow in mean and servile employments,
to repair their decays, to preserve them in health, and to keep them tenantable, in Some tolerable plighted and fitness for the soul's use? We pass away our days with labour and sorrow in mean and servile employments,
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How are we forced every night to enter into the confines of death, even to cease to be, at least to pass away so many hours without any usefull or rational thoughts, onely to keep these carkasses in repair,
How Are we forced every night to enter into the confines of death, even to cease to be, At least to pass away so many hours without any useful or rational thoughts, only to keep these carcases in repair,
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so long as these frail, weak and dying bodies, subject to so many evils and inconvemences both from within and without, are so closely linkt and united to our souls, that not so much as any one part of them can suffer,
so long as these frail, weak and dying bodies, Subject to so many evils and inconvemences both from within and without, Are so closely linked and united to our Souls, that not so much as any one part of them can suffer,
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Oh when shall we arrive to those happy regions, where no complaints were ever heard, where we shall all enjoy a constant and uninterrupted health and vigour both of body and mind,
O when shall we arrive to those happy regions, where no complaints were ever herd, where we shall all enjoy a constant and uninterrupted health and vigour both of body and mind,
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and never more be exposed to pinching frosts or scorching heats, or any of those inconveniences which incommode this present pilgrimage? When we have once passed from death to life, we shall be perfectly eased of all that troublesome care of our bodies, which now takes up so much of our time and thoughts:
and never more be exposed to pinching frosts or scorching heats, or any of those inconveniences which incommode this present pilgrimage? When we have once passed from death to life, we shall be perfectly eased of all that troublesome care of our bodies, which now Takes up so much of our time and thoughts:
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we shall be set free from all those tiresome labours and servile drudgeries which here we are forced to undergo for the maintenance and support of our lives;
we shall be Set free from all those tiresome labours and servile Drudgeries which Here we Are forced to undergo for the maintenance and support of our lives;
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Whence Tertullian calls the body we shall have at the resurrection carnem Angelificatam, Angelified flesh, which shall neither be subject to those weaknesses and decays,
Whence Tertullian calls the body we shall have At the resurrection Carnem Angelificatam, Angelified Flesh, which shall neither be Subject to those Weaknesses and decays,
Then shall the righteous shine forth as the sun in the kingdom of their Father, Matt. 13.43. Our heavenly bodies in brightness and glory shall contend with the splendour of the Sun it self:
Then shall the righteous shine forth as the sun in the Kingdom of their Father, Matt. 13.43. Our heavenly bodies in brightness and glory shall contend with the splendour of the Sun it self:
A resemblance of this we have in the lustre of Moses's face, which, after he had conversed with God in the Mount, did shine so gloriously, that the children of Israel were afraid to come near him,
A resemblance of this we have in the lustre of Moses's face, which, After he had conversed with God in the Mount, did shine so gloriously, that the children of Israel were afraid to come near him,
And that extraordinary and miraculous majesty of St. Stephen 's countenance seems to be a presage of that future glory which our heavenly bodies shall be cloathed with: Acts 6.15. And all that sate in the Council looking stedfastly on him, saw his face as it had been the face of an Angel.
And that extraordinary and miraculous majesty of Saint Stephen is countenance seems to be a presage of that future glory which our heavenly bodies shall be clothed with: Acts 6.15. And all that sat in the Council looking steadfastly on him, saw his face as it had been the face of an Angel.
when they shall be made like unto Christ 's own glorious body? for so St. Paul tells us, that Christ will fashion our vile bodies like unto his glorious body.
when they shall be made like unto christ is own glorious body? for so Saint Paul tells us, that christ will fashion our vile bodies like unto his glorious body.
and his raiment became shining, and white as snow, was at the sight of it so transported and overcharged with joy and admiration, that he was in a manner besides himself,
and his raiment became shining, and white as snow, was At the sighed of it so transported and overcharged with joy and admiration, that he was in a manner beside himself,
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The other appearance of our blessed Saviour after his ascension into Heaven to St. Paul as he was travelling to Damascus, was so glorious, that it put out his eyes;
The other appearance of our blessed Saviour After his Ascension into Heaven to Saint Paul as he was traveling to Damascus, was so glorious, that it put out his eyes;
and we shall be so wonderfully changed, by the word of his power, from what we are in this vile state, that the bodies we now have will not be able so much as to bear the sight and presence of those bodies which shall be given us at the resurrection.
and we shall be so wonderfully changed, by the word of his power, from what we Are in this vile state, that the bodies we now have will not be able so much as to bear the sighed and presence of those bodies which shall be given us At the resurrection.
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3. Our bodies shall be raised in power. This is that which the Schools call the agility of our heavenly bodies, the nimbleness of their motion, by which they shall be rendred most obedient and able instruments of the soul.
3. Our bodies shall be raised in power. This is that which the Schools call the agility of our heavenly bodies, the nimbleness of their motion, by which they shall be rendered most obedient and able Instruments of the soul.
But in the other life, as the Prophet Isaiah tells us, Isaiah 40.31. They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles;
But in the other life, as the Prophet Isaiah tells us, Isaiah 40.31. They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles;
by a spiritual body, such an one as is suited and accommodated to a spiritual state, to an invisible world, to such a life as the Saints and Angels lead in Heaven.
by a spiritual body, such an one as is suited and accommodated to a spiritual state, to an invisible world, to such a life as the Saints and Angels led in Heaven.
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and therefore is defied and renounced by all Christians in their baptism, as well as the world and the Devil. It continually tempts and solicits us to evil;
and Therefore is defied and renounced by all Christians in their Baptism, as well as the world and the devil. It continually tempts and solicits us to evil;
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and the law in our members warreth against the law of our minds, and brings us into captivity to the law of sin which is in our members, and when the spirit is willing, the flesh is weak;
and the law in our members Warreth against the law of our minds, and brings us into captivity to the law of since which is in our members, and when the Spirit is willing, the Flesh is weak;
We are now in a state of warfare, and must always be upon our guard and watch, continually arming and defending our selves against the assaults of the flesh,
We Are now in a state of warfare, and must always be upon our guard and watch, continually arming and defending our selves against the assaults of the Flesh,
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or how easily by its bewitching and enchanting pleasure doth it divert them from such noble exercises? So that St. Paul breaks forth into this sad and mournfull complaint; Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Who shall? Death shall.
or how Easily by its bewitching and enchanting pleasure does it divert them from such noble exercises? So that Saint Paul breaks forth into this sad and mournful complaint; Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death? Who shall? Death shall.
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When once we have obtained the resurrection unto life, we shall not any more feel those lustings of the flesh against the spirit, which are here so troublesome and uneasie to us;
When once we have obtained the resurrection unto life, we shall not any more feel those lustings of the Flesh against the Spirit, which Are Here so troublesome and uneasy to us;
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But being its self spiritualized, purified, exalted and freed from this earthly grosness, and all manner of pollution, shall become a most fit and proper instrument of the soul in all her divine and heavenly employments.
