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able according againſt alſo animals anſwer appear becauſe beſide body called caſe cauſe certainly circumſtances common confider conſequently contrary deny depend doth effect endeavour equal evil exiſtence faculties fall firſt follow force further give governed greater happineſs himſelf ideas infinite inſtances itſelf judge juſt kind knowledge known laſt Laſtly laws leaſt leſs live mankind manner matter mean mind moſt motion moved muſt nature never objećts obliged obſerved pain parents particular perhaps perſon pleaſure preſent produce prop proper propoſition providence rational reaſon relation require reſpect ſaid ſame ſay ſee ſeems ſenſe ſeveral ſhall ſhould ſince ſome ſomething ſoul ſpeak ſtate ſtill ſuch ſufferings ſuppoſe ſure taken themſelves ther theſe things thoſe thought true truth uſe virtue whoſe wrong
Side 328 - And when he ufes this expreffion my body, or the body ef me, may it not properly be demanded, who is meant by me, or what my relates to ? It cannot be the body itfelf: that cannot fay of itfelf, it is my body, or the body of me. And yet this way of fpeaking we naturally fall into, from an inward and habitual fenfe of our felves, and •what we are, even tho we do not advert upon it.
Side 189 - His freedom may be restrained, and he only accountable for those acts in respect of which he is free. "5. There possibly may be, and most probably are, beings invisible, and superior in nature to us, who may by other means be in many respects ministers of God's providence, and authors under Him of many events to particular men, without altering the laws of nature. For it implies no contradiction or...
Side 16 - Those propositions, which are true, and express things as they are, express the relation between the subject and the attribute as it is: that is, this is either affirmed or denied of that according to the nature of that relation. And further, this relation (or, if you will, the nature of this relation) is determined and fixed by the natures of the things themselves.
Side 24 - ... being near to help or call out ; in this extremity, if I do not give him my assistance immediately, I do not do it at all ; and by this refusing to do it according to my ability, I deny his case to be what it is ; human nature to be what it is ; and even those desires and expectations which I am conscious to myself I should have under the like misfortune, to be what they are.
Side 21 - Again, there are some ends, which the nature of things and truth require us to aim at, and at which therefore if we do not aim, nature and truth are denied. If a man does not desire to prevent evils, and to be happy, he denies both his own nature and the nature and definition of happiness to be what they are. And then further, willingly to neglect the means, leading to any such end, is the same as not to propose that end, and must fall under the same censure.
Side 43 - ... they ever will be hereafter. He that is now •weak, or extravagant, or very rich, may, for ought he knows, become otherwise. And, which is to be considered above all, he directly denies the money, which is the creditor's, to be the creditor's. For it is supposed to be owing or due to him, (otherwise he is no creditor ;) and if it be due to him, he has a right to it ; and if he has a right to it, of right it is his, (or it is his.) But the debtor, by detaining it, uses it as if it was his own,...
Side 181 - It is true this amounts to a prodigious scheme, in which all things to come are as it were comprehended under one view, estimated, and laid together; but when I consider what a mass of...
Side 172 - If a good man be passing by an infirm building, just in the article of falling; can it be expected, that GOD should suspend the force of gravitation till he is gone by, in order to his deliverance?
Side 188 - ... and extravagant as they are? Not to add, that the world has generally acknowledged, and therefore seems to have experienced some assistance and directions given to good men by the Deity ; that men have been many times infatuated, and lost to themselves, &c.
Side 16 - ... with nature (the nature of the relation, and the natures of the things themselves too), and consequently be unnatural, or wrong in nature. So very much are those gentlemen mistaken, who by following nature mean only complying with their bodily inclinations, though in opposition to truth, or at least without any regard to it. Truth is but a conformity to nature: and to follow nature cannot be to combat truth.