Two sermons preach'd against immorality and profaneness The first, on January 13. 1698/9. The second, on May 3. 1700. By John Thane, M.A. and one of the prebendaries of Chester.
THese are the Words of our blessed Saviour, and they contain part of the Discourse wherewith he entertain'd two of his Disciples, Andrew and Philip, who came upon a particular Message to him.
THese Are the Words of our blessed Saviour, and they contain part of the Discourse wherewith he entertained two of his Disciples, Andrew and Philip, who Come upon a particular Message to him.
and since that for this very End, I came into the World, that I might lay down my Life for its sake, let not any of my Servants grudge or think it strange to tread in the steps of their Master, and to follow his Example.
and since that for this very End, I Come into the World, that I might lay down my Life for its sake, let not any of my Servants grudge or think it strange to tread in the steps of their Master, and to follow his Exampl.
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II. I shall also inquire who they are that may properly be called the Servants of Christ. III. I shall shew the Reasonableness of the Service. IV. The Necessity of it.
II I shall also inquire who they Are that may properly be called the Servants of christ. III. I shall show the Reasonableness of the Service. IV. The Necessity of it.
Viz. A firm well-grounded Assent to whatever Christ has reveal'd, and a sincere actual Conformity to those manifold Obligations and Duties which he hath laid upon us.
Viz. A firm well-grounded Assent to whatever christ has revealed, and a sincere actual Conformity to those manifold Obligations and Duties which he hath laid upon us.
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A farther Account of whose Excellence we have in the Words of S. Paul, 1. Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived;
A farther Account of whose Excellence we have in the Words of S. Paul, 1. Cor. 6. 9. Know you not that the unrighteous shall not inherit the Kingdom of God? Be not deceived;
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Who tho' they have wholly abandon'd themselves to Vice, and have quite cast off all Modesty and Shame, have yet so much Assurance as to set up for Wits,
Who though they have wholly abandoned themselves to Vice, and have quite cast off all Modesty and Shame, have yet so much Assurance as to Set up for Wits,
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These are they who judge of things not as they really are, but according to their own ill-grounded Sentiments and Principles, which teach them to think it mean and unbecoming, to be ty'd up to Rules,
These Are they who judge of things not as they really Are, but according to their own Ill-grounded Sentiments and Principles, which teach them to think it mean and unbecoming, to be tied up to Rules,
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It seems for their Part, they know better than to trouble themselves with Religion, or the Obligations of Virtue and Morality, which to say the Truth, they have no manner of regard or reverence for.
It seems for their Part, they know better than to trouble themselves with Religion, or the Obligations of Virtue and Morality, which to say the Truth, they have no manner of regard or Reverence for.
and have Search'd into the Reason and Nature of things, and are thence clearly Convinc'd that Religion, especially the Christian Religion, is at best but a cunningly devised Fable. This is the Scheme which they have projected to themselves,
and have Searched into the Reason and Nature of things, and Are thence clearly Convinced that Religion, especially the Christian Religion, is At best but a cunningly devised Fable. This is the Scheme which they have projected to themselves,
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but that he should pronounce the same of the English that he once did of the Jewish Church, Isai. 5. 4. What could have been done more to my Vineyard that I have not done in it? Wherefore when I looked that it should bring forth Grapes, brought it forth wild Grapes? And now go to, I will tell you what I will do to my Vineyard, I will take away the Hedge thereof,
but that he should pronounce the same of the English that he once did of the Jewish Church, Isaiah 5. 4. What could have been done more to my Vineyard that I have not done in it? Wherefore when I looked that it should bring forth Grapes, brought it forth wild Grapes? And now go to, I will tell you what I will do to my Vineyard, I will take away the Hedge thereof,
So that whenever we depart or break off from our Duty, and enter on a contrary Course of Sin and Disobedience, we become as it were Vagrants and Fugitives,
So that whenever we depart or break off from our Duty, and enter on a contrary Course of since and Disobedience, we become as it were Vagrants and Fugitives,
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and how is it possible for these men to reconcile their Belief and their Practice together? Do they imagine that Christ will alter the Terms of Salvation,
and how is it possible for these men to reconcile their Belief and their Practice together? Do they imagine that christ will altar the Terms of Salvation,
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and will account them as Servants, who are no better than Rebels and Out-Laws? If Christ himself will Condemn those who only call him, Lord, without ever doing the things which he hath said,
and will account them as Servants, who Are no better than Rebels and Out-Laws? If christ himself will Condemn those who only call him, Lord, without ever doing the things which he hath said,
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then what a severe Doom do they deserve, who are so far from giving him any such outward Verbal Respect, that they make no Scruple openly to Affront and Revile him?
then what a severe Doom do they deserve, who Are so Far from giving him any such outward Verbal Respect, that they make no Scruple openly to Affront and Revile him?