But being its self spiritualized, purified, exalted and freed from this earthly grossness, and all manner of pollution, shall become a most fit and proper Instrument of the soul in all her divine and heavenly employments.
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but yet from what hath been discoursed on this subject, it doth sufficiently appear that a glorified body is infinitely more excellent and desireable than that vile and contemptible flesh which we now carry about with us. The onely thing remaining is, III.
but yet from what hath been discoursed on this Subject, it does sufficiently appear that a glorified body is infinitely more excellent and desirable than that vile and contemptible Flesh which we now carry about with us. The only thing remaining is, III.
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1. From what I have said, we may learn the best way of fitting and preparing our selves to live in those heavenly and spiritual bodies which shall be bestowed upon us at the resurrection;
1. From what I have said, we may Learn the best Way of fitting and preparing our selves to live in those heavenly and spiritual bodies which shall be bestowed upon us At the resurrection;
as having before hand tasted and relished spiritual delights and pleasures, and been in some degree acquainted with those objects which shall then be presented to us.
as having before hand tasted and relished spiritual delights and pleasures, and been in Some degree acquainted with those objects which shall then be presented to us.
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A soul wholly immersed and buried in this earthly body is not at all fit and qualified for those celestial and glorious mansions which God hath provided for us:
A soul wholly immersed and buried in this earthly body is not At all fit and qualified for those celestial and glorious mansions which God hath provided for us:
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they will be always ready to take wing, and fly away into the other world, where at last they will meet with a body suited to their rational and spiritual appetites.
they will be always ready to take wing, and fly away into the other world, where At last they will meet with a body suited to their rational and spiritual appetites.
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and attained to a greater measure of purity and holiness than others, shall shine as stars of the first magnitude: Dan. 12.3. And they that be wise, shall shine as the brightness of the firmament;
and attained to a greater measure of purity and holiness than Others, shall shine as Stars of the First magnitude: Dan. 12.3. And they that be wise, shall shine as the brightness of the firmament;
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It is certain that the purest and most spiritual bodies shall be given to those who are most fitted for them, to the most heavenly and spiritual souls:
It is certain that the Purest and most spiritual bodies shall be given to those who Are most fitted for them, to the most heavenly and spiritual Souls:
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since the more we wean our selves from these present things and sensible objects, the more glorious and heavenly will our bodies be at the resurrection.
since the more we wean our selves from these present things and sensible objects, the more glorious and heavenly will our bodies be At the resurrection.
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when once we are cloathed with that house which is from above? we are now but in our journey towards the heavenly Canaan, are pilgrims and strangers here,
when once we Are clothed with that house which is from above? we Are now but in our journey towards the heavenly Canaan, Are pilgrim's and Strangers Here,
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for how can it be well with us so long as we are chained to these earthly carcasses? As God therefore said once to Jacob, fear not to go down into Egypt,
for how can it be well with us so long as we Are chained to these earthly carcases? As God Therefore said once to Jacob, Fear not to go down into Egypt,
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Since therefore we have this comfortable hope of a glorious resurrection unto life eternal, let us purify our selves from all filthiness of flesh and spirit;
Since Therefore we have this comfortable hope of a glorious resurrection unto life Eternal, let us purify our selves from all filthiness of Flesh and Spirit;
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And this is Saint Paul 's exhortation with which he concludes his discourse of the resurrection, Therefore my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord,
And this is Saint Paul is exhortation with which he concludes his discourse of the resurrection, Therefore my Beloved brothers, be you steadfast, Unmovable, always abounding in the work of the Lord,
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THESE words may be considered as the resolution of a truly honest man, whose vertue and goodness depends not upon any outward accidents or fortuitous circumstances;
THESE words may be considered as the resolution of a truly honest man, whose virtue and Goodness depends not upon any outward accidents or fortuitous Circumstances;
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Whom no outward force, no exigence or turn of affairs, neither prospect of advantage, nor fear of inconvenience can ever prevail with to doe an evil or base action;
Whom no outward force, no exigence or turn of affairs, neither prospect of advantage, nor Fear of inconvenience can ever prevail with to do an evil or base actium;
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but in all cases inviolably keeps to what is fit, just and reasonable, and behaves himself as becomes a good honest man, being wholly unconcerned for the success and event of what his conscience tells him he ought to doe:
but in all cases inviolably keeps to what is fit, just and reasonable, and behaves himself as becomes a good honest man, being wholly unconcerned for the success and event of what his conscience tells him he ought to do:
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or with those particular private designs which they carry on in the world, and in all their actions are governed by the giddy and uncertain measures of interest and worldly policy;
or with those particular private designs which they carry on in the world, and in all their actions Are governed by the giddy and uncertain measures of Interest and worldly policy;
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yet to serve a turn, to promote their temporal safety and advantage, or some other bye and selfish design, they shall not refuse to commit the basest and foulest crimes.
yet to serve a turn, to promote their temporal safety and advantage, or Some other buy and selfish Design, they shall not refuse to commit the Basest and Foulest crimes.
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Now that which I would persuade you to from these words is this, that in all your actions you would govern your selves by the fixt and immutable principles of conscience and honesty,
Now that which I would persuade you to from these words is this, that in all your actions you would govern your selves by the fixed and immutable principles of conscience and honesty,
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As to the particular instance of Job, we all know he is propounded to us in holy Scripture as the most eminent example of an invincible resolution and unshaken constancy in maintaining his innocence and integrity in two very different fortunes, the one highly prosperous and flourishing, the other no less strangely adverse and calamitous;
As to the particular instance of Job, we all know he is propounded to us in holy Scripture as the most eminent Exampl of an invincible resolution and unshaken constancy in maintaining his innocence and integrity in two very different fortune's, the one highly prosperous and flourishing, the other no less strangely adverse and calamitous;
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both which one after another by God's wise providence did befall him, for the more illustrious trial and manifestation of his sincere and disinterested loyalty to God and Religion;
both which one After Another by God's wise providence did befall him, for the more illustrious trial and manifestation of his sincere and disinterested loyalty to God and Religion;
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and as dangerous temptations, and often prove as fatal, nay, I may say, are generally more apt to draw men aside from the love of goodness and the care of their souls,
and as dangerous temptations, and often prove as fatal, nay, I may say, Are generally more apt to draw men aside from the love of Goodness and the care of their Souls,
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and left as bare and as naked as he was when he first came into the world, his mind could not reproach nor condemn him for any unworthy or unhandsome carriage,
and left as bore and as naked as he was when he First Come into the world, his mind could not reproach nor condemn him for any unworthy or unhandsome carriage,
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His three Friends indeed unadvisedly fell into that fault which is so common amongst us even to this day, of judging and censuring men by their outward conditions,
His three Friends indeed unadvisedly fell into that fault which is so Common among us even to this day, of judging and censuring men by their outward conditions,
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and accounted the darling and favourite of Heaven, sitting among the ashes, and scraping his painfull boils with a piece of a broken pot, they presently began to suspect his piety and integrity,
and accounted the darling and favourite of Heaven, sitting among the Ashes, and scraping his painful boils with a piece of a broken pot, they presently began to suspect his piety and integrity,
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and to call upon him to confess those grievous sins which had plucked down such terrible vengeance upon his head, fondly presuming that he must needs be a greater sinner than others,
and to call upon him to confess those grievous Sins which had plucked down such terrible vengeance upon his head, fondly presuming that he must needs be a greater sinner than Others,
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Which uncharitable censure forced from this excellent person those rhetorical and pathetical vindications of himself and all his actions in the days of his prosperity, which you may find scattered up and down in this Book, especially in the 31st Chapter.
Which uncharitable censure forced from this excellent person those rhetorical and pathetical vindications of himself and all his actions in the days of his Prosperity, which you may find scattered up and down in this Book, especially in the 31st Chapter.
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Though his Friends were so unkind as to reproach and condemn him as guilty of some notorious crimes, whereby he had justly deserved all those evils which God had been pleased to lay upon him;
Though his Friends were so unkind as to reproach and condemn him as guilty of Some notorious crimes, whereby he had justly deserved all those evils which God had been pleased to lay upon him;
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Nay he durst appeal to God himself, the searcher of hearts, and call the righteous and impartial judge of the earth to bear witness to his uprightness and sincerity.
Nay he durst appeal to God himself, the searcher of hearts, and call the righteous and impartial judge of the earth to bear witness to his uprightness and sincerity.
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He was so just, so humble, so moderate, so charitable, when he was in power and prosperity, that none either envied his greatness, or rejoyced at his fall.
He was so just, so humble, so moderate, so charitable, when he was in power and Prosperity, that none either envied his greatness, or rejoiced At his fallen.
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when he was reduced to the meanest condition a man can possibly sink into (and such a change is most apt to open the mouths, not onely of our own consciences,
when he was reduced to the Meanest condition a man can possibly sink into (and such a change is most apt to open the mouths, not only of our own Consciences,
And this was such a remarkable instance of pure and resolute vertue, that God Almighty seemed to rejoice and triumph that he had now found a man who could preserve himself innocent and upright even amidst all the flattering temptations that attend riches and power and worldly greatness.
And this was such a remarkable instance of pure and resolute virtue, that God Almighty seemed to rejoice and triumph that he had now found a man who could preserve himself innocent and upright even amid all the flattering temptations that attend riches and power and worldly greatness.
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Hast thou considered (said the Lord unto Satan, chap. 1. verse 8. as it were in a boasting manner) my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? but
Hast thou considered (said the Lord unto Satan, chap. 1. verse 8. as it were in a boasting manner) my servant Job, that there is none like him in the earth, a perfect and an upright man, one that fears God, and escheweth evil? but
2. Behold the scene of a sudden quite changed, and extreme poverty, loss and pain dwelling there, where plenty and honour and riches formerly made their abode.
2. Behold the scene of a sudden quite changed, and extreme poverty, loss and pain Dwelling there, where plenty and honour and riches formerly made their Abided.
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Notwithstanding all these violent attaques of Satan, he bravely stood his ground, and the greatness of his sufferings served onely to make his courage and constancy still more glorious and illustrious.
Notwithstanding all these violent attacks of Satan, he bravely stood his ground, and the greatness of his sufferings served only to make his courage and constancy still more glorious and illustrious.
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Now the words thus understood, relating in particular to Job, as exercised with these various conflicts and temptations, afford us these two plain, but usefull, rules.
Now the words thus understood, relating in particular to Job, as exercised with these various conflicts and temptations, afford us these two plain, but useful, rules.
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2. That we should never, either to prevent, or to redeem our selves from any outward evil and calamity, doe any thing which our own minds and consciences do disapprove and condemn.
2. That we should never, either to prevent, or to Redeem our selves from any outward evil and calamity, do any thing which our own minds and Consciences do disapprove and condemn.
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Whilst we enjoy an uninterrupted prosperity, the noise and tumult of the world, the hurry and multiplicity of business and secular affairs, the variety of sensual pleasures and delights, the mirth and jollity of company,
While we enjoy an uninterrupted Prosperity, the noise and tumult of the world, the hurry and Multiplicity of business and secular affairs, the variety of sensual pleasures and delights, the mirth and jollity of company,
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when we are crossed and disappointed, and all our fine hopes and expectations are blasted and defeated, especially when death and judgment draws nigh,
when we Are crossed and disappointed, and all our fine hope's and Expectations Are blasted and defeated, especially when death and judgement draws High,
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but afterwards when they found themselves captives in a strange Land, they laid their hands upon their breasts and thought more impartially on what they had done, and said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us,
but afterwards when they found themselves captives in a strange Land, they laid their hands upon their breasts and Thought more impartially on what they had done, and said one to Another, we Are verily guilty Concerning our brother, in that we saw the anguish of his soul when he besought us,
When we come to languish upon a bed of sickness, our minds will then take the liberty to reproach us for those many days of health and strength, which now without any sense or remorse we fondly trifle and squander away.
When we come to languish upon a Bed of sickness, our minds will then take the liberty to reproach us for those many days of health and strength, which now without any sense or remorse we fondly trifle and squander away.
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Should our riches take to themselves wings and flie away (and we all know how slippery and uncertain all these earthly enjoyments are) it would then wound us sore to think how much we stretched our consciences to get some part of them,
Should our riches take to themselves wings and fly away (and we all know how slippery and uncertain all these earthly enjoyments Are) it would then wound us soar to think how much we stretched our Consciences to get Some part of them,
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However great and prosperous your present condition may be, yet often consider it may shortly be otherwise with you, daily interpose the thoughts of a change:
However great and prosperous your present condition may be, yet often Consider it may shortly be otherwise with you, daily interpose the thoughts of a change:
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should I lose this honour, esteem, authority and dignity I am now possessed of, how many untoward scars and blemishes will stick upon me? should I be reduced to a mean, low estate, shall I not then blush to be put in mind of that pride, vain-glory, haughtiness, oppression and domineering I was guilty of,
should I loose this honour, esteem, Authority and dignity I am now possessed of, how many untoward scars and blemishes will stick upon me? should I be reduced to a mean, low estate, shall I not then blush to be put in mind of that pride, vainglory, haughtiness, oppression and domineering I was guilty of,
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than any outward loss or pain? our consciences which now we stifle and smother, will at such a time be even with us, and our own wickedness shall reprove us,
than any outward loss or pain? our Consciences which now we stifle and smother, will At such a time be even with us, and our own wickedness shall reprove us,
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and so to husband and improve those present advantages and opportunities you have in your hands, that when they are withdrawn from you you may be able with great comfort and satisfaction to reflect upon the good you have done with them, the sense of which will mightily blunt the edge,
and so to husband and improve those present advantages and opportunities you have in your hands, that when they Are withdrawn from you you may be able with great Comfort and satisfaction to reflect upon the good you have done with them, the sense of which will mightily blunt the edge,
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this was Job 's great comfort and support under all his dismal sufferings, when he was fallen from the highest pinacle of wealth and honour almost as low as hell, that he had held fast his integrity,
this was Job is great Comfort and support under all his dismal sufferings, when he was fallen from the highest pinnacle of wealth and honour almost as low as hell, that he had held fast his integrity,
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2. We should never, either to prevent or to redeem our selves from any outward evil or calamity, doe any thing which our own minds and consciences do disapprove and condemn.