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And how are the Holy Scriptures vilify'd by Seducers, and the Truths therein contain'd render'd of no Account or Consideration by them? So that all things put together, who could believe such a Change as now is, did not Experience shew it,
And how Are the Holy Scriptures vilified by Seducers, and the Truths therein contained rendered of no Account or Consideration by them? So that all things put together, who could believe such a Change as now is, did not Experience show it,
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Behold then on the one hand the Theist, or Moral Believer, who is so far from being a Christian, that he calls in Question the Truth and certainty of reveal'd Religion.
Behold then on the one hand the Theist, or Moral Believer, who is so Far from being a Christian, that he calls in Question the Truth and certainty of revealed Religion.
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what can these signifie alone to us now, without Faith, and without a Redeemer? Next to the Theist comes the bold Socinian Controvertist, one who laughs at the Doctrine of the Trinity,
what can these signify alone to us now, without Faith, and without a Redeemer? Next to the Theist comes the bold Socinian Controvertist, one who laughs At the Doctrine of the Trinity,
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And tho' both Scripture and Antiquity are plain against him, yet so highly conceited is he of his own little Reason, that he sticks not to preferr it even to Fathers and Couneils. This also is a growing Mischief, a spreading Infection,
And though both Scripture and Antiquity Are plain against him, yet so highly conceited is he of his own little Reason, that he sticks not to prefer it even to Father's and Couneils. This also is a growing Mischief, a spreading Infection,
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And here again the Scene is Dismal enough, since it presents us with nothing, but the bold Flights and Extravagancies of a profane Temper, which as it is too visible in many of the Youth of our Nation, especially those who are in some repute for Parts and Education,
And Here again the Scene is Dismal enough, since it presents us with nothing, but the bold Flights and Extravagancies of a profane Temper, which as it is too visible in many of the Youth of our nation, especially those who Are in Some repute for Parts and Education,
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And tho' none perhaps who are Guilty in this way have Actually renounc'd Christianity, yet they appear on all Occasions with such an Air of Lightness,
And though none perhaps who Are Guilty in this Way have Actually renounced Christianity, yet they appear on all Occasions with such an Air of Lightness,
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and will likewise convince them that it is altogether as unbecoming the Gentleman as the Christian. Such commonly have great Advantages above Ignorant Inferior People,
and will likewise convince them that it is altogether as unbecoming the Gentleman as the Christian. Such commonly have great Advantages above Ignorant Inferior People,
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and the Blood inflam'd, then Lust seizes the Man, and the brutish Appetite prevails, And here I cannot but observe, that as unreasonable as these Vices are in themselves,
and the Blood inflamed, then Lust seizes the Man, and the brutish Appetite prevails, And Here I cannot but observe, that as unreasonable as these Vices Are in themselves,
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Thus have these two Excellent Virtues, Temperance and Chastity, which do so properly belong to Christians, been in a manner discountenanc'd chiefly by the Force and Power of Example.
Thus have these two Excellent Virtues, Temperance and Chastity, which do so properly belong to Christians, been in a manner discountenanced chiefly by the Force and Power of Exampl.
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God no doubt intended by the Laws and Religion of his Son to restrain Men from all manner of Sensuality, especially those gross Excesses and Impurities, to which the Gentiles had universally addicted themselves:
God no doubt intended by the Laws and Religion of his Son to restrain Men from all manner of Sensuality, especially those gross Excesses and Impurities, to which the Gentiles had universally addicted themselves:
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Nay, if we consider these Men with respect to this World, what would become of these fashionable Sinners, were St. Paul 's Rule once put in Practice? If any Man, says he, that is called a Brother, that is, a Christian, be a Fornicator, or a Drunkard, with such a one, no not to eat, 1 Cor. 5. 11. How would such an Injunction as this shock most of the fine Wits and Gallants of our Days? The Apostle, 'tis true, did give this Advice,
Nay, if we Consider these Men with respect to this World, what would become of these fashionable Sinners, were Saint Paul is Rule once put in Practice? If any Man, Says he, that is called a Brother, that is, a Christian, be a Fornicator, or a Drunkard, with such a one, no not to eat, 1 Cor. 5. 11. How would such an Injunction as this shock most of the fine Wits and Gallants of our Days? The Apostle, it's true, did give this advice,
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but still I much question whether such Discipline could be practised among us now. And yet 'twere but reasonable in my Opinion that some kind of Disgrace should be fix upon them by Publick Authority,
but still I much question whither such Discipline could be practised among us now. And yet 'twere but reasonable in my Opinion that Some kind of Disgrace should be fix upon them by Public authority,
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I am sensible that a great deal more might be said upon these Heads, but I fear I have almost tir'd your Patience in thus representing the Blemishes and Deformities of Humane Nature:
I am sensible that a great deal more might be said upon these Heads, but I Fear I have almost tired your Patience in thus representing the Blemishes and Deformities of Humane Nature:
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And that we may effectually do so, what other or better course can we take than to consult our own Reason, which will easily discover to us the infinite Scandal as well as Danger of such Practices, which are so odious to God,
And that we may effectually do so, what other or better course can we take than to consult our own Reason, which will Easily discover to us the infinite Scandal as well as Danger of such Practices, which Are so odious to God,
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That if we would in good earnest approve our selves the Servants of Christ, and do all those things which he hath commanded, what an agreeable and delightful Change there would suddenly appear in the World.