2. We should never, either to prevent or to Redeem our selves from any outward evil or calamity, do any thing which our own minds and Consciences do disapprove and condemn.
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namely, that under all temporal calamities, how desperate and remediless soever they be, yet we have something to buoy up and support our spirits, to keep us in heart,
namely, that under all temporal calamities, how desperate and remediless soever they be, yet we have something to buoy up and support our spirits, to keep us in heart,
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and ennable us to bear them, the joys of a good conscience, the sense or hopes of God's love and favour, the inward satisfaction of our own minds and thoughts, these things will wonderfully carry us through all those difficulties and adversities which we shall meet with in the world,
and ennable us to bear them, the Joys of a good conscience, the sense or hope's of God's love and favour, the inward satisfaction of our own minds and thoughts, these things will wonderfully carry us through all those difficulties and adversities which we shall meet with in the world,
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but a wounded spirit who can bear? It is a saying much like that of our Saviours, if the salt hath lost its favour wherewith shall it be salted? if that by which we season all other things it self want it, by what shall it be seasoned? so here the spirit of a man will sustain his infirmity, i. e.
but a wounded Spirit who can bear? It is a saying much like that of our Saviors, if the salt hath lost its favour wherewith shall it be salted? if that by which we season all other things it self want it, by what shall it be seasoned? so Here the Spirit of a man will sustain his infirmity, i. e.
a mind and spirit that is at peace within it self, that is conscious of its own innocence and integrity will enable a man to bear with great patience and contentment those chastisements which God may see good to exercise him with in this life;
a mind and Spirit that is At peace within it self, that is conscious of its own innocence and integrity will enable a man to bear with great patience and contentment those chastisements which God may see good to exercise him with in this life;
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if that spirit or mind which should help us to bear all those evils that betide us, be it self wounded and disquieted, what is there then left in a man to sustain it? when our onely remedy is become our disease,
if that Spirit or mind which should help us to bear all those evils that betide us, be it self wounded and disquieted, what is there then left in a man to sustain it? when our only remedy is become our disease,
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and sustain us under the most pressing evils we can suffer in this life, whereas on the other side, the greatest confluence of the good things of this world will not be able to free us from the disturbance and anxiety of an evil conscience,
and sustain us under the most pressing evils we can suffer in this life, whereas on the other side, the greatest confluence of the good things of this world will not be able to free us from the disturbance and anxiety of an evil conscience,
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And this is the just character of an honest man, and of one fit to be trusted, that he will never either out of fear or favour consent to doe any thing that his mind tells him is unfit, unworthy,
And this is the just character of an honest man, and of one fit to be trusted, that he will never either out of Fear or favour consent to do any thing that his mind tells him is unfit, unworthy,
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As for those indeed that will not keep the direct road, but thinking to pass some nearer way, travel in untrodden paths, through desart woods or solitary fields, over hedge and ditch,
As for those indeed that will not keep the Direct road, but thinking to pass Some nearer Way, travel in untrodden paths, through desert woods or solitary fields, over hedge and ditch,
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so that whatever they profess themselves to be this week, yet neither themselves, nor any one else can guess what mind they will be of the next, seeing their opinions and judgments and practices depend upon such causes as are as variable as the wind or weather:
so that whatever they profess themselves to be this Week, yet neither themselves, nor any one Else can guess what mind they will be of the next, seeing their opinions and Judgments and practices depend upon such Causes as Are as variable as the wind or weather:
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like the Roman that told Augustus Caesar, in his Civil-wars, when asked by him what side he would take, that he would be praeda victoris, of that party which prevailed. But alas!
like the Roman that told Augustus Caesar, in his Civil wars, when asked by him what side he would take, that he would be Praeda Victoris, of that party which prevailed. But alas!
what an absurd and unequal life do such men lead? How do their minds, their words, their actions clash and interfere one with the other? How often are they forced to contradict themselves,
what an absurd and unequal life do such men led? How do their minds, their words, their actions clash and interfere one with the other? How often Are they forced to contradict themselves,
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nay to doe the quite contrary? Into what mazes and perplexities doth this wandring, fickle and desultory temper betray men? what pitifull shifts are they put to to patch up such disagreeing practices,
nay to do the quite contrary? Into what mazes and perplexities does this wandering, fickle and desultory temper betray men? what pitiful shifts Are they put to to patch up such disagreeing practices,
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and therefore under all external changes and occurrences whatever, he keeps the same smooth and even course of righteousness, peaceableness, sobriety, loyalty and charity;
and Therefore under all external changes and occurrences whatever, he keeps the same smooth and even course of righteousness, peaceableness, sobriety, loyalty and charity;
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nor any worldly advantages or conveniences on the other can prevail with us in any one instance to disobey him, we may be assured that he will never forsake us,
nor any worldly advantages or conveniences on the other can prevail with us in any one instance to disobey him, we may be assured that he will never forsake us,
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an Almighty Saviour and Deliverer, on whom he may securely rely for salvation and protection; he is not afraid of evil tidings, his heart is fixed, trusting in the Lord:
an Almighty Saviour and Deliverer, on whom he may securely rely for salvation and protection; he is not afraid of evil tidings, his heart is fixed, trusting in the Lord:
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and can with an humble confidence and assurance, as it were, challenge the favour of Heaven, saying with good Hezekiah, Remember now, O Lord, I beseech thee,
and can with an humble confidence and assurance, as it were, challenge the favour of Heaven, saying with good Hezekiah, remember now, Oh Lord, I beseech thee,
Knowing that his father, his friend, his patron and benefactour, whom he hath always served in the honesty and simplicity of his heart, is Pilot of the Ship, in all the storms and tempests of this lower world he can put his trust in God,
Knowing that his father, his friend, his patron and benefactor, whom he hath always served in the honesty and simplicity of his heart, is Pilot of the Ship, in all the storms and tempests of this lower world he can put his trust in God,
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and with an unshaken confidence commit himself, and all he hath, to him, who is engaged to protect and defend the innocent, who encourage and support themselves in him alone.
and with an unshaken confidence commit himself, and all he hath, to him, who is engaged to Pact and defend the innocent, who encourage and support themselves in him alone.
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The Lord is his strength, his fortress, his refuge in the day of affliction, and under the shadow of his wings, as in an impregnable castle, he can securely hide and shelter himself, till these calamities be overpast.
The Lord is his strength, his fortress, his refuge in the day of affliction, and under the shadow of his wings, as in an impregnable castle, he can securely hide and shelter himself, till these calamities be overpast.
but endeavours to secure himself, and to raise his fortunes, and make himself great and considerable in the world by ways of his own devising, such as God doth not allow, nay doth strictly forbid;
but endeavours to secure himself, and to raise his fortune's, and make himself great and considerable in the world by ways of his own devising, such as God does not allow, nay does strictly forbid;
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who, as it were, renounces God Almighty's care and protection, and places all his hope and confidence in his own craft and sagacity, hath nothing to support and bear up his spirit under any misfortunes.
who, as it were, renounces God Almighty's care and protection, and places all his hope and confidence in his own craft and sagacity, hath nothing to support and bear up his Spirit under any misfortunes.
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his guilt arms every thing against him, and makes him afraid even of his own shadow, (like that wicked Emperour Caligula, who every time it thundred ran under his bed,
his guilt arms every thing against him, and makes him afraid even of his own shadow, (like that wicked Emperor Caligula, who every time it thundered ran under his Bed,
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Who is he that will harm you, saith St. Peter, if ye be followers of that which is good? 1 Pet. 3.13. a good man is armed with innocence and harmlesness, which will guard and defend him from the injuries of wicked and lawless men:
Who is he that will harm you, Says Saint Peter, if you be followers of that which is good? 1 Pet. 3.13. a good man is armed with innocence and harmlessness, which will guard and defend him from the injuries of wicked and lawless men:
Whereas when the designs of ambitious and covetous oppressours are frustrated and defeated, when the crafty Politicians of this world are ensnared in their own devices, the city rejoiceth, it is matter of sport and triumph to their neighbours,
Whereas when the designs of ambitious and covetous Oppressors's Are frustrated and defeated, when the crafty Politicians of this world Are Ensnared in their own devices, the City rejoices, it is matter of sport and triumph to their neighbours,
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and at the same time their own minds write bitter things against them? this will double every evil that befalls them, the sense of guilt being the very sting and venom of all outward troubles and distresses. But
and At the same time their own minds write bitter things against them? this will double every evil that befalls them, the sense of guilt being the very sting and venom of all outward Troubles and Distresses. But
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when their secret arts and base tricks, whereby they imposed on the world, shall be detected and proclaimed, as it were, upon the house-top, and all their unworthy projects and designs shall be laid open and naked, being stript of those specious pretences they here disguised them with;
when their secret arts and base tricks, whereby they imposed on the world, shall be detected and proclaimed, as it were, upon the housetop, and all their unworthy projects and designs shall be laid open and naked, being stripped of those specious pretences they Here disguised them with;
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A conscience well resolved and setled, is the greatest comfort of our lives, the best antidote against all kind of temptations, the most pretious treasure that we can lay up against an evil day,
A conscience well resolved and settled, is the greatest Comfort of our lives, the best antidote against all kind of temptations, the most precious treasure that we can lay up against an evil day,
LIFE and immortality by a figure often used in the holy Scriptures is the same with immortal life, which our Saviour hath brought to light, that is, hath given us undoubted assurance of, by the revelation of the Gospel.
LIFE and immortality by a figure often used in the holy Scriptures is the same with immortal life, which our Saviour hath brought to Light, that is, hath given us undoubted assurance of, by the Revelation of the Gospel.
The best discourses of the Heathens about the other life were weak and obscure, and the wisest Philosophers spake but doubtfully and conjecturally about it;
The best discourses of the heathens about the other life were weak and Obscure, and the Wisest Philosophers spoke but doubtfully and conjecturally about it;
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till God was pleased to send one from that invisible world, even his own most dear Son to dwell here and converse amongst men, to make a full discovery to us of this unknown countrey,
till God was pleased to send one from that invisible world, even his own most dear Son to dwell Here and converse among men, to make a full discovery to us of this unknown country,
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but yet so much of it is clearly revealed to us in the Gospel as is most abundantly sufficient to raise our thoughts and incite our sincerest endeavours for the obtaining of it.
but yet so much of it is clearly revealed to us in the Gospel as is most abundantly sufficient to raise our thoughts and incite our Sincerest endeavours for the obtaining of it.
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First, Is most illustriously manifested to us the transcendent goodness and indulgence of our most mercifull Creatour, in that he will be pleased to reward such imperfect services, such mean performances as the best of ours are with glory so immense, as that eye hath not seen,
First, Is most illustriously manifested to us the transcendent Goodness and indulgence of our most merciful Creator, in that he will be pleased to reward such imperfect services, such mean performances as the best of ours Are with glory so immense, as that eye hath not seen,
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and should God almighty have exacted it from us onely on the account of his sovereign authority over us as we are his creatures we had been indispensably obliged to all subjection to him;
and should God almighty have exacted it from us only on the account of his sovereign Authority over us as we Are his creatures we had been indispensably obliged to all subjection to him;
but that he should over and above promise to reward our faithfulness to him with eternal life, this is a most wonderfull instance of his infinite grace and goodness.
but that he should over and above promise to reward our faithfulness to him with Eternal life, this is a most wonderful instance of his infinite grace and Goodness.
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Secondly, By this revelation of immortal life is farther demonstrated the exceeding great love of our ever blessed Saviour, who by his death and perfect obedience not onely purchased pardon for all our past rebellions and transgressions, not onely redeemed us from hell and destruction to which we had all rendred our selves most justly liable, (which alone had been an unspeakable favour) but also merited an everlasting kingdom of glory for us,
Secondly, By this Revelation of immortal life is farther demonstrated the exceeding great love of our ever blessed Saviour, who by his death and perfect Obedience not only purchased pardon for all our past rebellions and transgressions, not only redeemed us from hell and destruction to which we had all rendered our selves most justly liable, (which alone had been an unspeakable favour) but also merited an everlasting Kingdom of glory for us,
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And this if any thing shews the infinite value and efficacy of our Saviour's appearing on our behalf, that by his most powerfull mediation he obtained not onely freedom from punishment,
And this if any thing shows the infinite valve and efficacy of our Saviour's appearing on our behalf, that by his most powerful mediation he obtained not only freedom from punishment,
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Thirdly, This especially recommends our Christianity to us, which contains such glad tidings, which propounds such mighty arguments to engage us to our duty, such as no other religion ever did or could.
Thirdly, This especially recommends our Christianity to us, which contains such glad tidings, which propounds such mighty Arguments to engage us to our duty, such as no other Religion ever did or could.