That if we would in good earnest approve our selves the Servants of christ, and do all those things which he hath commanded, what an agreeable and delightful Change there would suddenly appear in the World.
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According to that Aphorism Ispoken by our Saviour to the Jews, Whosoever committeth Sin, is the Servant of Sin, John 8. 34. And St. Paul is likewise very express to the same purpose:
According to that Aphorism Ispoken by our Saviour to the jews, Whosoever Committeth since, is the Servant of since, John 8. 34. And Saint Paul is likewise very express to the same purpose:
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Hast Thou said then, O Blessed Jesu, if any Man serve me, him will my Father honour, and can any Man deny to serve Thee? Hast Thou moreover done and suffer'd so very much for the wretched Sons of Men,
Hast Thou said then, Oh Blessed Jesu, if any Man serve me, him will my Father honour, and can any Man deny to serve Thee? Hast Thou moreover done and suffered so very much for the wretched Sons of Men,
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What hath bewitch'd thee into this Treachery and Disobedience to the best of Masters? How canst thou answer these thy Doings even to thy own Ingenuity and Conscience? Dost thou imagine thou shalt find thy Account sooner or better in serving thy own Lusts,
What hath bewitched thee into this Treachery and Disobedience to the best of Masters? How Canst thou answer these thy Doings even to thy own Ingenuity and Conscience? Dost thou imagine thou shalt find thy Account sooner or better in serving thy own Lustiest,
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and gratifying thy unreasonable and unlawful Desires, than in keeping the Laws of God, and obeying his most just and reasonable Commands? If thou art really of this Mind, know then that thy Case is desperate,
and gratifying thy unreasonable and unlawful Desires, than in keeping the Laws of God, and obeying his most just and reasonable Commands? If thou art really of this Mind, know then that thy Case is desperate,
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'Tis true indeed, Christ hath invited us all into his Service, but then he justly expects that whoever will become his Servants, should strictly observe the Rules and Orders of his House:
It's true indeed, christ hath invited us all into his Service, but then he justly expects that whoever will become his Servants, should strictly observe the Rules and Order of his House:
besides that, he has been so long and so deeply ingag'd in this way, and has contracted such and so many Acquaintance, that he knows not how to get fairly off:
beside that, he has been so long and so deeply engaged in this Way, and has contracted such and so many Acquaintance, that he knows not how to get fairly off:
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and that because they trifle and are unconcern'd about the main Issue, and have not that inward affecting Sense of the Danger which they ought to have.
and that Because they trifle and Are unconcerned about the main Issue, and have not that inward affecting Sense of the Danger which they ought to have.
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or at least restrain them from breaking out into open Lewdness and Debauchery. Tis therefore a very proper Remedy which Solomon prescribes, a Rod for the Fool's Back;
or At least restrain them from breaking out into open lewdness and Debauchery. This Therefore a very proper Remedy which Solomon prescribes, a Rod for the Fool's Back;
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For when Men are so bent upon Wickedness that they will not grow better by Reproof, 'tis requisite some kind of Discipline should be exercised upon them:
For when Men Are so bent upon Wickedness that they will not grow better by Reproof, it's requisite Some kind of Discipline should be exercised upon them:
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and will not be stopp'd in their Career, till at last they give themselves over unto Lasciviousness, to work all Uncleanness with Greediness, Ephes. 4. 19. The Truth is, when I consider the Circumstances we are in, as to the abounding of Vice and Immorality, it cannot but seem strange that it should be so:
and will not be stopped in their Career, till At last they give themselves over unto Lasciviousness, to work all Uncleanness with Greediness, Ephesians 4. 19. The Truth is, when I Consider the circumstances we Are in, as to the abounding of Vice and Immorality, it cannot but seem strange that it should be so:
That Men should thus prostitute their Reason, and affront and baffle their Understanding, and at the same time should value themselves upon such Management as this:
That Men should thus prostitute their Reason, and affront and baffle their Understanding, and At the same time should valve themselves upon such Management as this:
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This, I say, could not but seem very strange, were it not that the God of this World, 2 Cor. 4. 4. whom they have so faithfully serv'd, hath blinded the Eyes of their Mind, and will not suffer the Light of Truth to shine clearly unto them.
This, I say, could not but seem very strange, were it not that the God of this World, 2 Cor. 4. 4. whom they have so faithfully served, hath blinded the Eyes of their Mind, and will not suffer the Light of Truth to shine clearly unto them.
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What abundant Encouragement is here given to thy faithful Servants and Followers from these comfortable Words of Thine? Hast Thou said this, O Gracious Master,
What abundant Encouragement is Here given to thy faithful Servants and Followers from these comfortable Words of Thine? Hast Thou said this, Oh Gracious Master,
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and will not all those who profess thy Faith and Religion, be eagerly ambitious of this Honour? Will any that have so vast a Recompence in view and prospect, chuse to seek and follow after any other? Or think it worth their while to make their Court here below, to these fading Honours, these tarnish'd Glories, which the Men of this World so much admire? Silly mistaken Creatures!
and will not all those who profess thy Faith and Religion, be eagerly ambitious of this Honour? Will any that have so vast a Recompense in view and prospect, choose to seek and follow After any other? Or think it worth their while to make their Court Here below, to these fading Honours, these tarnished Glories, which the Men of this World so much admire? Silly mistaken Creatures!