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For since hope and fear are the great hinges of all government, and the most prevailing passions of humane nature, what better thing can be propounded to our hope than to be as happy both in body and soul as we can be,
For since hope and Fear Are the great hinges of all government, and the most prevailing passion of humane nature, what better thing can be propounded to our hope than to be as happy both in body and soul as we can be,
and that for ever? what more dreadfull thing to our fear than everlasting misery? and this indeed is the utmost that can be said or offered to men in order to the reclaiming them from their sins,
and that for ever? what more dreadful thing to our Fear than everlasting misery? and this indeed is the utmost that can be said or offered to men in order to the reclaiming them from their Sins,
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and recovering them to a conscientious observance of God's laws, that God hath appointed a day wherein he will call all men to an account for the deeds they have done in this body,
and recovering them to a conscientious observance of God's laws, that God hath appointed a day wherein he will call all men to an account for the Deeds they have done in this body,
and if men can harden themselves against these most powerfull considerations, if they are not at all concerned or solicitous about their eternal happiness or misery, what other motives are likely to prevail with them,
and if men can harden themselves against these most powerful considerations, if they Are not At all concerned or solicitous about their Eternal happiness or misery, what other motives Are likely to prevail with them,
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or able to make any impression upon them? For is there any thing of greater weight and moment that can be propounded to the reasons and understandings of men than what shall become of them in a state which they are very shortly to enter upon,
or able to make any impression upon them? For is there any thing of greater weight and moment that can be propounded to the Reasons and understandings of men than what shall become of them in a state which they Are very shortly to enter upon,
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To those who would seem to doubt of this fundamental doctrine of a future life. II. To those who profess to believe it, but not fully and heartily. III. To those who do really and constantly believe it. I.
To those who would seem to doubt of this fundamental Doctrine of a future life. II To those who profess to believe it, but not Fully and heartily. III. To those who do really and constantly believe it. I.
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and since, if we judge of mens faith by their lives, we cannot but suspect many of those who pass among us for orthodox believers to be really no other than mere infidels in these matters:
and since, if we judge of men's faith by their lives, we cannot but suspect many of those who pass among us for orthodox believers to be really no other than mere Infidels in these matters:
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Let us for once be so kind to the sceptical disputers against religion as to suppose what they are never able to prove, that it is a very doubtfull thing whether there will be another life after this;
Let us for once be so kind to the sceptical disputers against Religion as to suppose what they Are never able to prove, that it is a very doubtful thing whither there will be Another life After this;
that it is possible that all these stories of a judgment to come, heaven and hell, are mere fables, the inventions of crafty politicians and designing Priests; and that all good and vertuous men have been miserably deceived and fed with fond hopes and fancies,
that it is possible that all these stories of a judgement to come, heaven and hell, Are mere fables, the Inventions of crafty politicians and designing Priests; and that all good and virtuous men have been miserably deceived and fed with found hope's and fancies,
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and have unnecessarily troubled themselves about the matters of religion: (and surely you will all acknowledge this to be a very large concession) yet granting all this, nothing is more plain than that if we would act prudently,
and have unnecessarily troubled themselves about the matters of Religion: (and surely you will all acknowledge this to be a very large concession) yet granting all this, nothing is more plain than that if we would act prudently,
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(I.) What little hazard he runs, or what little loss he ordinarily undergoes who believes and acts according to these principles, should they all at last prove false.
(I) What little hazard he runs, or what little loss he ordinarily undergoes who believes and acts according to these principles, should they all At last prove false.
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(1.) What little hazard he runs, or what little loss he ordinarily undergoes who believes and acts according to these principles should they all at last prove false.
(1.) What little hazard he runs, or what little loss he ordinarily undergoes who believes and acts according to these principles should they all At last prove false.
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and lives according to the dignity of his species, and is possessed with cares and fears about another world, (and these even the atheist himself cannot wholly free his mind from) and ties up himself to several rules and strict duties, which contribute not a little to his convenient living here,
and lives according to the dignity of his species, and is possessed with Cares and fears about Another world, (and these even the atheist himself cannot wholly free his mind from) and ties up himself to several rules and strict duties, which contribute not a little to his convenient living Here,
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But if these things at last prove true, he is then blessed above all expression; if they prove false and vain hopes, and there be no other life after this,
But if these things At last prove true, he is then blessed above all expression; if they prove false and vain hope's, and there be no other life After this,
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(2.) Consider the extreme and desperate hazard that man runs who doth not believe nor act according to these principles, should they at last prove true;
(2.) Consider the extreme and desperate hazard that man runs who does not believe nor act according to these principles, should they At last prove true;
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And therefore nothing would sooner convince such men of their deadly folly, than if they would but sometimes ask themselves when they are calm and sober a few such questions as these:
And Therefore nothing would sooner convince such men of their deadly folly, than if they would but sometime ask themselves when they Are Cam and Sobrium a few such questions as these:
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yet what if at last it should be true? How dismal, and of what affrighting consequence is a mistake in such a matter as this? what amazing, surprizing thoughts, fears and despairs will it fill me with,
yet what if At last it should be true? How dismal, and of what affrighting consequence is a mistake in such a matter as this? what amazing, surprising thoughts, fears and despairs will it fill me with,
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when my infidelity shall be confuted by such a wofull experiment, and I shall find my self suddenly entred into that endless state which I would not here believe any thing of?
when my infidelity shall be confuted by such a woeful experiment, and I shall find my self suddenly entered into that endless state which I would not Here believe any thing of?
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Were the arguments on both sides equal, yet the hazards are infinitely unequal, since the one runs the chance of being for ever happy, the other runs the chance of being eternally miserable.
Were the Arguments on both sides equal, yet the hazards Are infinitely unequal, since the one runs the chance of being for ever happy, the other runs the chance of being eternally miserable.
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nay, when he hath implanted in their souls such a lively apprehension of it, as that they must offer the greatest force and violence to their own minds before they can bring themselves to disbelieve it? nay, I believe, let the most resolved sinner labour and struggle never so hard with himself to subdue and extirpate this natural persuasion of another life,
nay, when he hath implanted in their Souls such a lively apprehension of it, as that they must offer the greatest force and violence to their own minds before they can bring themselves to disbelieve it? nay, I believe, let the most resolved sinner labour and struggle never so hard with himself to subdue and extirpate this natural persuasion of Another life,
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For it may well be enquired, what is the reason that this promise of eternal life, (than which there cannot be a greater) hath yet so little power upon mens minds, doth so little move their affections? what makes their endeavours after it so faint and languid? Are any of those good things which men here court and seek after so desirable and considerable as the glories and joys of Heaven? or are there any evils in this world that can vie terrours with Hell? this cannot be pretended since all the good or evil things of this world can onely make us happy or miserable for a short time,
For it may well be inquired, what is the reason that this promise of Eternal life, (than which there cannot be a greater) hath yet so little power upon men's minds, does so little move their affections? what makes their endeavours After it so faint and languid? are any of those good things which men Here court and seek After so desirable and considerable as the Glories and Joys of Heaven? or Are there any evils in this world that can vie terrors with Hell? this cannot be pretended since all the good or evil things of this world can only make us happy or miserable for a short time,
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Would but God Almighty be gratiously pleased to indulge to us a sight of those future glories and miseries which he hath revealed in the Gospel, this we imagine would certainly prevail for the conviction and reformation of all men.
Would but God Almighty be graciously pleased to indulge to us a sighed of those future Glories and misery's which he hath revealed in the Gospel, this we imagine would Certainly prevail for the conviction and Reformation of all men.