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What is there in any, nay, in all of them, that should tempt us from our Master's Service, only for the sake of a few vain, empty and insignificant Titles? Did we but rightly know our selves,
What is there in any, nay, in all of them, that should tempt us from our Masters Service, only for the sake of a few vain, empty and insignificant Titles? Did we but rightly know our selves,
We should fix our Thoughts and our Affections chiefly on things above, and should be continually wishing for and aspiring after those invaluable Rewards, those Glories and Honours, which eye hath not seen, nor ear heard,
We should fix our Thoughts and our Affections chiefly on things above, and should be continually wishing for and aspiring After those invaluable Rewards, those Glories and Honours, which eye hath not seen, nor ear herd,
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The World, 'tis time, is generally very bad, and the Wicked are by much the greater Number, however Virtue and true Goodness do very seldom fail of Respect even among those.
The World, it's time, is generally very bad, and the Wicked Are by much the greater Number, however Virtue and true goodness do very seldom fail of Respect even among those.
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for he is a great Prince, and one that hath all Power at command, and so is continually in readiness, whenever he pleases, to right and vindicate his distress'd Servants.
for he is a great Prince, and one that hath all Power At command, and so is continually in readiness, whenever he Pleases, to right and vindicate his distressed Servants.
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and excite our Ambition, not after earthly Honours and Advantages, which too often betray us, but after those bright and dazling Crowns, which are reserv'd in Heaven for us.
and excite our Ambition, not After earthly Honours and Advantages, which too often betray us, but After those bright and dazzling Crowns, which Are reserved in Heaven for us.
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and would effectually be persuaded to seek the Honour that cometh from God only, John 5. 44. For 'tis certain none but that can stand us in stead, none but that can make us truly honourable.
and would effectually be persuaded to seek the Honour that comes from God only, John 5. 44. For it's certain none but that can stand us in stead, none but that can make us truly honourable.
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And therefore whatever befalls us here, let us always appear on the side of Religion, and let us endeavour to rescue it from the exceptions and cavils of unreasonable Men:
And Therefore whatever befalls us Here, let us always appear on the side of Religion, and let us endeavour to rescue it from the exceptions and cavils of unreasonable Men:
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And so much the more, because whenever that is attacqu'd or injur'd, the Honour of our Great Maker is then concern'd, which we must be sure to vindicate,
And so much the more, Because whenever that is attacked or injured, the Honour of our Great Maker is then concerned, which we must be sure to vindicate,
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or ridicul'd and evil spoken of in his Laws and Doctrine, if we are silent and passive on such an occasion, he may not then justly reckon us as asham'd of him and of his Words?
or ridiculed and evil spoken of in his Laws and Doctrine, if we Are silent and passive on such an occasion, he may not then justly reckon us as ashamed of him and of his Words?
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we must espouse his Interest, and maintain his Cause against all Opposers whatsoever, against the Theist, and the Unitarian, the Blasphemer, and the profane Person, against the Common Swearer, the Drunkard, and the Lascivious: All which are one way or other, either in Principle or in Practice, the avowed Adversaries of Christ,
we must espouse his Interest, and maintain his Cause against all Opposers whatsoever, against the Theist, and the Unitarian, the Blasphemer, and the profane Person, against the Common Swearer, the Drunkard, and the Lascivious: All which Are one Way or other, either in Principle or in Practice, the avowed Adversaries of christ,
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This, if we consider, is as little as any of us can do, so long as we profess our selves Servants to the Blessed Jesus, all whose Commands ought to be dearer to us than our very Lives.
This, if we Consider, is as little as any of us can do, so long as we profess our selves Servants to the Blessed jesus, all whose Commands ought to be Dearer to us than our very Lives.
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and the Paths of Iniquity, let us contest this Matter with our selves, and with all our might strive against the force and bent of our evil Inclinations and Passions.
and the Paths of Iniquity, let us contest this Matter with our selves, and with all our might strive against the force and bent of our evil Inclinations and Passion.
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Let us not think any thing too hard or too dear to part with for his Sake, who hath shew'd himself the best Friend and the greatest Benefactor to Mankind that ever was.
Let us not think any thing too hard or too dear to part with for his Sake, who hath showed himself the best Friend and the greatest Benefactor to Mankind that ever was.
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And so much the rather, because in return to those manifold unspeakable Advantages which he hath procured to us, all that he expects or requires from us, is, that we constantly maintain and practice his excellent Religion, whatever Contempt or Hardship we may meet with from the World. In a word:
And so much the rather, Because in return to those manifold unspeakable Advantages which he hath procured to us, all that he expects or requires from us, is, that we constantly maintain and practice his excellent Religion, whatever Contempt or Hardship we may meet with from the World. In a word:
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Grant, we beseech thee, that we may so faithfully serve thee in this Life, that we fail not finally to attain thy heavenly Promises, through the Merits of Jesus Christ our Lord. AMEN.