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Would he give us, though but a short and transient view of that blessed place where himself dwells, that we might but for a few moments behold the joys and triumphs of those happy souls that are admitted into his beatifick presence;
Would he give us, though but a short and Transient view of that blessed place where himself dwells, that we might but for a few moments behold the Joys and Triumphos of those happy Souls that Are admitted into his beatific presence;
or would he but open the gates of Hell, and once suffer us to look into those dismal receptacles of impure spirits, that so we might be eye and ear witnesses of their grievous torments and horrid despair, such a sight as this we doubt not would presently change us all,
or would he but open the gates of Hell, and once suffer us to look into those dismal receptacles of impure spirits, that so we might be eye and ear Witnesses of their grievous torments and horrid despair, such a sighed as this we doubt not would presently change us all,
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Our belief therefore of this invisible world, if we would have it effectual for the amendment of our hearts and lives, must be so strong and powerfull as to serve instead of ocular and sensible demonstration. (Whence the Apostle calls it, Heb. 1.11.
Our belief Therefore of this invisible world, if we would have it effectual for the amendment of our hearts and lives, must be so strong and powerful as to serve instead of ocular and sensible demonstration. (Whence the Apostle calls it, Hebrew 1.11.
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For however evident a thing may be in it self, yet if it doth not appear so to us, our belief of it must be very uncertain and wavering, because it is groundless.
For however evident a thing may be in it self, yet if it does not appear so to us, our belief of it must be very uncertain and wavering, Because it is groundless.
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Since then the truths or principles of Religion, which relate to another life, are not things to be seen or felt, we can be assured of them onely by undeniable arguments and testimonies;
Since then the truths or principles of Religion, which relate to Another life, Are not things to be seen or felt, we can be assured of them only by undeniable Arguments and testimonies;
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but yet there is required such attention of mind and serious thoughts about them, and a frequent revolving over the proofs and evidences of a future state with such diligence and carefull examination of them,
but yet there is required such attention of mind and serious thoughts about them, and a frequent revolving over the proofs and evidences of a future state with such diligence and careful examination of them,
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But now is any thing more plain, than that the generality of Christians, who profess these Doctrines of Religion, are so far from being rationally by the force of arguments convinced of the truth of them, that very few amongst them ever so much as set themselves to enquire into the reasons of their belief? They owe their faith solely to education, prepossession, instruction and example of others, take it up without any consideration of the grounds and reasons of it:
But now is any thing more plain, than that the generality of Christians, who profess these Doctrines of Religion, Are so Far from being rationally by the force of Arguments convinced of the truth of them, that very few among them ever so much as Set themselves to inquire into the Reasons of their belief? They owe their faith solely to education, prepossession, instruction and Exampl of Others, take it up without any consideration of the grounds and Reasons of it:
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and is it then at all wonderfull that this faith should have but very little force or power on mens minds, which is thus received without any rational conviction of their understandings, which is thus weakly founded and supported? Any little blast will overthrow that house which is thus built upon the sands.
and is it then At all wonderful that this faith should have but very little force or power on men's minds, which is thus received without any rational conviction of their understandings, which is thus weakly founded and supported? Any little blast will overthrow that house which is thus built upon the sands.
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and a Mahometan, born and bred at Constantinople, hath as good reason for his belief of the Alcoran, as such a one hath for the belief of Christianity. Such a faith is onely an obstinacy in adhering to those things which we were first taught,
and a Mahometan, born and bred At Constantinople, hath as good reason for his belief of the Alcorani, as such a one hath for the belief of Christianity. Such a faith is only an obstinacy in adhering to those things which we were First taught,
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When therefore our understanding doth assent to any truth upon clear and satisfactory evidence, being overpowred by the force of reason and argument, it must needs propound it with greater strength and authority to the lower faculties,
When Therefore our understanding does assent to any truth upon clear and satisfactory evidence, being overpowered by the force of reason and argument, it must needs propound it with greater strength and Authority to the lower faculties,
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and so must have more powerfull influence upon all our affections and actions. Otherwise how can we expect but that any little reason should be too hard for,
and so must have more powerful influence upon all our affections and actions. Otherwise how can we expect but that any little reason should be too hard for,
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but without any sufficient convincing motive or evidence, should outweigh those things which we are more certain of, which we daily see, feel and experience, such as are the present sensible pleasures,
but without any sufficient convincing motive or evidence, should outweigh those things which we Are more certain of, which we daily see, feel and experience, such as Are the present sensible pleasures,
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and the visible good and evil things of this life? This therefore is one great reason of the inefficacy of mens faith, that their belief of these great truths was never well rooted and fixed in their understandings.
and the visible good and evil things of this life? This Therefore is one great reason of the inefficacy of men's faith, that their belief of these great truths was never well rooted and fixed in their understandings.
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and as it is moved by our understanding to follow and obey its dictates, so also it is most importunately solicited by our lower fleshly appetites and lusts, craving their several satisfactions and gratifications,
and as it is moved by our understanding to follow and obey its dictates, so also it is most importunately solicited by our lower fleshly appetites and Lustiest, craving their several satisfactions and gratifications,
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and therefore till our belief hath powerfully wrought upon these affections of love, desire, hope, fear, it can have little or no influence upon our outward actions.
and Therefore till our belief hath powerfully wrought upon these affections of love, desire, hope, Fear, it can have little or no influence upon our outward actions.
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Now the way and means to obtain this consent of our wills and affections to these truths thus propounded by our understandings, is often and most seriously to consider the immense greatness of the happiness offered to us;
Now the Way and means to obtain this consent of our wills and affections to these truths thus propounded by our understandings, is often and most seriously to Consider the immense greatness of the happiness offered to us;
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Suppose a person of great credit and authority should now appear amongst us, and should propound to us, that if we would follow him, entirely resigning up our selves to be governed by him, he would safely conduct us all to a certain Countrey or Island, where we should possess all that our hearts could wish, should be all Kings and Princes,
Suppose a person of great credit and Authority should now appear among us, and should propound to us, that if we would follow him, entirely resigning up our selves to be governed by him, he would safely conduct us all to a certain Country or Island, where we should possess all that our hearts could wish, should be all Kings and Princes,
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but they suspect that he doth not shew the right way to it. They would find out a nearer and shorter cut to this Countrey. These are Hereticks and Schismaticks.
but they suspect that he does not show the right Way to it. They would find out a nearer and shorter Cut to this Country. These Are Heretics and Schismatics.
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Lastly, a few amongst us wholly relying upon this Person's promises, and preferring them before all present possessions and enjoyments, forsake all their concerns and relations here,
Lastly, a few among us wholly relying upon this Person's promises, and preferring them before all present possessions and enjoyments, forsake all their concerns and relations Here,
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There are many degrees of faith, but the least degree of saving faith is, when the consideration of another world is become our most prevailing interest,
There Are many Degrees of faith, but the least degree of Saving faith is, when the consideration of Another world is become our most prevailing Interest,
To pretend to believe this great doctrine of another life which shall never end, and not to govern our selves by this persuasion, is the most unaccountable and prodigious folly that a reasonable creature can be guilty of;
To pretend to believe this great Doctrine of Another life which shall never end, and not to govern our selves by this persuasion, is the most unaccountable and prodigious folly that a reasonable creature can be guilty of;
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according to that famous saying of a great man in this case, That the strangest monster in nature was a speculative Atheist, one that denies the being of a God and a future state, excepting one, and that was the practical Atheist who professed to believe both,
according to that famous saying of a great man in this case, That the strangest monster in nature was a speculative Atheist, one that Denies the being of a God and a future state, excepting one, and that was the practical Atheist who professed to believe both,
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The one, the Atheist, winks hard, and so rushes blindfold upon eternal ruine. The other, the wicked believer, runs madly upon it with both his eyes wide open.