Grant, we beseech thee, that we may so faithfully serve thee in this Life, that we fail not finally to attain thy heavenly Promises, through the Merits of jesus christ our Lord. AMEN.
Alas, so very deceitful is the Heart of Man, so prone to Evil, and so averse from Good, that the wisest and best Instructions can make but little Impression upon it:
Alas, so very deceitful is the Heart of Man, so prove to Evil, and so averse from Good, that the Wisest and best Instructions can make but little Impression upon it:
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Which is the best thing that we can do, and the only certain way for us to escape the Danger? Whereas while we are thus Unmindful of the Rock that begat us, and do thus forget God that form'd us, we have reason to expect that he will rub up our Memories,
Which is the best thing that we can do, and the only certain Way for us to escape the Danger? Whereas while we Are thus Unmindful of the Rock that begat us, and do thus forget God that formed us, we have reason to expect that he will rub up our Memories,
In discoursing upon which Words I shall endeavour to make out these Four things. I. The Baseness and Ingratitude of a Sinful and Irreligious Course of Life. II. The gross Absurdity and Unaccountable Folly of such a Course. III. The evil Consequences which attend it with respect to Men's private Interests and Concerns.
In discoursing upon which Words I shall endeavour to make out these Four things. I. The Baseness and Ingratitude of a Sinful and Irreligious Course of Life. II The gross Absurdity and Unaccountable Folly of such a Course. III. The evil Consequences which attend it with respect to Men's private Interests and Concerns.
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or the brighter Discoveries of Revelation for our Rule and Guide. Either of which doth plainly shew Impiety to be Baseness and Disobedience the utmost Ingratitude.
or the Brighter Discoveries of Revelation for our Rule and Guide. Either of which does plainly show Impiety to be Baseness and Disobedience the utmost Ingratitude.
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Thus several of the Heathens, tho' they had only the dim light of Reason to direct them, could nevertheless discover the necessity of Obedience to the Will of God:
Thus several of the heathens, though they had only the dim Light of Reason to Direct them, could nevertheless discover the necessity of obedience to the Will of God:
Which made one of them to say, Virtue, Philosophy and Justice, are but the sound of empty Words, 'tis only a good Life that can make Men Happy, Sen. Ep. 123. But then as for Revelation, that indeed hath made our Duty,
Which made one of them to say, Virtue, Philosophy and justice, Are but the found of empty Words, it's only a good Life that can make Men Happy, Sen. Epistle 123. But then as for Revelation, that indeed hath made our Duty,
Because for any one to call him so what is it but at the same time and in the same words to acknowledge him as the Author of his Being, the Preserver of his Life,
Because for any one to call him so what is it but At the same time and in the same words to acknowledge him as the Author of his Being, the Preserver of his Life,
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and the Founder of all his Happiness ▪ I shall therefore consider God in these three Respects, any of which doth exact from us all possible Obedience and Service. And,
and the Founder of all his Happiness ▪ I shall Therefore Consider God in these three Respects, any of which does exact from us all possible obedience and Service. And,
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The Poyson hath been long prepar'd and dispersed abroad in Books and Pamphlets, and the ill Effects it hath produc'd are visible in the Lives and Manners of too many amongst us.
The Poison hath been long prepared and dispersed abroad in Books and Pamphlets, and the ill Effects it hath produced Are visible in the Lives and Manners of too many among us.
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And yet when I have said this, it can't however but seem very strange, that in a Nation where Christianity is truly profess'd, there should any be found so desperately wicked as to disown their Maker:
And yet when I have said this, it can't however but seem very strange, that in a nation where Christianity is truly professed, there should any be found so desperately wicked as to disown their Maker:
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and shall we, ungrateful Creatures as we are, employ these Gifts of his, upon the very worst things, in the gratification of our Lusts, in the service of our Sins and Follies, in the discountenancing of Virtue,
and shall we, ungrateful Creatures as we Are, employ these Gifts of his, upon the very worst things, in the gratification of our Lustiest, in the service of our Sins and Follies, in the discountenancing of Virtue,
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'Tis true, we may flatter our selves now, and think whatever we please, but we shall assuredly find at one time or other, that this kind of behaviour is the highest Indignity, the basest Ingratitude that we can possibly be Guilty of.
It's true, we may flatter our selves now, and think whatever we please, but we shall assuredly find At one time or other, that this kind of behaviour is the highest Indignity, the Basest Ingratitude that we can possibly be Guilty of.
and upon our being full to deny him, and say, who is the Lord? Prov. 30. 9. When we are in Possession of all that our Hearts can wish, instead of acknowledging his Kindness as we ought, we presently grow either Covetous,
and upon our being full to deny him, and say, who is the Lord? Curae 30. 9. When we Are in Possession of all that our Hearts can wish, instead of acknowledging his Kindness as we ought, we presently grow either Covetous,
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And the better to encourage our Obedience, which is the Condition that he requires from us, he hath graciously Promised to reward us with Eternal Life.
And the better to encourage our obedience, which is the Condition that he requires from us, he hath graciously Promised to reward us with Eternal Life.
This is the way that the Wicked take, and this their way in the Psalmist's Language is their Folly, Psal. 49. 13. For since Religion was design'd to make Men first Good and then Happy, what greater Absurdity can there be than to indulge corrupt Nature,
This is the Way that the Wicked take, and this their Way in the Psalmist's Language is their Folly, Psalm 49. 13. For since Religion was designed to make Men First Good and then Happy, what greater Absurdity can there be than to indulge corrupt Nature,
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How much rather then is he to be accounted such, who wilfully deceives himself, and quite mistakes his main Point, I mean the Happiness and Salvation of his Soul.
How much rather then is he to be accounted such, who wilfully deceives himself, and quite mistakes his main Point, I mean the Happiness and Salvation of his Soul.
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Hence it is that wicked Men are so oft in Scripture branded with the reproachful Name of Fool. In one place they are said to be Children of Fools, viler than the Earth, Job 30. 8. The reason is,
Hence it is that wicked Men Are so oft in Scripture branded with the reproachful Name of Fool. In one place they Are said to be Children of Fools, Viler than the Earth, Job 30. 8. The reason is,
And elsewhere 'tis said, Have all the workers of Iniquity no knowledge? No Judgment nor Consideration of things? And again, Fools, because of their Transgression,
And elsewhere it's said, Have all the workers of Iniquity no knowledge? No Judgement nor Consideration of things? And again, Fools, Because of their Transgression,
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and because of their Iniquities, are afflicted, Ps. 107. 17. And Solomon tells us that 'tis abomination to Fools to depart from Evil, Prov. 13. 19. In all which,
and Because of their Iniquities, Are afflicted, Ps. 107. 17. And Solomon tells us that it's abomination to Fools to depart from Evil, Curae 13. 19. In all which,
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neither is there Knowledge nor Understanding in his Head. It is this stupid senseless sort of Men, upon whom the wise Prophet bestows this Character, They have not known, nor understood;
neither is there Knowledge nor Understanding in his Head. It is this stupid senseless sort of Men, upon whom the wise Prophet bestows this Character, They have not known, nor understood;
they have shut their Eyes that they cannot see, and their Hearts that they cannot understand, Isai. 44. 18. This is a miserable State indeed, but then it is every Man's fault and reproach too, if he fall into it.
they have shut their Eyes that they cannot see, and their Hearts that they cannot understand, Isaiah 44. 18. This is a miserable State indeed, but then it is every Man's fault and reproach too, if he fallen into it.
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For whatever else they may seem to understand, yet if they are Ignorant or Regardless of these, they can never deserve the title of Wise: For to be Wise is to be Religious,
For whatever Else they may seem to understand, yet if they Are Ignorant or Regardless of these, they can never deserve the title of Wise: For to be Wise is to be Religious,
and consequently whoever thinks to arrive at Wisdom any other way, is ingag'd in a Mistake, which will effectually prove him to be a Fool in the End. Again,
and consequently whoever thinks to arrive At Wisdom any other Way, is engaged in a Mistake, which will effectually prove him to be a Fool in the End. Again,
2. Another Instance of the gross Ignorance and Folly of wicked Men, is that fond mistaken Notion, which most of them have entertain'd of worldly and sensual Delights!
2. another Instance of the gross Ignorance and Folly of wicked Men, is that found mistaken Notion, which most of them have entertained of worldly and sensual Delights!
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While for the sake of some beloved Sin, some bosom darling Lust, they not only lose all that peace and satisfaction of Mind, which is certainly to be found in the ways of Virtue,
While for the sake of Some Beloved since, Some bosom darling Lust, they not only loose all that peace and satisfaction of Mind, which is Certainly to be found in the ways of Virtue,
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For then the Pleasure, whatever it was, is vanish'd and gone, and there remains nothing but trouble and disquiet, horrour and remorse, which so gall and distract their Minds, that they know not which way to turn themselves.
For then the Pleasure, whatever it was, is vanished and gone, and there remains nothing but trouble and disquiet, horror and remorse, which so Gall and distract their Minds, that they know not which Way to turn themselves.