The one, the Atheist, winks hard, and so Rushes blindfold upon Eternal ruin. The other, the wicked believer, runs madly upon it with both his eyes wide open.
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what plea can they offer for themselves, who obstinately refused that happiness, which yet they acknowledged to be infinitely beyond all that this world could bless its most darling favourites with? who wilfully precipitated themselves into those evils and miseries which they had a plain foresight of.
what plea can they offer for themselves, who obstinately refused that happiness, which yet they acknowledged to be infinitely beyond all that this world could bless its most darling favourites with? who wilfully precipitated themselves into those evils and misery's which they had a plain foresight of.
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I conclude this head with that answer which a defender of Atheistical Principles is said once to have given to a companion of his, who freely indulged himself in the same vitious course of life the Atheist did;
I conclude this head with that answer which a defender of Atheistical Principles is said once to have given to a Companion of his, who freely indulged himself in the same vicious course of life the Atheist did;
Now the Atheist chuses to lay aside his faith, that he may sin more quietly; the true Christian lays aside his sins, that they may not defeat his hopes:
Now the Atheist chooses to lay aside his faith, that he may sin more quietly; the true Christian lays aside his Sins, that they may not defeat his hope's:
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and which of these two acts more wisely, if we will not see in this our day, the final event and issue of things will certainly convince us to our everlasting regret and confusion.
and which of these two acts more wisely, if we will not see in this our day, the final event and issue of things will Certainly convince us to our everlasting regret and confusion.
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Thus much for those who do profess to believe another life, but do it not really and heartily. III. All that remains is to apply my self in a few words to those who do heartily and constantly believe this great truth of another life after this;
Thus much for those who do profess to believe Another life, but do it not really and heartily. III. All that remains is to apply my self in a few words to those who do heartily and constantly believe this great truth of Another life After this;
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the prospect and fore-thought of which, rectifies his judgment about these inferiour things, and begets very slight and undervaluing thoughts of all things on this side Heaven.
the prospect and forethought of which, Rectifies his judgement about these inferior things, and begets very slight and undervaluing thoughts of all things on this side Heaven.
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for what will not a man give or part with for the saving of his life? Yet they who have been endued with this faith, have not counted their lives dear to them,
for what will not a man give or part with for the Saving of his life? Yet they who have been endued with this faith, have not counted their lives dear to them,
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you may find many of them recorded in the famous 11th chapter to the Hebrews, where the Apostle for the encouragement of all true believers, propounds to us the brave examples of the holy Patriarchs and Prophets of old, who through faith subdued kingdoms, wrought righteousness, out of weakness were made strong, were tortured not accepting deliverance that they might obtain a better resurrection, had trial of cruel mockings and scourgings,
you may find many of them recorded in the famous 11th chapter to the Hebrews, where the Apostle for the encouragement of all true believers, propounds to us the brave Examples of the holy Patriarchs and prophets of old, who through faith subdued kingdoms, wrought righteousness, out of weakness were made strong, were tortured not accepting deliverance that they might obtain a better resurrection, had trial of cruel mockings and scourgings,
But far greater yet, and more stupendious are the triumphs of faith in the holy lives and patient deaths of the blessed Apostles, and primitive Martyrs and Confessours, who with invincible constancy endured pains and torments to flesh and bloud insupportable, onely assisted and upheld by the grace of God,
But Far greater yet, and more stupendious Are the Triumphos of faith in the holy lives and patient death's of the blessed Apostles, and primitive Martyrs and Confessors, who with invincible constancy endured pains and torments to Flesh and blood insupportable, only assisted and upheld by the grace of God,
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and sang praises in the midst of scorching slames, they took joyfully the spoiling of their goods, and gave God thanks that they were counted worthy to suffer for his name:
and sang praises in the midst of scorching slames, they took joyfully the spoiling of their goods, and gave God thanks that they were counted worthy to suffer for his name:
It filleth the soul with constant peace and satisfaction, so that in all conditions of life, a good man can feast himself with unseen joys and delights, which the worldly man neither knows, nor can relish.
It fills the soul with constant peace and satisfaction, so that in all conditions of life, a good man can feast himself with unseen Joys and delights, which the worldly man neither knows, nor can relish.
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This makes him content with any small allowance of this worlds goods and glad if by any hard shift he can rub through this world till he comes to his Kingdom.
This makes him content with any small allowance of this world's goods and glad if by any hard shift he can rub through this world till he comes to his Kingdom.
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He converseth most with invisible objects, and with them finds that solid and lasting comfort, which all outward things can neither give nor take away.
He Converseth most with invisible objects, and with them finds that solid and lasting Comfort, which all outward things can neither give nor take away.
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they steer their course and govern their lives, not by what they see, but by what they believe and hope for, looking beyond things temporal for those things that are eternal.
they steer their course and govern their lives, not by what they see, but by what they believe and hope for, looking beyond things temporal for those things that Are Eternal.
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Let us not be ashamed of this our design and aim-before all men, that whatever others think or say of us for it, we are resolved to be happy, not onely for a few days or years, but for ever;
Let us not be ashamed of this our Design and aim-before all men, that whatever Others think or say of us for it, we Are resolved to be happy, not only for a few days or Years, but for ever;
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and did the stupid world know and believe what you doe, they would no longer wonder at your being so much moved in a case of such unspeakable and everlasting consequence.
and did the stupid world know and believe what you do, they would no longer wonder At your being so much moved in a case of such unspeakable and everlasting consequence.
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Blessed be God who hath set such mighty hopes before us, who hath given us such glorious promises, who hath made such a plain and clear revelation of this eternal life by Jesus Christ, and hath by him taught us the true way of obtaining it;
Blessed be God who hath Set such mighty hope's before us, who hath given us such glorious promises, who hath made such a plain and clear Revelation of this Eternal life by jesus christ, and hath by him taught us the true Way of obtaining it;
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and after he had suffered for our transgressions in our nature, entred into the highest heavens to prepare mansions of glory for all the faithfull followers of him.
and After he had suffered for our transgressions in our nature, entered into the highest heavens to prepare mansions of glory for all the faithful followers of him.
To whom therefore with the Father and Holy Ghost, one eternal God, be ascribed by us and all men, all praise, thanksgiving and obedience for evermore. Amen. THE END.
To whom Therefore with the Father and Holy Ghost, one Eternal God, be ascribed by us and all men, all praise, thanksgiving and Obedience for evermore. Amen. THE END.
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