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So true is that Observation which the Prophet Isaiah makes, The wicked are like the troubled sea when it cannot rest, whose Waters cast up mire and dirt:
So true is that Observation which the Prophet Isaiah makes, The wicked Are like the troubled sea when it cannot rest, whose Waters cast up mire and dirt:
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Whatever Inconveniencies they are like to endure, whether Poverty, or Disgrace, or Sickness, or even Death it self, they still hug and caress their Vices, and pursue their Debaucheries:
Whatever Inconveniences they Are like to endure, whither Poverty, or Disgrace, or Sickness, or even Death it self, they still hug and caress their Vices, and pursue their Debaucheries:
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or rather Madness as this is, should pass for Sense and Reason and Understanding? Or that a Course of Life which is so Prejudicial both to Soul and Body, should ever come to be so universally ingag'd in? And yet as unaccountable as the thing is,
or rather Madness as this is, should pass for Sense and Reason and Understanding? Or that a Course of Life which is so Prejudicial both to Soul and Body, should ever come to be so universally engaged in? And yet as unaccountable as the thing is,
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how many are there in the World, who tho' they live at this vile abominable Rate, are so far from thinking the worse of themselves for it, that they rather take a pride in being Extravagant,
how many Are there in the World, who though they live At this vile abominable Rate, Are so Far from thinking the Worse of themselves for it, that they rather take a pride in being Extravagant,
David I remember in one place hath this Expression, The Lord looked down from Heaven upon the Children of Men, to see if there were any that did understand and seek God, Ps. 14. 2. Which Words seem to Imply, that Wisdom and true Piety,
David I Remember in one place hath this Expression, The Lord looked down from Heaven upon the Children of Men, to see if there were any that did understand and seek God, Ps. 14. 2. Which Words seem to Imply, that Wisdom and true Piety,
And Consequently that none but good Men, and such as seek or fear God and regard his Service, can in a proper Sense be said to Understand. The like was spoken also by Job long before.
And Consequently that none but good Men, and such as seek or Fear God and regard his Service, can in a proper Sense be said to Understand. The like was spoken also by Job long before.
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To prove which I might appeal even to wicked Men themselves, whether they have not experienc'd in some Measure, more or less, the sad unhappy Consequences which these produce:
To prove which I might appeal even to wicked Men themselves, whither they have not experienced in Some Measure, more or less, the sad unhappy Consequences which these produce:
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Whether they have not either wounded their Conscience, or blasted their Credit, or brought some outward Calamity and Disaster upon them? 'Tis true indeed, some Sinners may and do escape better than other,
Whither they have not either wounded their Conscience, or blasted their Credit, or brought Some outward Calamity and Disaster upon them? It's true indeed, Some Sinners may and do escape better than other,
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neither shall his Place any more behold him, Job 20. 6, 7, 9. Many and various are the Instances and Ways in which the evil Consequences of vice Appear.
neither shall his Place any more behold him, Job 20. 6, 7, 9. Many and various Are the Instances and Ways in which the evil Consequences of vice Appear.
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but for all that are content to part with it almost at any Rate, and as if they were weary of keeping it, will Sacrifice it, to the next Temptation that comes in their way.
but for all that Are content to part with it almost At any Rate, and as if they were weary of keeping it, will Sacrifice it, to the next Temptation that comes in their Way.
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Some again are very shy and reserv'd in their outward Behaviour, and while they suspect that others observe them, are afraid to take the least step amiss:
some again Are very shy and reserved in their outward Behaviour, and while they suspect that Others observe them, Are afraid to take the least step amiss:
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but not too glaring, for that is sometimes found to do rather Harm than Good. This is the only way to Preserve or Increase a good Reputation where it is,
but not too glaring, for that is sometime found to do rather Harm than Good. This is the only Way to Preserve or Increase a good Reputation where it is,
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then it is that the Innocent but Unhappy Inheritor can neither Enjoy that Wealth, nor secure that Inheritance, which at first was raised by Injustice or Oppression.
then it is that the Innocent but Unhappy Inheritor can neither Enjoy that Wealth, nor secure that Inheritance, which At First was raised by Injustice or Oppression.
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How Mens Follies and Extravagancies do prey upon their Estates, and make them moulder away so fast, that nothing but Shame and Contempt is to be look'd for,
How Men's Follies and Extravagancies do prey upon their Estates, and make them moulder away so fast, that nothing but Shame and Contempt is to be looked for,
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and Poverty which comes upon them like an armed Man. This is the natural result of Luxury and Profuseness, which are Sins now very rife and common amongst us:
and Poverty which comes upon them like an armed Man. This is the natural result of Luxury and Profuseness, which Are Sins now very rife and Common among us:
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but withal very mischievous Custom, and it is that of excessive and immoderate Gaming. Which as it is now-a-days practised by too many, is such a fruitful complicated Evil,
but withal very mischievous Custom, and it is that of excessive and immoderate Gaming. Which as it is nowadays practised by too many, is such a fruitful complicated Evil,
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since they have nothing to complain of but their own vain Humour, their Carelesness, their Vices and Impieties, which are of themselves sufficient to undo them,
since they have nothing to complain of but their own vain Humour, their Carelessness, their Vices and Impieties, which Are of themselves sufficient to undo them,
That Religion is highly serviceable to these Ends no Body can doubt, that will but consider what an immediate dependance these have upon the blessing of God, which is more than all the Care and Industry that Men can possible use.
That Religion is highly serviceable to these Ends no Body can doubt, that will but Consider what an immediate dependence these have upon the blessing of God, which is more than all the Care and Industry that Men can possible use.
And if that his wickedness be sweet in his Mouth, as Job speaks, so that he will not repent of and forsake all such dishonest Practices, he will soon find to his Sorrow that he has indeed Cheated many,
And if that his wickedness be sweet in his Mouth, as Job speaks, so that he will not Repent of and forsake all such dishonest Practices, he will soon find to his Sorrow that he has indeed Cheated many,
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I might here go on to shew what farther Mischiefs may and do Actually arise from a general Dissoluteness and Depravation of Manners, particularly in the ordinary Business and common Transactions of Life.
I might Here go on to show what farther Mischiefs may and do Actually arise from a general Dissoluteness and Depravation of Manners, particularly in the ordinary Business and Common Transactions of Life.
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and with good reason too, that all things are running to Confusion, and that no heed at all is to be given to what any Man says or declares, seem he ever so serious and reserv'd.
and with good reason too, that all things Are running to Confusion, and that no heed At all is to be given to what any Man Says or declares, seem he ever so serious and reserved.
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when therefore Wickedness doth so prevail, that neither Religion nor Conscience is regarded, what Suspicion and hard Censure is that like to produce? Where then is the Man whose Word will be taken,
when Therefore Wickedness does so prevail, that neither Religion nor Conscience is regarded, what Suspicion and hard Censure is that like to produce? Where then is the Man whose Word will be taken,
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Nay, what Ground of Assurance can others have, but that after the fairest Promises, the most solemn Professions, they may come to be deceiv'd by him at last? These and many more Inconveniencies will unavoidably befal us,
Nay, what Ground of Assurance can Others have, but that After the Fairest Promises, the most solemn Professions, they may come to be deceived by him At last? These and many more Inconveniences will avoidable befall us,
and consequently do touch and wound us in the most sensible Part, I mean the Honour and Safety of our Mother the Church, which is now so miserably Torn and Rent in pieces by Faction and Schism.
and consequently do touch and wound us in the most sensible Part, I mean the Honour and Safety of our Mother the Church, which is now so miserably Torn and Rend in Pieces by Faction and Schism.
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God had Born long with that Stubborn, Disobedient and Sinful People, but after all the Essays which he had made upon them for their Good, they still continued to do wickedly,
God had Born long with that Stubborn, Disobedient and Sinful People, but After all the Essays which he had made upon them for their Good, they still continued to do wickedly,
Great and Clamorous were their Sins, and such as had Provok'd God to a just and a severe Resentment? Therefore, saith he to the Prophet Jeremy, pray not thou for this People,
Great and Clamorous were their Sins, and such as had Provoked God to a just and a severe Resentment? Therefore, Says he to the Prophet Jeremiah, pray not thou for this People,
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neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee, Jer. 7. 16. God had now fix'd the date of their Calamity,
neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee, Jer. 7. 16. God had now fixed the date of their Calamity,
And now that God was thus Angry with his own People, and did so severy Punish them for their Transgressions, have not other Nations, whose Sins and Iniquities abound,
And now that God was thus Angry with his own People, and did so severy punish them for their Transgressions, have not other nations, whose Sins and Iniquities abound,
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and laid waste several Great and Flourishing Churches, even since the days of Christianity? Thus it hath far'd with those false Christians, those unprofitable Servants, those slothful and wicked Husbandmen, who were long since cast out as well as the Jews, and that because they took not sufficient Care of their Lord's Vineyard.
and laid waste several Great and Flourishing Churches, even since the days of Christianity? Thus it hath fared with those false Christians, those unprofitable Servants, those slothful and wicked Husbandmen, who were long since cast out as well as the jews, and that Because they took not sufficient Care of their Lord's Vineyard.
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Surely to behave our selves thus after so great Mercy, is double Ingratitude, and who can tell but that the Guilt of it is already put upon the Nation's score?
Surely to behave our selves thus After so great Mercy, is double Ingratitude, and who can tell but that the Gilded of it is already put upon the Nation's score?
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and the ill Lives of others, who Profess it? If we would in good Earnest Secure or Promote the Welfare of Religion, the best way to do that is to practice it,
and the ill Lives of Others, who Profess it? If we would in good Earnest Secure or Promote the Welfare of Religion, the best Way to do that is to practice it,
Let us therefore do something for our own Safety, for the Honour of God, for the Publick Good, something towards the healing of the Nation, that so God may be reconcil'd, our Sins pardon'd,
Let us Therefore do something for our own Safety, for the Honour of God, for the Public Good, something towards the healing of the nation, that so God may be reconciled, our Sins pardoned,
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Consider how God threaten'd the Jewish Priests, If he will not hear, and if ye will not lay it to Heart, to give Glory unto my Name, saith the Lord of Hosts, I will even send a Curse upon you,
Consider how God threatened the Jewish Priests, If he will not hear, and if you will not lay it to Heart, to give Glory unto my Name, Says the Lord of Hosts, I will even send a Curse upon you,
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and I will curse your Blessings, Mat. 2. 2. In like manner, if we the sinful People of this Land will not Hear, and if we will not lay it to Heart, so as to fear God,
and I will curse your Blessings, Mathew 2. 2. In like manner, if we the sinful People of this Land will not Hear, and if we will not lay it to Heart, so as to Fear God,
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